King James Version
John 20
31 verses with commentary
The Resurrection
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
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KJV Study Commentary
<strong>The first day of the week</strong> (τῇ μιᾷ τῶν σαββάτων, tē mia tōn sabbatōn)—Sunday, the day that would become the Lord's Day for Christian worship, commemorating resurrection rather than Sabbath rest. Mary Magdalene came <strong>early, when it was yet dark</strong> (πρωΐ σκοτίας ἔτι οὔσης)—her devotion outpacing the dawn, driven by love not duty.<br><br><strong>The stone taken away</stro...
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(1) For the visit of the women to the sepulchre, and their announcement to the disciples (John 20:1-2), comp. 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 sepulchre.
**The first day of the week.**—The same phrase occurs in Luke...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-19. I pray not that thou shouldest take them out of the world--**for that, though it would secure their own safety, would leave the world unblessed by their testimony.
**but ... keep them from the evil--**all evil in and of the world.
Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
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KJV Study Commentary
<strong>She runneth</strong> (τρέχει, trechei)—present tense conveys breathless urgency. Mary reports to <strong>Simon Peter, and to the other disciple, whom Jesus loved</strong>—John's characteristic self-reference, written with humility decades later. The pairing echoes their partnership throughout the passion narrative (13:23-24, 18:15-16).<br><br><strong>They have taken away the Lord</strong> ...
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(2) **To Simon Peter, and to the other disciple.**—St. Matthew has, “to His disciples;” St. Luke has, “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” comp. *Introduction,* p. 375. For the connection between St. John and St. Peter, comp. *Introduction,* p. 371.
**Whom Jesus loved.**—Comp. Note on John...
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**15-19. I pray not that thou shouldest take them out of the world--**for that, though it would secure their own safety, would leave the world unblessed by their testimony.
**but ... keep them from the evil--**all evil in and of the world.
Peter therefore went forth, and that other disciple, and came to the sepulchre.
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KJV Study Commentary
<strong>Peter therefore went forth, and that other disciple</strong>—John pairs the two throughout his Gospel, contrasting Peter's impulsive boldness with the beloved disciple's reflective insight. The particle 'therefore' (οὖν, oun) shows this is response to Mary's report, not independent investigation.<br><br>The simple narrative—no theological commentary yet—builds dramatic tension. John's Gosp...
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(3) 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 (24:12, but comp. 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...
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**20-23. Neither pray I for these alone--**This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
**them also which shall believe--**The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
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KJV Study Commentary
<strong>They ran both together</strong> (ἔτρεχον δὲ οἱ δύο ὁμοῦ, etrechon de hoi dyo homou)—the imperfect tense paints the scene: they kept running together, initial solidarity before separation. <strong>The other disciple did outrun Peter</strong> (ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ Πέτρου, ho allos mathētēs proedramen tachion tou Petrou)—John was likely younger, but this detail serves theolog...
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(4) **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 w...
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**20-23. Neither pray I for these alone--**This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
**them also which shall believe--**The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
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KJV Study Commentary
<strong>He stooping down, and looking in</strong> (παράκυψας, parakypsas)—the participle suggests careful, cautious examination, bending to peer through the low tomb entrance. John <strong>saw the linen clothes lying</strong> (βλέπει κείμενα τὰ ὀθόνια, blepei keimena ta othonia)—'linen clothes' (ὀθόνια, othonia) refers to the strips used in burial, distinct from the face cloth (σουδάριον, soudario...
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(5) **And he stooping down, and looking in, saw the linen clothes lying.**—Better, . . . *seeth the linen clothes lying.* The tense still describes the scene as it actually occurred. The words “looking in” rightly complete the meaning. (Comp. Note on John 11:38, and for the word, Note on Luke 24:12.) It is used again in the New Testament only in John 20:11, James 1:25, and 1Peter 1:12. It meant, o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**20-23. Neither pray I for these alone--**This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
**them also which shall believe--**The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
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KJV Study Commentary
<strong>Then cometh Simon Peter following him</strong>—Peter arrives second but <strong>went into the sepulchre</strong> (εἰσῆλθεν εἰς τὸ μνημεῖον, eisēlthen eis to mnēmeion) immediately, characteristically bold. The verb's aorist tense emphasizes decisive action contrasting John's hesitation. <strong>And seeth the linen clothes lie</strong> (θεωρεῖ τὰ ὀθόνια κείμενα, theōrei ta othonia keimena)—J...
