Day 1245 of 1461 · 2030-05-29
John 20:1–31
1Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb.
2Therefore she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we don’t know where they have laid him!”
3Therefore Peter and the other disciple went out, and they went toward the tomb.
4They both ran together. The other disciple outran Peter, and came to the tomb first.
5Stooping and looking in, he saw the linen cloths lying, yet he didn’t enter in.
6Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying,
7and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself.
8So then the other disciple who came first to the tomb also entered in, and he saw and believed.
9For as yet they didn’t know the Scripture, that he must rise from the dead.
10So the disciples went away again to their own homes.
11But Mary was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb,
12and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain.
13They asked her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I don’t know where they have laid him.”
14When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus.
15Jesus said to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”
16Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”
17Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ ”
18Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.
19When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle, and said to them, “Peace be to you.”
20When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord.
21Jesus therefore said to them again, “Peace be to you. As the Father has sent me, even so I send you.”
22When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit!
23If you forgive anyone’s sins, they have been forgiven them. If you retain anyone’s sins, they have been retained.”
24But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came.
25The other disciples therefore said to him, “We have seen the Lord!” But he said to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.”
26After eight days again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, “Peace be to you.”
27Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”
28Thomas answered him, “My Lord and my God!”
29Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.”
30Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book;
31but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~949 words.
Matthew Henry. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen. (3.) See how Peter's boldness encouraged John; now he took heart and ventured in (Joh 20:8), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering. [1.] John followed Peter in venturing. Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre. (1.) Observe here the boldness of Peter, and how God dispenses his gifts variously. Though it was said here expressly (Joh 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (Joh 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus out of the eater came forth meat. (2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity - that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, Joh 1:1.
Jamieson–Fausset–Brown. Then went in . . . that other disciple which came first to the sepulchre--The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind. and he saw and believed--Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her--To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on Mar 16:9). Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed").
John Calvin. Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him. 3. Then Simon Peter came following him, and entered into the sepulcher, and saw the linen clothes lying; 7. When, therefore, it was evening on that day, which was the first day of the Sabbath [204] and while the doors were shut, where the disciples were assembled through fear of the Jews, Jesus came, and stood in the midst, and saith to them, Peace be to you. 20.
Augustine. Then cometh Simon Peter following him, and went into the sepulchre, and saw the linen clothes lying, and the napkin, which had been about His head, not lying with the linen clothes, but folded up in one place by itself.” Do we suppose these things have no meaning? Mary Magdalene had brought the news to His disciples, Peter and John, that the Lord was taken away from the sepulchre; and they, when they came thither, found only the linen clothes wherewith the body had been shrouded; and what else could they believe but what she had told them, and what she had herself also believed? Thomas answered and said unto Him, My Lord and my God.” He saw and touched the man, and acknowledged the God whom he neither saw nor touched; but by the means of what he saw and touched, he now put far away from him every doubt, and believed the other.
Jonathan Edwards. The other women, that were concerned in the design of anointing the body of Jesus, went together in order to go to the sepulchre about break of day, and came to the sepulchre about sun-rise, after Mary Magdalene was gone, whom they had not seen, nor she them; and they said among themselves, Who shall roll us away the stone from the door of the sepulchre? and when they came, they found that the stone was rolled away. Why seek ye the living among the dead? he is not here, for he is risen, as he said; come, see the place where the Lord lay; and remember how he spake unto you while he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. “And they entered in, (the angel now not appearing on the stone,) and found not the body of Jesus there; and while they were much perplexed thereabout, behold two men stood by them in shining garments,” and one of them of a distinguished brightness and glorious appearance, being the same, the glory and majesty of whose appearance had so terrified the keepers.
Full commentary on this passage
Matthew Henry
chapter
This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order (Joh 20:1-10). 2. Two angels appearing to Mary Magdalene at the sepulchre (Joh 20:11-13). 3. Christ himself appearing to her (Joh 20:14-18). II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent (Joh 20:19-25). 2. At another, that day seven-night, when Thomas was with them (Joh 20:26-31). What is related here is mostly what was omitted by the other evangelists.
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1–10
There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, Co1 15:17. 3. Because he never showed himself alive after his resurrection to all the people, Act 10:40, Act 10:41. We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers.
In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen.
I. Mary Magdalene, coming to the sepulchre, finds the stone taken away. This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luk 8:2, Luk 8:3. It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, Kg2 2:1-6. The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors.
1. She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a …
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11–18
St. Mark tells us that Christ appeared first to Mary Magdalene (Mar 16:9); that appearance is here largely related; and we may observe,
I. The constancy and fervency of Mary Magdalene's affection to the Lord Jesus, Joh 20:11.
1. She staid at the sepulchre, when Peter and John were gone, because there her Master had lain, and there she was likeliest to hear some tidings of him. Note, (1.) Where there is a true love to Christ there will be a constant adherence to him, and a resolution with purpose of heart to cleave to him. This good woman, though she has lost him, yet, rather than seem to desert him, will abide by his grave for his sake, and continue in his love even when she wants the comfort of it. (2.) Where there is a true desire of acquaintance with Christ there will be a constant attendance on the means of knowledge. See Hos 6:2, Hos 6:3, The third day he will raise us up; and then shall we know the meaning of that resurrection, if we follow on to know, as Mary here.
