Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh20.rwp

Text File | 1993-03-13 | 20KB | 360 lines

20:1 {Now on the first day of the week} (\têi de miâi tôn
sabbatôn\). Locative case of time when. Both Mark (#Mr 16:2|) and
Luke (#Lu 24:1|) have this very idiom of the cardinal \têi miâi\,
instead of the usual ordinal \têi prôtêi\ (first), an idiom
common in the papyri and in the modern Greek (Robertson,
_Grammar_, p. 671). In all three instances also we have the
genitive plural \tôn sabbatôn\ for "the week" as in #Ac 20:7|.
The singular \sabbaton\ also occurs for "the week" as in #Lu
18:12; Mr 16:9|. {Cometh Mary Magdalene} (\Maria hê Magdalênê
erchetai\). Vivid historical present. Mary Magdalene is not to be
confounded with Mary of Bethany. {While it was yet dark}
(\skotias eti ousês\). Genitive absolute. For \skotia\ see #Joh
6:17; Mt 10:27|. Mark (#Mr 16:2|) says the sun was risen on their
actual arrival. She started from the house while still dark.
{Taken away} (\êrmenon\). Perfect passive participle of \airô\,
predicate accusative in apposition with \ton lithon\.

20:2 {Runneth} (\trechei\). Vivid dramatic present indicative of
\trechô\. John deals only with Mary Magdalene. She left the tomb
at once before the rest and without seeing the angels as told in
the Synoptics (#Mr 16:2-8; Mt 28:5-8; Lu 24:1-8|). Luke (#Lu
24:9-12|) does not distinguish between the separate report of
Mary Magdalene and that of the other women. {To Simon Peter}
(\pros Simôna Petron\). Full name as usual in John and back with
John and the other disciples. The association of Peter and the
other disciple in #Joh 18-21| is like that between Peter and John
in #Ac 1-5|. {Loved} (\ephilei\). Imperfect of \phileô\ for which
see #5:20; 11:3| and for distinction from \agapaô\ see #11:5;
13:23; 21:7,15,17|. {They have taken away} (\êran\). First aorist
active indicative of \airô\, indefinite plural. {We know not}
(\ouk oidamen\). Mary associates the other women with her in her
ignorance. For \ethêkan\ (have laid) see #19:42|. Mary fears a
grave robbery. She has no idea of the resurrection of Jesus.

20:3 {They went} (\êrchonto\). Imperfect middle picturing the
scene, "they were going." The two started instantly (\exêlthen\,
aorist active indicative).

20:4 {They both} (\hoi duo\). "The two" (Peter and the other
disciple whom Jesus loved). {Ran together} (\etrechon homou\).
Imperfect active of \trechô\. It was a race in eagerness to reach
the tomb of Jesus. {Outran Peter} (\proedramen tacheion tou
Petrou\). Second aorist active indicative of \protrechô\, old
verb, in N.T. only here and #Lu 19:4|, to run on before (ahead).
"He ran ahead more swiftly (see #Joh 13:27|) than Peter"
(ablative case after comparative adverb \tacheion\, _Koiné_ for
older \thâsson\). {First} (\prôtos\). Predicative nominative (not
adverb \proton\) and superlative used where only two involved.
John won the race.

20:5 {Stooping and looking in} (\parakupsas\). Originally to
stoop and look, but in the LXX (#Ge 26:8; Jud 5:28; 1Ki 6:4|,
etc.) and the papyri rather just to peep in and so Field (_Ot.
Norv_.) urges here. See also verse #11; Lu 24:12| (the verse
bracketed by Westcott and Hort). For \othonia\ (linen cloth) see
#Joh 19:40|. {Lying} (\keimena\). Present middle participle of
\keimai\, predicative accusative. John notices this fact at once.
If the body had been removed, these clothes would have gone also.
John's timid nature made him pause (yet, \mentoi\, however).

20:6 {Entered and beholdeth} (\eisêlthen kai theôrei\). Aorist
active and present active indicative. Peter impulsively went on
in and beholds (\theôrei\, vivid term again, but of careful
notice, \theôreô\, not a mere glance \blepô\ such as John gave in
verse #5|).

