Sunday, April 16, 2017 Lesson: John 20:1-10; I Peter 1:3-5, 8-9; Time of Action: 30 A.D.; 63 A.D.; Place of Action: Jerusalem; Peter writes from Babylon (Some understand Babylon in I Peter 5:13 to symbolize Rome) Golden Text: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed (John 20:8). I. INTRODUCTION. God s love is most powerfully demonstrated in the death of Christ, His Son, on the cross for our sins. However, Jesus death would be meaningless if He hadn t risen from the dead. If there was not resurrection, our King would be defeated, His battle with death would be lost, and we would be without hope of salvation (see I Corinthians 15:19). Jesus Christ rising from the dead was a glorious thing! In this week s lesson, we will review the historical account of Jesus resurrection as it is recorded in the Gospel of John. Then we will examine how the resurrection affects the believer according to Peter s first epistle. We will review the events of Jesus resurrection from a particular perspective a triumph or a victory. We will see how the Lord s resurrection demonstrates God s love triumphing over death, hell, and Satan.
II. BACKGROUND FOR THE LESSON. After Jesus was crucified, Joseph of Arimathaea, a disciple of Jesus and also a member of the Sanhedrin council, had obtained Jesus body with Pilate s consent, wrapped it in linen, and placed it in his own tomb (see Matthew 27:57-60; Luke 23:50-53). Joseph received help from Nicodemus, who brought spices to preserve Jesus body (see John 19:39-40). A large stone was also rolled in front of the tomb (see Matthew 27:60). All of this had to be done quickly because that day was the preparation and the Sabbath drew on (see Luke 23:54). Once the Sabbath began at sundown, no more preparation of the body or the tomb was allowed. This was not the regular weekly Saturday Sabbath, but a special Sabbath that John referred to as a high day (see John 19:31) since it was the first day of the Feast of Unleavened Bread. It had special rules including complete rest, no work could be done, and no leaven could be used in the food or found in their homes (see Exodus 12:15-20). A number of Galilean women who had benefited from Jesus ministry and had ministered to Him watched from a distance when Jesus was crucified (see Luke 23:40). After seeing where Jesus body was laid, the women returned to their homes to prepare more spices and ointments and then rested the next day which was the beginning of the Feast of Unleavened Bread, also called a Sabbath Day (see Luke 23:55-56). In the first part of our printed text, it was now Sunday morning, three days after Jesus was crucified and buried.
III. THE DISCOVERY OF THE EMPTY TOMB (John 20:1-5) A. A frantic Mary s discovery (John 20:1-2). 1. (vs. 1). Our first verse says 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. Since the women couldn t anoint Jesus body the day after He died because it was the first day of the Feast of Unleavened Bread and also recognized as a Sabbath Day, or day of rest, they waited for the earliest light on the first day of the week, or Sunday since the Saturday Sabbath also prevented them from going to Jesus tomb. In other words, there were two Sabbath Days or days of rest between the day Jesus was crucified and the day He arose from the dead. John specified that Mary Magdalene was the first woman to reach the empty tomb. The word Magdalene means that this Mary was from Magdala, a small town in Galilee on the western shore of the Sea of Galilee between Capernaum and Tiberius. She was among the many people Jesus had delivered from demon possession (see Luke 8:2). She also followed the Lord and ministered to His needs during His Galilean ministry (see Luke 8:3). Note: Much has been written claiming Mary Magdalene was either the adulterous woman who Jesus saved from the crowd (see John 8:1-11) or simply
a prostitute. However, there is no Biblical proof of either of these claims. The Bible simply says that Jesus cast seven demons out of her and that she ministered to Him (see Luke 8:2-3). While John focused on Mary Magdalene in his Gospel, the other writers tell us that there were other women with her. Matthew 28:1says the other Mary went with her. Mark 16:1 includes Mary the mother of James. This is probably the Mary mentioned in Matthew. Mark also includes Salome, who was the mother of James and John and the wife of Zebedee (compare Matthew 27:56 and Mark 16:1). Luke simply says they, namely the women (see Luke 23:55), but he later includes Joanna and other women (see Luke 24:10). Therefore, other women accompanied Mary Magdalene, but she arrived at the sepulcher or tomb first. It was early Sunday morning when it was yet dark that they arrived at the tomb to complete the anointing of Jesus body. When Mary Magdalene reached the tomb, she seeth the stone taken away from the sepulchre. John, who was also an eyewitness, here described the heavy stone covering the entrance of the tomb as having been taken away. The Greek verb for taken away means to lift up or bear up implying that something supernatural had happened. Thus, the heavy stone was rolled up the groove it sat in, and perhaps lifted out of the groove by the angel (see Matthew 28:2). 