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The finished victory of Christ over the world and the kingdom of darkness, and His manifestation in the circle of His disciples. Christ demonstrates His victory by banishing the last remnants of darkness, grief and unbelief from His Church and making it sure of His resurrection
John 20
I
HOW THE RISEN ONE DOTH BY THE GRAVE-SIGNS PREPARE HIS PEOPLE FOR THE SIGNS OF HIS LIFE
Joh_20:1-10
(Mat_28:1-15; Mar_16:1-11; Luk_24:1-12.)
[On the chronology of the events of the Resurrection Meyer says (p. 643 note): “It is impossible to harmonize the differences between John and the Synoptists, and those between the latter, but the grand fact itself and the principal features of the history stand out all the more sure.” So also Alford in loc., who sees in the very failure of harmonistic attempts a strong corroboration of the truth of the evangelical narratives. “It is quite impossible that so astounding an event, coming upon various portions of the body of disciples from various quarters and in various forms, should not have been related, by four independent witnesses, in the scattered and fragmentary way in which we now find it. In the depth beneath this varied surface of narration rests the great central fact of the resurrection itself, unmoved and immovable. As it was this above all other things to which the Apostle bore their testimony, so in their testimony to this we have the most remarkable proof of each having faithfully elaborated into narrative those particular facts which came under his own eye or were repeated to himself by those concerned. Hence the great diversity in this portion of the narrative:—and hence I believe much that is now dark might be explained, were the facts themselves, in their order of occurrence, before us. Till that is the case (and I am willing to believe that it will be one of our delightful employments hereafter, to trace the true harmony of the Holy Gospels, under His teaching of whom they are the record), we must be content to walk by faith, and not by sight. We must also remember in this case, that our Evangelist is selecting his points of narrative with a special purpose,—to show us how the belief of the disciples was brought out and completed after the unbelief of Israel; comp. Joh_20:30-31.”—P. S.]
Joh_20:1. The first day of the Sabbath-week [ ôῇäὲìéᾷôῶ íó áââÜôùí ].—On the ìßá [= ðñþôç , see Mar_16:9] ôῶíóáââÜôùí [ óÜââáôá =week], see Comm. on Matthew, Mat_28:1 [p. 544]. [The first day of the week is now properly called, on account, of the Lord’s Resurrection, the Lord’s Day, ἡ êõñéáêὴ ἡìÝñá (Rev_1:10). It has taken the place of the Jewish Sabbath: the substance remained (weekly day of holy rest), the form changed (from the seventh to the first day of the week) with reference to the great fact of the Resurrection whereby our redemption or the new creation was completed. On that day the Lord appeared to His disciples with His peace-greeting, and on that day He sent His Holy Spirit, and founded the Christian Church. The Christian Sabbath blends the memories of creative and redemptive love, is the connecting link between paradise lost and paradise regained, the continuation of Pentecost, and the preparation and pledge of the eternal Sabbath-feast ( óáââáôéóìüò , Heb_4:9) in heaven.—P. S.]
Cometh Mary the Magdalene.—See Comm. on Matthew, chap. 28. [540 ff.], particularly Mat_27:61 [534, 537]. [On Magdalene see my notes on Joh_11:2, pp. 340, 341. Also the beautiful Easter hymn, “Pone luctum, Magdalena!” “Mary! put thy grief away,” or, “Still thy sorrow, Magdalena,” in Daniel’s Thes. hymnol., II. 365, and my Christ in Song, Lond. ed. p. 200 ff.—P.S]. The exclusive mention of the Magdalene finds its explanation not simply in the fact that John received the following report from her lips (Tholuck), but also in the desire of the Evangelist to make her peculiar experiences illustrative, in concrete form, of a chief manifestation of the Risen One; a similar motive induces his detailed description of the experience of Thomas. That she, moreover, did not go alone to the grave, is demonstrated by the ïἴäáìåí Joh_20:2; though, according to Meyer, Brückner and Ebrard [Alford], this expression sprang from the fellow-feeling of those nearest to Jesus. Tholuck rightly rejects this interpretation of the plural, since she is speaking to disciples who are as yet ignorant of the grand fact which she announces—viz. the absence of the Lord’s body from the sepulchre. Meyer groundlessly makes a counter-poise of the ïὐê ïἶäá Joh_20:13. [In Joh_20:13 Mary Magdalene speaks in her own name].