2. She staid there weeping, and these tears loudly bespoke her affection to her Master. Those that have lost Christ have cause to weep; she wept at the remembrance of his bitter sufferings; wept for his death, and the loss which she and her friends and the country sustained by it; wept to think of returning home without him; wept because she did not now find his body. Those that seek Christ must seek him sorrowing (Luk 2:48), must weep, not for him, but for themselves.
3. As she wept, she looked into the sepulchre, that her eye might affect her heart. When we are in search of something that we have lost we look again and again in the place where we last left it, and expected to have found it. She will look yet seven times, not knowing but that at length she may see some encouragement. Note, (1.) Weeping must not hinder seeking. Though she wept, she stooped down and looked in. (2.) Those are likely to seek and find that seek with affection, that seek in tears.
II. The vision she had of two angels in the sepulchre, Joh 20:12. Observe here,
1. The description of the persons she saw. They were two angels in white, sitting (probably on some benches or ledges hewn out in the rock) one at the head, and the other at the feet, of the grave. Here we have,
(1.) Their nature. They were angels, messengers from heaven, sent on purpose, on this great occasion, [1.] To honour the Son and to grace the solemnity of his resurrection. Now that the Son of God was again to be brought into the world, the angels have a charge to attend him, as they did at his birth, Heb 1:6. [2.] To comfort the saints; to speak good words to those that were in sorrow, and, by giving them notice that the Lord was risen, to prepare them for the sight of him.
(2.) Their number: two, not a multitude of the heavenly host, to sing praise, only two, to bear witness; for out of the mouth of two witnesses this word would be established.
(3.) Their array: They were in white, denoting, [1.] Their purity and holiness. The best of men standing before the angels, and compared with them, are clothed in filthy garments (Zac 3:3), but angels are spotless; and glorified saints, when they come to be as the angels, shall walk with Christ in white. [2.] Their glory, and glorying, upon this occasion. The white in which they appeared represented the brightness of that state into which Christ was now risen.
(4.) Their posture and place: They sat, as it were, reposing themselves in Christ's grave; for angels, though they needed not a restoration, were obliged to Christ for their establishment. These angels went into the grave, to teach us not to be afraid of it, nor to think that our resting in it awhile will be any prejudice to our immortality; no, matters are so ordered that the grave is not much out of our way to heaven. It intimates likewise that angels are to be employed about the saints, not only at their death, to carry their souls into Abraham's bosom, but at the great day, to raise their bodies, Mat 24:31. These an…
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19–25
The infallible proof of Christ's resurrection was his showing himself alive, Act 1:3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,
I. When and where this appearance was, Joh 20:19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luk 24:33.
There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances - the word, sacraments, and prayer; these are, the Lord's day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other Joh 20:21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.
1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (Joh 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (Joh 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.
2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev 12:14; Pro 2…
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26–31
We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,
I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.
1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Mat 4:1, Mat 4:2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.
2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.
II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he foun…
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Augustine of Hippo
1–9 · Tractates on John
Tractate CXX.
Chapter XIX. 31–42, and XX. 1-9.
1. After that the Lord Jesus had accomplished all that He foreknew required accomplishment before His death, and had, when it pleased Himself, given up the ghost, what followed thereafter, as related by the evangelist, let us now consider. “The Jews therefore,” he says, “because it was the preparation (parasceve), that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away.” Not that their legs might be taken away, but the persons themselves whose legs were broken for the purpose of effecting their death, and permitting them to be detached from the tree, lest their continuing to hang on the crosses should defile the great festal day by the horrible spectacle of their day-long torments.
2. “Then came the soldiers, and brake the legs of the first, and of the other who was crucified with Him. But when they came to Jesus, and saw that He was dead already, they brake not His legs: but one of the soldiers with a spear laid open Aperuit.
Vigilans.
Aperuit.
Gen. vi. 16.
Gen. ii. 22.
Gen. iii. 20.
great evil of the transgression (in the guise of one thus lying asleep). This last clause is found only in three of the Augustinian mss.
3. “And he that saw it,” he says, “bare record, and his record is true; and he knoweth that he saith true, that ye also might believe.” He said not, That ye also might know, but “that ye might believe;” for he knoweth who hath seen, that he who hath not seen might believe his testimony. And believing belongs more to the nature of faith than seeing. For what else is meant by believing than giving to faith a suitable reception? “For these things were done,” he adds, “that the scripture should be fulfilled, A bone of Him ye shall not break. And again, another scripture saith, They shall look on Him whom they pierced.” He has furnished two testimonies from the Scriptures for each of the things which he has recorded as having been done. For to the words, “But when they came to Jesus, and saw that He was dead already, they brake not His legs,” belongeth the testimony, “A bone of Him ye shall not break:” an injunction which was laid upon those who were commanded to celebrate the passover by the sacrifice of a sheep in the old law, which went before as a shadow of the passion of Christ. Whence “our passover has been offered, even Christ,” 1 Cor. v. 7.
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1–9 · Tractates on John
Isa. liii. 7.
4. “And after this, Joseph of Arimathea (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, who came to Jesus by night at first, bringing a mixture of myrrh and aloes, about an hundred pound weight.” We are not to explain the meaning by saying, “first bringing a mixture of myrrh,” but by attaching the word “first” to the preceding clause. For Nicodemus had at first come to Jesus by night, as recorded by this same John in the earlier portions of his Gospel. Chap. iii. 1, 2.