2. (vs. 2). This verse says 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. Finding the tomb empty, Mary Magdalene runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved. Mary ran to tell Simon Peter who was a recognized leader among the apostles. With Simon Peter was the other disciple, whom Jesus loved. This was a reference to the apostle John who wrote this Gospel (see 21:20-24). In his Gospel, John, in His humility refers to himself as the disciple, whom Jesus loved and never by his own name (see John 13:23; 19:26; 20:2; 21:7). When Mary found them she saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. This statement confirms that she didn t expect a resurrection of Jesus body, although He spoke of it on more than one occasion (see Matthew 12:38-42; 16:21-28; 17:22-23; Mark 10:32-34; Luke 18:31-34). Note: Of course, Peter and John would naturally be concerned if Jesus body had been moved and taken somewhere else. They were the most likely candidates for checking things out: the leader of the group and the one whom Jesus loved. It s interesting that even the disciples were not prepared for Jesus resurrection. They had fled in fear when Jesus was taken into custody (see Matthew 26:49-56; Mark 14:43-50), and apparently were still in hiding. The fact that they first thought the women s report were idle tales meaning nonsense, or something almost beyond belief (see Luke 24:9-12), reveals their ignorance about what Jesus said concerning His rising from the dead. When the women reported that Jesus body was missing, the disciples never seemed to consider the possibility of
resurrection. We are not told who Mary thought they were who may have taken the body. However, John 20:11-15, seems to indicate that she may have thought the gardener had moved Jesus body. As far as Mary Magdalene was concerned, one thing was for sure, Jesus body had been taken and she had no idea where it was. Her use of the pronoun we in her statement we know not where they have laid him shows that she was indeed part of a group. B.Peter and John, two curious disciples (John 20:3-4). 1. (vs. 3). This verse says Peter therefore went forth, and that other disciple, and came to the sepulchre. Upon hearing Mary s announcement, Peter and John, that other disciple hurriedly departed from where they were until they came to the sepulcher, Jesus tomb. Undoubtedly they were anxious to learn more about what Mary had reported to them. 2. (vs. 4). This verse says So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. The statement So they ran both together indicates that they ran simultaneously. However, John, the other disciple did outrun Peter and he arrived at the tomb first. C. John, the hesitant disciple (John 20:5). This
verse says And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. The pronoun he refers to the apostle John who reached the tomb before Peter. John didn t enter the burial place immediately upon arriving there, but he did stoop down and look inside. There he saw the linen clothes lying. In other words, the linen clothes caught his eye. These were the clothes used to wrap Jesus before His burial (see John 19:40). They were supplied by Joseph of Arimathaea along with spices brought by Nicodemus. Both of these individuals assisted in the burial of Jesus (see John 19:28-40; Mark 15:46). What John saw was most unusual. The bands of linen were lying as if they were still wrapped around Jesus body. But the body itself was missing. Still standing in the doorway, John did see the linen cloths lying in the tomb yet went he not in. We are not told why John didn t go immediately into the tomb, but it seems best to account for his behavior as typical of his personality. Peter was always the impetuous one, while John was more of a deep thinker and more tender natured than Peter. IV. THE VERIFICATION OF THE EMPTY TOMB (John 20:6-10) A. The evidence of an empty tomb (John 20:6-7). 1. (vs. 6). This verse says Then cometh Simon
Peter following him, and went into the sepulchre, and seeth the linen clothes lie. As we might expect, when Peter reached the tomb, he rushed right past John and went into the sepulcher. As already noted, Peter often acted on impulse and without taking time to study a situation (see John 18:3-11). His eyes fell on the burial clothes lying on the stone ledge where the body had been. The Greek word for seeth means that Peter looked carefully. Note: Writing his Gospel years later about this incident, John apparently wanted to underscore that what he saw from the doorway was confirmed by another eyewitness at close range inside the tomb. This was one of the evidences that Jesus body had not been stolen, because no thief or person moving a body to another location would have taken the time to unwrap it. This should have been an immediate assurance to John and Peter that something other than that had happened. It was humanly impossible for anyone to get out of those bands of cloth without disturbing them. No one could have stolen the body without cutting or in some way getting those bands of cloth off. There was no evidence of any crime, and the grave-clothes were lying there empty, looking like Jesus must have simply passed right through them. Everything Peter and John saw in that tomb fit what the women had told them. This was not an idle tale. Jesus really had risen from the dead. 2. (vs. 7). This verse goes on to say And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. This is a continuation of the previous verse. Peter