Early, it being yet dark [ ðñùÀ , óêïôßáò ἔôé ïὔóçò ].—From this touch, compared with the account of Mark, Joh_16:2, “at the rising of the sun,” it is clearly proved that she, in the impatience of her longing, must have hastened in advance of the other women, Mary the mother of James, and Salome. [So also Luthardt and Ewald]. See Comm. on Mark [p. 156 Am. Ed.]
The stone lifted away (moved away) out of the tomb [ âëÝðåé ôὸí ëßèïí ἠñìÝíïí ἐê ôïῦ ìíçìåßïõ —the stone had been fitted into the mouth of the tomb which was hewn in a rocky elevation, see Mar_15:3-4.—P. S.].—The stone now lies sideways by the opening of the tomb, which is conceived of as a perpendicular excavation. See Comm. on Mark [p. 156 Am. Ed.]
Joh_20:2. And cometh to Simon Peter, and to the other disciple.—A characteristic historical trait. So soon as she perceives the opening of the sepulchre, like lightning comes the thought—the body is stolen;—so deep is her conception of the unfathomable iniquity and treachery of the foe. Women usually seek counsel and help from men. We need not (with Bengel) infer from the repetition of the êáὶ ðñüò , that the two disciples were not together. Mary was in want not only of the one, but also of the other.
Whom Jesus loved [as a friend, ï ͂ í ἐößëåéὁ ’ Éçóïῦò ].—Whom He honored with His particular friendship. The other disciple: See Joh_1:35-40; Joh_18:15; Joh_20:8. Whom Jesus loved: Joh_13:23; Joh_19:26; Joh_21:7; Joh_20:20.
They have taken away the Lord [ ἧñáí ôὸí êýñéïí ἐê ôïῦ ìíçìåßïõ ].—A fore judgment of fear in the love not yet perfect; an error, starting up and vanishing on the way to truth.
Joh_20:4. So they both were running together [ ἔôñå÷ïí äὲ ïἱ äýï ὁìïῦ . Mark the change of the aorists and the descriptive imperfects in Joh_20:3-4; comp. Joh_4:30. The characteristic details, Joh_20:4-8, the liveliness, circumstantiality, and inner truth of this narrative betray unmistakably an eye-witness. Such things cannot be invented.—P. S.] A lively picture of their excitement. The going turns to running, the moderate running to a running with all their might, in which John takes the lead of Peter. The characteristicalness of these facts, presented in accordance with the lively recollection of John, is uninventibly striking and significant. We cannot, however, infer that Peter, as the elder, possessed less of general physical strength (Tholuck). Elasticity in running is a quality peculiar to youth. According to Lampe and Luthardt, Peter’s consciousness of guilt helped to make him slower. This assumption, truly, is not vindicated by Joh_20:6. And yet at that moment, at sight of the empty sepulchre, the pressure on heart and conscience which weighed him down, perchance, at first, might be lifted.
