Exegetical and Hermeneutical Commentary of John 20:8
Then went in also that other disciple, which came first to the sepulcher, and he saw, and believed.
8. Then that other ] Better, Therefore went in also the other. He is encouraged by his older companion. Note how all the details tell of the eye-witness: he remembers even that the napkin was folded. Contrast the want of detail in Luk 24:12.
and believed ] More difficulty has perhaps been made about this than is necessary. ‘Believed what?’ is asked. That Jesus was risen. The whole context implies it; and comp. Joh 20:25. The careful arrangement of the grave-cloths proved that the body had not been taken away in haste as by a foe: and friends would scarcely have removed them at all. It is thoroughly natural that S. John speaks only of himself, saying nothing of S. Peter. He is full of the impression which the empty and orderly tomb made upon his own mind. S. Luke (Luk 24:12) speaks only of S. Peter’s wonder, neither affirming nor denying his belief.
Fuente: The Cambridge Bible for Schools and Colleges
Joh 20:8
Then went in also that other disciple
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. That other disciple] John.
Saw] That the body was not there.
And believed.] That it had been taken away, as Mary had said; but he did not believe that he was risen from the dead. See what follows.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
John seeing Peter adventure in, adventures also, and seeth the same things, and believeth that Christ was risen from the dead; or (as some think) that, as the women had said, somebody had taken him away.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Then went in . . . that otherdisciple which came first to the sepulchreThe repetition ofthis, in connection with his not having gone in till after Peter,seems to show that at the moment of penning these words the advantagewhich each of these loving disciples had of the other was present tohis mind.
and he saw andbelievedProbably he means, though he does not say, that hebelieved in his Lord’s resurrection more immediately and certainlythan Peter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then went in also the other disciple,…. John, being animated by the example of Peter, went down into the sepulchre likewise; whither Peter also might beckon, or call him, to be witness with him of the order and situation in which things lay:
which came first to the sepulchre; yet went last into it; so it was, that the first was last, and the last first:
and he saw; the linen clothes lie in one place, and the napkin folded up in order, lying by itself in another:
and believed; that the body was not there, but either was taken away, or was raised from the dead; but whether as yet he believed the latter is doubtful, by what follows; unless what follows is considered as an illustration, especially of the faith of John, that he should believe the resurrection of Christ, though till now he did not know nor understand the Scriptures that spake of it.
Fuente: John Gill’s Exposition of the Entire Bible
Then therefore ( ). After Peter in time and influenced by the boldness of Peter.
And he saw and believed ( ). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to Lu 24:12 Peter went away “wondering” still. The Sinaitic Syriac and 69 and 124 wrongly read here “they believed.” John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29). Peter and John did not see the angels.
Fuente: Robertson’s Word Pictures in the New Testament
Believed. This word is explained by what follows. He believed (at length) that Jesus was risen; for up to this time [] he, with his fellow – disciple (plural, hdeisan) knew not, etc. The singular number, he believed, as Meyer profoundly remarks, “only satisfies the never – to – be – forgotten personal experience of that moment, though it does not exclude the contemporaneous faith of Peter also.” On knew [] , see on 2 24.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then went in also that other disciple,” (tote oun eiselthen kai ho allos mathetes) “Then at that point the other disciple (John himself) also went into the tomb,” to be an eye-witness reporter, 1Jn 1:1-5.
2) “Which came first to the sepulchre,” (ho elthon protos eis to mnemeion) “The one who (outran the other) and came first to the tomb,” Joh 20:4. He entered to stand or stoop and gaze until he saw the truth, that Jesus had risen.
3) “And he saw, and believed.” (kai eiden dai episteusen) “And he (also) saw and believed,” or was convinced that He was risen, not that His body had been stolen, when he had had time to review the evidence and remember the Lord’s pledge, Mat 26:32.
Fuente: Garner-Howes Baptist Commentary
8. And he saw and believed. It is a poor exposition which some give of these words, that John believed what he had heard Mary say, namely, that Christ’s body had been carried away; for there is no passage in which the word believe bears this meaning, especially when it is used simply and without any addition. Nor is this inconsistent with the fact, that Peter and John return home, while they are still in doubt and perplexity; for in some passages John had employed this phraseology, when lie intended to describe the increase of faith. Besides, Luk 24:12 relates that Peter wondered at seeing the sepulcher in such good order; meaning by this, that Peter thought of something greater and loftier than what Mary had told him.