not only saw the cloths used to wrap Jesus body lying in place, he also saw the napkin, that was about his head, not lying with the linen clothes. The napkin was a burial cloth bound under the chin to keep the lower jaw from falling. This was another undeniable indication that the resurrection had taken place. This napkin had been wrapped around Jesus head as His body was prepared for burial. Peter saw it not lying with the linen clothes meaning that it was lying apart from the burial clothes by itself. It was still wrapped together in a place by itself. There was every indication of orderliness and not a trace of the work of thieves or the gardener. The grave-clothes were lying there in orderly fashion as if Jesus body had simply slipped right out of them, confirming that the body of Jesus had not been taken away, but that He truly was raised from the dead. B. Believing the evidence of the empty tomb (John 20:8-10). 1. (vs. 8). This verse says Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. At this point, John that other disciple, which came first to the sepulcher decided to go into the tomb as well. When he entered, John saw, and believed. The Greek word for saw indicates that John saw with understanding. John now understood and believed that Jesus had been raised from the dead. At this point, his belief in the Lord s resurrection was not based on
Old Testament prophecies (see Psalms 16:10) but on his own personal inspection of the Lord s tomb. Note: It is not said that Peter believed at this time, but that John did. In fact Luke 24:12 reports that Peter departed wondering in himself at that which was come to pass. Peter may have been quick to rush into the tomb, but John was quicker to believe. Maybe we can learn from the experience of these two men that it s not always the one who is quick of temperament and speech who has the deepest faith. Sometimes the quiet reflection and deep thinking of a person like John, is an indication of faith. 2. (vs. 9). This verse continues to say For as yet they knew not the scripture, that he must rise again from the dead. We might wonder why it took so long for these men to believe in the resurrection of Christ from the dead. John says it was because as yet they knew not the scripture, that he must rise again from the dead. Surely Jesus had told them about this more than once (see Matthew 12:38-40; 16:21; 17:22-23). At least from our perspective, it s difficult to see how much plainer Jesus could have been than He was in Luke 18:31-34. In addition to the Lord s own teaching concerning His resurrection, there was also the teaching of the Old Testament. It was to these Old Testament Scriptures that John referred to when he said that as yet they knew not the scripture. The Scripture passages John was referring to probably included Psalms 2:7; 16:10; 110:1, 4. In His post-resurrection ministry, Jesus taught the Eleven that He fulfilled Old Testament prophecy (see Luke 24:44-45). John believed on the basis of the
evidence in the empty tomb, and then later the truth of Scripture brought confirming evidence. However, the truth is, we ought to believe the Scriptures on their own testimony first. Then whatever external evidence there may be should serve to confirm that faith. Note: Lest we become too harsh in our criticism of the disciples, who later became powerful proclaimers of the resurrection truth, let us focus on ourselves. Not only do we have the Old Testament as they did, we also have the New Testament. Although we can read its many truths, including the promises and prophecies relative to the new covenant, too often Jesus still says to us, O thou of little faith (see Matthew 14:31). 3. (vs. 10). The final verse in this portion of our lesson says Then the disciples went away again unto their own home. The word disciples here refers to Peter and John. They returned to the home where they were staying, most likely John s home. We cannot help but wonder what Peter and John discussed as they headed home and when they arrived there. Luke 24:24 seems to fill in some of this. When they got back from the sepulcher, they reported that they had found it empty as the women had said. But they told the others that they had not seen Jesus. V. THE ASSURANCE OF AN INHERITANCE BECAUSE OF THE RESURRECTION (I Peter 1:3-5, 8-9). In this
portion of our lesson text, we turn to Peter s first epistle or letter. Peter addressed this letter to Christians scattered throughout the Roman Empire. They were going through suffering so they tended to focus on their earthly circumstances. However, Peter attempted to get them to refocus their thoughts on their eternal blessings. He opened his letter by identifying himself and his audience (see I Peter 1:1). He referred to his readers as elect, sanctified, and obedient (see I Peter 1:2), which are apt descriptions of all God s people. This is where the next part of our lesson begins. We should note that I Peter 1:3-5 is one continuing statement. A. We have a great hope (I Peter 1:3-5). 1. (vs. 3). In this verse Peter writes Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. The Greek word translated Blessed is where we get our English word eulogy which literally means good word. It can also be rendered praise, just as a eulogy that is delivered at a funeral includes praiseworthy comments about the deceased. However, in the case of this verse, the praise or good words are directed toward the Living God and Father of our Lord Jesus Christ, the Risen Savior. Peter had just finished talking about salvation in verse 2 so the blessing or praise given to God is for our new birth. Because of God s abundant mercy, Peter declared that He hath begotten us again or caused us to be born again through faith in