20:7 {The napkin} (\to soudarion\). Already in #11:44| which see.
This napkin for the head was in a separate place. {Rolled up}
(\entetuligmenon\). Perfect passive participle, predicate
accusative like \keimenon\, from \entulissô\, late verb, to wrap
in, to roll up, already in #Mt 27:59; Lu 23:53|. It was arranged
in an orderly fashion. There was no haste. {By itself}
(\chôris\). Old adverb, "apart," "separately."

20:8 {Then therefore} (\tote oun\). After Peter in time and
influenced by the boldness of Peter. {And he saw and believed}
(\kai eiden kai episteusen\). 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.

20:9 {For} (\gar\). Explanatory use of \gar\. {The Scripture}
(\tên graphên\). Probably #Ps 16:10|. Jesus had repeatedly
foretold his resurrection, but that was all forgotten in the
great sorrow on their hearts. Only the chief priests and
Pharisees recalled the words of Jesus (#Mt 27:62ff.|). {Must}
(\dei\). For this use of \dei\ concerning Christ's death and
resurrection see #Mr 8:31; Mt 26:54; Lu 9:22; 17:25; 22:37;
24:7,26,44; Joh 3:14; 12:34; Ac 1:16|. Jesus had put emphasis on
both the fact and the necessity of his resurrection which the
disciples slowly perceived.

20:10 {Unto their own home} (\pros hautous\). "To themselves."
Luke (#Lu 24:12|) has \pros hauton\ about Peter ("to his home").
This use of the reflective pronoun for home (literally, "to
themselves"), like the French _chez eux_, occurs in Josephus
(_Ant_. VII. 4, 6). John had taken the mother of Jesus to his
home (#19:27|) and so he now hurried home to tell her the
glorious news as he believed.

20:11 {Was standing} (\histêkei\). Past perfect of \histêmi\ as
imperfect as in #19:25|. {At the tomb} (\pros tôi mnêmeiôi\).
\Pros\ (in front of) with locative while \para\ (by the side of)
with locative in #19:25|. Pathetic and common picture of a woman
weeping by the tomb. See #11:31|. {As she wept} (\hôs eklaien\).
Imperfect, "as she was weeping." {She stooped and looked}
(\parekupsen\). Aorist active indicative of \parakuptô\ for which
see verse #5|. Mary "peeped into" the tomb, but did not enter.

20:12 {Beholdeth} (\theôrei\). Vivid historical present again as
in verses #6,14|. Peter and John had not seen the two angels.
Westcott suggests an "economy" in such manifestations as the
explanations. Better our own ignorance as to the reason why only
the women saw them. Angels were commonly believed to be clad in
white. See #Mr 16:5| (a young man in a white robe), #Mt 28:5|
(the angel), #Lu 24:4| (two men in dazzling apparel). For other
angels in John's Gospel see #1:41; 12:29; 20:12|. {Had lain}
(\ekeito\). Imperfect in progressive sense, "had been lying,"
though not there now.

20:13 {I do not know} (\ouk oida\). Singular here, not plural as
in verse #2|, because clearly Mary is alone here. But the problem
is the same. She did not see Peter and John at the tomb.

20:14 {She turned herself back} (\estraphê eis ta opisô\). Second
aorist passive indicative of \strephô\ in an intransitive and
almost reflective sense. In the disappearance of the aorist
middle before the aorist passive see Robertson, _Grammar_, p.817.
See also \strapheisa\ (second aorist passive participle) in verse
#16|. On \eis ta opisô\ see #6:66; 18:6|. {Standing} (\hestôta\).
Second perfect active (intransitive) of \histêmi\. Instinctively
Mary felt the presence of some one behind her. {Was} (\estin\).
Present active indicative retained in indirect discourse after
\êidei\ (knew).

