John 20 - Expositor's Bible Commentary - Abridged

1. The witness of Peter and John (20:1–9)

1 “The first day of the week” was the day after the Sabbath. In the Jewish method of reckoning time, it began with sundown on Saturday and continued until sundown on Sunday. The text indicates that the visit of the women to the tomb occurred early on that Sunday morning. Only Mary Magdalene is mentioned by name, but others are listed in the Synoptic Gospels (Mt 28:1; Mk 16:1; Lk 24:10). Likely Mary Magdalene, noticing that the stone had been rolled away from the door of the tomb, ran to warn the disciples while the others investigated further.

2 Mary hastened to find Peter and “the other disciple, the one Jesus loved” (likely John), the leaders of the Twelve, and announced that the body was missing from the tomb: “They have taken the Lord.” No identification is given for “they.” Either the word is an impersonal plural or else, as is more likely, it is an oblique reference to the Jewish hierarchy who had designed Jesus’ death. Obviously Mary thought the body had been secretly removed by Jesus’ enemies.

3 The quick response of Peter and John shows that the disciples were not responsible for removing the body. Had they been aware of an official removal, or had some of their own number been involved in a conspiracy, they would not have been so concerned.

4–5 Both Peter and John “ran” to the tomb (cf. the women “running” in Mt 28:6). Their running shows they were activated by a powerful emotion, possibly either consternation, as in the case of Mary, or joy, as with the women. Peter, perhaps being the older and heavier of the two, was unable to maintain as swift a pace as his companion. John arrived first but did not venture to enter the tomb. Having seen that the graveclothes were still within, he probably concluded that the body was also there and so refrained from entering. Either he felt that he should not enter the tomb out of respect for the dead, or he feared the ceremonial defilement of touching a corpse.

6–7 Peter, who by this time had arrived, had no such inhibitions and entered directly into the tomb. He also saw the graveclothes and observed that the headcloth was not lying with the other pieces but was rolled up in a place by itself. This means the headcloth still retained the shape that the contour of Jesus’ head had given it and that it was still separated from the other wrappings by a space that suggested the distance between the neck of the deceased and the upper chest, where the wrappings of the body would have begun. Peter must have been wondering why the graveclothes were left in this position if the body had been stolen. A robber would not have left them in good order. He would have stripped the body completely, leaving the clothing in a disorderly heap; or he would have taken the body, graveclothes and all.

8 At this point, the “other disciple” summoned up courage to enter the tomb, perhaps wondering what had reduced Peter to silence. He saw the meaning of the empty graveclothes and “believed.” The unique phenomenon of the graveclothes looking as if the body were in them when no body was there undoubtedly recalled Jesus’ previous words (Cf. 2:22; 11:25; 16:22).

9 The teaching of Scripture, however, was not yet clear to the disciples, and they required fuller explanation by Jesus (cf. Lk 24:25–27, 44–47). To what “Scripture” does this passage refer? There is a parallel in Jn 2:21, which asserts that the disciples understood Jesus’ statement about raising the temple of his body in connection with Scripture. The gospel of John contains no specific text that might be interpreted as a prediction of the Resurrection. Perhaps Ps 16:10, quoted by Peter in Ac 2:24–31, is the “Scripture” being suggested.

For these two key disciples, the realization of the truth of the Resurrection began with material evidence, the significance of which dawned on them slowly. Their eagerness to visit the tomb showed their concern for Jesus. Had they dismissed him from their consciousness after his death, they would not have exerted themselves by running to Joseph’s garden early in the morning. Their understanding, however, was slow in spite of Jesus’ repeated predictions of his passion and resurrection.

H. The Resurrection (20:1–29)

If the narrative of John had ended with Ch. 19, it would not have been exceptional; all human biographies end with death. The picture of Jesus would have been that of a man of exceptional character, who made extraordinary claims, and whose sincerity could not be reasonably doubted. Nevertheless, the main narrative would have been closed with a sense of frustration. His claims would have been negated, his aspirations would have been unrealized, and his teaching would have seemed too lofty to be true. The major difference between the life and teachings of Jesus and those of any other great religious leader lies in the fact that Jesus rose from the dead and the others did not, however persistent their influence may be.

