Therefore 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!”
Therefore Peter and the other disciple went out, and they went toward the tomb. They both ran together. The other disciple outran Peter, and came to the tomb first. Stooping and looking in, he saw the linen cloths lying, yet he didn’t enter in. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. So then the other disciple who came first to the tomb also entered in, and he saw and believed.
John Calvin 1540 · Public Domain On vv3, 5, 7, 8 3. Peter therefore went forth. There being so little…
3. Peter therefore went forth. There being so little faith, or rather almost no faith, both in the disciples and in the women, it is astonishing that they had so great zeal; and, indeed, it is not possible that religious feelings led them to seek Christ. Some seed of faith, therefore, remained in their hearts, but quenched for a time, so that they were not aware of having what they had. Thus the Spirit of God often works in the elect in a secret manner. In short, we must believe that there was some concealed root, from which we see fruit produced. Though this feeling of piety, which they possessed, was confused, and was accompanied by much superstition, still I give to it — though inaccurately — the name of faith, because it was only by the doctrine of the Gospel that it was produced, and it had no tendency but towards Christ. From this seed there at length sprang a true and sincere faith, which, leaving the sepulcher, ascended to the heavenly glory of Christ.
When Scripture speaks of the feeble beginnings of faith, it says that Christ is born in us, and that we, on the other hand, are born in him; but the disciples must be placed almost below infancy, for they are ignorant of the resurrection of Christ, but yet the Lord nourishes them as a mother nourishes the child that is contained in her womb. Formerly they resembled children, and had made a little progress, but the death of Christ had rendered them so weak, that they must be again begotten and formed, as Paul says of the Galatians,
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My little children, of whom I Travail In Birth again until Christ Be Formed in you, (Galatians 4:19.)
When we find that Peter, though he made less haste, is the first to enter into the sepulcher, let us learn from it that many persons have more given to them in the end than appears at the beginning. And, indeed, we sometimes see many, who were full of fervour at the commencement, give way when they come to the conflict; while others, who appeared to be slow and indolent, assume new courage when danger is at hand.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv2–8 2 Then she runneth, and cometh to Simon Peter,…
2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
Ver. 2. Then she runneth] Amor addidit alas, love is impatient of delays. Christ cometh leaping over the "mountains of Bether," Son 2:17; all manner lets and impediments. And the Church, as impatient as he, bids him "Make haste, my beloved, and be like to a roe," Son 8:4, or to a fawn of the harts, which when it fleeth, looketh behind it, saith the Chaldee paraphrast there. She affects not only a union, but a unity with him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 5, 6, 8 Then she runneth; that is, Mary Magdalene ran into…
Then she runneth; that is, Mary Magdalene ran into the city to tell Peter; and that seemeth to be the reason why John mentions only her going to the sepulchre: but yet Luke Luk 24:10 makes not Mary Magdalene only, but Joanna, and Mary the mother of James, the reporters of the news to the apostles; but possibly she was the most forward and first reporter of it. She came to the eleven, and told all these things to them, Luk 24:9, but possibly her chief discourse was with Simon Peter, and John, the beloved disciple: she complains to them that her Lord was removed out of the sepulchre, whither and by whom she knew not. But how did they know that? Mark saith, they entered into the sepulchre, Mar 16:5. Or if that were after, as it should seem by Joh 20:11 of this chapter; they guessed that the body was gone when they saw the stone rolled away, and the door open.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2–3 It was a great honour that God put upon…
It was a great honour that God put upon this poor woman, Mary Magdalene, that she has the first notice of our Saviour’s resurrection, and is the first that discovers it to the apostles.
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?