This revelation, whereby the body of Nicodemus was discovered, is referred to the close of the year 415, by those who trust in the authority of the Presbyter Lucian, in a small book written on the subject.—Migne.
5. “Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.” As in the womb of the Virgin Mary no one was conceived before Him, and no one after Him, so in this sepulchre there was no one buried before Him, and no one after Him. “There laid they Jesus therefore, because of the Jews’ preparation; for the sepulchre was nigh at hand.” He would have us to understand that the burial was hurried, lest the evening should overtake them; when it was no longer permitted to do any such thing, because of the preparation, which the Jews among us are more in the habit of calling in Latin, cœna pura (the pure meal).
6. “And on the first of the week came Mary Magdalene early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre.” The first of the week Una Sabbati.
Augustin here adds, quem Matthæus solus in Evangelistis primam Sabbati nominavit (Matt. xxviii. 1) contrasting primam with una.
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1–9 · Tractates on John
7. “Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and that other disciple did outrun Peter, and came first to the sepulchre.” The repetition here is worthy of notice and of commendation for the way in which a return is made to what had previously been omitted, and yet is added just as if it followed in due order. For after having already said, “they came to the sepulchre,” he goes back to tell us how they came, and says, “so they ran both together,” etc. Where he shows that, by outrunning his companion, there came first to the sepulchre that other disciple, by whom he means himself, while he relates all Some editions here insert into the text, More sanctæ Scripturæ, “after the manner of Holy Scripture.” Others enclose it within brackets.—Migne.
8. “And he stooping down,” he says, “saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and saw the linen clothes lying, and the napkin, which had been about His head, not lying with the linen clothes, but folded up in one place by itself.” Do we suppose these things have no meaning? I can suppose no such thing. But we hasten on to other points, on which we are compelled to linger by the need there is for investigation, or some other kind of obscurity. For in such things as are self-manifest, the inquiry into the meaning even of individual details is, indeed, a subject of holy delight, but only for those who have leisure, which is not the case with us.
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1–9 · Tractates on John
9. “Then went in also that other disciple who had come first to the sepulchre.” He came first, and entered last. This also of a certainty is not without a meaning, but I am without the leisure needful for its explanation. “And he saw, and believed.” Here some, by not giving due attention, suppose that John believed that Jesus had risen again; but there is no indication of this from the words that follow. For what does he mean by immediately adding, “For as yet they knew not the scripture, that He must rise again from the dead”? He could not then have believed that He had risen again, when he did not know that it behoved Him to rise again. What then did he see? what was it that he believed? What but this, that he saw the sepulchre empty, and believed what the woman had said, that He had been taken away from the tomb? “For as yet they knew not the scripture, that He must rise again from the dead.” Thus also when they heard of it from the Lord Himself, although it was uttered in the plainest terms, yet from their custom of hearing Him speaking by parables, they did not understand, and believed that something else was His meaning. But we shall put off what follows till another discourse.
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10–29 · Tractates on John
4. “Mary Magdalene came and told the disciples, I have seen the Lord, and He hath spoken these things unto me. 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. And when He had so said, He showed unto them His hands and His side.” For nails had pierced His hands, a spear had laid open His side: and there the marks of the wounds are preserved for healing the hearts of the doubting. But the shutting of doors presented no obstacle to the matter of His body, wherein Godhead resided. He indeed could enter without their being opened, by whose birth the virginity of His mother remained inviolate, “Then were the disciples glad when they saw the Lord. Then said He unto them again, Peace be unto you.” Reiteration is confirmation; for He Himself gives by the prophet a promised peace upon peace. Isa. xxvi. 3, margin.
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10–29 · Tractates on John
1. Mary Magdalene had brought the news to His disciples, Peter and John, that the Lord was taken away from the sepulchre; and they, when they came thither, found only the linen clothes wherewith the body had been shrouded; and what else could they believe but what she had told them, and what she had herself also believed? “Then the disciples went away again unto their own” (home); that is to say, where they were dwelling, and from which they had run to the sepulchre. “But Mary stood without at the sepulchre weeping.” For while the men returned, the weaker sex was fastened to the place by a stronger affection. And the eyes, which had sought the Lord and had not found Him, had now nothing else to do but weep, deeper in their sorrow that He had been taken away from the sepulchre than that He had been slain on the tree; seeing that in the case even of such a Master, when His living presence was withdrawn from their eyes, His remembrance also had ceased to remain. Such grief, therefore, now kept the woman at the sepulchre. “And as she wept, she stooped down, and looked into the sepulchre.” Why she did so I know not. For she was not ignorant that He whom she sought was no longer there, since she had herself also carried word to the disciples that He had been taken from thence; while they, too, had come to the sepulchre, and had sought the Lord’s body, not merely by looking, but also by entering, and had not found it. What then does it mean, that, as she wept, she stooped down, and looked again into the sepulchre? Was it that her grief was so excessive that she hardly thought she could believe either their eyes or her own? Or was it rather by some divine impulse that her mind led her to look within? For look she did, “and saw two angels in white, sitting, the one at the head and the other at the feet, where the body of Jesus had lain.” Why is it that one was sitting at the head, and the other at the feet? Was it, since those who in Greek are called angels are in Latin nuntii [in English, news-bearers], that in this way they signified that the gospel of Christ was to be preached from head to foot, from the beginning even to the end? “They say to her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him.” The angels forbade her tears: for by such a position what else did they announce, but that which in some way or other was a future joy? For they put the question, “Why weepest thou?” as if they had said, Weep not. But she, supposing they had put the question from ignorance, unfolded the cause of her tears. “Because,” she said, “they have taken away my Lord:” calling her Lord’s inanimate body her Lord, meaning a part for the whole; just as all of us acknowledge that Jesus Christ, the only Son of God, our Lord, who of course is at once both the Word and soul and flesh, was nevertheless crucified and buried, while it was only His flesh that was laid in the sepulchre. “And I know not,” she added, “where they have laid Him.” This was the greater cause of sorrow, because she knew not where to go to mitigate her grief. But the hour had now come when the joy, in some measure announced by the angels, who forbade her tears, was to succeed the weeping.
