Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. (19) Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you. (20) And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad when they saw the Lord. (21) Then said Jesus to them again, Peace b e unto you: as my Father hath sent me, even so send I you. (22) And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost; (23) Whose soever sins ye remit, they are remitted unto them: and whose soever sins ye retain, they are retained.
It should seem, that the message of the Lord to his disciples by Mary, was to prepare them for this most gracious visit of their risen Savior. And what a refreshing and soul-satisfying visit must it have been! We hear no upbraidings for their late desertions: nothing of reproach, but all love. Moreover, in the shewing them his hands and his side, these were not merely by way of proving the reality of his resurrection, and the identifying his person, but of shewing them also those tokens of redemption which he was going with to heaven, that would everlastingly plead for them there. The Lord had said in his message by Mary, that she should say to his brethren, I ascend unto my Father, and your Father, to my God, and your God. So that in my ascension, those marks will openly appear for you. And all the petitions you send after me, I will put into my pierced hands and side, to ensure the acceptance both of your persons and your prayers. Reader! if the disciples were then glad when they saw the Lord, are not all his disciples made joyful now, with every spiritual view which the Lord manifests to them of himself, in their public or private assemblies?
The peace which the Lord Jesus pronounce over them, was a confirmation of what he had said at his farewell discourse. See John 14:27. And the breathing on them, evidently intended as a communication of suited grace and strength for their spiritual necessities (See John 15:4 and Commentary upon it.) It could not mean the work of regeneration, neither the ordination of them to the ministry. For the former, no doubt, had been accomplished before; and the latter was to be the especial work of God the Holy Ghost at Pentecost. Luke 24:49
It is truly lamentable to behold the abuse which some have made of what the Lord Jesus at this time said, in relation to the remission of sins. And it is yet more awful what errors designing men have caused to spring from it. The Apostles wrought miracles, as they were appointed, in confirmation both of the Gospel, and their authority as Ministers of it; but we never read of either of them exercising power to forgive sins. Indeed, they knew better. It is God alone (as the Scribes and Pharisees justly in that instance, reasoned), who can forgive sins; and Christ, as God, exercised it. (See Mark 2:2-12 and Commentary.) But in whatever sense the Lord intended the words, either in the remission of sins, or the retaining of them, it should seem to be very clear, that no such power as hath been supposed was ever given. Certain it is, that when by the preaching of a full, free, and finished Gospel, under the Holy Ghost's influence, sinners are awakened, regenerated, and made new creatures in Christ; their sins are forgiven. And, as faith cometh by hearing, Christ's ministers, in this sense, may be said to remit sins. Romans 10:17. And on the contrary, where that Gospel is thus proclaimed, and not mixed with faith in them that hear it, there the sins are retained. Hence Paul's observation, of being a sweet savor, both in them that are saved, and in them that perish. Hebrews 4:2; 2 Corinthians 2:15-16.