Joh_20:5. Yet he did not go in [ ïὐ ìÝíôïé åἰóῆëèåí ].—On the way to the tomb, John’s pace was more winged than that of Peter. On reaching the grave, however, he seems to be fettered first by the fear of a sad discovery, then by awe, and his astonishment at the orderly disposed linen clothes, i.e. the sign of the foreboding of another issue than that conjectured by Mary Magdalene. According to Ammon, his entrance was prevented by a fear of defilement; according to Meyer, by natural dread. The former view is contradicted by his stooping down; the latter by his narrow observation of the signs in the sepulchre. The contemplative disciple stands still, lost in meditation upon the new signs. Now, therefore, Peter steps forward, as the one endowed with more practical decision, and goes before him into the sepulchre. Precisely similar is the trait presented Joh_21:7, where John is the first to recognize the Lord, Peter the first to hasten to him by swimming. Hence, it would seem, Peter alone is mentioned Luk_24:12. (By Strauss and Baur this trait is explained as originating in tendencies in favor of John.)—Aorist, Imperfect, and Present forms alternate right significantly in this lively narrative.—And he beholdeth, èåùñåῖ , in contradistinction to the âëÝðåé of John—the three signs in the sepulchre giving proof of a thoroughly tranquil occurrence, in contrast to a tumultuous ravishment: 1. The grave-clothes are not carried away as they naturally would have been if the body had been stolen. 2. The linen-clothes and the napkin, which latter enwrapped the head (see Joh_11:44; Luk_19:20), are separated and laid away in an orderly manner. 3. The napkin is even lying, wrapped together, in a place by itself.
Joh_20:8. Then went in, therefore, the other disciple also [ ôüôå ïὗí åἰóῆëèå êáὶ ὁ ἄëëïò ìáèçôὴò ὁ ἐëèὼí ðñῶôïò åἱò ôὸ ìíçìåῖïí ].—The precedence of Peter puts an end to John’s fear, or rather, as we think, to his contemplative standing still. Hitherto he seems to have been disturbed by not seeing the head-cloth from his station on the outside of the sepulchre, because of its being laid in a separate place.
And he saw and believed [ êáὶ åἶäå êáὶ ἐðßóôåõóåí ].—These signs were sufficient to make him believe in the resurrection of Jesus. He believed, differently construed: 1. What Magdalene reported (Augustine, Theophylact, Erasmus, Luther, Bengel and others). 2. The resurrection signs (Chrysostom, Euthymius, Lücke and others).
Joh_20:9. For not even yet did they understand the scripture [ ïὐäÝðù ãὰñ ᾕäåéóáí ôὴí ãñáöὴí ὅôé äåῖ áὐôὸí ἐê íåêñῶí ἀíáóôῆíáé —comp. Psa_16:10; Psalms 110; Isa_53:8; Isa_53:10; Zec_6:12-13; Act_2:24 ff; Act_8:32-33].—The declarations of Jesus concerning His resurrection could not have become absolutely doubtful to them, except in reference to their literal meaning. A figurative interpretation so readily suggested itself to their little faith, recollecting, as they did, the figurative phraseology in which Jesus was wont to express Himself. Therefore we need not suppose, with Meyer, that His declarations were not so distinct as reported by the Synoptists. The Johannean ones see Joh_2:21; Joh_8:28; Joh_10:18; Joh_12:24; Joh_12:32; the farewell-discourses. Their understanding of the Old Testament was not sufficiently advanced to induce them, on the strength of its predictions, to expect a literal resurrection of the Messiah. Yet but these signs, here given, were needed to give John the resurrection faith,and henceforth the meaning of the Scripture might become entirely clear to them. See Luk_24:26 ff., Luk_24:46; Act_1:3. Tholuck: “Whilst this their ðéóôåýåéí , though a religious one, did nevertheless rest on the sensuous substratum of appearance [ocular evidence], that upon the foundation of Scripture was the higher, for it mediated a consciousness of what the idea of a crucified Messiah demanded.”
Joh_20:10. So the disciples went away again unto their home [ ἀðῆëèïí ïὐí ðÜëéí ðñὸò áὐôïὺò ïἱ ìáèçôáß ].—Anxiously they awaited the further issue; John tranquillized at bottom. It is not stated that Peter also believed already. Probably the special appearance of Jesus, vouchsafed him on that Easter-day (Luk_24:34; comp. Joh_20:12; 1Co_15:5), served not only for his personal tranquillization in respect of his fault, but also for the confirmation of his faith.
