John 20 (KJV)

John 20:1–10

The empty tomb

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home.

Early on the first day of the week, while it is still dark, Mary Magdalene finds the stone removed from the tomb and runs to tell Simon Peter and the disciple Jesus loved. The two run to the tomb; the other disciple arrives first, but Peter goes in first and sees the linen cloths and the head cloth rolled up by itself. Then the other disciple goes in, sees, and believes.

What does this mean?

"The first day of the week" is Sunday. "Napkin" (KJV) means a cloth that had covered the face. "The scripture" in verse 9 is not specified; the text says only that they did not yet understand that he must rise.

Historical context

Mary Magdalene, from Magdala on the Sea of Galilee, is named among Jesus' women followers in all four Gospels. Linen and spices would have been valuable, so many interpreters see the neatly left grave cloths as arguing against theft of the body.

Why does it matter?

The beloved disciple's belief before seeing the risen Jesus anticipates Jesus' words to Thomas in 20:29. Interpreters differ on what exactly he believed at this point, given the comment that they did not yet understand the Scripture.

Editorial notes, not scripture.

Told in all four Gospels

Matthew 28:1–8

The empty tomb

How Matthew tells it

Only Matthew describes an earthquake, an angel descending to roll away the stone and sit on it, and terrified guards. The women leave with 'fear and great joy', whereas Mark's account ends with them saying nothing because they were afraid. Luke has two men in dazzling clothes; John has Mary Magdalene, then Peter and another disciple.

Read Matthew’s account in Matthew 28

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Mark 16:1–8

The empty tomb

How Mark tells it

Mark names three women, including Salome, and alone tells of them buying spices and wondering who will move the stone. Mark's messenger is a young man in white sitting inside the tomb, and only Mark has 'his disciples and Peter'. Mark ends with the women fleeing and telling no one, where the other accounts have the disciples told.

Read Mark’s account in Mark 16

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Luke 24:1–12

The empty tomb

How Luke tells it

Luke has "two men" in shining clothes (Mark: a young man; Matthew: an angel; John: two angels). They recall what Jesus said "in Galilee" rather than sending the disciples to Galilee, keeping Luke's story around Jerusalem. Only Luke names Joanna and has the apostles dismiss the women's report. Peter runs alone (John: Peter and the beloved disciple).

Read Luke’s account in Luke 24

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How John tells it

In John, Mary Magdalene comes to the tomb alone, though she says "we", and runs to fetch Peter and the beloved disciple; no angel speaks to her at this stage. Luke briefly mentions Peter running to the tomb, but only John describes two disciples racing there, the arrangement of the grave cloths, and the other disciple seeing and believing.

John 20:11–18

Jesus appears to Mary Magdalene

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

Weeping outside the tomb, Mary sees two angels inside, then turns and sees Jesus but takes him for the gardener. When he says her name, she recognises him and calls him "Rabboni". Jesus tells her not to hold on to him but to go to his brothers, and she tells the disciples she has seen the Lord.

What does this mean?

"Rabboni" is Aramaic for "my teacher", a more intimate form of "Rabbi". "Touch me not" (KJV) is better rendered "Don't hold me" (WEB); the Greek suggests "stop clinging to me". "Brethren" (KJV) or "brothers" means the disciples.

Historical context

In many ancient courts women's testimony was given less weight than men's, so historians often note that the Gospels' choice of Mary Magdalene as first witness would not have been an obvious invention. Later Christian tradition called her "apostle to the apostles".

Why does it matter?

Jesus' calling her by name recalls the good shepherd who "calls his own sheep by name" (10:3). His words "my Father and your Father" express a new relationship: the disciples are now called his brothers.

Editorial notes, not scripture.

John 20:19–23

Jesus appears to the disciples

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

That evening, with the disciples behind locked doors for fear of the authorities, Jesus comes and stands among them, greets them with peace, and shows them his hands and side. They rejoice. He sends them as the Father sent him, breathes on them, and says, "Receive the Holy Spirit," giving them authority to forgive or retain sins.

What does this mean?

"Peace be unto you" was the ordinary Jewish greeting (shalom), here carrying the peace promised in 14:27. "Retain" means hold, that is, not forgive.

Historical context

Jesus breathing on them recalls God breathing life into the first human (Genesis 2:7). In Luke's account the Spirit comes on the disciples at Pentecost, fifty days later (Acts 2); interpreters relate the two accounts in different ways.

Why does it matter?

This scene fulfils Jesus' farewell promises: peace, joy, seeing him again and the gift of the Spirit. Christian traditions understand the authority to forgive sins differently; some connect it with a formal practice of confession and absolution, others with the preaching of forgiveness by all believers.

Editorial notes, not scripture.

John 20:24–29

Jesus and Thomas

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

Thomas was absent and refuses to believe unless he sees and touches Jesus' wounds. A week later Jesus appears again with Thomas present, invites him to touch his hands and side, and Thomas responds, "My Lord and my God!" Jesus says that those who have not seen and yet believe are blessed.

What does this mean?

"After eight days" (KJV, WEB) means a week later, counting inclusively, so again on a Sunday. "Faithless" (KJV) means unbelieving. The phrase "doubting Thomas" comes from this story, though the Gospel never uses the word "doubt" here.

Historical context

The nail prints imply Jesus was nailed rather than tied to the cross; the Gospels mention nails only here.

Why does it matter?

Thomas' confession is the Gospel's climactic declaration about Jesus, echoing its first verse, where the Word "was God". Jesus' final words in the scene look beyond the first disciples to later readers who would believe without seeing.

Editorial notes, not scripture.

John 20:30–31

Why this book was written

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

The narrator explains that Jesus did many other signs not written in this book, but these are written so that readers may believe that Jesus is the Christ, the Son of God, and have life through believing.

What does this mean?

Manuscripts differ slightly in verse 31, between wording that suggests "come to believe" and wording that suggests "continue to believe". Scholars debate whether the Gospel was written mainly to win new believers or to strengthen existing ones.

Why does it matter?

Many scholars think the Gospel originally ended here and that chapter 21 was added later, perhaps by the author's circle; others see the final chapter as part of the original design. No surviving manuscript lacks chapter 21. Either way, these verses state the purpose behind the selection of signs and discourses.

Editorial notes, not scripture.