20:15 {Sir} (\Kurie\). Clearly not "Lord" here, for she thought
him to be "the gardener" (\ho kêpouros\), old word (\kêpos,
ouros\), keeper of the garden, only here in the N.T. {If thou
hast borne him hence} (\ei su ebastasos auton\). Condition of the
first class. Note emphasis on \su\ (thou). A new idea struck Mary
as mistaken as the other one. Jesus had repeated the question of
the angels, but she did not recognize him. {And I} (\kagô\).
Emphasis and crasis.

20:16 {Mary} (\Mariam\). Aramaic form in Aleph B W, though
\Maria\ in #19:25|. Clearly the old familiar tone of Jesus was in
the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic
again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here
and #Mr 10:51| though practically the same as \Rabbi\. See
#11:28| for "the Teacher" (Rabbi). These two simple words tell
the great fact that Christ is risen and Mary has seen him. One
says little in really great moments.

20:17 {Touch me not} (\mê mou haptou\). Present middle imperative
in prohibition with genitive case, meaning "cease clinging to me"
rather than "Do not touch me." Jesus allowed the women to take
hold of his feet (\ekratêsan\) and worship (\prosekunêsan\) as we
read in #Mt 28:9|. The prohibition here reminds Mary that the
previous personal fellowship by sight, sound, and touch no longer
exists and that the final state of glory was not yet begun. Jesus
checks Mary's impulsive eagerness. {For I am not yet ascended}
(\oupô gar anabebêka\). Perfect active indicative. Jesus is here
at all only because he has not yet gone home. He had said
(#16:7|) that it was good for them that he should go to the
Father when the Holy Spirit will come through whom they will have
fellowship with the Father and Christ. {My God} (\theou mou\).
Jesus had said "My God" on the Cross (#Mr 15:34|). Note it also
in #Re 3:2|. So Paul in #Ro 15:6|, etc., has "the God and Father
of our Lord Jesus Christ."

20:18 {And telleth} (\aggellousa\). Present active participle,
"announcing." {I have seen the Lord} (\Heôraka ton kurion\).
Perfect active indicative of \horaô\. She will always carry in
her heart that vision (picture) of the Risen Christ. She tells
this fact before she delivers Christ's message to the brethren of
Christ. {How that}. No word in the Greek, but a conjunction like
\hôs\ is implied. \Hoti\ here is recitative. The disciples
(brethren) did not believe Mary's story nor that of the other
women (#Lu 24:11; Mr 16:11|). Paul does not mention the vision to
Mary or the women in #1Co 15:5-7|. But Mary Magdalene was the
first one to see the Risen Lord.

20:19 {When therefore it was evening on that day} (\ousês oun
opsias têi hêmerâi ekeinei\). Genitive absolute with \opsia\
(\opsios\, late), old word with \hôra\ (hour) understood and here
for the time from six to nine (#6:16|) and the locative case of
time with \hêmerâi\ (day). John often uses this note of time
(#1:39; 5:9; 11:53; 14:20; 16:23,26|). The addition of \têi miâi
sabbatôn\ (see #20:1| for this use of \miâi\ like \prôtêi\)
proves that John is using Roman time, not Jewish, for here
evening follows day instead of preceding it. {When the doors were
shut} (\tôn thurôn kekleismenôn\). Genitive absolute again with
perfect passive participle of \kleiô\, shut to keep the Jews out.
News of the empty tomb had already spread (#Mt 28:11|). See #Joh
7:13| for the phrase "for fear of the Jews"; cf. #12:42|. {Stood
in the midst} (\estê eis to meson\). Second aorist (ingressive)
active (intransitive) of \histêmi\, "stepped into the midst."
{Peace be unto you} (\Eirênê humin\). The usual oriental
salutation as in verses #21,26; Lu 24:36|, here with probable
reference to #Joh 14:27| (Christ's legacy of peace).