2. The resurrection of Christ had not only to burst through the bonds of death, the closed gate of the sepulchre, and the seal and the guard of the world, but also the grief and little faith of the disciples. (See my book: Der Herr ist wahrhaftig auferstanden: die Losung der christlichen Gemeinde unserer Zeit. Zürich, 1852.) The belief in the resurrection, far from issuing, as a mythicized idea, from an enthusiastic hope of the disciples, as Strauss has affirmed, was obliged to force its passage through something entirely opposite, namely the disconsolateness of the disciples. Of a truth, supreme salvation is nigh unto extreme hopelessness, if the latter do not precipitately rush upon the sword but wait patiently for the Lord,—then, however, salvation comes to hopelessness always from above, as a gift of deliverance; hopelessness may prophesy of salvation, may prepare a worthy place for salvation, but it cannot be the parent of it. In face of the resurrection, however, unbelief concentrates and consummates itself, in seeking here to reduce the highest fact of the highest energy of life to a bare idea and symbolism of life; in seeking in this passage, where the union betwixt personal and actual life and the idea of life celebrates its consummation, to perpetuate the Adamitic conflict between idea and fact. See 1 Corinthians 15.
3. The grand subjective revolution, prepared on the first Easter-day in the soul-life of the hopeless band of disciples, and upon which the establishment of the Christian Church rests, presupposes the grand objective revolution of things in the life of the Lord: the resurrection. And this individual revolution in the life of the Lord is at the same time, in respect of its dynamical working as well as its ideal value, the universal revolution of things in the life of humanity, Eph_1:19 ff. Christ’s resurrection our resurrection. Ullmann: Was setzt die Stiftung der Kirche Christi durch einen Gekreuzigten voraus? Stud. u. Krit. 1832, III. 579.
4. The resurrection attested and glorified itself as a divine fact, most of all by the thorough change which it effected in the view of the cross-death and sufferings of Jesus, and, indirectly, in the view of the cross and death in general. By it the cross of the curse is become the cross of reconciliation,—the sign of the deepest disgrace, the sign of highest honor.
5. The portrait of the Magdalene in her transition from deepest desolation to supreme joy. She was fitted, in her loving grief for the Lord and His body, to become the first Easter messenger.
6. The hasting of the Magdalene to Peter and John, and the cleaving together of these two gives us an impression of the gentle, placable spirit which the suffering of Christ had developed in the hearts of the disciples. Peter is not shunned now by a Magdalene’s and a John’s enthusiasm for the Lord, although he has denied Him,—for he is a repentant Peter. In a similar manner the whole band of disciples bear with the doubting Thomas until he has arrived at the full resurrection faith.
7. The perplexed, excited, hurrying, running disciples are first composed by the order in the empty sepulchre of Jesus. They feel that there a calm spirit has ruled. And here is presented to us in concrete touches the whole contrast of the calm, mysterious resurrection of Jesus and the immeasurable commotion confronting it in the circle of disciples; primarily a commotion full of anguish,—stormy; then growing calmer, yet still fluttering. The life of the Risen One is infinitely calm and tranquil in its self-certitude, blissfully moving within itself, like God Himself. As Christ held it no robbery to be equal with God, neither did He think it robbery to be risen. His heart is become celestially tranquil and firm, the spiritual fixed star of the spirit-realm; hence the fixed point that, with mighty shock, moves and transforms the whole human world.
8. The characteristics of Peter and John (see Exeg. Note to Joh_20:5) on the way of their glorification.
9. The first sign of the resurrection is the stone rolled away; the annihilation of the wicked counsel of the world, the frustration of the league of the powers of this world, the annulment of all the old authorities that rise in rebellion against the truth and the faith. (Psalms 2; Act_4:25 ff.; Eph_1:21.) The second sign of the resurrection is the empty sepulchre. The grave kept not the body of Christ; that body is ravished from it along with His spirit. The personal principle is not swallowed up by matter; it elevates and preserves matter by its dynamic power, making it its heavenly organ. The third sign of the resurrection are the fairly disposed and ordered grave-clothes, as a sign of the ruling of the highest, clearest presence of mind amid the horrors of the night-dark sepulchre. The spark of faith of both Apostles kindles at this sign.
