John 20:1-9

The first day of the week cometh Mary Magdalene alone early, when it was yet dark See notes on Matthew 28:1; Mark 16:1; Luke 24:1; where the circumstance of John's mentioning only Mary Magdalene as visiting the sepulchre, is accounted for, and explained at large. And seeth With the other women, mentioned by the three other evangelists; the stone taken away from the sepulchre And that the tomb was open. Probably, in consequence of the distinguished ardour of her affection for her dear Lord and Master, she had advanced a little way before the others, and therefore first discovered that the stone was removed. Then she runneth, and cometh to Simon Peter That is, after she and the other women had entered into the sepulchre, had made search for the body there, and had not found it, (Luke 24:3,) but before she and they had seen the angels, who informed them that he was risen: for after that it is very improbable that she should speak as the evangelist says she did to Peter, in the next words, They have taken away the Lord, &c., and we know not where they have laid him. Peter, therefore Upon hearing that the stone was removed, and the body gone; went forth, and that other disciple Immediately, and made all possible haste to the sepulchre, to satisfy themselves whether what was told them was a fact, and to see if they could make any further discoveries. Some think the other disciples were with Peter and John, when Mary gave them this information; but it seems more probable that she told it only to them; at least, it is evident that only these two went to the sepulchre. So they ran both together Being eager and anxious to have their doubts cleared up. And the other disciple John, being probably the younger man; outran Peter, and came first to the sepulchre He did not, however, go in, perhaps being afraid; he only stooped down; and saw the linen clothes lying Or rollers which had been about Christ's body. Then cometh Simon Peter Following him very quickly; and went into the sepulchre Without hesitation; and seeth the linen clothes lie, and the napkin, &c. And that in such regular order as fully satisfied him that the body had not been taken away in a hasty manner, by persons who feared being interrupted or detected. Doubtless, the angels who ministered to him, when he rose, folded up the napkin and the linen clothes, and laid them in this order. Then went in also that other disciple Who, being less adventurous than Peter, had hitherto stood without; and he saw That the body was not there; and believed That it had been taken away, as Mary had told them. Thus Grotius, Bengelius, Wesley, Macknight, Campbell, and most commentators understand the clause, which sense certainly the next words favour. Whitby, however, and Doddridge, view it in a different light. “Peter,” says the former, “only saw and admired what was done; (Luke 24:12;) but John saw and believed, not the words of Mary, for we find not that either of them suspected her of falsehood, but the resurrection of Jesus, or the words of Christ, After three days I will rise again. This, John saith, was the reason of his faith, not the predictions of the Old Testament; for, as for the apostles, (John 20:9,) as yet they knew not the Scripture, that he must rise from the dead.” Dr. Doddridge speaks to the same purpose. “I understand it,” says he, “as a modest intimation, that he, (John,) first indeed of all others, believed the truth of Christ's resurrection, inferring it, as he reasonably mighty from the order in which he found the sepulchre. The words,” adds he, “have a force and grace in this interpretation, which I think no other can give them.” In consistency with this view of the passage, he translates and paraphrases the next verse as follows. “For hitherto they did not know, or had not known, as ουδεπω ηδεισαν properly means; the full meaning of the various intimations of Scripture, to which Jesus had so often referred, to convince them that he must certainly rise from the dead; which if they had considered, they would cheerfully have expected the accomplishment of them, and would not have been so much surprised at the news which Mary brought them.”

Whichever be the sense of the clause, it must, at least, be acknowledged, that the circumstances of which these two disciples were now spectators “were very awakening, and very proper to prepare their minds for something extraordinary, since nothing but the resurrection of Jesus could, in right reason, be concluded from them. The body, they saw, was gone; but by whom could it be taken away, and for what purpose? Not by friends; for then, in all probability, they would have known something about it. Not by Jews; for they had nothing to do with it. Pilate, to whom alone the disposal of it belonged, as the body of a malefactor executed by his orders, had given it to his disciples, who laid it in the sepulchre but two days before: and wherefore should they remove it again so soon? Not to bury it; for in that case they would not have left the linen clothes or winding-sheet, and the napkin, folded up behind them. Whoever, therefore, had removed the body, they could not have done it with a design to bury it, and yet no other purpose for the removal of it could be imagined. Besides, it must have been removed in the night by stealth, and consequently in a hurry. How then came the winding-sheet and napkin to be folded up, and disposed in so orderly a manner in the sepulchre? Add to this, that the stone was very large; and therefore many people must have been concerned in this transaction; not one of whom was there to give an answer to any such questions. These, and such like reflections, could not but rise in their minds, and these difficulties could not but dispose them to expect some extraordinary event; especially as they knew the life of Jesus was a life of miracles, and that his death was attended with prodigies and wonders; all which would now come crowding into their memories.” Still, however, they did not understand from the prophets, that the Messiah was to rise again from the dead: on the contrary, they supposed them to have predicted that he should not die, but abide for ever; which was an additional cause of perplexity to them, and an obstacle to their believing Jesus was risen. See West.