Jo 20,1-9: A ressurreição de Jesus
Introdução
Leitura
Comentário
I. THE MESSAGE OF MARY MAGDALENE (20:1–2)
A. What she sees (20:1): She finds the stone that had blocked the entrance of Jesus’ tomb rolled away.
20:1 The first day of the week is Sunday morning, which from then on has been the day that believers set aside as the normal day of worshiping the Lord (see Acts 20:7; 1 Cor. 16:2).
Carson, Gospel 635, suggests that the use of “the first day” in all four gospels (cf. Matt 28:1; Mark 16:2; Luke 24:1) presents the resurrection as “the beginning of something new.” See also Blanquart, Le premier jour 20–21.
while it was still dark. Cf. the slightly different points in time of the process depicted in Matt. 28:1; Mark 16:2; and Luke 24:1.
John’s Gospel features 10 primary characters—five men and five women—whose encounters with Jesus illuminate matters of faith.
John depicts Nathanael, Nicodemus, the man born blind, Thomas, and Peter in significant conversations with Jesus (John 1:44–51; 3:1–21; 9:1–41; 20:24–29; 21:1–23). Their discussions result in statements of belief and commitment (John 1:49; 9:38; 20:28; 21:15–17) or, in the case of Nicodemus, questions (John 3:4, 9).
Likewise, the Samaritan woman, Mary and Martha of Bethany, and Mary Magdalene enter into extended, revelatory interactions with Jesus (John 4:4–42; 11:1–44; 12:1–8; 20:1–18).
He later commissions Mary Magdalene to tell the apostles that He is ascending to His Father (John 20:17). John also assigns a unique role to Jesus’ mother, who appears in two significant scenes: in Cana, where Jesus performs His first sign (John 2:1–11), and again at Golgotha as He dies (John 19:25–27).
C. What they see (20:4–9)
2. the other disciple, the one whom Jesus loved: This is the first time in the Gospel that “the other disciple” has been linked with “the one whom Jesus loved.”
The latter expression has been added to the former in 20:2 so that earlier descriptions of “the other disciple” or the “Beloved Disciple” can now be identified as referring to the same disciple (cf. 18:15–16 [the other disciple]; 13:23–26; 19:25–27 [the Beloved Disciple]).
20:2 At this point Mary has no thought of resurrection. The plural we suggests the presence of other women besides Mary. On
Most scholars argue that the plural oidamen is a remnant of an earlier tradition associating other women with the discovery of the empty tomb (cf. Mark 16:1; Matt 28:1; Luke 24:1, 10). See
Ancient Jewish men did not accept women as reliable witnesses for most legal purposes (their witness was limited, but less so, in Roman courts), and this cultural tendency may further move John and Peter to look for themselves.
C. What they see (20:4–9)
II. THE MISSION OF TWO DISCIPLES (20:3–10)
A. Who they are (20:3a): Peter and John.
3. Peter then came out: There is sufficient evidence within the Fourth Gospel to indicate that Simon Peter was understood as an authority and a spokesperson, however fragile he may have been.
C. What they see (20:4–9)
B. What they do (20:3b): They visit the empty tomb.
C. What they see (20:4–9)
1. John (20:4–5, 8–9)
a. At first he looks inside and sees the burial cloth that covered Jesus’ body, but he does not go in (20:4–5).
C. What they see (20:4–9)
2. Peter (20:6–7): He goes in and sees both the body cloth and head cloth of Jesus.
Brodie, Gospel 562–563, argues in the light of Exod 34:33–35 that Jesus has put aside the veil (cf. also Schneiders, “The Face Veil” 94–97), and on the basis of the undivided tunic in John 19:23–24 sees the folded cloths as a symbol of the unity made possible by the death and resurrection of Jesus.
C. What they see (20:4–9)
b. Finally, he goes in and believes (20:8–9).
20:9 scripture Refers to Psa 16:10 or Isa 53:10 or both.
10Pois não deixarás a minha alma na morte,
nem permitirás que o teu Santo veja corrupção.
10Todavia, ao SENHOR agradou moê-lo, fazendo-o enfermar; quando der ele a sua alma como oferta pelo pecado, verá a sua posteridade e prolongará os seus dias; e a vontade do SENHOR prosperará nas suas mãos.