10. As the Scripture (of the Old Testament) prophetically points forward to the facts of the life of Jesus, so the life of Jesus points back to the Scripture concerning the future resurrection. The life of Jesus the key to the Old Testament. Special consideration must be directed to Scripture sayings such as Psalms 2; Psalms 16; Psalms 110; Isa_53:11; Dan_9:25. To types such as Genesis 22. Jonah. Sayings in regard to death, such as Isa_25:8; Hos_13:14; comp. Act_2:25-34; Joh_8:32-33; Joh_13:33; Joh_13:35.
11. Then the disciples went home again. The walk from the tomb of the Risen One a going home in a higher sense.
The portrait of the Magdalene in the light of the resurrection. The mourning Magdalene, Joh_20:1-11. The Magdalene rejoicing (as though heaven were already won), Joh_20:11-18. Magdalene at first the messenger of dismal alarms,—at last the messenger of heavenly joy.—Jerusalem’s messenger of joy, comp. Isa_40:1; Isa_40:9.—The mistakes of a soul stirred with love must themselves become guiding stars to truth: 1. The mistakes of the disconsolate Magdalene, Joh_20:2; Joh_20:13; Joh_20:15. 2. The mistakes of the enraptured Magdalene (thinking herself to have already attained the supreme, the heavenly goal) Joh_20:17.—Magdalene and Thomas, or the saddest of the sad changed to the happiest of the happy: 1. Immeasurable grief takes the one out of the circle of female disciples, the other out of the circle of male disciples. 2. “Rabboni;” “My Lord and my God.”—Magdalene and John in their conduct toward the fallen Peter, or how as mourners they are become tender-hearted, Matthew 5—How the disciples of Jesus go to His sepulchre: 1. How differently (Magdalene otherwise than the two men; Peter otherwise than John). 2. How unanimously (disciples, both male and female, and the women even in advance. Fallen ones and less guilty ones).—How the love of Christ hath made the first breach through the old fear of His people: 1. The fear of the world, the foes (guard). 2. The fear of the night, of the terrors of the grave. 3. The fear of spirits and of the other world itself.—The resurrection signs preceding the appearance of the Risen One (Doct. Note 9): 1. As signs of the weakness of the disciples (of their need of this leading from faith to sight). 2. As signs of the wisdom of God (sight is not to bring about faith, but faith sight).—The first sign of the life of the Risen One, heavenly repose and presence of mind, Joh_6:17 ff.—The linen clothes laid aside, or the signs of a change of apparel in the sleeping-chamber of the grave.—The investigating disciples (Peter in the sepulchre, Thomas about the body of the Lord).—The budding faith of the disciples: 1. Experimental faith, 2. Scriptural faith, 3. Spiritual faith.—Then the disciples went home again: 1. Tranquillized in regard to the mistake of Magdalene (her statement that the body was stolen). 2. Awaiting further disclosures. 3. Blessed and prepared at bottom to go home, by their budding faith.
Starke: The plural óáââÜôùí is probably used here in reference to the seven weeks that were to be reckoned to Pentecost and that began to be reckoned from this day in particular: for these were peculiarly denominated weeks, and hence Pentecost was called the Feast of Weeks; it appears, therefore, from the above, that this day was at once the day subsequent to the great Paschal Sabbath, the beginning of the significant heptality of weeks,—which lasted until Pentecost, and represented the whole new economy and spiritual harvest,—and the third day after the death of Jesus.—True Christians find no time unseasonable for seeking Jesus; when the whole world is securely sleeping, they wake unto the Lord.—Zeisius: What a despondent, unbelieving thing the human heart is! many a time that which should bring comfort and joy, is productive but of terror and harm, Luk_2:9.—Believers have fellowship one with another in joy and sadness.—Love demands that we should follow our friends to the grave, and it is edifying so to do; we must not remain there, however, but must wait on our calling, until we ourselves are carried to the grave, Sirach 38.
