Charles Ellicott Commentary John 20

For the visit of the women to the tomb, and their announcement to the disciples (John 20:1–2), compare generally Notes on Matthew 28:1-4; Matthew 28:8; Mark 16:1–4; Mark 16:8; Luke 24:1–3; Luke 24:9–11. Each of the three narratives separates the return from the visit by an account of the appearance of the angels at the tomb.

The first day of the week.—The same phrase occurs in Luke 24:1.

Cometh Mary Magdalene.—Matthew writes, Mary Magdalene and the other Mary; Mark has, Mary Magdalene, and Mary the mother of James, and Salome; Luke has, The women which had come with Him from Galilee (Luke 23:55), and enumerates them in Luke 24:10, as Mary Magdalene, and Joanna, and Mary the mother of James, and the others with them. John speaks of only one of the group, who was especially prominent.

And seeth the stone taken away from the sepulchre.—This fact is emphasized in all the accounts. See especially Luke 24:2.

To Simon Peter, and to the other disciple.—St. Matthew records, “to His disciples;” St. Luke records, “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,” see Introduction, p. 375. For the connection between St. John and St. Peter, see Introduction, p. 371.

Whom Jesus loved.—Compare Note on John 11:3; John 21:15. The word here used of St. John is that which is used of Lazarus in John 11:3. It is not the word which occurs in John 19:26; John 21:7; John 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—that is, 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.”

The details of the visit of Peter and John (John 20:3–10) are peculiar to this Gospel. St. Luke mentions the visit of Peter only (Luke 24:12, but compare to John 20:23); but here we have the whole scene pictured with all the vividness and exactness of one who stated what he himself saw and took part in.

Peter therefore went forth, and . . . came to the sepulchre.—In the original there is a change of tense here; the latter verb expressing the continuance of the journey towards the sepulchre.

So they ran both together: and the other disciple did outrun Peter. This is simply the result of the greater activity of John, who was probably younger than his companion. The thought that love outran doubt or fear, which has often been connected with the words, is not in harmony with the context, for Peter therefore went forth as soon as he heard Mary’s words (John 20:3); and Peter it was who first entered into the tomb (John 20:6).

And he stooping down, and looking in, saw the linen clothes lying.—Better, ... sees the linen clothes lying. The tense still describes the scene as it actually occurred. The words looking in rightly complete the meaning. (Compare the note on John 11:38, and for the word, the note on Luke 24:12.) This word is used again in the New Testament only in John 20:11, James 1:25, and 1 Peter 1:12. It meant, originally, to stoop sideways, and was used, for example, of a harp-player; then, to stoop over, peer into, inquire into. For the linen clothes, compare John 19:40.

Yet went he not in.—He is restrained by wonder, not unaccompanied, perhaps, by fear, at what he sees, and waits for his friend and companion.