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Doubtless this was for the comfort of all true penitents, and administers great consolation to them; as the angels in heaven rejoice, much more doth Christ joy in the recovery of one repenting sinner than in multitudes of holy and just persons, (such was the blessed Virgin,) who need no repentance.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–8 Then she runneth and cometh to Simon Peter,.... That…
Then she runneth and cometh to Simon Peter,.... That is, after she had not only seen that the stone was took away, but had looked into the sepulchre, and saw that the body of Christ was removed; for otherwise she could not have said, that it was took away out of it: upon which she made all the haste she could to Peter; who, where he was she knew; and she was particularly bid by the angel she saw in the sepulchre, to go to him:
and to the other disciple whom Jesus loved; John the writer of this Gospel; for these two were together, as they usually were; nor were they alone, for the rest of the disciples were with them:
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and saith unto them, they have taken away the Lord out of the sepulchre, and we know not where they have laid him. The Oriental versions, the Syriac, Arabic, Persic, and Ethiopic, read, "I know not where they have laid him"; who they were that had taken the body of Christ away, whether friends or enemies, she could not say; nor did she, or any of the women that were with her, know where it was put; whether in some other grave, or was exposed to the insults of men, or to birds and beasts of prey; whether it was laid in a more suitable and convenient place, or in a scandalous one; and whether this removal was for his greater honour, or reproach; to know this, gave her great concern and uneasiness, as she knew it must the disciples also: so Christ, in a spiritual sense, may be removed from his people for a time, and they know not where he is; sometimes he removes himself, to chastise them for their former carriage, to try and exercise their grace, to inflame their love to him, and sharpen their desires after him, and to endear his presence to them the more, when they enjoy it again; sometimes he is taken away from them by preachers, when they leave him out of their discourses; and by their own sins and transgressions, which separate between him and them, with respect to communion; and who, for a time, may not know where to find him: and for the direction of such it may be observed, that he is to be found in the ministration of his word and ordinances in his churches.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 6, 8 Peter went out - Of the city.
Peter went out - Of the city.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 4, 5, 6, 7, 8 Verse 2. Then she runneth] This was after the…
Verse 2. Then she runneth] This was after the women had seen the angels, who said he was risen from the dead, Lu 24:4. She told, not only Peter and John, but the other apostles also, Mt 28:8; but only the two disciples above mentioned went to the tomb to see whether what she had said was true.
They have taken away the Lord] She mentions nothing of what the angels had said, in her hurry and confusion; she speaks things only by halves; and probably the vision of angels might have appeared to her only as an illusion of her own fancy, and not to be any farther regarded.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 8 He saw the linen cloths lying. St. John Chrysostom…
He saw the linen cloths lying. St. John Chrysostom takes notice, that Christ’s body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 6, 8 Peter therefore went forth, and that other disciple, and…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 5, 7, 8 2. Runneth—She waits neither to examine the sepulchre, nor…
2. Runneth—She waits neither to examine the sepulchre, nor to consult the other women; nor can she calmly walk, but runs to the chief apostles for aid. It is evident that Peter and John abide at no great distance from the sepulchre, and separately from the other apostles. They are in west Jerusalem, while the others are probably in Bethany.
Taken away the Lord—She has no thought of a resurrection; neither do her terms imply that he has been stolen. She afterwards suspects that the keeper of the garden in which the sepulchre is, may have removed him to some other place.
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We know not—The we is here used by Mary in behalf of not only herself but of the whole company, clearly showing that even John’s narrative implies that other women were with her.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–8 2. Then she runneth] She runneth therefore, concluding that…
2. Then she runneth] She runneth therefore, concluding that the body must be gone.
Simon Peter] His fall was probably known and his deep repentance also: he is still chief of the Apostles, and as such the one consulted first.
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and to the other] The repetition of ‘to’ implies that the two Apostles were not lodging together, although Joh_20:3 implies that they were close to one another.
whom Jesus loved] Perhaps the expression is meant to apply to Simon Peter also; ‘the other disciple whom Jesus loved.’ This becomes probable when we notice that the word for ‘loved’ is not that used of S. John in Joh_19:26, Joh_21:7; Joh_21:20 (agapân), but the more general word (philein). See on Joh_11:5.
They have taken] She does not attempt to determine who, whether friends or foes.
we know not] This possibly implies that other women had been with her, as stated by the Synoptists. If so, she may have outstripped them in going to the garden.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–7 (2) To Simon Peter, and to the other disciple.—St.…
(2) To Simon Peter, and to the other disciple.—St. Matthew has, “to His disciples;” St. Luke has, “to the Eleven, and to all the rest.” St. John relates only that announcement of which he had special personal knowledge.
For “the other disciple” comp. Introduction, p. 375. For the connection between St. John and St. Peter, comp. Introduction, p. 371.