Fuente: Calvin’s Complete Commentary
8. He saw, and believed Believed what? Some say he believed just what he saw, namely, that the sepulchre was empty by the absence of the body. But this is making the apostle say a very insipid thing. The word believe is often used by the apostle without an object expressed, to designate some advance in embracing the main truths of Christianity. See notes on Joh 2:11; Joh 2:22; Joh 14:29. That he was fully convinced of the resurrection of Christ by what he saw, as he had not previously been by the understanding of the Scriptures, is clearly implied by the next verse. But while John was convinced, Peter, though John does not say it, is amazed and sorely perplexed at the strange concurrence of events. See Luk 24:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 20:8. And believed. The plain interpretation of this passage seems to be, that John entering into the sepulchre, saw every thing as above related, and consequently believed, not that Christ was risen, but that the body was taken away, as Mary Magdalene had informed them: for the apology which he immediately subjoins, evidently proves that a belief in the resurrection could not be meant; because St. John declares that they knew not, they had not the least idea of those scriptures which foretold his resurrection from the dead. See the note on Luk 24:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1730
THE RESURRECTION OF CHRIST
Joh 20:8-9. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the Scripture, that he must rise again from the dead.
ON this day was fulfilled that prophecy, which is so often quoted in the New Testament, The stone which the builders disallowed, the same is made the head of the corner. Yes, this is the day which the Lord has made; we will rejoice and be glad in it [Note: Psa 118:22-24.]. It is true, the arrival of it in the first instance afforded no satisfaction either to the friends or enemies of our Lord. The earthquake that attended his resurrection filled the soldiers with consternation and dismay; insomuch that, when they saw the angel who rolled away the stone from his sepulchre, they shook, and became as dead men: and all the heads of the Jewish nation, when they saw how ineffectual their precautions had been, were mad with disappointment. The Disciples too were overwhelmed with grief: they had been taught to expect the resurrection of their Lord; yet they seemed to have really less expectation of it than his very enemies; so wholly were they absorbed in grief, and given up to despondency. At last, however, their sorrow was turned into joy; and they were constrained to believe, when they found it no longer possible to doubt.
We will endeavour to shew,
I.
The reason of their unbelief
Our text informs us, that they knew not the Scripture
[Our Lord had often told them, that he must be killed, and on the third day rise again. He had spoken of it figuratively [Note: Joh 2:19; Joh 2:21.]; he had declared it plainly [Note: Mat 20:19.]; he had laid the whole stress of his religion upon it [Note: Mat 12:39-40.]: and his very enemies considered that on this point depended either the proof of his Messiahship, or a decisive evidence of his imposture [Note: Mat 27:63-64.]. But his Disciples never understood him [Note: Mar 9:9-10; Mar 9:31-32.]: one of them had even presumed to rebuke him, as though to talk of his death and resurrection was the result of needless fear or gloomy superstition [Note: Mat 16:21-22.]. Thus, for want of considering what the Holy Scriptures, and their Lord, had spoken on this subject, they could not conceive that such an event as his resurrection should ever take place.]
To the same source must be traced the unbelief that generally prevails
[The Scriptures speak plainly respecting our undone state by nature, and our recovery through Christ alone But when we declare these things to men, they are ready to reply, Doth he not speak parables [Note: Eze 20:49.]? They know not the Scripture; they do not understand it; they do not regard it; they form their own opinions without any reference to it; and therefore they neither will, nor can, receive its decisions ]
But as their unbelief was at last vanquished, we proceed to inquire into,
II.
The means by which it was overcome
The Apostles diligently investigated the subject proposed to them
[They were informed by Mary Magdalen, that the body of our Lord was removed from the sepulchre. Without loss of time they set out, as expeditiously as possible, to investigate the point. John being the younger man, and not, like Peter, oppressed with a load of guilt, arrived first at the place, and looked into the sepulchre: but Peter, being the more intrepid character, as soon as he arrived, went directly, and without hesitation, into the sepulchre, and saw the careful manner in which the linen and the napkin were folded up and laid in separate places, evidently showing that the body had not been taken away, nor had escaped but with the utmost calmness and composure. John, emboldened by his example, used the same means of ascertaining the fact; and, on discovering it, believed that Christ was indeed risen; whilst Peter, though wondering at the things that had come to pass, still retained some doubts respecting them. Still, however, the measure of conviction which was wrought in both their minds, was produced by the same means: but it was strongest on him, whose mind was most under the influence of love.]
In a similar way must all unbelief be vanquished
[We must search and examine for ourselves: we must also vie with each other, as it were, in the pursuit of truth, animating and encouraging one another both by testimony and example To such diligent and candid exertions is the faith of the Berans ascribed [Note: Act 17:11-12.]: and wherever they are used, with prayer to God for the illumination of his Spirit, they will sooner or later assuredly succeed ]
From the circumstance of their not yielding an easy assent to what was told them, we shall be led to notice,
III.