Jesus Christ. God s salvation demanded His abundant mercy. God s mercy sees the sinner as condemned and in need of divine help (see Ephesians 2:1-4). Therefore, mercy describes the pity and compassion to meet the sinner s need. So that sinners could have the benefits of His abundant mercy, or pity, God responded with grace and gave His Son (see II Corinthians 8:9). For sure, the effects of sin are great, but God s grace was greater (see Romans 5:15). The new birth, or as Peter calls it here, begotten again, has brought us unto a lively hope by the resurrection of Jesus Christ from the dead. In other words, Jesus resurrection made the Christian s hope a living reality. Since Christ rose from the dead, believers also have a resurrection (see John 14:19) and a sure expectation of eternal life (see I Corinthians 15:12-13, 20-23). 2. (vs. 4). Peter goes on to say To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. Our living hope (see verse 3) is an inheritance. It is a spiritual inheritance and is incorruptible, meaning it is not perishable or mortal. It is also undefiled, or not spoiled or contaminated. In addition our inheritance is one that fadeth not away, meaning that it keeps its original beauty and glory. Note: When we contrast our heavenly inheritance with a promised earthly inheritance we see that there are tremendous differences between the two. For example, an earthly inheritance might include a house and money invested in the stock market. However, by the time the inheritance is actually received, the house may be falling down and the
amount of money remaining may only be a fraction of what was originally invested. But we can be sure that our eternal inheritance will never lose value or be taken away from us. Nor can our inheritance be stolen by thieves or corroded while hidden in the earth (see Matthew 6:19-21). It is guaranteed to be there when we reach heaven! The phrase reserved in heaven for you emphasizes the fact that the inheritance is guarded or preserved in heaven and therefore is absolutely secure and safe. But what exactly is the inheritance? The answer seems to be the New Jerusalem (see Revelation 21:1-22:5) that Christ went to prepare for us (see John 14:2-3). This blessed inheritance is ours because of the salvation that Christ has provided. The idea of an inheritance was a most encouraging way of speaking to these believers for they were poor and persecuted, perhaps turned out of their own earthly inheritances to which they were born. Note: In order to encourage his readers, Peter tells them that they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were mostly Jews, and therefore had a great affection for the land of Canaan, as the land of their inheritance, given to them by God himself. To be driven out of Canaan from abiding in the inheritance of the Lord was looked upon as His judgment (see I Samuel 26:19). In their difficult situations, Peter gave these persecuted Christians comfort by declaring that they had a better inheritance reserved in heaven for them, one that the land of Canaan was only a mere shadow in comparison with it. Heaven and the New Jerusalem is undoubtedly the inheritance of all the children of God. All that are born again are born to an inheritance, just as a man
makes his child his heir (see Romans 8:17). God gives His gifts to everyone, but the inheritance is given only to His children. Those who are His sons and daughters by regeneration and adoption receive the promise of eternal inheritance (see Hebrews 9:15). We cannot purchase this inheritance because it s our Father s gift; not wages that we earn, but the result of His grace. 3. (vs. 5). In this verse Peter continues to say Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. The word Who goes back to verse 3 and refers to the saved or those whom God hath begotten again. Peter plainly states that the reason that the believer s inheritance is secure is because we are kept by the power of God through faith. Interestingly, the word translated kept was a military term and refers to a military garrison charged with maintaining a guard. It can be translated as guarded or shielded. Since divine power continually watches over Christians, there is no doubt that we will reach our heavenly destination. The words through faith remind us that God s guarding and man s faith go hand in hand unto salvation. As believers persevere in faith, God keeps protecting us and working through our faith. With the words salvation ready to be revealed in the last time Peter appears to be speaking of salvation as something that would only be realized in the last time or at the return of Christ. While salvation is often seen as a past experience or a present reality in the New Testament, it is also seen as the future hope of the believer. As Paul said, For now is our salvation nearer than when we believed (see