Gerlach: Each one was initiated into this wondrous mystery in a peculiar manner: Magdalene, after a scrupulous trial by the angels and then by means of the first personal manifestation of Jesus; Peter and John, who should have been the first to believe, by the sight of the sepulchre; the weaker women only by the angels (?); the disciples on the way to Emmaus, with anxious, comfort-seeking, burning hearts, by the circumstance of Jesus’ opening the Scripture to them; then all the still unbelieving disciples by Christ’s appearance in their assembly. In each of these dispensations there lies a peculiar, tender regard for the persons whom it concerns.
Braune: Our Sunday is the Lord’s Resurrection Day, the first day of the creation, when light came into being. The New Testament exhibits distinct tokens of its observation; on it the Corinthian Church was commanded to lay up savings as collections for the church at Jerusalem (1Co_16:2); on that day Paul journeyed not, but preached (Act_20:7, on a Sabbath—the first day of the week. [Luther’s version has the word Sabbath in these two instances.])
Gossner: But the stone that had troubled her before, when it lay in front of the sepulchre, troubles her again, now that it is moved away.
Heubner: Mary Magdalene, one of the last to leave the grave, is the first to visit it again.—In great distress, seek counsel and help of upright brethren.—Love gave wings.
[Craven: From Gregory: Joh_20:3. Peter and John ran before the others, for they loved most.—From Theophylact: Joh_20:4-8. Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence; but the practical, by his fervor and activity, gets the advance of the other’s perception, and sees first into the divine mystery.
[From Burkitt: Joh_20:1. Though her heart did burn with an ardent zeal and affection to her crucified Lord, yet the commanded duties of the Sabbath were not omitted by her; she kept close, and silently spent that holy day in a mixture of grief and hope.—What magnanimity and courage is found in this weak woman; she followed Christ courageously, when His disciples left Him cowardly; she accompanied Him to His cross, she followed His hearse to the grave, when His disciples durst not appear; and now very early in the morning she goes to visit His sepulchre, fearing neither the darkness of the night, nor the presence of the watchmen. Learn thence, That courage is the special gift of God, and if He gives it to the feebler sex, even to timorous and fearful women, it is not in the power of man to make them afraid.
Joh_20:2. But why had not the Virgin Mary, His disconsolate mother, this privilege conferred on her, rather than Mary Magdalene, who had been a grievous sinner? Doubtless this was for the comfort of all true penitents, and administers great consolation to them.
Joh_20:5-7. When Christ arose from the grave, He left His grave-clothes behind Him; whereas, when Lazarus arose, he came forth with his grave-clothes about him; this teaches us, that Christ arose never to die more, but to live and reign forever; therefore He left His grave-clothes in the grave, as never to make use of them more.
[From M. Henry: Joh_20:1. Love to Christ, if it be cordial, will be constant.—Mary’s love to Christ was strong as death, the death of the cross, for it stood by that; cruel [fast-holding] as the grave, for it made a visit to that, and was not deterred by its terrors.—We must study to do honor to Christ in those things wherein yet we cannot be profitable to Him.—Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love Him, we will fear no evil.—Early; They that love Christ will take the first opportunity of testifying their respect to Him.—Those who would seek Christ so as to find Him, must seek Him early; 1. Solicitously, with such a care as even breaks the sleep; 2. Industriously, we must deny ourselves and our own repose in pursuit of Christ; 3. Betimes, early in our days, early every day; My voice shalt thou hear in the morning.—They that diligently inquire after Christ while it is yet dark, shall have such light given them concerning Him as shall shine more and more.—Surprising comforts are the frequent encouragements of early seekers.—They that are most constant in their adherence to Christ, and most diligent in their inquiries after Him, have commonly the first and sweetest notices of the divine grace.—God ordinarily gives Himself and His comforts to us by degrees; to raise our expectations and quicken our inquiries.
Joh_20:2. One would expect that the first thought that offered itself should have been, Surely the Lord is risen. When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dullness and forgetfulness, that we could miss of such thoughts as afterward appear obvious.—Weak believers often make that the matter of their complaint, which is really just ground of hope, and matter of joy.—The communication of sorrows is one good improvement of the communion of saints.—Peter, though he had denied his Master, had not deserted his Master’s friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness, that have been faulty.