The grounds which are hereby afforded for our faith
The Apostles were very slow to believe the fact of Christs resurrection
[They would not believe the woman that had seen a vision [Note: Luk 24:4-11.]: nor even when Mary had had a personal interview with him, would they believe [Note: Mar 16:9-11.]; nor even when two of their own body had conversed with him [Note: Mar 16:12-13.]. They would scarcely believe the evidence of their own senses [Note: Luk 24:36-41.]. Nor, when all the others had been overpowered with the weight of evidence, would Thomas yield assent, till, by feeling the very wounds which had been made in the hands and side of Christ, he had a testimony which he could no longer doubt [Note: Joh 20:24-27.].]
But all this tends exceedingly to confirm our faith
[Had the Disciples yielded an easy assent, their report had been the less worthy of credit: but when they were so incredulous, as to bring on themselves a severe rebuke from Christ for their unbelief and hardness of heart [Note: Mar 16:14.], their testimony may be relied upon; because they asserted nothing which they had not ascertained to be true by evidence the most solid and incontrovertible. In this view their word may be implicitly received: but when, in addition to all this, their testimony was confirmed by the visible descent of the Holy Ghost, and by miracles without number, and, lastly, by their willingness at all times to seal it with their blood, there can be no room to entertain a doubt respecting it; nor can any testimony whatever be worthy of the smallest credit, if theirs be not considered as beyond the reach of doubt.]
Assuming then the doctrine of Christs resurrection as proved, let us contemplate,
1.
The benefits dependent on it
[Every part of our salvation depends on this, even more than on his death itself [Note: Rom 8:34. rather; and Rom 4:25; Rom 5:10.] O learn to see this, as the Apostles, when fully instructed, saw it! and rejoice in seeing every thing secured to you both for time and eternity [Note: Col 3:3-4.] ]
2.
The duties arising from it
[Your great duty is, to be conformed to his resurrection; dying to sin, as he died for it, and living to God, even as he does All the affections of your soul must follow him [Note: Col 3:1-2.]; and the renovation of your life correspond in all things with the pattern which his resurrection exhibits to your view Remember however to look to him for strength; for without him you can do nothing, but through his strength you can do all things ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
Ver. 8. And he saw and believed ] i.e. He believed his own eyes, that the Lord’s body was not in the sepulchre; but, as Mary Magdalene had told them, so they misbelieved, that it was taken away to some other place, further from Calvary, for honour’s sake, that he might not lie buried with the wicked. Hence it is that in the next verse it is added, that “as yet they knew not the Scripture.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] Nothing is said of Peter did he believe too? I think not; and that John modestly suppresses it. But what did John believe? Was it merely, “corpus fuisse translatum, ut dixerat Maria?” (Bengel, so August., Erasm., Grot., Stier, Ebrard.) Surely not; the facts which he saw would prevent this conclusion: nor does John so use the word . He believed that Jesus was risen from the dead . He received into his mind, embraced with his assent, THE FACT OF THE RESURRECTION, for the first time. He did this, on the ocular testimony before him; for as yet neither of them knew the Scripture , so as to be priori convinced of the certainty that it would be so. But (see above) Peter does not seem to have as yet received this fact; accounting probably for what he saw as Mary had done. Lampe beautifully says “Concludimus, ab hoc momento in ipsis monumenti tenebris animum Joannis fide salvifica resurrectionis Jesu, tanquam novo quodam orti solis justiti radio, collustratum fuisse.”
Fuente: Henry Alford’s Greek Testament
Joh 20:8 . On Peter reporting what he saw . “then entered accordingly the other disciple also, who had first arrived at the tomb, and he saw and believed”. Standing and gazing at the folded napkin, John saw the truth. Jesus has Himself risen, and disencumbered Himself of these wrappings. Cf. Joh 11:44 . It was enough for John; . He visited no other tomb; he questioned no one.
Fuente: The Expositors Greek Testament by Robertson
also, &c. = that other disciple also. which who.
saw. Greek. eidon. App-133.
believed (App-150.): i, e. believed that He was risen. All that He had said about rising again the third day had fallen upon dull ears. The chief priests had taken note of His words (Mat 27:63), but the disciples had not.