20:20 {Showed} (\edeixen\). First aorist active indicative of
\deiknumi\. This body, not yet glorified, retained the marks of
the nails and of the soldier's spear, ample proof of the bodily
resurrection against the modern view that only Christ's "spirit"
arose and against the Docetic notion that Jesus had no actual
human body. Luke (#Lu 24:39f.|) adds feet to hands and side.
{Were glad} (\echarêsan\). Second aorist passive indicative of
\chairô\. Jesus had said (#16:22|) that it would be so. Luke adds
(#Lu 24:41|) that they "disbelieved for joy." It was too good to
be true, though terror had first seized them when Jesus appeared
(#Lu 24:37|) because of the suddenness of Christ's appearance and
their highly wrought state.

20:21 {Even so send I you} (\kagô pempô humas\). Jesus has often
spoken of the Father's sending him using both \apostellô\ and
\pempô\. Here he employs both words in practically the same
sense. Jesus still bears the Commission of the Father (perfect
active indicative). For this balanced contention (as ... so) see
#6:57; 10:15|. This is the first of the three commissions given
by the Risen Christ (another on the mountain in Galilee (#Mt
28:16-20; 1Co 15:6|), another on the Mount of Olives (#Lu
24:44-51; Ac 1:3-11|).

20:22 {He breathed on them} (\enephusêsen\). First aorist active
indicative of \emphusaô\, late verb, here only in N.T. though
eleven times in the LXX and in the papyri. It was a symbolic art
with the same word used in the LXX when God breathed the breath
of life upon Adam (#Ge 2:7|). It occurs also in #Eze 37:9|. See
Christ's promise in #Joh 16:23|. Jesus gives the disciples a
foretaste of the great pentecost. {Receive ye the Holy Ghost}
(\labete pneuma hagion\). Second aorist (ingressive) active
imperative of \lambanô\. Note absence of article here (\pneuma
hagion\) though \to pneuma to hagion\ in #14:26|. No real
distinction is to be observed, for Holy Spirit is treated as a
proper name with or without the article.

20:23 {Whosesoever sins ye forgive} (\an tinôn aphête tas
hamartias\). "If the sins of any ye forgive" (\aphête\, second
aorist active subjunctive with \an\ in the sense of \ean\), a
condition of the third class. Precisely so with "retain"
(\kratête\, present active subjunctive of \krateô\). {They are
forgiven} (\apheôntai\). Perfect passive indicative of \aphiêmi\,
Doric perfect for \apheintai\. {Are retained} (\kekratêntai\).
Perfect passive indicative of \krateô\. The power to forgive sin
belongs only to God, but Jesus claimed to have this power and
right (#Mr 2:5-7|). What he commits to the disciples and to us is
the power and privilege of giving assurance of the forgiveness of
sins by God by correctly announcing the terms of forgiveness.
There is no proof that he actually transferred to the apostles or
their successors the power in and of themselves to forgive sins.
In #Mt 16:19; 18:18| we have a similar use of the rabbinical
metaphor of binding and loosing by proclaiming and teaching.
Jesus put into the hands of Peter and of all believers the keys
of the Kingdom which we should use to open the door for those who
wish to enter. This glorious promise applies to all believers who
will tell the story of Christ's love for men.

20:24 {Didymus} (\Didumos\). The same expression applied to
Thomas in #11:16; 21:2|, but nowhere else in N.T. Old word for
twin (double), "the pessimist of the apostolic band" (Bernard).
The term twelve is still applied to the group, though Judas, the
traitor, is dead.

20:25 {We have seen the Lord} (\heôrakamen ton kurion\). The very
language in the plural that Mary Magdalene had used (#20:18|)
when no one believed her. {Except I shall see} (\ean mê idô\).
Negative condition of third class with \ean\ and second aorist
active subjunctive and so as to \balô\ (from \ballô\) "and put."
{The print} (\ton tupon\). The mark or stamp made by the nails,
here the original idea. Various terms as in #Ac 7:44; 1Ti 4:12|.
Finally our "type" as in #Ro 5:14|. Clearly the disciples had
told Thomas that they had seen the \tupon\ of the nails in his
hands and the spear in his side. {I will not believe} (\ou mê
pisteusô\). Strong refusal with \ou mê\ (doubtful negative) and
first aorist active subjunctive (or future indicative).