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(6) **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.
Jamieson-Fausset-Brown Bible Commentary
**20-23. Neither pray I for these alone--**This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
**them also which shall believe--**The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself .
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KJV Study Commentary
<strong>And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.</strong> John records this specific detail about the grave clothes found in Jesus's empty tomb. The Greek word for "napkin" (<em>soudarion</em>, σουδάριον) refers to a face cloth or head covering used in Jewish burial customs to bind the jaw shut and cover the face. The lin...
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(7) **And the napkin, that was about his head.**—Comp. Note on John 11:44.
**Not lying with the linen clothes, but wrapped together** . .—This was not seen from without (John 20:5), but was in a separate place, perhaps on the inner side of the sepulchre. In this description and in this verse the minute knowledge and remembrance of an eye-witness reaches its climax. The very fact that the napkin wa...
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**24-26. Father, I will--**The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
**be with me where I am--**(See on Joh 14:3).
**that they may behold my glory which thou hast given me--**(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon...
Read full commentary →Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
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<strong>Then went in also that other disciple</strong>—John finally enters after Peter's pioneering boldness. Three progressive verbs describe the beloved disciple's journey to faith: βλέπει (blepei, v.5—saw/glanced), θεωρεῖ (theōrei, v.6—observed carefully), εἶδεν (eiden—perceived/understood). This third verb, from ὁράω (horaō), suggests more than physical sight.<br><br><strong>And he saw, and be...
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**24-26. Father, I will--**The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
**be with me where I am--**(See on Joh 14:3).
**that they may behold my glory which thou hast given me--**(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon...
Read full commentary →For as yet they knew not the scripture, that he must rise again from the dead.
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<strong>For as yet they knew not the scripture</strong> (οὐδέπω γὰρ ᾔδεισαν τὴν γραφήν, oudepō gar ēdeisan tēn graphēn)—the pluperfect tense looks back from post-resurrection perspective: they had not yet known. 'The scripture' (singular) likely refers to a specific text, perhaps Psalm 16:10 ('thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption') or Isaia...
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(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 John 2:21-22.)
**That he must rise again from the dead.**—C...
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**24-26. Father, I will--**The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
**be with me where I am--**(See on Joh 14:3).
**that they may behold my glory which thou hast given me--**(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon...
Read full commentary →Then the disciples went away again unto their own home.
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<strong>Then the disciples went away again unto their own home</strong> (ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί, apēlthon oun palin pros autous hoi mathētai)—literally 'went away again to themselves.' The adverb πάλιν (palin, 'again') suggests return to where they'd been staying, likely the upper room (20:19). This anticlimactic departure—after the universe's pivotal event—shows their confusion ...
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(10) **Then the disciples went away again unto their own home.**—More exactly, of course, *to their lodgings in Jerusalem.* They had accomplished the object of their visit to the sepulchre. One, at least, had realised, and he must have told his thoughts to his friend, that the Lord was not to be looked for in the empty grave, and that Mary’s fears (John 20:2) were groundless. No enemies had taken ...
Read full commentary →Jesus Appears to Mary Magdalene
But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
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KJV Study Commentary
<strong>But Mary stood without at the sepulchre weeping</strong> (Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα, Maria de heistēkei pros tō mnēmeiō exō klaiousa)—the pluperfect 'stood' (εἱστήκει, heistēkei) suggests she had been standing there throughout the disciples' visit, a statue of grief. <strong>Weeping</strong> (κλαίουσα, klaiousa)—strong emotional weeping, not quiet tears. The present pa...
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(11) **But Mary stood **(better, *was standing*) **without at the sepulchre weeping.**—She had before gone back as soon as she saw that the stone was taken away (John 20:1-2), and had told the two disciples of what she found. She was left behind by them in their haste to reach the sepulchre, but has followed them, and now that they have returned with the joy of a new and fuller faith, she remains ...
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CHAPTER 18 Joh 18:1-13. Betrayal and Apprehension of Jesus.
