John 20:9

Joh_20:9-10. Γάρ] Had they already possessed this understanding of Scripture at that time, the inspection made in the empty grave would not have been first needed, that there might be faith in the accomplishment of the resurrection.

ὅτι] εἰς ἐκεῖνο, ὅτι. See on Joh_2:18, Joh_9:17, Joh_11:51, Joh_16:9.

δεῖ] Divine necessity. Comp. Luk_24:26; Luk_24:44; Luk_9:22. This knowledge of Scripture (comp. 1Co_15:4) first arose in their minds by means of the Risen One Himself (Luk_24:27; Luk_24:46 ff.; Act_1:3), and subsequently in completeness through the outpouring of the Spirit (Act_2:24 ff.). Moreover, the personal previous declarations of Christ concerning His resurrection first became clear to them ex eventu (Joh_2:21-22), hence they are not indeed to be called in question, but they (comp. Joh_10:17-18) cannot have been so definite in their purport as in the Synoptics (see on Mat_16:21).

οὖν] Since they had now convinced themselves of the fact of the resurrection, they must now await further events.

πρὸς ἑαυτούς] home, πρὸς τὴν ἑαυτῶν καταγωγήν, Euth. Zigabenus. Comp. Luk_24:12 and Kypke thereon, also Wetstein on the present passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 20:9 . The emptied and orderly grave convinced him, οὐδέπω γὰρ ᾔδεισαν … ἀναστῆναι ; it was not an expectation founded on scripture which prompted belief in the resurrection; but only those matter-of-fact observations, the empty grave and the folded napkin.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For as yet they knew--that is, understood.

not the scripture that he must rise again from the dead--In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. They knew not the scripture] Viz. Ps 16:9-10: Thou wilt not leave my soul in hell - כי לא תעזב נפשי לשאול ki lo taazob naphshi l'sheol - For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Mt 12:40, which was at once the type and the proof of his own resurrection. However, this ingenuous confession of John, in a matter so dishonourable to himself, is a full proof of his sincerity, and of the truth of his narration.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. For as yet they knew not the scripture, that he must rise again from the dead. They had often heard from the mouth of Christ what they now saw with their eyes, but this flowed from their hearts. Being now warned by the sight of a strange spectacle, they begin to think of Christ as having something Divine, though they are still far from having a clear and accurate knowledge of him. John, therefore, accuses himself, when he acknowledges that the first time that he believed was, when he beheld the proofs of Christ’s resurrection.

Besides, he represents more strongly his own guilt and that of his brethren, by adding, that they not only had forgotten the words of Christ, but that they did not believe the Scriptures; for to this ignorance he ascribes the deficiency of their faith. Hence, too, we may draw a useful instruction, that we ought, to ascribe it to our carelessness, when we are ignorant of what we ought to know about Christ, because we have not profited as we ought to have done by the Scriptures, which clearly reveal the excellence of Christ.

Not to go farther for an instance of this, it may be thought that the resurrection of Christ is taught in them obscurely, and only under figures; but the attentive reader will find abundantly clear testimonies. Paul proves (Acts 13:34) that Christ must have risen from the dead, because God declares by the prophet Isaiah, (Isaiah 55:3) that, under his reign, the mercy promised to David would be sure. An unskilful person might imagine that what Paul quotes is not at all to the purpose; but they who believe the principles of fkith, and are well acquainted with the Scriptures, have no difficulty in perceiving the force of this argument; for, in order theft Christ may secure to us for ever the grace of God, Christ himself; must live for ever.

There are many passages of the same kind, which it is not, now necessary to collect. Let us therefore rest satisfied with the three following. It is written,

Thou wilt not permit thy Holy One to see corruption, (Psalm 16:10.)

Peter and Paul explain this prediction as referring to Christ, (Acts 2:27, and Acts 13:35,) and justly; for there is not one of all the sons of Adam who is not of himself liable to corruption. Consequently, the immortality of Christ is there declared. It is likewise beyond all doubt that the following passage refers to Christ,

The Lord said to my Lord, Sit thou at my right hand, until I make thy enemies thy footstool, (Psalm 110:1.)

Now, death will not be destroyed till the last day. The kingdom is titan given to Christ till the end of the world, and this kingdom cannot exist without his life. But Isaiah speaks more clearly than all the rest when, after having foretold the death of Christ, he immediately adds, that it impossible to declare his age, (Isaiah 53:8.) In short we ought to believe that the doctrine of Scripture is so full and complete in every respect that whatever is defective in our faith ought justly to be attributed to ignorance of the Scriptures.

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.

(9) For as yet they knew not the scripture.—This explains in what sense it was that St. John now believed. Up to this time they knew not the meaning of the Scripture which foretold the Resurrection; but from that moment at least they recognised in the fact of the absent body of Christ the truth that He must rise again. (Comp. Notes on Joh_2:21-22.)

