John 20 - NIV Application Bible

20:1–2 The name “Mary Magdalene” refers to Mary who came from the Galilean village of Magdala. Jesus had expelled numerous demons from her. Along with other women, she followed Jesus to Jerusalem to care for his needs.

On Friday, Jesus’ lifeless body had been placed on the burial preparation bench in the receiving room of the tomb chamber. No doubt the women thought they could return following the Sabbath, somehow roll back the stone, and complete the preparation of Jesus’ body for burial. Mary’s discovery that the tomb door has been rolled to one side suggested immediately to her that someone has entered the tomb.

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.

20:3–8 Peter and the Beloved Disciple immediately sprint to the tomb to see what has happened. The Beloved Disciple arrives first. 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 scene is not chaotic or confused. Rather, something purposeful has transpired here. If someone had simply stolen Jesus’ body, surely the clothes would be missing, or at least strewn about the floor. But the body is missing, and the clothes appear undisturbed. Jesus’ body has simply left them behind.

20:9–10 The Beloved Disciple has penetrated the deeper meaning of this empty tomb even though he does not yet grasp the larger biblical and theological context in which these things are taking place (v. 9). He believes that Jesus is now alive, but he does not know the scriptural and theological foundation that have made this resurrection inevitable.

20:11–16 John notes how Mary alone experiences the first and perhaps most personal moment with the resurrected Jesus.

20:17–18 Jesus tells Mary not to hold him because he has not yet ascended to the Father. He then directs her to go and tell his disciples that he is presently ascending to the Father. Jesus must honor one more promise mentioned throughout his farewell discourse: He will distribute to them the Holy Spirit as his parting gift.

Mary thinks that the resurrection of Jesus means the resumption of normal relations with his disciples. In telling her not to hold on, Jesus is saying that his permanent “return” must come in another form. Jesus’ correction is a spiritual redirection away from Jesus’ 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’ life and in his relationship with each of his disciples.

20:19–20 It is the evening of this Easter Sunday, and the doors are shut. Fear has gripped the disciples’ 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 appears in their presence (v. 19). No doubt this appearance is miraculous since John has just told us that the doors were shut tight.

20:21–23 Jesus’ words, “Peace be with you,” are far more than a greeting. 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. They are filled with joy.

Jesus was God’s special representative (or agent) in the world. Now his disciples become Jesus’ agents. To be commissioned as God’s agent means being empowered as Jesus was empowered—obtaining the Spirit. Therefore, v. 22 becomes the climax to the entire Gospel. The Spirit is now personally given to the disciples. The hour of glorification has reached its climax. Jesus is departing, and he places the Spirit that is within him into their lives.

20:24–29 The next account carefully records what transpired on Easter Sunday. Jesus has heard Thomas’s challenge and provides the evidence he demands. 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 scorn the faith of Thomas but simply goes on to utter a blessing on those who believe but have not seen.

20:30–31 John acknowledges that his account is not comprehensive; Jesus provided many other signs with his disciples, and the collection offered here in his Gospel is a mere selection. In 20:31, John discloses his purpose for writing the Gospel: Belief leads to eternal life, and this life is a gift given through the power of Jesus Christ, God’s Son.

✜ 20:1–31 The Thomas episode is a dramatic gift for modern cynics. We are invited—no, we are challenged—to believe like Thomas. Yet John understands perfectly well that we do not have the same opportunities. This is why in the story of Ch. 20, the Beloved Disciple becomes one of the most important figures. He looks into the tomb, sees the evidence, and believes. While not seeing the resurrected Jesus, he sees what has been left behind; he sees the remnants of divine activity in history in stone and fabric and decides to believe.

This is our situation today. John has provided us with the best evidence he can muster to persuade us that belief is not only a reasonable choice but a necessary decision if we are going to follow Jesus. Jesus is not an idea whose ongoing validity finds a home in our ideas or our ethics. Jesus is a person—he is God incarnate in human history—and in coming into history, he has left evidence that we can see and measure and trust.