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10–29 · Tractates on John
2. Lastly, “when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, If thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away. Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni, which is to say, Master.” Let no one speak ill of the woman because she called the gardener, Sir (domine), and Jesus, Master. For there she was asking, here she was recognizing; there she was showing respect to a person of whom she was asking a favor, here she was recalling the Teacher of whom she was learning to discern things human and divine. She called one lord (sir), whose handmaid she was not, in order by him to get at the Lord to whom she belonged. In one sense, therefore, she used the word Lord when she said, “They have taken away my Lord; and in another, when she said, Sir (lord), if thou hast borne Him hence.” For the prophet also called those lords who were mere men, but in a different sense from Him of whom it is written, “The Lord is His name.” Ps. lxviii. 4.
3. “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; to my God, and your God.” There are points in these words which we must examine with brevity indeed, but with somewhat more than ordinary attention. For Jesus was giving a lesson in faith to the woman, who had recognized Him as her Master, and called Him so in her reply; and this gardener was sowing in her heart, as in His own garden, the grain of mustard seed. What then is meant by “Touch me not”? And just as if the reason of such a prohibition would be sought, He added, “for I am not yet ascended to my Father.” What does this mean? If, while standing on earth, He is not to be touched, how could He be touched by men when sitting in heaven? For certainly, before He ascended, He presented Himself to the touch of the disciples, when He said, as testified by the evangelist Luke, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;” Luke xxiv. 39.
Matt. xxviii. 9.
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10–29 · Tractates on John
passed over by John, but declared as the truth by Matthew. It remains, therefore, that some sacred mystery must lie concealed in these words; and whether we discover it or utterly fail to do so, yet we ought to be in no doubt as to its actual existence. Accordingly, either the words, “Touch me not, for I am not yet ascended to my Father,” had this meaning, that by this woman the Church of the Gentiles was symbolized, which did not believe on Christ till He had actually ascended to the Father, or that in this way Christ wished Himself to be believed on; in other words, to be touched spiritually, that He and the Father are one. For He has in a manner ascended to the Father, to the inward perception of him who has made such progress in the knowledge of Christ that he acknowledges Him as equal with the Father: in any other way He is not rightly touched, that is to say, in any other way He is not rightly believed on. But Mary might have still so believed as to account Him unequal with the Father, and this certainly is forbidden her by the words, “Touch me not;” that is, Believe not thus on me according to thy present notions; let not your thoughts stretch outwards to what I have been made in thy behalf, without passing beyond to that whereby thou hast thyself been made. For how could it be otherwise than carnally that she still believed on Him whom she was weeping over as a man? “For I am not yet ascended,” He says, “to my Father:” there shalt thou touch me, when thou believest me to be God, in no wise unequal with the Father. “But go to my brethren, and say unto them, I ascend unto my Father, and your Father.” He saith not, Our Father: in one sense, therefore, is He mine, in another sense, yours; by nature mine, by grace yours. “And my God, and your God.” Nor did He say here, Our God: here, therefore, also is He in one sense mine, in another sense yours: my God; under whom I also am as man; your God, between whom and you I am mediator.
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8 more notes on this passage are in the library.
John Calvin
1
John 20:1-9
1. Now, on;he first day of the week, [193] Mary Magdelene goeth early to the sepulcher, while it was, yet dark, and seeth the stone rolled away from the sepulchre. 2. Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them, They have taken away the Lord out of the sepulcher, and we know not where they have laid him. 3. Peter therefore went forth, and the other disciple, and came to the sepulcher. 4. And they both ran together, and the other disciple outran Peter, and came first to the sepulchre. 5. And, stooping down, he saw the linen clothes lying; yet he went not in. 6. Then Simon Peter came following him, and entered into the sepulcher, and saw the linen clothes lying; 7. And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8. Then the other disciple, who came first to the sepulcher, went in also, and he saw and believed. 9. For as yet they knew not the scripture, that tie must must rise from the dead.
