John 20 - The NIV Application Commentary on the Bible: One-Volume Edition

Mary and the Empty Tomb (20:1–18). The name “Mary Magdalene” refers to Mary who came from the Galilean village of Magdala (v. 1). She appears in John for the first time at the cross and enjoys this lengthy and important episode on Easter Sunday. Jesus had expelled numerous demons from her and, along with other women, she followed Jesus to Jerusalem to care for his needs.

On Friday Jesus was left on the burial preparation bench in the receiving room of the tomb chamber. No doubt the women thought they could return following the Sabbath, roll back the stone, and complete the burial. Mary’s discovery that the tomb door has been rolled to one side suggested immediately to her that someone has entered the tomb. Perhaps someone came that night—or was in the tomb at that moment. It is not hard to suppose that Mary examines the tomb’s interior, sees that Jesus is gone, and flees to find some of the others.

Mary’s report to Peter and “the other disciple” conveys something of her dismay and fear (v. 2). The reference to “they” (“they have taken the Lord”) likely refers to the temple authorities. Mary’s use of the plural for herself suggests that she is not alone but accompanied by other women. A woman would rarely venture out alone outside the city walls in the dark under such circumstances.

Peter and the Beloved Disciple immediately sprint to the tomb to see what has happened. The Beloved Disciple arrives first, and when he sees everything alongside Peter, he “believes” (v. 8). Oddly the story is silent about the faith of Peter.

John’s description of the clothes includes some unexpected details. The scene is not chaotic or confused. Rather, something purposeful has transpired here. If someone had simply stolen Jesus’s body, surely the clothes would be missing, or at least strewn about the floor. But here is a scene in which the body is missing but the clothes appear undisturbed. Jesus’s body has simply left them behind.

The Beloved Disciple has penetrated the deeper meaning of this empty tomb despite the fact that he does not yet grasp the larger biblical and theological context in which these things are taking place (v. 9). Following the revelation of Jesus’s person, the disciples’ minds nevertheless need to be opened for them to grasp the larger picture of what this resurrection means. Hence the Beloved Disciple believes that Jesus is now alive—but as yet he does not know the scriptural and theological undergirding that have made this resurrection inevitable.

John notes how Mary alone experiences the first and most profound moment with the resurrected Jesus. Angels do not solve the riddle of Jesus’s disappearance but suggest that sorrow is not what the present moment requires. She hears someone approach from behind and suddenly meets a man, whom she concludes must be the caretaker of the garden surrounding the tomb. He repeats the angels’ words but deflects the question to a more profound level: “Who is it you are looking for?” (v. 15). Her conclusion indicates that she has not heard the man standing before her. Her mind remains on the problem of the tomb. Jesus’s question points her in another direction. The reality of meeting him is more important than the riddle of the tomb.

When Jesus utters Mary’s name, at once she recognizes him, and in her joy she uses the familiar Hebrew title “Rabboni” (which John translates for us as “Teacher,” v. 16). Jesus tells Mary not to hold him because he has not yet ascended to the Father but then directs her to go and tell his disciples that he is presently ascending to the Father. This means that the final step of “the hour” is advancing. Jesus must honor one more promise mentioned throughout his farewell discourse. He will distribute to them the Holy Spirit as his parting gift.

Mary is thinking that the resurrection of Jesus is Jesus’s resumption of normal relations with his disciples. In telling her not to hold on, Jesus is saying that his permanent “return” and presence must come in another form. Jesus’s correction is a spiritual redirection away from Jesus’s physical presence, a preparation for the Spirit that is about to be given.

The coming of the Spirit is still future (v. 22), and this will be the momentous gift that will return Jesus to them permanently. Therefore, the story with Mary can be seen as an interpretive vehicle to stress the transition now underway in Jesus’s life and in his relationship with each of his disciples. Mary is then charged to ready Jesus’s disciples for his coming—namely, his coming both in body (in the upper room) but more profoundly in the Holy Spirit.