**1-3. over the brook Kedron--**a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.
**where was a garden--**at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, 36).
And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
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KJV Study Commentary
<strong>And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.</strong> Mary Magdalene's encounter with two angels at the empty tomb reveals profound theological truth. The Greek word <em>theōrei</em> (θεωρεῖ, "seeth") indicates careful, contemplative observation—not a fleeting glance but sustained attention. These celestial messeng...
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(12) **And seeth two angels in white sitting.**—Comp. generally on the vision of angels, Notes on Matthew 28:5-7; Mark 16:5-7; Luke 24:4-8. This is to be regarded as a distinct vision to Mary, which, from the fulness with which it is recorded, we must suppose that she herself related to the Evangelist. (Comp. *Introduction,* p. 379.) It rests, therefore, upon her testimony, and as a vision to her ...
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CHAPTER 18 Joh 18:1-13. Betrayal and Apprehension of Jesus.
**1-3. over the brook Kedron--**a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.
**where was a garden--**at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, 36).
And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
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KJV Study Commentary
<strong>Woman, why weepest thou?</strong> (Γύναι, τί κλαίεις; Gynai, ti klaieis)—the angels' question (v.12 identifies them) isn't insensitive but designed to shift Mary's focus from grief to recognition. The same question Jesus will ask (v.15), showing divine coordination. <strong>Because they have taken away my Lord</strong> (ὅτι ἦραν τὸν κύριόν μου, hoti ēran ton kyrion mou)—her possessive 'my ...
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(13) **And they say unto her, Woman, why weepest thou**?—Comp. Matthew 28:5.
**Because they have taken away my Lord.**—The passionate feeling of John 20:2 still has entire possession of her mind. It is now more fervent, for she is not addressing her own friends and the Lord’s disciples: “They have taken away *my* Lord, and I know not where they have laid Him.” (Comp. Note on the plural, “we know n...
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CHAPTER 18 Joh 18:1-13. Betrayal and Apprehension of Jesus.
**1-3. over the brook Kedron--**a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.
**where was a garden--**at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, 36).
And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
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KJV Study Commentary
<strong>She turned herself back</strong> (ἐστράφη εἰς τὰ ὀπίσω, estraphē eis ta opisō)—perhaps hearing movement behind her, or prompted by the angels' gaze past her. The passive voice may suggest divine orchestration of this pivot point. <strong>And saw Jesus standing</strong> (θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, theōrei ton Iēsoun hestōta)—she observes him standing there (perfect participle suggests he'd b...
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(14) **And saw Jesus standing, and knew not that it was Jesus.**—There is no need to imagine an external cause for her turning round, and if there was one it is useless for us to ask what it was. She has expressed her woe, and turns aside again to weep, when she sees another form. Weighed down by her sorrow, not looking intently, it may be, or seeing indistinctly through tear-filled eyes, she does...
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**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
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KJV Study Commentary
<strong>Jesus saith unto her, Woman, why weepest thou? whom seekest thou?</strong> The risen Christ initiates conversation with Mary Magdalene using tender pastoral questions. The Greek verb for "weepest" (<em>klaieis</em>, κλαίεις) describes audible weeping and mourning, not silent tears—Mary's grief was visible and vocal. Jesus's question <strong>"whom seekest thou?"</strong> (<em>tina zēteis</e...
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(15) **Sir, if thou have borne him hence . . .**—The word rendered “Sir” is generally a mark of respect, but like the corresponding word in most languages, was also used to a stranger, and even to an inferior. The “gardener,” moreover, corresponded more to what we should call a “bailiff.” He would have been a servant of Joseph of Arimathæa, and as such may have become known to Mary at the time of ...
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**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
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<strong>Jesus saith unto her, Mary.</strong> One word shatters Mary's darkness: her own name, spoken in the familiar voice of her Teacher. The power lies not in the word itself but in the Speaker—the Good Shepherd who "calleth his own sheep by name" (John 10:3). Recognition comes through personal address; Jesus doesn't explain the resurrection or offer evidence, but simply speaks her name with res...
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(16) **Jesus saith unto her, Mary.**—It is to that devoted love that the first words of the risen Lord are spoken. He who knew her whole past, and knew that her devotion to Him had sprung from the freedom from the thraldom of evil which He had wrought for her, is near to that woman weeping by the grave-side, while Apostles, even the true-hearted Peter and the loving John, have gone to their own ho...