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Whom Jesus loved.—Comp. Note on Joh_11:3; Joh_21:15. The word here used of St. John is that which is used of Lazarus in Joh_11:3. It is not the word which occurs in Joh_19:26; Joh_21:7; Joh_21:20.
We know not where they have laid him.—The plural has frequently been pressed to prove that Mary included the other women with herself in what she says—i.e., that St. John’s narrative here implies that of the earlier Gospels. This certainly may be so, but we cannot say more than this. It certainly may be that, in her feeling of despair, she speaks generally of the utter hopelessness of human effort, whether her own or that of others. It is the passionate cry of her woman’s heart. They have not only crucified the Lord, but have robbed the body of the resting-place which love had provided for it, and of the tender care with which love was seeking to surround it—“They have taken away the Lord; and we know not to what fresh indignity their hatred, against which even the grave is not proof, has subjected the body of Him whom we have loved. We know not where they have laid Him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 3, 5, 6, 8 Then she runneth in advance of the other women,…
Then she runneth in advance of the other women, who are each intent on communicating what she had seen and heard, and cometh to Simon Peter why not, if, as Mark says, Peter had been specially mentioned by the angel? and to the other disciple, whom Jesus loved. The form of the expression suggests that they were living in different houses. There were two disciples on whom Jesus poured out the abundance of his love. The word here used is not hgapa , that which is used in Joh_13:23 and Joh_21:7-20, and which denotes the love of highregard, but efilei , the love of personal affection, the kind of love showered on Lazarus and his sisters. (Joh_11:5) So far, then, from John especially exalting himself at the expense of Peter, he gives to Peter the first place in the affection of his Master. And she saith to them, They have taken away the Lord even the corpse of Jesus was the Lord to this urgent and impassioned discipleout of the sepulcher, and we know not where they Joseph and Nicodemus, or the chief priests, or Roman soldiers, or Jewshave laid him. We know not what other burying-place "they" have chosen! The anti-harmonistic commentators, with ponderous literalism, insist that Mary could have said nothing more. A gushing woman like Mary of Magdala uttered one sentence, and that was all: It is, however, entirely evident that she must have said enough to excite great wonderment, haste, and activity in the breasts of these two disciples (see above on the three hypotheses).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 Then went in also that other disciple
Joh_20:8
Then went in also that other disciple
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I.
ZEALOUS PURSUIT.
II. ENLARGED KNOWLEGE
III. INCREASED FAITH. (S. S. Times.)
Unconscious influence:
In this slight turn of history we see that men are ever touching unconsciously the springs of motion in each other. Little does Peter think, as he goes straight in, that he is drawing in his brother; and as little does John think that he is following his brother. We overrun the boundaries of our personality--we flow together. There are two sorts of influence, active or voluntary, and that which is unconscious. The importance and obligation of our efforts to do good, that is, of our voluntary influence, are often insisted on; but there needs a more thorough appreciation of the influence which is insensibly exerted.
I. EXPEL THE COMMON PREJUDICE THAT THERE CAN BE NOTHING OF CONSEQUENCE IN UNCONSCIOUS INFLUENCES, BECAUSE THEY MAKE NO REPORT, AND FALL ON THE WORLD UNOBSERVED.
1. Histories and biographies tell how men have led armies, established empires, enacted laws, &c., i.e., what they do with a purpose. But what they do without a purpose they seldom even mention. So also the public laws make men responsible only for what they do with a purpose, and take no account of the mischiefs or benefits that are communicated by their example. The same is true in the discipline of families, churches, and schools; because no human government can trace such influences with sufficient certainty to make their authors responsible.
2. But you must not conclude that they are therefore insignificant.
(1) How is it in the natural world? Nature always conceals her hand. Who ever saw or heard the exertions of that tremendous force which holds the universe together? The lightning is a mere fire-fly spark in comparison; but because it glares and thunders and blasts many think that it is a vastly more potent agent than gravity.