That he must rise again from the dead.—Comp. especially Notes on Luk_24:26; Luk_24:44.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. they knew not the scripture] S. John’s belief in the Resurrection was as yet based only on what he had seen in the sepulchre. He had nothing derived from prophecy to help him. The candour of the Evangelists is again shewn very strongly in the simple avowal that the love of Apostles failed to grasp and remember what the enmity of the priests understood and treasured up. Even with Christ to expound Scripture to them, the prophecies about His Passion and Resurrection had remained a sealed book to them (comp. Luk_24:25-27).

he must] Comp. Joh_3:14, Joh_12:34; Mat_16:21; Mat_26:54; Mar_8:31; Luk_9:22; Luk_17:25; Luk_22:37; Luk_24:7; Luk_24:26; Luk_24:44. The Divine determination meets us throughout Christ’s life on earth, and is pointed out with increasing frequency towards the close of it. Comp. Eph_3:11.

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.

For as yet they knew not the Scripture,.... Meaning not some particular passage of Scripture, but the writings of the Old Testament in general, and the various places in it, which spoke of the resurrection of Christ, either in a way of type, or prophecy; such as Gen 22:3 and though our Lord had often referred to some of them, at least as in Mat 12:40 yet such was the dulness of the disciples, or such their prejudices in favour of the Messiah being to continue, and set up a temporal kingdom, that even John, who leaned on his breast, and Peter, who was so inquisitive and desirous of knowing our Lord's meaning in everything, did not understand the sense of his words, nor of those places of Scripture he had reference to:

that he must rise again from the dead: so it was determined, thus it was predicted, and the justification and salvation of God's elect required it; and yet they knew not the thing, nor the necessity and importance of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 For as yet they knew not the scripture, that he must rise again from the dead.

Ver. 9. For as yet they knew not the Scripture] Which yet was clear enough in this point, Psa 16:10; Psa 110:1; Isa 53:10-11. The resurrection of our Saviour was not obscurely shadowed out in Adam waking out of sleep, Isaac received after a sort from the dead, Joseph drawn out of prison to be Lord of Egypt, Samson bearing away the gates of Gaza, David advanced to the kingdom, where there was but a step between him and death; Jonah preserved in the whale’s belly, &c.

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.

That is, they did not fully understand those scriptures of the Old Testament, Psa 2:2; 16:10; 110:1-7, and the types of the Old Testament, by which Christ’s resurrection was foretold and prefigured.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. The scripture… rise again—See note on Luk_24:26.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For not as yet did they know (hdeisan has an imperfect, not pluperfect tense) the Scripture, which, if rightly interpreted, ought to have made them triumphant in the hour of the Lord"s deepest humiliation, and ought to have convinced them that the ideal Sufferer of Ps 22 would prove to be Lord of all; and that the Lamb of God of Isa 53 must see his seed, and prolong his days; that God"s "Holy One" of Ps 16 could not see corruption; that the Messiah of a hundred prophetic hopes must conquer all his foes. The words of Jesus himself, in the memory of John and that of the synoptists, had been dark and confused, and they had not put all together into one glorious conviction that he must ( dei , by a Divine necessity) rise from among the dead; nor had they grasped the fact that it was not possible that he should be holden in the travail-pangs of death. The signs which John saw now brought all his hopes together.

HOMILIES BY J.R. THOMSON Ver. 9. The ignorance which evidence dispelled.

I IT WAS THE DIVINE PURPOSE THAT JESUS SHOULD RISE FROM THE DEAD. Nothing in the ministry of our Lord was unforeseen and accidental. The closing scenes of that ministry were evidently fore-appointed. The expressions "must" and "must needs" occur frequently in connection with these marvelous and memorable events. They are parts of the plan arranged by Infinite Wisdom.

II THE DIVINE PURPOSE THAT THE CHRIST SHOULD RISE FROM THE DEAD HAD BEEN HINTED IN OLD TESTAMENT SCRIPTURE. The text seems to refer to one passage of Holy Writ especially. This may be (Psa_16:10) a passage quoted by St. Peter (Act_2:24) and by St. Paul (Act_13:35) as finding fulfillment in the raising of the Redeemer from the grave. There are other passages in the Old Testament which have their full meaning brought out in the light of the same glorious event. But the light of fulfillment is in these cases needed, in order that we may read the predictive meaning in the words of psalmist and of prophet. It is not to be wondered at that disciples of Christ failed to understand the reference of some Old Testament passages to the Messiah. But the reference was there after the event itself to be brought out in clearness and beauty.

III JESUS HAD ON SEVERAL OCCASIONS FORETOLD HIS RESURRECTION IN THE HEARING OF HIS DISCIPLES. Early in his ministry he had spoken of the temple of his body, as to be taken down and to be reared again in three days. He had predicted his resurrection by representing Jonah"s history as a type of what should happen to himself. Towards the close of his" ministry, before and after his transfiguration, Jesus had, on three several occasions, declared beforehand to his apostles what was about to occur how he was to be betrayed, condemned, and crucified, and on the third day to rise again from the dead. It is surprising that so faint an impression should have been made upon their minds by these communications. They seem to have been so absorbed by their own expectations that they did not really receive his express teaching.

