John 20 (WEB)

John 20:1–10

The empty tomb

Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw that the stone had been taken away from the tomb. Therefore she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we don’t know where they have laid him!”

Therefore Peter and the other disciple went out, and they went toward the tomb. They both ran together. The other disciple outran Peter and came to the tomb first. Stooping and looking in, he saw the linen cloths lying there; yet he didn’t enter in. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. So then the other disciple who came first to the tomb also entered in, and he saw and believed. For as yet they didn’t know the Scripture, that he must rise from the dead. So the disciples went away again to their own homes.

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

Continue reading in Luke →

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 was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb, and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. They asked her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I don’t know where they have laid him.”

When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus.

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”

Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”

Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to 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

When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle and said to them, “Peace be to you.”

When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. Jesus therefore said to them again, “Peace be to you. As the Father has sent me, even so I send you.” When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit! If you forgive anyone’s sins, they have been forgiven them. If you retain anyone’s sins, they have been 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, wasn’t with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord!” But he said to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.”

After eight days, again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, “Peace be to you.” Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”

Thomas answered him, “My Lord and my God!”

Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen and 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

Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in 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.