(2) The Bible calls the good mans life a light, and it is the nature of light to fill the world unconsciously with its beams. So the Christian shines, not so much because he will as because he is a luminous object. And yet there are many who think that light is a very tame and feeble instrument, because it is noiseless. An earthquake is to them a much more vigorous and effective agency. Little do they think that the light of every morning is an agent many times more powerful. But let the light of the morning cease; the outcries of a horror-stricken world make, as it were, the darkness audible. The globe and all the fellow planets that have lost their sun become mere balls of ice, swinging silent in death and darkness. The light would not wake an infant in his cradle. And yet it perpetually new creates the world, rescuing it each morning as a prey from night and chaos. So the Christian is the light of the world; and the insensible influences of good men are as much more potent than their active, as the great silent powers of nature are of greater consequence than her little disturbances and tumults. The outward endeavours made by good men or bad to sway others, they call their influence; whereas it is, in fact, but a very small fraction of the good or evil that flows out of their lives. Nay, how many persons do you meet, the insensible influence of whose manners and character is so decided as often to thwart their voluntary influence? And it will generally be found that where men undertake by argument or persuasion to exert a power in the face of qualities that make them odious, their insensible influence will be too strong for them.
II. THE TWOFOLD POWERS OF EFFECT AND EXPRESSION BY WHICH MAN CONNECTS WITH HIS FELLOW-MAN.
1. If we distinguish man as a creature of language, there are in him two sets or kinds of language--voluntary and involuntary; that of speech in the literal sense, and that expression of the eye, the face, the look, the gait, the tone. Speech, or voluntary language, is a door to the soul, that we may open or shut at will; the other is a door that stands open evermore.
2. Then if we go over to the subjects of influence, we find every man endowed with two inlets of impression; the ear and the understanding for the reception of speech, and the sympathetic powers for tinder to those sparks of emotion revealed by looks, tones, manners, &c. And these sympathetic powers are inlets, open on all sides to the understanding and character. Many have gone so far as to maintain that the look or expression, and even the very features of children are often changed by exclusive intercourse with nurses and attendants; but we shall find it scarcely possible to doubt that simply to look on bad and malignant faces, to become familiarized to them, is enough permanently to affect the character of persons of mature age. How dangerous, e.g., for a man to become accustomed to sights of cruelty! No more is it a thing of indifference to become accustomed to look on the manners, and receive the bad expression of any kind of sin. The door of involuntary communication is always open. But how very seldom, in comparison, do we undertake by means of speech to influence others!
3. It is by one of these modes of communication that we are constituted members of voluntary society, and by the other, parts of a general mass, or members of involuntary society. You are all, in a certain view, individuals; you are also, in another view, parts of a common body--be it the family, the Church, the state. And observe how far this involuntary communication and sympathy results in what we call the national or family spirit.
Sometimes this spirit takes a religious or an irreligious character. What was the national spirit of France--e.g., at a certain time, but a spirit of infidelity? What is the religious spirit of Spain but a spirit of bigotry? What is the family spirit in many a house but the spirit of gain or pleasure? Far down in the secret foundations of life and society, there lie concealed great laws and channels of influence, which often escape our notice altogether, but which are as gravity to the general system of Gods works.
4. But these are general considerations. I now proceed to add some proofs of a more particular nature.
(1) The instinct of imitation in children. We begin our experience by simple imitation, and under the guidance el this we lay our foundations. The childs soul is purely receptive, and for a considerable period without choice or selection. A little further on, he begins voluntarily to copy everything he sees. And thus we have a whole generation of future men receiving from us their very beginnings, and the deepest impulses of their life and immortality; and when we are meaning them no good or evil, they are drawing from us moulds of habit, which, if wrong, no heavenly discipline can wholly remove; or, if right, no bad associations utterly dissipate. It may be doubted whether, in all the active influence of our lives we do as much to shape the destiny of our fellow-men, as we do in this single article of unconscious influence over children.
(2) Further on, respect for others takes the place of imitation. We naturally desire the approbation or good opinion of others. You see the strength of this feeling in the article of fashion. How few persons have the nerve to resist a fashion; even in literature, worship, moral and religious doctrine. How many will violate the best rules of society because it is the practice of their circle! How many reject Christ because of acquaintances who have no suspicion of their influence, and will not have till the last day shows them what they have done!