20:26 {After eight days} (\meth' hêmeras oktô\). That is the next
Sunday evening, on the eighth day in reality just like "after
three days" and "on the third day." {Within} (\esô\). Apparently
in the same room as before. {Cometh} (\erchetai\). Vivid dramatic
present. The other items precisely as in verse #19| save Thomas
was with them.

20:27 {Then saith he to Thomas} (\eita legei tôi Thomâi\). Jesus
turns directly to Thomas as if he had come expressly for his
sake. He reveals his knowledge of the doubt in the mind of Thomas
and mentions the very tests that he had named (#25|). {Be not
faithless} (\mê ginou apistos\). Present middle imperative of
\ginomai\ in prohibition, "stop becoming disbelieving." The doubt
of Thomas in the face of the witness of the others was not a
proof of his superior intelligence. Sceptics usually pose as
persons of unusual mentality. The medium who won Sir Arthur Conan
Doyle to spiritualism has confessed that it was all humbug, but
he deceived the gullible novelist. But Thomas had carried his
incredulity too far. Note play on \apistos\ (disbelieving) and
\pistos\ (believing).

20:28 {My Lord and my God} (\Ho kurios mou kai ho theos mou\).
Not exclamation, but address, the vocative case though the form
of the nominative, a very common thing in the _Koiné_. Thomas was
wholly convinced and did not hesitate to address the Risen Christ
as Lord and God. And Jesus accepts the words and praises Thomas
for so doing.

20:29 {Thou hast believed} (\pepisteukas\). Perfect active
indicative. Probably interrogative, but "it was _sight_, not
_touch_ that convinced Thomas" (Bernard). {And yet} (\kai\).
Clear use of \kai\ in the adversative sense. Thomas made a noble
confession, but he missed the highest form of faith without the
evidence of the senses. Peter (#1Pe 1:8|) uses language that
seems like a reminiscence of the words of Jesus to Thomas which
Peter heard.

20:30 {Many other signs} (\polla alla sêmeia\). Not only those
described in the Synoptic Gospels or referred to in general
statements, but many alluded to in John's Gospel (#2:23; 4:45;
12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic
perfect passive indicative of \graphô\, do not stand written, are
not described "in this book." John has made a selection of the
vast number wrought by Jesus "in the presence of the disciples"
(\enôpion tôn mathêtôn\), common idiom in Luke, not in Mark and
Matthew, and by John elsewhere only in #1Jo 3:22|. John's book is
written with a purpose which he states.

20:31 {Are written} (\gegraptai\). Perfect passive indicative of
\graphô\, "have been written" by John. {That ye may believe}
(\hina pisteuête\). Purpose with \hina\ and the present active
subjunctive of \pisteuô\, "that you may keep on believing." The
book has had precisely this effect of continuous and successive
confirmation of faith in Jesus Christ through the ages. {Jesus is
the Christ, the Son of God} (\Iêsous estin ho Christos ho huios
tou theou\). The man named Jesus is identical with the Messiah
(the Anointed One) as opposed to the Cerinthian separation of the
Jesus of history and the Christ (\aeon\) of theology. And the
Docetic notion of a phantom body for Jesus with no actual human
body is also false. Jesus is the Son of God with all that this
high term implies, the Logos of #Joh 1:1-18| (the Prologue).
"Very God of very God," Incarnate Revealer of God. But there is a
further purpose. {And that believing ye may have life in his
name} (\kai hina pisteuontes zôên echête en tôi onomati autou\).
Note present participle \pisteuontes\ (continuing to believe) and
the present active subjunctive \echête\ (keep on having). "Life"
(\zôên\) is eternal life so often mentioned in this Gospel, life
to be found only in the name (and power) of Jesus Christ the Son
of God. This verse constitutes a fitting close for this wonderful
book and John may at first have intended to stop here. But before
he published the work he added the Epilogue (Chapter XXI) which
is written in the same style and gives a beautiful picture of the
Risen Christ with a side-light on John and Peter (restored to
fellowship).