Then comes Simon Peter following him, and went into the sepulcher, and sees the linen clothes lie,
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EXPOSITORY (ENGLISH BIBLE)And went into the sepulchre, and seeth the linen clothes lie.—Better, . . . beholdeth the linen clothes lie. The word is not the same as that in John 20:5, but expresses the close observation of the linen clothes by St. Peter, while St. John did but see them from without.Matthew 28.
And the napkin, that was about his head, not lying with the linen clothes—not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
together in a place by itself—showing with what grand tranquillity "the Living One" had walked forth from "the dead" (Lu 24:5). "Doubtless the two attendant angels (Joh 20:12) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [Bengel].
and went into the sepulchre; itself, though not without first stooping down, as John did; see Luke 24:12.
And seeth the linen clothes lie; as John did; and as by the mouth of two or three witnesses everything is confirmed, so was this; both saw the linen in which the body was wrapped, but that was gone; and which was a sign that the body was not stolen away, otherwise the linen would not have been left; and besides, it would have taken up some time, and given a good deal of trouble, to have unwrapped the body, when it is considered how many foldings the Jews used to wind up their corpse in.Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
EXEGETICAL (ORIGINAL LANGUAGES)John 20:6. Peter is not so withheld. He enters καὶ θεωρεῖ τὰ ὀθόνια … τόπον. θεωρεῖ is probably used here in its stricter sense of seeing so as to draw conclusions.6. Then cometh, &c.] Better, Simon Peter therefore also cometh; because S. John has remained standing there in awe and meditation. S. Peter with his natural impulsiveness goes in at once. Both Apostles act characteristically.
seeth] Or, beholdeth (theôrei). He takes a complete survey, and hence sees the ‘napkin,’ which S. John in his short look had not observed.John 20:6. Τὰ ὀθόνια κείμενα, the linen clothes lying) Κείμενα, lying, is put before τὰ ὀθόνια in John 20:5; but τὰ ὀθόνια, the linen clothes, is put first in this passage, in antithesis to the napkin. The same participle, employed thrice, signifies, that these were not in a confused and hasty manner cast away. The angels without doubt ministered to Him at His resurrection; and one of them laid in order the linen clothes, the other the napkin. Comp. John 20:12, “One angel at the head (where the sudarium had been), the other at the feet.” For it is probable that the angels had already been there, although Peter and John had not seen them. Comp. Matthew 28:2, “The angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it” [which must have been before any disciple came to the tomb].Verses 6, 7. - John stood gazing, waiting, wondering, and, while doing this, then cometh Simon Peter following him across the very garden which must have borne many marks of the dreadful tragedy that had been hurriedly terminated before the commencement of the sabbath. The expression, "following him," may refer to what Luke (Luke 24:12) says that Peter did, viz. that he too stooped down and looked as John had done. Westcott says, "without a look or pause." But why need we suppose a point-blank contradiction of Luke? Such a mode of entrance is almost unthinkable. But he did more: And entered into the sepulcher. How strangely impulsive this man! how characteristic of every other recorded action of Peter! There must have been a Peter who corresponded to the four- or five-fold portraiture of the evangelistic history. The last time that Peter saw his Lord was when a "look" of his cruelly insulted Friend and Master had broken his own heart; yet now he was rushing impulsively to gaze again upon that face with, so far as he knew, all the marks of infernal insult yet upon it. The contrast of character between John and Peter is everywhere maintained. John, in John 21:7, first recognizes the Lord; Peter hurries through the waters to fall once more at his feet. John is lost in silent meditations; Peter exclaims, and wonders. And he beholdeth (θεωρεῖ, with a closer and more careful, vivid, and instructive gaze, not merely βλέπει, the word used by John of his own conduct) the linen cloths lying, and the napkin (sudarium, schweisstueh) which was (had been) upon his head. He does not say whose head. How full the writer's mind was of Christ! Not lying with the linen cloths, but separately in one place, rolled up, as if it had been folded up or wrapped together (see for this use of χωρίς, AEschylus, 'Again.,' 623; Homer, 'Iliad,' η. 470 - this is the only time that χωρίς is thus adverbially used in the New Testament - and see for ἐντετυλιγμένον, present participle, Luke 23:53). It was clear, then, that the body had not been carried away for another burial, nor had it been hastily removed, seeing that there were signs of deliberation, choice, and care. All that was suggested by this wonderful appearance of the grave, all that it means to us, we cannot fathom. The new life has raiment of its own, belonging to a higher region of existence, woven in spiritual looms; yet the hands that unwound these bandages and head-cloth, and laid them as Peter and John saw them, were capable of physical exertions and activity. What dogmatic hints are involved in this recital! He is a living Person, not an abstract principle or vague force. There are evident proofs that, however great the change which had passed over him, the Living One was the same man that he had ever been.
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