(3) Again, how the most active feelings and impulses of mankind are contagious. How quick enthusiasm is to kindle, till a nation blazes in the flame! In the case of the Crusades you have an example. So with fear and superstition, the spirit of war or of party. How any slight operation in the market may spread till trade runs wild in a general infatuation t Now, in all these examples the effect is produced, net by active endeavour, but mostly by that insensible propagation which follows a flame.
(4) It is also true that the religious spirit tends to propagate itself in the same way. Spiritual influences are never separated from the laws of thought in the individual and the laws of feeling and influence in society. If every disciple is to be an epistle known and read of all men, what shall we expect, but that all men will be somehow affected by the reading? Or if he is to be a light in the world, what shall we look for but that others, seeing his good works, shall glorify God on his account? How often one, or a few good men become the leaven of a general reformation! Such men give a more vivid proof of the reality of religious faith than any words or arguments could yield.
III. THE ACTIVE INFLUENCE OF MEN IS DUE, IN A PRINCIPAL DEGREE, TO THAT INSENSIBLE INFLUENCE by which their arguments, reproofs, and persuasions are secretly invigorated.
1. It is not mere words which turn men; it is the heart mounting uncalled into the expression of the features; the look beaming with goodness; the tone, the moral character of the man that speaks is likely to be well represented in his manner. If without heart or interest you attempt to move another, the involuntary man tells what you are doing in a hundred ways at once. A hypocrite, endeavouring to exert a good influence, only tries to convey by words what the lying look, and the faithless affectation, or dry exaggeration of his manner perpetually resist.
2. Men dislike to be swayed by direct, voluntary influence, and are, therefore, best approached by conduct and feeling, and the authority of simple worth, which seem to make no purposed onset. Now, it is on this side of human nature that Christ visits us, preparing lust that kind of influence which the Spirit of truth may wield with the most persuasive and subduing effect. It is the grandeur of His character which constitutes the chief power of His ministry, not His miracles or teachings apart from His character. The Scripture writers have much to say in this connection of the image of God; and an image, you know, is that which simply represents, not that which acts, or reasons, or persuades. And here is the power of Christ--it is what of Gods beauty, love, truth, and justice shines through Him.
IV. INFERENCES.
1. That it is impossible to live in this world and escape responsibility. You cannot live without exerting influence. If you had the seeds of a pestilence in your body, you would not have a more active contagion than you have in your tempers, tastes, and principles. You say that you mean well; that you mean to injure no one. Is your example harmless? Is it ever on the side of God and duty? You cannot doubt that others are continually receiving impressions from your character. As little can you doubt that you must answer for these impressions. By a mere look or glance, you are conveying the influence that shall turn the scale of some ones immortality.
2. The true philosophy or method of doing good. It is, first of all and principally, to be good--to have a character that will of itself communicate good. It is a mistake, sad or ridiculous, to make mere stir synonymous with doing good. The Christian is called a light, not lightning.
3. Our doctrine shows how the preaching of Christ is often so unfruitful, and especially in times of spiritual coldness. It is not because truth ceases to be truth, nor of necessity, because it is preached in a less vivid manner, but because there are so many influences preaching against the preacher. He is one--the people are many; his attempt to convince and persuade is a voluntary influence. Their lives are so many unconscious influences. He preaches the truth, and they are preaching the truth down; and how can he prevail against so many, and by a kind of influence so unequal? When the people of God are glowing with spiritual devotion to Him and love to men the case is different. Then they are all preaching with the preacher, and making an atmosphere of warmth for his words to fall in. Great is the company of them that publish the truth, and proportionally great its power. (H. Bushnell, D. D.)
Unconscious influence:
A young man, away from home, slept in the same room with another young man, a stranger. Before retiring for the night, he knelt down, as was his wont, and silently prayed. His companion had long resisted the grace of God; but this noble example aroused him, and was the means of his awakening. In old age he testified, after a life of rare usefulnesss--Nearly half a century has rolled away, with all its multitudinous events, since then; but that little chamber, that humble couch, that silent, praying youth, are still present to my imagination, and will never be forgotten amid the splendours of heaven and through the ages of eternity. (Pulpit Treasury.)