Joh_20:3. It is well when those that are more honored than others with the privileges of disciples, are more active than others in the duty of disciples.—Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them.
Joh_20:4. What haste we should make in a good work, and when we are going on a good errand: Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre.—He that got foremost in this race, was the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Sense of Christ’s love to us, kindling love in us to Him again, will make us to excel in virtue.—He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight.
Joh_20:5. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion’s race that are not stout to fight her battles.
Joh_20:6. Though John out-ran him, Peter did not therefore turn back, or stand still, but made after him as fast as he could; and while John was with a deal of caution looking in, he came, and with a deal of courage went into the sepulchre.—Observe how God dispenses His gifts variously. John could out-run Peter, but Peter could out-dare John; some disciples are quick, and they are useful to quicken them that are slow; others are bold and they are useful to hearten them that are timorous.
Joh_20:6-7. When we rise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions.
Joh_20:8. It is good to be emboldened in a good work by the boldness of others.—John got the start of Peter in believing; Peter saw and wondered (Luk_24:12), but John saw and believed: a mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action.
Joh_20:9. What was the reason of their slowness to believe? Because as yet they knew not the scripture.
Joh_20:10. Where were the angels when Peter and John were at the sepulchre? This favor was showed to those who were early and constant in their inquiries after Christ, and was the reward of them that came first, and staid last, but denied to them that made a transient visit.
[From Scott: Joh_20:2. Under a large proportion of preaching, by men called Christian ministers, we are ready to say, “They have taken away the Lord and we know net where they have laid Him;” but the broken-hearted disciple cannot be thus contented, though others be filled with admiration of the preacher’s eloquence, genius, or learning.—From A Plain Commentary (Oxford): Joh_20:1. “Good proof gave she of that love; she was last at His cross, and first at His grave: staid longest there, was soonest here; could not rest till she were up to seek Him: sought Him while it was yet dark, before she had light to seek Him by.” (Bishop Andrewes.)—From Owen: Joh_20:5. John’s remaining without, may in part be attributed to the precedence, which, as the older and leading disciple, he modestly yielded to Peter.
Joh_20:9. That He MUST rise again from the dead; the necessity was founded upon the immutable word and promise of God (Psa_16:10), upon the principle of life inherent in Jesus as the Eternal Son of God, and upon the redemptive economy, by which Christ was to rise from the dead and become the first-fruits of them that are held in the power of the grave (1Co_15:20).)]
Footnotes:
Joh_20:2.—[Loved as a friend, ἐößëåé , comp. Joh_11:3. Otherwise ὃí ἠãÜðá , Joh_19:26; Joh_21:7; Joh_21:20.—P. S.]
Joh_20:2.—[ ôὸí êýñéïí is the usual reading. Some Greek MSS., as Augustine observes (Tract in Joa. cxx. 6), insert ìïõ , dominum meum,—P. S.]
Joh_20:5.—[ ðáñáêýðôåéí is to stoop down or to bend forward, in order to look at any thing more closely. The intention the E. V. has expressed here (and Joh_20:11) by adding in italics and looking in.—P. S.]
Joh_20:6.—[The first êáß is omitted in the text. rec. with A., but is supported by à .3a B. L. X. and the 11 century supplement of Cod. D. (see Alford).—P. S.]
Joh_20:6.—[The E. V. obliterates the difference between âëÝðåé (sieht), the cursory glance of John, Joh_20:5, and the stronger èåùñåῖ (beschaut), the intense gaze of Peter, Joh_20:6. See Tittman, Synon. p. 3 sq. 120 sq. The more minute distinction between êåßìåíá ôὰ ὀèüíéá , Joh_20:5, and ôὰ ὀèüíéá êåßìåíá , Joh_20:6, cannot be rendered in English and does not affect the sense. The position of ὀèüíéá in Joh_20:6 corresponds to ôὸ óïõäÜñéïí , Joh_20:7.—P. S.]