1. Now, on the first day of the week. As the resurrection of Christ is the most important article of our faith, and without it the hope of eternal life is extinguished, for this reason the Evangelists are the more careful to prove it, as John here collects many proofs, in order to assure us that Christ is risen from the dead. It may be thought strange, however, that he does not produce more competent witnesses; for he begins with a woman; but thus the saying is fulfilled, that
God chooseth what is weak, and foolish, and contemptible in the world, that he may bring to nought the wisdom, and excellence, and glory, of the flesh, (1 Corinthians 1:27.)
There certainly was nothing more of earthly grandeur in the disciples than in the women who followed Christ; but as Christ was pleased to reckon them the principal witnesses of his resurrection, on this single ground their testimony is entitled to the greatest deference, and is not liable to any objection. As to the priests, and scribes, and the whole people, and even Pilate, nothing but gross and wilful blindness prevented them from firmly believing that Christ was risen. All of them, therefore, deserved that seeing they should not see; yet Christ revealed himself to the little flock.
Before proceeding farther, however, it is necessary to show how the Evangelists agree with each other; for, at first sight, there appears to be some contradiction in their words. John mentions but one woman, Mary Magdalene; Matthew 28:1 mentions two, Mary Magdalene, and the other Mary; Mark 16:1 mentions three, Mary Magdalene, and Mary (the mother) of James, and Salome; Luke 24:10, 22 does not fix the number, but only relates that women came, who had followed Christ from Galilee. But the difficulty is easily solved in this manner. As Matthew inserts the names of two women who were best known, and had the highest reputation among the disciples, so John satisfies himself with mentioning the name of Mary Magdalene alone, but yet does not exclude the others; and, indeed, it is evident, from viewing his words in their connection, that she was not alone, for, shortly afterwards, Mary Magdalene says, in the plural number, WE know not where they have laid him. Although, therefore, John says nothing about her companions, yet the other Evangelists, who relate that there were many along with her, say nothing that is contradicted by John's narrative.
The discrepancy as to the time may be easily solved. When John says that they came before daybreak, we must understand, that they had set out on their journey during the darkness of the night; that, before they came to the sepulcher, the day had dawned; and that in the evening, after sunset, when the Sabbath was ended, they had bought the spices; and thus the narrative of the other Evangelists must be reconciled.
It may be thought that there is another appearance of contradiction in its being stated by John, that Mary spoke to none bu…
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10
John 20:10-15
10. Then the disciples went away again to their own homes. 11. But Mary stood without at the sepulcher, weeping; and as she wept, she stooped down to the sepulcher, 12. And seeth two angels in white garments sitting, one at the head, and the other at the feet, where the body of Jesus had lain. 13. And they say to her, Woman, why weepest thou? She saith to them, Because they have taken away my Lord, and I know not where they have laid him. 14. Having said this, she turned back, and seeth Jesus standing, and knew not that it was Jesus. 15. Jesus saith to her, Woman, why weepest thou? She, thinking that he was the gardener, saith to him, Sir, if thou hast carried him hence, tell me where thou hast laid hint, and I will take him away.
10. Then the disciples went away again to their own homes. It is possible that their minds were still in a state of doubt and uncertainty, when they returned home; for, though John says that they believed, yet their faith was not strong, but was only some confused remembrance of the miracle and resembled a trance, until it was more fully confirmed; and indeed, a strong faith could not be produced merely by the sight which they had beheld. Besides, Christ did not present himself to their view, until they had been more fully awakened from their carnal stupidity. They had indeed given a praise worthy demonstration of their zeal, in hastening to the sepulcher; yet Christ hid himself from them, because they sought him with too great superstition.
11. But Mary stood at the sepulcher without. The Evangelist now begins to describe the manner in which Christ appeared both to the women and to the disciples, to testify his resurrection. Though he mentions but one woman, Mary, yet I think it is probable that the other women were also along with her; for it is not reasonable to suppose, as some have done, that the women fainted through fear. Those writers wish to avoid a contradiction, but I have already shown that no such contradiction exists.
As to the women remaining at the sepulchre, while the disciples return to the city, they are not entitled to great accommodation on this account; for the disciples carry with them consolation and joy, but the women torment themselves by idle and useless weeping. In short, it is superstition alone, accompanied by carnal feelings, that keeps them near the sepulchre
12. And seeth two angels. What an amazing forbearance displayed by our Lord, in bearing with so many faults in Mary and her companions! For it is no small honor which he confers on them by sending his angels, and, at length, making himself known to them, which he had not done to the apostles. Though the apostles and the women were afflicted with the same disease, yet the stupidity of the apostles was less excusable, because they had profited so little by the valuable and careful instruction which they had received. One purpose, certainly, which Christ had in view in selecting the women, to make the first manifestation of himself to them, was, to fill the apostles with shame.
In white garments. Whether Mary knew them to be angels, or thought that they were men, is uncertain. We know that white garments were an emblem of the heavenly glory; as we find that Christ was clothed in white garments, when he was transfigured on the mountain, and showed his glorious majesty to his three apostles, [196] (Matthew 17:2.) Luke relates that the angel who appeared to Cornelius stood before him In Bright Clothing, (Acts 10:30.) Nor do I deny that linen garments were commonly used by the inhabitants of Eastern countries; but by the dress of the angels God pointed out something remarkable and uncommon, and put marks on them, as it were, that they might be distinguished from men. Besides, Matthew 28:3 compares the countenance of the angel, who conversed with the women, to lightning. And yet it is possible that their fear arose solely from their minds being struck with admiration, for it appears that they stood ast…
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16
John 20:16-18
16. Jesus saith to her, Mary! She turned herself, and said to him, Rabboni! which means, Master! 17. Jesus saith to her, Touch me not; for I am not yet ascended to my Father; but go to my brethren, and say to them, I ascend to my Father and your Father, and to my God and your God. 18. Mary Magdalene went and told the disciples that she had seen the Lord, and that he had said these things to her.