Incidental results:
It is told of Thorwaldsen, the Danish sculptor, that when he returned to his native land with those rare works of art which have made his name immortal, the servants, who unpacked the statuary, scattered upon the ground the straw which was wrapped around the marble works. There were unseen seeds in that straw, and soon there were flowers from the gardens of Rome blooming in the gardens of Copenhagen. The artist, while pursuing his glorious purpose and leaving magnificent results in marble, was unconsciously scattering sweet flowers, whose beauty and perfume were to refresh and gladden his native city years after his hand was as cold as the chisel it once so magically moved. (Pulpit Treasury.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v2 Mat 28:8-10; Mar 16:8; Luk 24:9-11; Joh 20:2. “Then…
RETURN OF THE WOMEN
Mat 28:8-10; Mar 16:8; Luk 24:9-11; Joh 20:2. “Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved, and says to them, They have taken away the Lord from the sepulcher, and we know not where they have placed Him.” This is spoken of Mary Magdalene, the most prominent of our Lord’s female disciples, and the only woman John mentions in this early visit to the sepulcher. This is not out of harmony with the other three, from the simple fact that she was the leader of the heroic sisterhood who lingered last at the cross, and hastened first to greet the risen Lord and look into the empty sepulcher.
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I must here observe, in reference to Mark’s Gospel, that this eighth verse, which you see in the above reference, winds it up, the following twelve verses having been added by an unknown hand after Mark had laid down his pen. This fact of these last twelve verses not appearing in the old and authoritative manuscripts, does not necessarily invalidate their claims to inspiration, the author might have been inspired for ought we know, though we can have no idea as to his name. As it is believed that Peter dictated this Gospel to Mark, his faithful amanuensis and gospel helper, while in Rome, about A. D. 63, some suppose his martyrdom stopped the work, and consequently some one took it on himself to finish it out somewhat after the order of Matthew’s, which had been written A. D. 48. From the simple fact that in all of this writing I have used the Greek Testament by Tischendorf, on the basis of the Sinaitic manuscript which he discovered in the Convent of St. Catherine, on Mt. Sinai, A. D. 1859, and has thrown a flood of light on the New Testament, being the oldest manuscript and the only one entire, and as it closes Mark’s Gospel with this eighth verse of the sixteenth chapter, I shall neither quote nor expound the ensuing twelve verses; for, like Joh 8:1-11, and not a few other isolated passages, they are not in my book.
Matthew: “Having quickly come out from the sepulcher, with fear and great joy, they were running to tell His disciples.” You see how these women take the report of the angels, and run with all expedition to render obedience. “And while they were going to tell His disciples, behold, Jesus met them, saying, Hail! And they having come, embraced His feet, and worshipped Him. Then Jesus says to them, Fear not; go, tell My brethren, that they may depart into Galilee, and there they shall see Me.” Luke: “And returning from the sepulcher, they proclaimed these things to the eleven, and all the rest, And they were Mary Magdalene, Joanna, Mary the mother of James, and the other women along with them, who continued to tell these things to the apostles. And their words appeared unto them like a dream, and they believed them not.” Though Jesus had three different times distinctly prophesied to them His crucifixion and resurrection, they had never understood it; but were all settled in the common conviction that the Christ would never die, but abide and reign forever. Luke says that these prophecies were withheld from them, so they understood them not. That was all right. It was absolutely necessary that these most salient facts of redeeming mercy should be prominent in the prophetical curriculum, which, along with miracles, constitutes the basis of all faith in the Christhood.
Then why withhold it from their understanding until after it was all over? Good reason! If the disciples had understood it, they would have fought, bled, and died in His defense. Thousands would have helped them, and a bloody civil war broken out at the time of His arrest. Through fear of the people, His enemies were often restrained from laying hands on Him, finally attacking Him at midnight, doing their best to kill Him before day; and despite the tardiness of Pilate and Herod, actually had Him nailed to the cross at the early hour of 9 A.M., Pilate finally signing His death-warrant as a sheer peace measure, as he saw the crowd gathering rapidly, and knew they were going to fight for Him, and thus involve the whole country in a terrible civil war. In the good providence of God, the prophecies revealing His crucifixion and resurrection were withheld from the understanding of His disciples till after the momentous tragedy of the world’s redemption was consummated. When they saw Him expire on the cross, they gave up all hope of His Messiahship, settling down in the conclusion that He was the greatest prophet the world ever saw and no more, so that when those women came and told them that He was absent from the sepulcher, and the angels had said He was risen, and that they had actually seen Him, their words seemed like a dream — the news was too good to be believed.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v3 Peter and John at the grave:
Peter and John at the grave:
v. 3. Peter therefore went forth, and that other disciple, and came to the sepulcher.