Mary becomes a courier of news for the second time. She alone is the bearer of the report not only that the tomb was empty but also that the resurrected Jesus has come and that she has “seen” him (v. 18), thus fulfilling Jesus’s promise in 16:19–22: “In a little while you will see me no more, and then after a little while you will see me.”

Jesus and the Upper Room (20:19–23). It is the evening of this Easter Sunday, and the doors are shut. Fear has gripped their hearts, and they no doubt conclude that the tragic fate of Jesus may soon be theirs. The temple authorities will find them and arrest them too. But instead Jesus “comes” to them and stands in their midst (v. 19). No doubt this appearance is miraculous since John has just told us that the doors were shut tight. But we can hardly speculate how he has materialized among them.

His words, “Peace be with you,” are far more than a greeting (v. 19). At a profoundly personal level, Jesus is summing up the essence of his work and presence in the world. Peace is the gift of his kingdom. Jesus promised that this peace would be his gift to them; now he has delivered it. The disciples’ response to his appearance is likewise a fulfillment of what was promised. Once they see Jesus in this room, the disciples are filled with joy.

Jesus was God’s special representative (or agent) in the world, so now also his disciples become Jesus’s agents, working in the world and witnessing to the reality of God and the truth of Jesus’s words. One feature of Jesus’s commission is his empowering. God not only sent his Son but also empowered him with the Spirit.

To be commissioned as God’s agent means being empowered as Jesus was empowered—obtaining the Spirit, just as Jesus was anointed and as Jesus promised. Thus verse 22 becomes the climax to the entire Gospel. The Spirit is now given to the disciples in a provocative and personal way. Jesus breathes (on them) and says, “Receive the Holy Spirit.” The hour of glorification has reached its climax. Jesus is departing, and he places the Spirit that is within him in their lives.

We see this gift of the Spirit as a genuine transforming experience on Easter Sunday. The time in which the resurrected Jesus lived among his followers was no doubt a period of remarkable spiritual experiences. To be with him and to understand him, to see him as he truly was, required a gift of God’s Spirit. It all began the moment Jesus returned on Easter. That they would be empowered again, in a different way, on Pentecost does not eliminate the possibility that they were filled earlier.

Christians who bear Christ’s Spirit, who continue his efforts in the world, sustain his saving and judging work through their proclamation. Pointing to what God has disclosed in Christ, unveiling divine light in darkness, the prospect of judgment and salvation is suddenly placed before every man and woman. Christians do not distribute forgiveness on a whim (or retain the sins of any). As Jesus’s life was a divine response of the Father’s prompting (14:31), similarly Christians can do nothing except what Jesus-in-Spirit prompts them to do. Their life likewise must be a response to what Jesus is prompting through his Spirit in the world.

Thomas and Jesus (20:24–29). The following account carefully duplicates what transpired on Easter Sunday. Jesus has heard Thomas’s challenge. The evidence he demands is now provided. Jesus’s exhortation has a fine rhythm in Greek: “Do not become unbelieving [apistos] but believing [pistos]” (v. 27, literal translation). Thomas is being challenged to change, to become like the others who, upon seeing Jesus, embrace him with faith. His response is a confession of heartfelt belief in Jesus.

These words supply the closing frame of the Gospel, matching the high and lofty descriptions of Christ the Word in 1:1–18. As the Gospel comes to its close, no more explicit identification of Jesus can be imagined. But the climax of the passage comes in 20:29. Jesus does not disparage the faith of Thomas but simply goes on to utter a blessing on those who believe but have not seen. Jesus has in mind people (such as us) who are now reading this Gospel and have not had Thomas’s opportunity to touch Jesus’s wounds.

Conclusion (20:30–31). John acknowledges that Jesus provided many other signs with his disciples and that the collection offered here in his Gospel is a mere selection. This means that John is aware of a rich source of traditions about Jesus and that he, as an editor, has had to make a careful selection to suit his own literary needs. In 20:31 John discloses his purpose for writing the Gospel. Belief leads to life, and this life is a gift given through the power of Jesus Christ, God’s Son.