16. Jesus saith to her, Mary! That Christ allowed Mary, a short time, to fall into a mistake, was useful for confirming her faith; but now, by a single word, he corrects her mistake. He had formerly addressed her, but his discourse seemed to be that of an unknown person; he now assumes the character of the Master, and addresses his disciple by name, as we have formerly seen that
the good shepherd calleth to him by name every sheep of his flock, (John 10:3.)
That voice of the shepherd, therefore, enters into Mary's heart, opens her eyes, arouses all her senses, and affects her in such a manner, that she immediately surrenders herself to Christ.
Thus in Mary we have a lively image of our calling; for the only way in which we are admitted to the true knowledge of Christ is, when he first knows us, and then familiarly invites us to himself, not by that ordinary voice which sounds indiscriminately in the ears of all, but by that voice with which he especially calls the sheep which the Father hath given to him. Thus Paul says,
After that you have known God, or rather, after that you have been known by him,
(Galatians 4:9.)
And said to him, Rabboni! The efficacy of the address is evident from this circumstance, that Mary immediately renders to Christ the honor which is due to him; for the word Rabboni is not only respectful, but involves a profession of obedience. Mary therefore declares, that she is a disciple of Christ, and submits to him as her Master. This is a secret and wonderful change effected on the human understanding, when God, enlightening her by his Spirit, renders her clear-sighted, who formerly was slow of apprehension, and, indeed, altogether blind. Besides, the example of Mary ought to serve the purpose of exhortation, that all whom Christ invites to himself may reply to him without delay.
The word Rabboni is Chaldee, though the Chaldeans pronounce it Ribboni; but it is customary to make a change on words, when they are transferred to a foreign tongue. The meaning is the same as if we were to say, My Lord! or, My Master! But in the time of Christ this mode of expression had gained currency, of using Rabbi and Rabboni instead of Master.
17. Touch me not. This appears not to agree with the narrative of Matthew; for he expressly says, that the women held him By The Feet, and worshipped him, (Matthew 28:9.) Now, since he allowed himself to be touched by his disciples, what reason was there for forbidding Mary to touch him? The answer is easy, provided that we remember that the women were not repelled from touching Christ, till their eagerness to touch him had been carried to excess; for, so far as it was necessary for removing doubt, he unquestionably did not forbid them to touch him, but, perceiving that their attention was too much occupied with embracing his feet, he restrained and corrected that immoderate zeal. They fixed their attention on his bodily presence, and did not understand any other way of enjoying his society than by conversing with him on the earth. We ought, therefore, to conclude, that they were not forbidden to touch him, until Christ saw that, by their foolish and unreasonable desire, they wished to keep him in the world.
For I am not yet ascended to my Father. We ought to attend to this reason which he adds; for by these words he enjoins the women to restrain their feelings, until he be received into the heavenly glory. In short, he pointed out the design of his resurrection; not such as they had imagined it to be, that, after having returned to life, he should triumph in the world, …
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19
John 20:19-23
19. When, therefore, it was evening on that day, which was the first day of the Sabbath [204] and while the doors were shut, where the disciples were assembled through fear of the Jews, Jesus came, and stood in the midst, and saith to them, Peace be to you. 20. And when he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21. Then said Jesus to them again, Peace be to you; as the Father hath sent me, I also send you. 22. When he had said this, he breathed on them, and said to them, Receive the Holy Spirit. 23. To those whose sins you remit they shall be remitted; and to those whose sins you retain they shall be retained.
19. When, therefore, it was evening. The Evangelist now relates that the resurrection of Christ was proved to the disciples by his presence. It did not happen without the providence of God, that all were assembled in one place, that the event might be more certain and more manifest. It is worthy of notice how gently Christ acted towards them, in not keeping them in suspense any longer than till the evening. Besides, he enlightened them, bringing the pledge of a new life, while darkness was overspreading the world.
Where the disciples were assembled. As to their having assembled, it was an indication of faith, or, at least, of religious feelings. As to the circumstance of their keeping themselves concealed by shut doors, we perceive in it some proof of their weakness; for, though the strongest and boldest minds are sometimes seized with fear, yet it may easily be inferred that the apostles, at that time, trembled in such a manner as to manifest the deficiency of their faith. This example is worthy of notice; for, though they are less courageous than they ought to have been, still they do not give way to their weakness. True, they seek concealment for the sake of avoiding danger, but they gather courage so far as to remain together; otherwise they would have been scattered hither and thither, and no man would have ventured to look at his neighbor. In this manner we ought to struggle against the weakness of our flesh, and not to indulge fear, which tempts us to apostacy. Christ also blesses their zeal, when he appears to them while they are assembled; and Thomas is justly deprived of the favor bestowed on all his brethren, because, like a wandering soldier, he had withdrawn from the standard of union. Here, then, is a lesson for those who are excessively timid, to sharpen and encourage themselves to correct their carnal fear; and particularly they ought to beware lest fear should cause them to scatter.