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v. 4. So they ran both together; and the other disciple did outrun Peter, and came first to the sepulcher.
v. 5. And he, stooping down and looking in, saw the linen clothes lying; yet went he not in.
v. 6. Then cometh Simon Peter, following him, and went into the sepulcher, and seeth the linen clothes lie,
v. 7. and the napkin that was about His head, not lying with the linen clothes, but wrapped together in a place by itself.
v. 8. Then went in also that other disciple, which came first to the sepulcher; and he saw and believed.
v. 9. For as yet they knew not the scripture, that He must rise again from the dead.
v. 10. Then the disciples went away again unto their own home.
The message of Mary Magdalene stirred both Peter and John to quick action. They immediately made up their minds to find out the truth of this most astounding matter. At first the two disciples ran together, side by side. Soon, however, the younger and nimbler John outran Peter and arrived at the tomb first. But here he hesitated. He may have had some presentiment of the miracles which the disciples were soon to witness. He could not quite make up his mind to investigate more closely. He merely stooped down and peered into the semidarkness or the tomb. He could make out the linen grave-cloths with which the body had been wound, but nothing more; and he could not make up his mind to enter. But when impulsive Peter came along, there was not a moment’s hesitation. He went into the tomb; he viewed closely the grave cloths, assuring himself of their identity; he noted also the sudary, or napkin, which had been wrapped about the head of the Master. It struck him that this cloth was lying apart from the other linen wrappings, in a place by itself, and that it was folded or rolled together. All these significant discoveries he undoubtedly communicated to John, until the latter finally was induced also to enter and to see the evidence presented in the tomb with his own eyes. It was certainly surprising enough to find all the cloths laid aside with such apparent care, with no sign of haste, as would have been the case had the sepulcher been violated and the body stolen. What John saw drove him to one conclusion: Jesus Himself had laid aside these wrappings; He had risen; He had returned to life. And this conviction forced itself upon John, although he, with the other apostles, at that time did not have the proper understanding of the Scriptures concerning the resurrection of the Master, namely, that it was a necessary part of the scheme of redemption, that it must happen to complete the work for the salvation of mankind. And the same facts, as related by these faithful witnesses, without the slightest indication of having connived to cheat the world: the empty tomb, the careful order in the grave, the absence of any and every indication of robbery, should convince any reasonable critic of the resurrection of Jesus. That is the faith of the Christians; upon the miracle of Christ’s resurrection they place their own hope of salvation. The grave had to give up its prey. The victory of the grave is turned into defeat; the sting of death is taken away. Ours is the victory through Jesus Christ, our Lord. For the time being, at least, John was satisfied in his own mind that his Master had returned to life. And the time was coming when the last remnant of spiritual darkness was to be removed from his mind. Meanwhile the two disciples went away more slowly and thoughtfully from the grave than they had come. They returned home or to their place of lodging in Jerusalem. Note: Reasonable proofs of the resurrection of Christ can never give the heart the firm faith which is necessary for salvation. Under circumstances it is a good thing to be able to stop the mouths of the gainsayers by showing them the foolishness of their position; but the most convincing arguments are the statements of Scriptures themselves.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6, 8 the other disciple
the other disciple
John apparently shows his humility by referring to himself here as "the other disciple," rather than including his name.
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went out
John implies that these disciples were going to the tomb. AT: "rushed out to the tomb" (See: Assumed Knowledge and Implicit Information)
linen cloths
These were the burial cloths that people had used to wrap the body of Jesus.
translationWords
Peter
disciple
grave
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 6, 8 20:2 Mary Magdalene ran and found Simon Peter. Her…
20:2 Mary Magdalene ran and found Simon Peter. Her natural assumption was that someone had robbed the tomb and perhaps stolen the body—which was not an uncommon occurrence.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.