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**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
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KJV Study Commentary
<strong>Touch me not; for I am not yet ascended to my Father</strong>—Jesus's words (<em>mē mou haptou</em>, μή μου ἅπτου) literally mean "stop clinging to me" (present imperative with negative particle), suggesting Mary had grasped Him. This isn't prohibition against touching (Thomas later touches, John 20:27) but against clinging to the pre-resurrection relationship. The reason clause—<strong>"I...
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(17) **Touch me not; for I am not yet ascended to my Father.**—The probable explanation of these words is to be found in the fact that she had cast herself at His feet with the customary reverential embrace of the knees, and perhaps to make doubly sure the fact that it was the Lord’s body, and that His words are meant to prevent this. The words themselves must be carefully considered. “Touch” repr...
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**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
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KJV Study Commentary
<strong>Mary Magdalene came and told the disciples that she had seen the Lord</strong>—Mary obeys Christ's commission immediately, becoming the first evangelist of resurrection. The Greek verb <em>angelousa</em> (ἀγγέλλουσα, "told/announced") shares roots with <em>angelos</em> (messenger/angel), highlighting her role as heaven's messenger bearing divine news. Her testimony contains two elements: p...
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(18) **Mary Magdalene came and told the disciples.**—Better, *Mary Magdalene cometh, and announceth to the disciples.* The coming is described from the point of view of the writer, who was one of the disciples.
Jamieson-Fausset-Brown Bible Commentary
**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →Jesus Appears to the Disciples
Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
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KJV Study Commentary
<strong>Then the same day at evening, being the first day of the week</strong>—John carefully marks time: Sunday evening, resurrection day. This becomes Christianity's new worship day, the Lord's Day (Revelation 1:10), replacing Sabbath observance and marking new creation dawning. <strong>When the doors were shut where the disciples were assembled for fear of the Jews</strong>—the locked doors (<e...
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(19) For this appearance to the disciples (John 20:19-25) comp. Mark 16:14 and Luke 24:36-43. Between the last verse and this we must suppose to occur the bribing of the guard (Matthew 28:11-15), and the conversation on the way to Emmaus (Luke 24:13-35; see also Mark 16:12-13, and comp. *Chronological Harmony of the Gospels,* p. 37)
**When the doors were shut where the disciples were assembled . ....
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**4-9. Jesus ... knowing all things that should come--**were coming.
**upon him, went forth--**from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
**Whom seek ye?--**partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and maje...
Read full commentary →And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
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KJV Study Commentary
<strong>And when he had so said, he shewed unto them his hands and his side</strong>—Jesus offers empirical proof, displaying His wounds to verify identity and resurrection's physical nature. The Greek <em>edeixen</em> (ἔδειξεν, showed/displayed) emphasizes deliberate demonstration. These weren't healed scars but recognizable crucifixion wounds: nail prints in hands (wrists, anatomically) and spea...
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(20) **He shewed unto them his hands and his side.**—In St. Luke’s account (Luke 24:39) we have “hands and feet.” The piercing of the side is related by St. John only. (Comp. John 20:25-27.)
**Then were the disciples glad, when they saw the Lord.**—Better, *the disciples therefore were glad* . . . Their *joy* arose from the proof of corporeal identity which He had given them in the wounds. Their f...
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**10-11. Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus--**None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (Joh 18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small m...
Read full commentary →Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
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KJV Study Commentary
<strong>Then said Jesus to them again, Peace be unto you</strong>—Christ repeats His peace greeting (v.19), this time as foundation for commissioning. The repetition emphasizes peace as essential to mission: only those possessing Christ's peace can bear His gospel. <strong>As my Father hath sent me, even so send I you</strong>—the Greek construction (<em>kathōs...kagō</em>, καθὼς...κἀγώ) creates p...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Then said Jesus to them again, Peace be unto you.**—These words may be here a solemn repetition of the greeting in John 20:19, by which our Lord’s own message of peace is immediately connected with that which the Apostles were to deliver to the world. It is, however, more natural to understand the words in John 20:19 as those of greeting, and these as words of farewell. (Comp. John 14:27.) ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**10-11. Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus--**None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (Joh 18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small m...