In presenting the evidence for Jesus’ resurrection, John deals more with its effect on human personality than with the material proofs that the Western mind would prefer. He assumes the fact and then shows how it influenced certain disciples in such a way that its reality becomes indisputable.

2. The appearance to Mary Magdalene (20:10–18)

10 Puzzled but convinced that something unusual had occurred at the tomb, Peter and John returned to their lodgings in Jerusalem (possibly the “upper room”) or perhaps to the same place that John took Mary at the time of the Crucifixion.

11 Mary Magdalene had returned to the tomb and stood outside, wailing for the loss of Jesus. On looking into the tomb, she saw two figures in white seated on the shelf where the body of Jesus had been lying, one at the foot and the other at the head. The tomb was a horizontal chamber cut through the soft limestone rock on which Jerusalem was built. Usually such tombs had a small antechamber into which the low entrance opened and from which the burial chambers radiated. This tomb seems to have been large enough to accommodate several living persons in addition to the burial cells.

12 No description is given of the angels, except that they were clothed in white (cf. Ac 1:10). When angels appear in the Bible, they are usually recognized by their powers rather than by any significant difference from human form. Mary did not respond to them in any unusual way, possibly because her eyes were clouded with tears or because she was preoccupied with the loss of Jesus’ body.

13 The question the angels asked Mary brought from her only an expression of grief and frustration. The death of Jesus, which she had witnessed, was in itself distressing and unnerving; the disappearance of the body from the place of burial added apprehension and mystery to her grief. She had hoped for the sad consolation of completing the burial, and even that had now been taken from her.

14 As Mary turned back toward the outside of the tomb, she saw a person standing there whom she took for the keeper of the garden. She was aware of his presence, but paid scant attention to him because of her overwhelming concern for the body of Jesus.

15 The person addressed her first as a stranger, using the polite salutation “Woman” and asking the reason for her grief. From her lamentations one would conclude that she had lost some possession or some person. Thinking that Jesus was the keeper of the garden, she assumed that he would know she was looking for a body. So she requested that if he had removed it, he would tell her where she might find it that she might take it for final burial. Her words reveal her devotion. She never paused to consider how she would carry the corpse of a full-grown man or how she would explain her possession of it.

16 Only one thing was necessary to establish Jesus’ identity—his uttering her name. One of the strange commonplaces of life is that the most penetrating utterance one can understand, no matter by whom spoken, is one’s personal name. Furthermore, the way it is spoken often identifies the speaker. No gardener would ever have known her name, and no one else would pronounce it the way Jesus did. Turning again for a second look, she addressed him in Aramaic as “Rabboni” (a term by which one addressed a teacher). In this ecstatic moment of recognition, Mary must have prostrated herself before Jesus and clasped his feet, as the other women had done (see Mt 28:9).

17 In reply to her action, Jesus said, “Do not hold onto me.” He was not refusing to be touched but was making clear that she did not need to detain him, for he had not yet ascended to the Father. He planned to remain with the disciples for a little while; she need not fear that he would vanish immediately. Ultimately he would return to God, and he urged her to tell the disciples that he would do so. The word “brothers” (GK 81) includes more than the members of his immediate family. It placed the disciples on a new plane of relationship with himself. Having passed through death and resurrection, Jesus had become the representative man, the Lord from heaven, who “is not ashamed to call them brothers” (Heb 2:11; cf. also Mk 3:33–34).

The way Jesus stated his destination is illuminating: “I am returning to my Father and your Father, to my God and your God.” Nowhere in the Gospels did Jesus personally address God as “our Father” or “our God.” The reason for the distinction in his word to Mary was not, of course, that there were two gods, but that her relationship with God was different from his. He is the eternal Son of the Father; she, as well as all the disciples, had become a member of the family by receiving him (Cf. 1:12). Both relationships concerned only one God.