Romans 13:11). The words salvation ready to be revealed refer to the time when our salvation will be completed and open for all to see. This will occur when Jesus returns and we are changed to be like Him (see I John 3:2). Note: Both the Hebrew and Greek words for salvation imply ideas of deliverance, safety, preservation, healing, and soundness. Salvation is the great inclusive word of the Gospel including all the redemptive acts and processes as justification, redemption, grace, propitiation, imputation, forgiving, sanctification, and glorification. Salvation is in three tenses: (1) The Christian has been saved from the guilt and penalty of sin (see Luke 7:50; I Corinthians 1:18; Ephesians 2:5, 8; II Timothy 1:9) and is safe, (2) The Christian is being saved from the habit and dominion of sin (see Romans 6:14), and (3) The Christian will be saved at the Lord s return, from all the bodily infirmities that are the result of sin and God s curse upon the sinful world (see Romans 8:18-23) and then we will be brought into entire conformity to Jesus Christ (see Romans 13:11; I John 3:2). B. We have an inexpressible joy (I Peter 1:8-9). 1. (vs. 8). Continuing, Peter said in this verse Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Verse 7 is not part of our text, but it helps our understanding of the remaining verses
in our lesson. In verse 7, Peter tells his readers that their trials are meant to test their faith, to see whether or not it s strong and pure. So, if their faith remains strong after being tried in the test tube of fiery trials, it will bring them much praise and glory and honor on the day Jesus returns. Then in this verse he writes Whom having not seen with the word Whom referring to Jesus Christ in verse 7. Peter was writing to converts to Christianity who had not seen Christ. Even though they hadn t seen Jesus, Peter said because of their faith ye love Him. The vast majority of Peter s readers were unlike him. They had not heard the Master teach; nor had they witnessed His miracles, as had Peter. Nevertheless, they loved the Lord Jesus, just as Peter did. Note: True faith produces a strong love for Jesus Christ. True Christians have a sincere love for Jesus, because they believe in Him. This love reveals itself in the highest esteem for Him, affectionate desires after Him, willingness to want to be with Him, delightful thoughts, cheerful services and sufferings. Still referring to Jesus, the apostle went on to say in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Again even though his readers hadn t seen Jesus they believed. Peter s readers like us, came to believe because they heard (see John 20:30-31; Romans 10:17). Because they had come to know the Lord, the Christians Peter addressed in this letter could rejoice with joy unspeakable and full of glory. Because of the blessings they received from the indwelling Jesus Christ as well as the faith building benefits of different trials, these early Christians could live with a present joy that was unspeakable and full of glory meaning their
joy was indescribable. Sometimes misery so fills some believers that it becomes visible to all, but these Christians overflowed with a joy that spilled onto anyone who was near. Note: Where there is true faith and love for Christ there is, or may be, joy unspeakable and full of glory. This joy is inexpressible, it cannot be described by words and it is full of glory, or full of heaven. There is much of heaven and the future glory in the present joys of growing Christians; their faith removes the causes of sorrow, and affords the best reasons for joy. Good people sometimes walk in darkness, often because of their own mistakes and ignorance, or to a fearful or melancholy disposition, or to some sinful conduct, or perhaps to some sad occurrence of providence, that causes them to despair in the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation(see Habakkuk 3:18). We must not forget that Jesus focus on the joy that was set before Him (see Hebrews 12:2) helped Him endure the cross. Likewise, when Christ s followers focus on their future joy in heaven it enables them to have joy during suffering (see I Peter 4:13-14). 2. (vs. 9). Peter concludes our text saying Receiving the end of your faith, even the salvation of your souls. This verse concludes verse 8. Even though inexpressible joy may be present in the believer s life, Peter declared that the ultimate goal or the end of your faith is the salvation of your souls. These early Christians could rejoice with unspeakable joy since every day as Peter said they were receiving the end of your faith, the salvation
of your souls. The blessing they were receiving was the salvation of their souls which is here called the end of your faith. In other words, faith helps to save the soul (see Ephesians 2:8-9), and the end or result of our faith is salvation. Every faithful Christian is daily receiving the salvation of your soul. For sure, salvation is a permanent thing that begins in this life, is not interrupted by death, and will continue throughout eternity. VI. Conclusion. Because we have a living Savior who was triumphant over death, hell and Satan, we also have a living hope that will help us endure our trials. As Christians, we are called to live holy lives. That means we are called to live lives that are set apart from the ways of the rest of the world. The world looks on in amazement when we bear suffering and injustice without wavering in our faith. We can do this because we have a living hope in Jesus. Because of God s love, Jesus triumphantly rose from the dead to claim victory over everything evil. Because He rose from the dead, soon we too will join Him for eternity in Heaven. People usually applaud and cheer at a triumph or victory. Likewise, believers should spend every moment applauding and cheering Jesus Christ for His triumph as well.
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