Read full commentary →And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
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KJV Study Commentary
<strong>And when he had said this, he breathed on them</strong>—the Greek <em>enephysēsen</em> (ἐνεφύσησεν, breathed into/upon) appears only here in the New Testament, echoing Genesis 2:7 where God breathed life into Adam. Christ, the Second Adam, breathes resurrection life into new humanity. This acted parable demonstrates the Spirit's origin (from Christ), means (His breath), and purpose (empowe...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. Then the band ... took Jesus--**but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."
Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
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KJV Study Commentary
<strong>Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.</strong> This controversial verse grants disciples authority in sin's remission/retention. The Greek perfect passive construction (<em>aphēontai</em>, ἀφέωνται; <em>kekratēntai</em>, κεκράτηνται) indicates completed action with ongoing results: "have been and remain forgiven/retaine...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Whose soever sins ye remit, they are remitted unto them . . .**—Comp. for the “power of the keys,” the Notes on Matthew 16:19; Matthew 18:18. Assuming what has there been said, it will be sufficient to add that this power is here immediately connected with the representative character of the disciples as apostles sent by Christ, as He was Himself sent by the Father (John 20:21), and that it...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. And led him away--**"In that hour," says Matthew (Mt 26:55, 56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this"...
Read full commentary →Jesus and Thomas
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
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KJV Study Commentary
<strong>But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.</strong> John identifies Thomas with both Aramaic name (תָּאוֹמָא, "twin") and Greek equivalent <em>Didymos</em> (Δίδυμος, also meaning "twin"). This naming pattern (John 11:16, 21:2) emphasizes Thomas's identity while explaining terms for Greek readers. The phrase <strong>"one of the twelve"</strong> confirm...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **But Thomas, one of the twelve, called Didymus . . .**—Comp. Notes on John 11:16; John 14:5. It is in harmony with the desponding character that looks upon the visit to Jerusalem as necessarily leading to death, that he now is as one who has given up the common hope of the band of disciples, and is not present with them. It has happened as he had thought; the death he had foretold has come t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. And led him away--**"In that hour," says Matthew (Mt 26:55, 56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this"...
Read full commentary →The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
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KJV Study Commentary
<strong>The other disciples therefore said unto him, We have seen the Lord.</strong> The disciples joyfully announce resurrection using the same phrase Mary spoke (v.18): <em>heōrakamen ton kyrion</em> (ἑωράκαμεν τὸν κύριον, "we have seen the Lord"). Their collective testimony should have convinced Thomas—multiple credible witnesses attesting the same reality. <strong>But he said unto them, Except...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **Except I shall see in his hands the print of the nails, and put my finger into the print of the nails.**—This demand for the evidence of his own senses, and refusal to admit the testimony of eyewitnesses, though these were the whole of his ten brethren in the Apostolic band, remind us of the demand made to Christ Himself, “We know not whither Thou goest, and how can we know the way?”
The re...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. Simon Peter followed Jesus--**Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step.
**and ... another disciple--**Rather, "the other disciple"--our Evangelist himself, no doubt.
**known unto the high priest--**(See on Joh 18:10).
went in with Jesus into the ...
Read full commentary →And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
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KJV Study Commentary
<strong>And after eight days again his disciples were within, and Thomas with them</strong>—Eight days after the initial resurrection appearance (v. 19), marking the following Sunday, Jesus appears again. This pattern establishes Sunday (the Lord's Day) as the Christian gathering day, commemorating resurrection. The phrase emphasizes Thomas's presence: he missed the first appearance (v. 24-25) but...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **And after eight days again his disciples were within.**—That is, on the octave of the first appearance to them; as we should now say, on the first Sunday after Easter. There is no reason for thinking that they had not met together during the interval, and that their meeting was a special observance of the Lord’s Day. At the same time this appearance on the recurrence of the first day of the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. Simon Peter followed Jesus--**Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step.
**and ... another disciple--**Rather, "the other disciple"--our Evangelist himself, no doubt.
**known unto the high priest--**(See on Joh 18:10).
went in with Jesus into the ...