18 Mary’s announcement to the disciples that she had seen the Lord was an additional confirmation of the belief that rested on inference from material evidence. The beloved disciple had believed, but he had not yet personally seen the risen Lord Jesus. Mary brought the witness of her experience to corroborate his deduction.

3. The appearance to the disciples (20:19–23)

19–20 The third episode came in the evening of the first day. John does not cite the appearances to Simon and to the travelers on the road to Emmaus (see Lk 24:13–35). This appearance came to the collective group in order to allay their fears. They had narrowly escaped arrest with Jesus in Gethsemane; they realized that as the disciples of one who was regarded as a dangerous agitator they would be under suspicion; and they were probably consulting together on how best to withdraw from the city without attracting the notice of the temple police or the Roman authorities. The doors were locked for fear that the Jews would send an arresting detachment for them as they had for Jesus.

The appearance of Jesus in the room resulted in both amazement and fear. The implication is clear that Jesus was not impeded by locked doors. The resurrection body has properties different from the body of flesh; yet it is not ethereal. There was a definite continuity between the physical body of Jesus’ earthly career and the new body since his hands and side still showed the scars that identified him. His greeting of “Peace” and the assurance of his identity calmed their fears and demonstrated by unmistakable proof that he was alive. They were overjoyed, not only to see him again, but also to realize that he was undefeated by death and that his claims were validated.

21 The repetition of the common greeting “Peace” reassured the disciples of his real presence. Not only did his appearance renew their devotion and their hopes, but it also renewed their commission as disciples. Had there been no Resurrection, there would have been little motive for them to undertake a mission in his name. But since he had risen, the old commitment was even more compelling. “As the Father has sent me,” he said, “I am sending you.” He had come into the world to fulfill the Father’s purpose—to speak his words, to do his works, and to lay down his life for the salvation of humans; now he expected them to continue his work in his absence by delivering his message (15:27), doing greater works than he had done (14:12), and giving their lives in his service. They would have all the privileges, all the protection, and all the responsibilities that he had during his ministry.

22–23 For this ministry Jesus provided the Holy Spirit and the commission to proclaim the forgiveness of sins. These are linked together for a new ministry. This was the initial announcement of which Pentecost was the historic fulfillment. The descent of the Spirit on the church at Pentecost brought the proclamation by Peter to his hearers: “Repent and be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven” (Ac 2:38). The words of Jesus emphasize that the Holy Spirit is not bestowed on the church as an ornament but to empower an effective application of the work of Christ to the entire human race.

The commission to forgive sins is phrased in an unusual construction. Literally, it is: “Those whose sins you forgive have already been forgiven; those whose sins you do not forgive have not been forgiven” (similarly also Mt 16:19; see comments). God does not forgive people’s sins because we decide to do so, nor does he withhold forgiveness because we will not grant it. We announce it; we do not create it. This is the essence of salvation. And all who proclaim the Gospel are in effect forgiving or not forgiving sins, depending on whether the hearer accepts or rejects the Lord Jesus as the Sin-Bearer.

4. The confession of Thomas (20:24–29)

24 Thomas is singled out for special treatment because his confession provides a climactic illustration of the triumph of belief. “Thomas” is Aramaic for “twin,” of which Didymus is the Greek equivalent (cf. Jn 11:16; 21:2). In 11:16 and 14:5 Thomas appears as a loyal, outspoken, and rather pessimistic person who was uncertain of the future but closely attached to Jesus. Much the same picture emerges from this episode. He was absent from the gathering on the first day of the week, though he must have been in contact with the rest of the disciples afterwards.

25 In spite of the repeated assurances of his colleagues that Jesus had risen, Thomas was obstinate. So certain was he of the death of Jesus that he insisted he would not believe unless he could actually touch Jesus’ body. Thomas would be satisfied by nothing less than material evidence. His incredulity is testimony to the fact that the resurrection appearances were not illusions induced by wishful thinking.

26 A week later, also on Sunday evening, Thomas was with the disciples, who had remained in Jerusalem. He must have recovered somewhat from the original shock of Jesus’ death and was willing to rejoin his old associates. The reappearance of Jesus took place under the same conditions as the previous appearance, which the disciples had described to Thomas. Therefore, he could not charge them with having fabricated their report when Jesus greeted them in the same manner as before.

