Chapter 20

1 Mary cometh to the sepulchre: 3 so do Peter and John, ignorant of the resurrection. 11 Jesus appeareth to Mary Magdalene, 19 and to his disciples. 24 The incredulity, and confession of Thomas. 30 The scripture is sufficient to salvation.

1. First day of the week. [The Resurrection, John 20:1–18=Matt. 28:1–15=Mark 16:1–11=Luke 24:1–12. Major comment: Matthew and John. See See The Resurrection and Subsequent Events; Crucifixion In Relation To Passover, Passion Week, the Resurrection to Ascension, Palestine Under the Herodians.] For a discussion of the sequence of events of ch. 20 see Additional Note on Matt. 28.

2. Whom Jesus loved. See on ch. 13:23.

3. Came to the sepulchre. The incident related in vs. 3–10 remarkably reflects the different temperaments of Peter and John. John was quiet, reserved, deep feeling (see on Mark 3:17); Peter was impulsive, zealous, and forward (see on Mark 3:16). Each reacted in his characteristic fashion upon the receipt of the news from Mary.

7. Napkin. Gr. soudarion (see on ch. 11:44). The fact that these graveclothes were there and neatly laid away proves that this was not a case of grave robbery. Thieves would not have gone to the trouble of removing the wrappings.

8. Believed. That is, that Jesus had risen. He doubtless remembered Jesus’ prediction of His resurrection. Peter was probably more skeptical. Luke reports that Peter wondered “in himself at that which was come to pass” (ch. 24:12).

9. Knew not the scripture. They did not understand the OT Scriptures predicting the resurrection. They were like the disciples on the way to Emmaus, whom Jesus upbraided with the words, “O fools, and slow of heart to believe all that the prophets have spoken” (Luke 24:25; cf. vs. 26, 27). A significant OT prediction of the resurrection is Ps. 16:10 (cf. Acts 2:24–28).

10. Unto their own home. The mother of Jesus was probably already at John’s home, and the disciple “whom Jesus loved” (v. 2) would share the news with her.

11. Mary stood. Mary Magdalene had followed Peter and John to the tomb, but had doubtless proceeded with less haste. She was overcome with grief. Her tearstained eyes and her emotional condition made her fail to recognize even the heavenly visitants, who had tidings that would assuage her grief.

12. In white. Angels are commonly described as thus attired (Matt. 28:3; Luke 24:4; Acts 1:10).

13. Woman. See on ch. 2:4.

I know not where. Apparently she does not recognize that these beings are angels “sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). Who she thought might have been in the tomb is not explained. She does not wait for an answer, but turns away.

14. Knew not. Perhaps her eyes were “holden” as were those of the disciples on the way to Emmaus (Luke 24:16). Or perhaps her eyes were simply too tear filled for her to see clearly.

It was Jesus. This is the first postresurrection appearance (Mark 16:9).

15. Why weepest thou? The same inquiry as that of the angels (v. 13). These are the first recorded words of the risen Christ.

Thou. The pronoun is emphatic in the Greek. Mary entertains no hope of a resurrection. Her only concern is to recover the body of her Lord. She could bury it in the tomb in which her own brother had lain, but which had been made empty by Jesus (John 11:1, 38; see Additional Note on Luke 7).

16. Mary. Evidently He addressed her in tones with which she was familiar. A great thrill came to her as she realized that her Lord was risen.

Saith unto him. Textual evidence attests the addition of the phrase (cf. p. 146) “in Hebrew.”

Rabboni. Gr. Rhabbouni, a transliteration of the Aramaic rabbuni, meaning, literally, “my great one,” but used as a form of address to teachers. The term is essentially equivalent to “rabbi” (see on Matt. 23:7; John 1:38).

Master. Gr. didaskalos, “Teacher.” “Rabboni” had probably been Mary’s customary form of address (see ch. 11:28).