Read full commentary →Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
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KJV Study Commentary
<strong>Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side</strong>—Jesus directly addresses Thomas's specific demand (v. 25): "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." Christ quotes Thomas's exact requirement...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Then saith. he to Thomas . . .**—This implies a knowledge of the words of John 20:25, which in itself would carry conviction to the mind of Thomas. This repetition must have carried with this conviction a sense of shame at his unbelief.
**And be not faithless, but believing.**—Better, *and become not unbelieving, but believing.* The words do not apply to the fact of the Resurrection only, b...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. Simon Peter followed Jesus--**Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step.
**and ... another disciple--**Rather, "the other disciple"--our Evangelist himself, no doubt.
**known unto the high priest--**(See on Joh 18:10).
went in with Jesus into the ...
Read full commentary →And Thomas answered and said unto him, My Lord and my God.
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KJV Study Commentary
<strong>And Thomas answered and said unto him, My Lord and my God</strong> (Ὁ Κύριός μου καὶ ὁ Θεός μου/<em>Ho Kyrios mou kai ho Theos mou</em>)—This is the climactic confession of John's Gospel, the fullest articulation of Christ's deity by any disciple. Thomas addresses Jesus with two supreme titles, both with the definite article and possessive pronoun, making this intensely personal worship.<b...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Thomas answered and said unto him.**—It is implied that he did not make use of the tests which his Master offered him, but that he at once expressed the fulness of his conviction. This is confirmed by the words of the next verse, “Because thou hast seen Me.”
**My Lord and my God.**—These words are preceded by “said unto him,” and are followed by “because thou hast seen Me, thou hast believe...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. Simon Peter followed Jesus--**Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step.
**and ... another disciple--**Rather, "the other disciple"--our Evangelist himself, no doubt.
**known unto the high priest--**(See on Joh 18:10).
went in with Jesus into the ...
Read full commentary →Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
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KJV Study Commentary
Christ's response to Thomas creates a beatitude: 'blessed are they that have not seen, and yet have believed'. This includes all subsequent believers who trust based on testimony, not sight. Faith based on evidence (Thomas's demand) is legitimate but lesser than faith resting on the word of Christ. This concludes John's purpose statement (20:31)—his Gospel provides sufficient testimony for belief ...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed.**—The name “Thomas” is omitted in all the better MSS., and the order of the other words suggests that they should be read interrogatively—*Jesus saith unto him, Because thou hast seen Me, hast thou believed?* The tense of the word rendered “hast thou believed” is the perfect-present—“hast thou become, and art thou ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. The high priest ... asked Jesus of his disciples, and of his doctrine--**probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mr 14:54.)
And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
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KJV Study Commentary
<strong>And many other signs truly did Jesus in the presence of his disciples, which are not written in this book</strong>—John explicitly acknowledges selectivity in his Gospel. The Greek σημεῖα (<em>sēmeia</em>, signs) refers not merely to miracles but to significant acts revealing Christ's identity and mission. John records seven major signs before the resurrection: water to wine (2:1-11), heal...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **And many other signs truly did Jesus in the presence of his disciples.**—More exactly, *Yea, and indeed many and other signs did Jesus.* (Comp. Note on John 2:11.) We must understand the “signs” not of the proofs of the Resurrection only, but of the works wrought during the whole life. The writer’s narrative is drawing to a close, and he explains the fact that he has recorded so little of a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. The high priest ... asked Jesus of his disciples, and of his doctrine--**probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mr 14:54.)
But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
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KJV Study Commentary
John states his Gospel's purpose: 'But these are written, that ye might believe that Jesus is the Christ, the Son of God' (tauta de gegraptai hina pisteusete hoti Iesous estin ho Christos ho huios tou theou). The purpose clause hina pisteusete indicates John wrote to produce faith - that readers would believe (pisteuo) that Jesus is both the Messiah (ho Christos) and God's Son (ho huios tou theou)...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **But these are written, that ye might believe that Jesus is the Christ, the Son of God.**—We have here the writer’s own statement of his object in writing his narrative, and also the explanation of what seems an abrupt end. His object is that those for whom he writes may become believers, and read in these signs the spiritual truths which lay behind them. He has traced step by step the devel...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. The high priest ... asked Jesus of his disciples, and of his doctrine--**probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mr 14:54.)