27 Jesus’ appeal to Thomas shows that he knew what Thomas had said to his colleagues when they told him of the first appearance. Since Jesus had not been visibly present to hear his reaction to their report, Thomas must have been startled to hear Jesus quote his very words. Jesus did not immediately upbraid him for his doubts, but he challenged him to perform the test that he had suggested. Jesus’ words can be translated “Stop becoming an unbeliever and become a believer.” Jesus halted Thomas on the road to a despairing unbelief and offered him the positive evidence on which he could build an enduring faith.

28 Thomas was disposed to believe in Jesus by his personal attachment to him, as he demonstrated previously by his resolute adherence in impending danger (11:16). Now, having been challenged to make a personal test of Jesus’ reality, Thomas expressed fullest faith in him. For a Jew to call another hu man associate “my Lord and my God” is incredible. The Jewish law was strictly monotheistic; so the deification of any man would be regarded as blasphemy (10:33). Thomas, in the light of the Resurrection, applied to Jesus two titles of deity.

29 Jesus’ commendation of Thomas is extended to all others who, like Thomas, place a final faith in him but who, unlike Thomas, have no opportunity to see him in his postresurrection form. Thomas’s declaration is the last assertion of personal faith recorded in this gospel. It marks the climax of the book because it presents Christ as the risen Lord, victorious over sin, sorrow, doubt, and death. It also presents the faith that accepts not only the truth of what Jesus said but also the actuality of who he is—the Son of God. In the experience of Thomas, the writer has shown how belief comes to maturity and how it changes the entire direction of an individual life.

I. Statement of Purpose (20:30–31)

30–31 The last two verses of this chapter are really the conclusion of the gospel. They summarize its strategy, subject, and purpose. The strategy is to use selected works of Jesus as “signs” (GK 4958) that illustrate his character, demonstrate his power, and relate him to human need. Seven of these signs have been narrated, exclusive of the final sign, the Resurrection. Each one involved a human personality and showed how the power of Jesus can be applied to human emergencies. These signs were performed in the presence of the disciples so that they were attested by sympathetic and competent witnesses as well as by those who happened to be present at the time, whether friendly or hostile to Jesus. The criteria for selection seem to be magnitude, varied individual significance, and effect on both the disciples and the public.

The signs, however, are not of primary intrinsic importance. The chief subject of the gospel is the Lord Jesus Christ, whom the author desires to present as the Christ (Messiah or Anointed One; see comments on Mt 1:1; Mk 8:29–30), the Son of God. Jesus was given this title “Messiah” by the earliest disciples (1:41), but it seldom appears in this gospel (Cf. 4:25–26); and Jesus did not use it concerning himself because of its political overtones. This title also represented the deliverer from sin promised in the Old Testament as the fulfillment of the covenants with the patriarchs and David, the one who would consummate God’s purpose for the nation and the world. At that time the Jewish nation was still looking for the Messiah; John asserts that he had already come.

The title “Son of God” appears at intervals in the text of this gospel. John the Baptist introduced Jesus by this title (1:34); Nathanael applied it to him (1:49); and on several occasions Jesus applied it to himself (e.g., 5:25; 10:36; 11:4). This title would appeal to the Gentile world rather than to the Jew, for the Gentiles did not have the same reservations about it as the Jews did. The title does not, of course, imply biological descent like that of the Greco-Roman demigods; but the metaphor of sonship expresses the unity of nature, close fellowship, and unique intimacy between Jesus and the Father. To believe that Jesus is the Christ and the Son of God involves the total acceptance of the revelation of God that he offers, the acknowledgment of his divine authority, and the fulfillment of the commission he entrusted to his disciples.

The total purpose of this belief is eternal life, a new and enduring experience of God by the believer. This conclusion ties together the three persistent themes of the gospel: the “signs” that demonstrate Christ’s nature and power; the response of “belief” that is exemplified in the crises and growth in the lives of the disciples; and the new “life” that is found in the relationship with Christ.