Fuente: Companion Bible Notes, Appendices and Graphics
8. ] Nothing is said of Peter-did he believe too? I think not;-and that John modestly suppresses it. But what did John believe? Was it merely, corpus fuisse translatum, ut dixerat Maria? (Bengel, so August., Erasm., Grot., Stier, Ebrard.) Surely not; the facts which he saw would prevent this conclusion: nor does John so use the word . He believed that Jesus was risen from the dead. He received into his mind, embraced with his assent, THE FACT OF THE RESURRECTION, for the first time. He did this, on the ocular testimony before him; for as yet neither of them knew the Scripture, so as to be priori convinced of the certainty that it would be so. But (see above) Peter does not seem to have as yet received this fact;-accounting probably for what he saw as Mary had done. Lampe beautifully says Concludimus, ab hoc momento in ipsis monumenti tenebris animum Joannis fide salvifica resurrectionis Jesu, tanquam novo quodam orti solis justiti radio, collustratum fuisse.
Fuente: The Greek Testament
Joh 20:8. , , saw, and believed) He saw that the body of Jesus was not there, and he believed that it had been removed elsewhere, as Mary Magdalene had said, Joh 20:2, [not, he believed in the resurrection of Jesus]: comp. the following verse, For as yet they knew not the Scripture, that He must rise again.
Fuente: Gnomon of the New Testament
Joh 20:8
Joh 20:8
Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed.-[Doubtless believed that Jesus had risen from the grave.] John, after Peter had entered, also entered, saw and believed. It is not clear as to the extent of his belief. As yet they had not understood what he meant when he said he would rise from the dead. Now the truth began to dawn on their minds that he had been made alive and had risen from the dead.
Fuente: Old and New Testaments Restoration Commentary
and he: Joh 20:25, Joh 20:29, Joh 1:50
Reciprocal: Mar 16:5 – entering Mar 16:13 – neither Joh 2:22 – and they
Fuente: The Treasury of Scripture Knowledge
EASTER THOUGHTS
Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
Joh 20:8
We have sung in faith and with joy our Easter hymn, Jesus Christ is risen to-day; our triumphant holy day, Alleluia.
What, then, are our lessons?
I. The Risen Christ is the giver of pardon.He died for our sins, and was raised again for our justification, and we cannot receive His grace of life and joy till we have received His grace of forgiveness. This is the true order in the teaching of the Scriptures, and therefore in the teaching of the Church.
II. The Risen Christ is the giver of joy.This should follow on pardon, and this Christ would bring to us on Easter Day. Does a gloomy Christian commend the religion of Him Who brought Easter gladness to His people?
III. The Risen Christ is the giver of life through His Spirit.What do we understand by the life Christ brought? This is life eternalthe Divine lifethe spiritual lifebegun here, perfected hereafterto know Thee, the only true God, and Jesus Christ Whom Thou hast sent.
IV. The Risen Christ has a message for mourners and for those who draw near the dark valley.
Bishop R. F. L. Blunt.
Fuente: Church Pulpit Commentary
8
By this time John was ready to enter the cave or tomb. The statement is that he saw and believed. This may be the origin of an old saying, “seeing is believing.” The phrase is not strictly true, for what one sees, he knows, which is not the same as belief. However, the present passage is true, for the thing that John saw was not what he believed. He saw the empty tomb and the unoccupied grave clothes. This caused him to believe that Jesus was alive, though at that moment he could not see him.
Fuente: Combined Bible Commentary
Joh 20:8. Then went in therefore the other disciple also, which came first to the sepulchre, and he saw and believed. It is certainly not a belief of the statement of Mary that is expressed in this last word. As John stood gazing on the signs which bore their silent witness that the body of Jesus had not been taken away by violent hands, the truth revealed itself to him,that Jesus had of Himself left the tomb. But even more than this is probably intended by the word believed. To receive the truth of the Resurrection was to be led to a deeper and more real faith in Jesus Himself. The uncertainties, doubts, and difficulties occasioned by the events of the days just passed disappeared from Johns mind. He believed in Jesus as being what He truly was, the Son of God, the Saviour of man. The words which follow are the reflection of the Evangelist upon the ignorance manifested by himself and by Peter as to the meaning of the prophetic word. Certainly the disciples belief in a risen Saviour was not the result of any assured conviction that the Resurrection was foretold in Scripture.
Fuente: A Popular Commentary on the New Testament
Vv. 8-10. Then entered in also the other disciple who had first come to the sepulchre; and he saw and believed. 9. For they did not yet understand the Scripture which says that he should rise from the dead. 10. Then the disciples returned to their own homes.