And while the doors were shut. This circumstance was expressly added, because it contains a manifest proof of the Divine power of Christ; but this is utterly at variance with the meaning of the Evangelist. We ought, therefore, to believe that Christ did not enter without a miracle, in order to give a demonstration of his Divinity, by which he might stimulate the attention of his disciples; and yet I am far from admitting the truth of what the Papists assert, that the body of Christ passed through the shut doors. Their reason for maintaining this is, for the purpose of proving not only that the glorious body of Christ resembled a spirit, but that it was infinite, and could not be confined to any one place. But the words convey no such meaning; for the Evangelist does not say that he entered through the shut doors, but that he suddenly stood in the midst of his disciples, though the doors had been shut, and had not been opened to him by the hand of man. We know that Peter (Acts 10:10) went out of a prison which was locked; and must we, therefore, say that he passed through the midst of the iron and of the planks? Away, then, with that childish trifling, which contains nothing solid, and brings along with it many absurdities! Let us be satisfied with knowing that Christ intended, by a remarkable miracle, to confirm his disciples in their belief …
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24
John 20:24-25
24. But Thomas, one of the twelve, who was called Didymus, [211] was not with them when Jesus came. 25. The other disciples, therefore, said to him, We have seen the Lord. But he said to them, If I do not see in his hands the print [212] of the nails, and put my finger into the print of the nails, [213] and put my hand into his side, I will not believe. 26. And after eight days, his disciples were again within, and Thomas with them. Then Jesus came, while the doors were shut, and stood in the midst, and said, Peace be to you. 27. Then he saith to Thomas, Reach hither thy linger, and behold my hands; and reach thy hand, and put it into mv side; and be not faithless, but believing. 28. Thomas answered, and said to him, My Lord and my God! 29. Jesus saith to him, Because thou hast seen me, Thomas, thou hast believed; blessed are they who have not seen, and have believed.
24. But Thomas, one of the twelve. The unbelief of Thomas is here related, that by means of it the faith of the godly may be more fully confirmed. He was not only slow and reluctant to believe, but even obstinate. His dulness of apprehension was the reason why Christ again permitted them both to see and to feel him, in the same manner as before. In this manner, a new addition to the proof of Christ's resurrection was given, not only to Thomas, but, also to us. Besides, the obstinacy of Thomas is an example to show, that this wickedness is almost natural to all men, to retard themselves of their own accord, when the entrance to faith is opened to them.
25. Unless I see in his hands the print of the nails. This points out the source of the vice to be, that every one wishes to be wise from his own understanding, and flatters himself beyond measure. If I do not see, says he, "and if I do not touch, I will not believe." [214] These words have no approach to faith, but it is what may be called a sensual judgment, by which I mean, a judgment which is founded on the perception of the senses, [215] The same thing happens to all who are so devoted to themselves [216] that they leave no room for the word of God. It is of no consequence, whether you read the place, or the shape, or The Print of the nails; for transcribers may have exchanged tupon (print) for topon, (place,) or topon (place) for tupon, (print;) but the meaning is not altered on that account. Let the reader, therefore, choose which of them he shall prefer. [217]
26. Reach hither thy finger. We have already spoken once about Christ's entrance, and the form of salutation which he employed. When Christ so readily yields to the improper request of Thomas, [218] and, of his own accord, invites him to feel his hands, and touch the wound of his side, we learn from this how earnestly desirous he was to promote our faith and that of Thomas; for it was not to Thomas only, but to us also, that he looked, that nothing might be wanting which was necessary for confirming our faith.
The stupidity of Thomas was astonishing and monstrous; for he was not satisfied with merely beholding Christ out wished to have his hands also as witnesses of Christ's resurrection. Thus he was not only obstinate, but also proud and contemptuous in his treatment of Christ. Now, at least, when he saw Christ, he ought to have been overwhelmed with shame and amazement; but, on the contrary, he boldly and fearlessly stretches forth his hand, as if he were not conscious of any guilt; for it may be readily inferred from the words of the Evangelist, that he did not repent before that he had convinced himself by touching. Thus it happens that, when we render to the word of God less honor than is due to it, there steals upon us, without our knowledge, a glowing obstinacy, which brings along with it a contempt of the word of God, and makes us lose all reverence for it. So much the more earnestly should we labor to restrain the wantonness of our mind, that none of us, by improperly indulging in contradiction, and extinguishing, as it were…
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30
John 20:30-31
30. Many other signs also Jesus did in the presence of the disciples, which are not written in this book. 31. But these are written, that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life through his name.
30. Many other signs also Jesus did. If the Evangelist had not cautioned his readers by this observation, they might have supposed that he had left out none of the miracles which Christ had performed, and had given a full and complete account of all that happened. John, therefore, testifies, first, that he has only related some things out of a large number; not that the others were unworthy of being recorded, but because these were sufficient to edify faith. And yet it does not follow that they were performed in vain, for they profited that age. Secondly, though at the present day we have not a minute knowledge of them, still we must not suppose it to be of little importance for us to know that the Gospel was sealed by a vast number of miracles.