IV OUR LORD"S RESURRECTION WAS NOT EXPECTED BY HIS OWN DISCIPLES. We cannot but admire the candor with which the apostles acknowledged their own failings. There is in this language a confession of ignorance and of a lack of sympathy with the purposes of their Lord. John, the most likely of all to seize the spiritual meaning of Christ"s words, admits that he had not until this time had any expectation that his Master would die and then rise again. Mary wept because she regarded her Lord as for ever lost to her. The two who walked to Emmaus were distressed and downcast because of Jesus" death. Thomas would not believe that Jesus had risen. It is remarkable that, whilst the disciples forgot, or failed to believe, what their Lord had said, the priests and rulers who had put him to death remembered the words attributed to him, and guarded, as they thought, against any attempt on the part of his followers to remove his body, and so to give color to a report of his resurrection. They looked coolly at the facts; the friends of Jesus were blinded by overwhelming emotion!

V THE BELIEF WHICH THE DISCIPLES CAME TO CHERISH IN THE LORD"S RESURRECTION WAS THEREFORE ALL THE MORE AN EVIDENCE OF ITS REALITY. It is certain that the twelve were not predisposed to believe in the rising from the dead; they could not have invented such a story as some attribute to them because it was in harmony with their expectations, for they expected nothing of the kind. Yet they did believe; they became heralds of the Resurrection. Every reader of the Book of the Acts knows that it was upon this that they based all their teaching, all their appeals and admonitions. They preached a risen Savior. What plain and powerful evidence there must have been to overcome their doubts, to reverse the current of their thoughts and feelings! John began to believe, even on the morning of the Resurrection, when he saw the grave empty; and all he heard that day, and the appearance he witnessed in the evening, confirmed his faith. If the doubts of the disciples were gloomy and depressing, those doubts were certainly dispelled. Their faith was all the stronger because of the unbelief it contended with and vanquished. Hence the life they led, the labors they undertook, the persecution they braved, the martyrdom they accepted. To account for these facts among the most wonderful in the world"s history we must receive the teaching of our Gospels, that Jesus rose from the dead, turned his disciples" sorrow into joy, and gave a new impulse to their life.

VI THIS CHANGE OF RELIEF, ON THE PART OF THE DISCIPLES, IS FULL OF SPIRITUAL INSTRUCTION AND HELPFULNESS TO ALL WHO HEAR THE GOSPEL.

1. It confirms our faith in the veracity of Scripture.

2. And in the Deity of our Lord.

3. And in his mediation.

4. It yields us a ground of acceptance with God, who gave his Son to die for us, and who raised him from the dead that our faith and hope might be in God.

5. It encourages us to trust that it is well with our departed friends; for their life on high is part of the harvest of which the risen Redeemer was the Firstfruits.

6. It justifies the bright hope of personal immortality. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For as yet - They had no thought of his rising again.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

9. οὐδέπω. Not even yet. S. John’s belief in the Resurrection was as yet based only on what he had seen in the sepulchre. He had nothing derived from prophecy to help him. The candour of the Evangelists is again shewn very strongly in the simple avowal that the love of Apostles failed to grasp and remember what the enmity of the priests understood and treasured up. Even with Christ to expound Scripture to them, the prophecies about His Passion and Resurrection had remained a sealed book to them (Luk 24:25-27). For δεῖ comp. Joh 3:14, Joh 12:34; Mat 16:21; Mat 26:54; Mar 8:31; Luk 9:22; Luk 17:25; Luk 22:37; Luk 24:7; Luk 24:26; Luk 24:44. The Divine determination meets us throughout Christ’s life on earth, and is pointed out with frequency towards the close of it. Comp. Eph 3:11.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9. οὐδέπω (cf. 19:41) γὰρ ᾔδεισαν τὴν γραφήν. γάρ is often used by Jn. to introduce a comment on incidents or words which have been recorded (cf. e.g. 3:16 and 5:21). Here γάρ does not introduce the reason for, or explanation of, the faith of John. Its meaning is, “You must remember that,” etc. Jn. is thinking of his readers, who may be surprised that Peter and the Beloved Disciple were not more quick to recognise what had happened. “You must remember that they did not yet know (i.e. understand) the scripture which had foretold the Resurrection of Christ.”

ᾔδεισαν is used as in Mar 12:24 μὴ εἰδότες τὰς γραφάς, “not appreciating the meaning of the scriptures.”

The γραφή, or particular passage of Scripture in the evangelist’s mind, was probably Psa 16:10 (see on 2:22).

ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. The Divine necessity which determined the course of Christ’s Ministry, Passion, and Resurrection has been often indicated by Jn.; see on 3:14 for Jn.’s use of δεῖ in this connexion, and cf. 2:4. That the Scriptures must be “fulfilled” is fundamental in Jn.’s thought; see Introd., pp. cxlix-clvi.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The scripture [την γραφην] . The passage of scripture. See on 5 47. The reference may be to Psa 16:10.

Must. On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Mt 26:54; Mr 8:31; Luk 9:22; Luk 17:25; Luk 22:37; Luk 24:7, 26, 44; Joh 3:14; Joh 12:34; Act 1:16.

11 - 18. Compare Mr 16:12, 13; Luk 24:13 - 35.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.