The singular verbs he saw and he beliered are remarkable. Until this point two disciples had been spoken of, and in the following verse the story joins them again: They did not understand. These two verbs in the singular, which separate the plural verbs, cannot have been placed here unintentionally: the author evidently wishes to speak of an experience which is peculiar to himself. He cannot testify for the other disciple; but he can do so for himself. This must, indeed, have been one of the most ineffaceable moments of his life. He initiates us into an incomparable personal reminiscence, into the way by which he reached the belief in the resurrection, in the first place, and then, through this, the perfect faith in Christ as Messiah and Son of God. The idea of believing, indeed, does not refer, as some have thought, to the contents of the report of Mary Magdalene: they have taken Him away.
This fact was the object of sight, not of faith. By examining the condition of the tomb and the position of the linen cloths, the disciple comes to the conviction that it is Jesus Himself who has done this; consequently, that He is alive. We should have expected that he would make mention at this time of a special appearance of the Lord to His beloved disciple: He did appear, indeed, to Peter and James. But no; everything in the narrative is sober: he saw and believed. There was no need of anything more. Nevertheless, we must not find here an eulogy which John would bestow upon himself and which would resemble a boast. The following verse sufficiently shows the spirit of humility which prevails in this narrative. These words must be paraphrased in this sense: He saw and believed at length. John is himself astonished at the state of ignorance in which he, as well as Peter, had remained until this moment with regard to the scriptural prophecies foretelling the resurrection of the Messiah. He says , which is an imperfect in sense: They were not understanding. Even then they did not yet grasp the meaning of the prophecies announcing the death and resurrection of the Messiah. Only after the resurrection did they open their eyes to these prophetic revelations (Psa 16:10, Isa 53:10, etc.; comp. Luk 24:25-27; Luk 24:45).
As to Peter, we do not know whether the view of the condition of the sepulchre brought him also to faith. John does not say this; for the question here is of an inward personal fact. Perhaps there was needed, in order that this result might be fully secured in the case of Peter, the appearance of the Lord which was granted to this disciple on this same day (Luk 24:34, 1Co 15:5).
The parallel, Luk 24:12, is very probably only a gloss drawn up by means of John’s narrative.This whole passage, relating to the disciple whom Jesus loved and to Peter, presents one of the most striking features of the autobiographical character of our Gospel.
The Tubingen school, followed by Strauss and Renan, think that this narrative is a fiction designed to raise John to the level of Peter. The author, a disciple of John, systematically endeavored to make his master the equal of Peter. What! By ascribing to him more agile limbs, yet also, on the other hand, less energy and courage! Or by ascribing to him faith of a more spiritual character, in opposition to the carnal character of the Christianity of Peter, and consequently of the Twelve? But John accuses himself also of a carnal want of understanding with regard to the prophecies. All this Machiavellism attributed to the evangelist vanishes away at the simple and unprejudiced reading of this story, which is so simple and so dramatic.
Colani sees in these words of Joh 20:9 : They did not yet understand the Scripture, a contradiction as related to the predictions of the resurrection which are placed in the mouth of Jesus by the Synoptics. If these predictions were real, the evangelist ought rather to have said: They did not yet understand the predictions of Jesus. But if there was needed only the sight of the linen cloths and the napkin to determine the faith in the heart of the disciple, this was certainly due to the promises of Jesus; they had not sufficed to make him believe in the resurrection of thebody of Jesus, because he applied them undoubtedly to His glorious return from heaven; but it was they which made this external circumstance sufficient to bring John to faith. John was not obliged to mention this fact, since of the prophecies of Jesus respecting His resurrection he had quoted only the enigmatical saying in Joh 2:19.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Encouraged by Peter’s boldness John also proceeded into the tomb. There he saw (Gr. eiden, perceived intelligently) this evidence and believed what it implied. He believed that Jesus was alive. In this chapter, John carefully recorded that disciples who saw the resurrected Jesus believed on Him (cf. Joh 20:16; Joh 20:20; Joh 20:25; Joh 20:29). The writer did not explain what John believed here, but in the context of this chapter it seems clear that he believed that Jesus was alive (cf. Joh 2:22; Joh 11:25; Joh 16:22). The evidence of Jesus’ resurrection convinced John even before he met the risen Jesus. Disciples since John can believe in Him because of this evidence too even though we have not yet seen the risen Jesus (cf. Joh 20:29; 1Jn 1:1-4).
The writer did not say that Peter also believed. This omission does not necessarily mean that Peter failed to believe. The writer was simply confessing his own belief, not contrasting it with Peter’s reaction. Nevertheless John seems to have understood the significance of the empty tomb and the orderly grave clothes better than Peter did (cf. Luk 24:12). He evidently did not confess his belief to others then (cf. Joh 20:10-18).
Jesus had passed through the grave clothes and through the rocky tomb. The angel opened the tomb to admit the disciples, not to release Jesus (Mat 28:2).