31. But these are written, that you may believe. By these words he means, that he committed to writing what ought to satisfy us, because it is abundantly sufficient for confirming our faith; for he intended to reply to the vain curiosity of men, which is insatiable, and allows itself excessive indulgence. Besides, John was well aware of what the other Evangelists had written; and, as nothing was farther from his intention than to set aside their writings, he unquestionably does not separate their narrative from his own.
It may be thought strange, however, that faith is founded on miracles, while it ought to rest exclusively on the promises and word of God. I reply, no other use is here assigned to miracles than to be the aids and supports of faith; for they serve to prepare the minds of men, that they may cherish greater reverence for the word of God, and we know how cold and sluggish our attention is, if we be not excited by something else. Besides, it adds no small authority to the doctrine already received, when, for the purpose of supporting it, he stretches out his mighty hand from heaven; as Mark says that the Apostles taught,
the Lord working with them, and confirming the word by accompanying signs,
(Mark 16:20.)
Although, therefore, strictly speaking, faith rests on the word of God, and looks to the word as its only end, still the addition of miracles is not superfluous, provided that they be also viewed as relating to the word, and direct faith towards it. Why miracles are called signs we have already explained. It is because, by means of them, the Lord arouses men to contemplate his power, when he exhibits any thing strange and unusual.
That Jesus is the Christ. He means the Christ, such as he had been promised in the Law and the Prophets, as the Mediator between God and men, the Father's highest Ambassador the only Restorer of the world, and the Author of perfect happiness. For John did not seize upon an empty and unmeaning title to adorn the Son of God, but included, under the name Christ, all the offices which the Prophets ascribe to him. We ought, therefore, to contemplate him such as he is there described. This shows more fully what was said a little ago, that faith does not confine its view to miracles, but carries us direct to the word; for it is as if John had said, that what the Prophets formerly taught by the word has been proved by miracles. And, indeed, we see that the Evangelists themselves do not occupy their whole attention in relating miracles, but dwell more largely on doe-trine, because miracles by themselves would produce nothing but a confused admiration. The meaning of the words therefore is, that these things have been written, that we may believe, so far as faith can be aided by signs.
The Son of God. The Evangelist adds this, because not one of the ordinary rank of men could have been found, who was competent to perform so great undertakings; that is, to reconcile the Father to us, …
Source · Public Domain (CC Public Domain Mark 1.0)
Jamieson–Fausset–Brown
3
Peter therefore went forth, and that other disciple, and came first to the sepulchre--These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.
Source · Public Domain (CC Public Domain Mark 1.0)
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seeth the linen clothes lie--lying.
And the napkin, that was about his head, not lying with the linen clothes--not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
but wrapped--folded.
together in a place by itself--showing with what grand tranquillity "the Living One" had walked forth from "the dead" (Luk 24:5). "Doubtless the two attendant angels (Joh 20:12) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [BENGEL].
Source · Public Domain (CC Public Domain Mark 1.0)
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Then went in . . . that other disciple which came first to the sepulchre--The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind.
and he saw and believed--Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter.
Source · Public Domain (CC Public Domain Mark 1.0)
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For as yet they knew--that is, understood.
not the scripture that he must rise again from the dead--In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.
Source · Public Domain (CC Public Domain Mark 1.0)
11
But Mary stood without at the sepulchre weeping, &c.--Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on Mat 28:3) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [BENGEL].
Source · Public Domain (CC Public Domain Mark 1.0)
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one at the head, and the other at the feet where the body of Jesus had lain--not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in LUTHARDT], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity.
Source · Public Domain (CC Public Domain Mark 1.0)
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Woman, why weepest thou?--You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear.
Because, &c.--that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with OLSHAUSEN and LUTHARDT] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary--"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him.
Source · Public Domain (CC Public Domain Mark 1.0)
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Sir, if thou have borne him hence--borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" (Sol 3:3).
tell me where thou hast laid him, and I will take him away--Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself (Gen 45:1).
Source · Public Domain (CC Public Domain Mark 1.0)
16 more notes on this passage are in the library.
Jonathan Edwards
15 · Notes on the Bible
John xx. 15.
The other women, that were concerned in the design of anointing the body of Jesus, went together in order to go to the sepulchre about break of day, and came to the sepulchre about sun-rise, after Mary Magdalene was gone, whom they had not seen, nor she them; and they said among themselves, Who shall roll us away the stone from the door of the sepulchre? and when they came, they found that the stone was rolled away. Mark xvi. 2, 3, 4. and Luke xxiv. 1, 2. “And they entered in, (the angel now not appearing on the stone,) and found not the body of Jesus there; and while they were much perplexed thereabout, behold two men stood by them in shining garments,” and one of them of a distinguished brightness and glorious appearance, being the same, the glory and majesty of whose appearance had so terrified the keepers. He sat on the right side, clothed in a long white garment. Matt. xxviii. 4, 5. Luke xxiv. 3, 4. Mark xvi. 5. This angel on the right side is he that speaks to them, saying, “Fear ye not; I know that ye seek Jesus of Nazareth, who was crucified. Why seek ye the living among the dead? he is not here, for he is risen, as he said; come, see the place where the Lord lay; and remember how he spake unto you while he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. But go your way quickly; tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him as he said unto you. Lo, I have told you. Luke xxiv. 5.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)