When therefore he was raised from the dead, his disciples remembered that he spake this (to them£), and believed the Scripture, and the word which Jesus said. This frequent contrast instituted by the apostle between the first impression produced on the disciples (himself among them) and that which was produced by subsequent reflection after the resurrection of Jesus and gift of the Spirit, becomes a powerful mark of authenticity (compare the passages which Godet has here cited, John 4:32, John 4:33; John 7:39; John 11:12; John 12:16, John 12:33; John 13:28; with many others). "A pseudo-John imagining, in the second century, this ignorance of the apostle in regard to a saying which he had invented himself, is 'criticism' dashing itself against moral impossibility." These quiet "asides" and reflections of the biographer on the mistaken ideas which he cites and corrects, are of consummate value, as pointing out the stages by which the most stupendous ideas that have taken human spirits captive dawned on the most susceptible minds. The "Word" and the "Scripture" helped the disciples to subsequent faith. Why is "Scripture" in the singular, seeing that John used this form of expression ten times when he had one definite passage of Scripture in his mind, and used the plural when the general authority of Scripture was appealed to? Many have looked to one or another definite Scripture text supposed to predict the resurrection of Christ, such as Psalms 16:10 and Isaiah 53:1-12 (some, very wrongly, to Hosea 6:2, where no reference can be established to this great event). Dr. Moulton points back to Psalms 69:1-36., and the impression which the Lord's "zeal" had produced on the disciples. It seems better to recall Christ's own words, and the comment of Luke, in Luke 24:25-27, where the whole Scripture seems to have been laid under contribution to establish the grand expectation. Further, of John 20:9, where John, referring to the same subject, uses the word γραφή in the singular, for the general tendency of Scripture. All the passages which couple suffering and apparent defeat with triumph and victory, did prepare the mind of thoughtful men for the better understanding of the Resurrection. Thus Psalms 22:1-31. and the closing words of Psalms 89:1-52.; 110.; and Isaiah 53:1-12 thereupon come into view; and, in fact, all the Scriptures which anticipate the glorious reign and victory of the Christ and the extension of his kingdom, when coupled with those which portrayed the sorrows of Messiah and of the ideal Sufferer, implicitly convey the same thought. Consequently, numerous passages in Isaiah, Micah, Daniel, Zechariah, Malachi, with Psalms 2:1-12 and Psalms 72:1-20, Psalms 45:1-17, etc., taken in connection with prediction of the sorrows of Messiah, did prepare the disciples to believe that the Holy One could not be holden by the pangs of death (Acts 2:24, etc.). Before closing this paragraph, we must notice that, in this entire transaction, the Lord is not separating himself from the existing theocracy, hut interpreting its highest meaning. In the cleansing of the temple at the last he was judging and condemning. The vindication by our Lord of his own action was very different on the latter occasion from what it is here, and numerous other accompaniments are profoundly different; nor did he then speak of the destruction of the temple, although, as we have seen, much exaggerated and mis-apprehensive talk concerning him had been floating among the people (Matthew 26:61).
Verses 2:23-3:2
(3) Numerous signs in Jerusalem, with their twofold effects.