17. Touch me not. The Greek may be interpreted as meaning either “stop touching me” (this would imply that Mary was embracing His feet) or “stop the attempt to embrace.” The latter is doubtless the meaning here. The point of objection is not that there is anything wrong or sinful in a physical contact with the risen body. There is rather an urgency of situation. Jesus does not wish to be detained now, to receive the homage of Mary. He desires first to ascend to his Father, there to receive the assurance that His sacrifice has been accepted (see DA 790). After His temporary ascension Jesus permitted, without protest, the act He now asked Mary to postpone (see Matt. 28:9).

My brethren. That is, the disciples.

My Father, and your Father. Not, “our Father,” perhaps designedly to show that there are certain and important differences between Christ’s relationship to the Father and ours. “Father” and “God” here stand clearly revealed as synonyms.

18. Told the disciples. Mary proceeded at once to do what she had been told. However, the disciples were unbelieving (Mark 16:11; Luke 24:11).

19. At evening. [First Appearance in the Upper Room, John 20:19–23=Mark 16:13=Luke 24:33–49. Major comment: Luke and John. See See The Resurrection and Subsequent Events; the Resurrection to Ascension.] This meeting is doubtless the same as that described in Luke 24:36–48. The meeting took place after the two disciples returned from Emmaus, which was late at night (see on Luke 24:33).

First day of the week. That is, Roman time, which reckoned the days as beginning at midnight. According to Jewish time, which reckoned the day as beginning at sunset, the meeting took place on the second day of the week.

For fear of the Jews. This phrase may modify either the expression “the doors were shut” or the expression “the disciples were assembled.” The Greek construction and context both favor the former. The place where they were assembled was the upper room where they had celebrated the Passover (see Luke 24:33). It seems unlikely that the disciples would have sought concealment in a place so well known as this. However, to have the doors barred against enemies is perfectly understandable (cf. DA 802). The following translation illustrates such a relationship between the clauses, “the doors where the disciples were assembled were shut for fear of the Jews.”

22. Receive ye the Holy Ghost. This was a preliminary, partial fulfillment of the promise of chs. 14:16–18; 16:7–15. The full outpouring came some 50 days later at Pentecost (Acts 2). “Ghost” should be rendered “Spirit” (see on John 14:26).

23. Whose soever sins. Jesus here speaks to the disciples as representatives of His church on earth, to which, acting in its corporate capacity, He has entrusted the responsibility of caring for the spiritual interests and needs of its individual members. Jesus had already explained to them at length how to deal with erring members, first personally (see on Matt. 18:1-15, 21–35), and then with the authority of the church (see on vs. 16–20). Now He reiterates the counsel given upon that former occasion.

The church is to work faithfully for the restoration of its erring members, encouraging them to repent and turn from their evil ways. When there is evidence that things have been made right with God and man, the church is to accept the repentance as genuine, to release the erring one from the charges brought against him (to “remit” his “sins”), and to receive him back into full fellowship. Such a remitting of sins is ratified in heaven; in fact, God has already accepted and pardoned the repentant one (see on Luke 15:1–7). The Scriptures explicitly teach, however, that confession of sin and repentance for it are to be made directly to the throne of grace in heaven (see Acts 20:21; 1 John 1:9), and that the release of the soul from sin comes only through the merits of Christ and His personal mediation (1 John 2:1). This prerogative God has never delegated to erring mortals, themselves so often in need of divine mercy and grace, even though they be the appointed leaders of the church. See DA 805, 806; see on Matt. 16:19.

They are retained. When evidence of genuine repentance is lacking, the charges brought against an erring member are to be “retained.” Heaven will recognize the decision of the church, for no man can be right with God when he is willfully at odds with his fellow men. He who despises the counsel of God’s appointed representatives on earth cannot expect to enjoy God’s favor. For an illustration of the operation of this principle in the early church see Acts 5:1–11.

24. Thomas. [Second Appearance in the Upper Room, John 20:24–29=Mark 16:14. Major comment: John. See See The Resurrection and Subsequent Events; Resurrection to Ascension.] See on John 11:25; cf. on Mark 3:18.

25. Seen the Lord. Compare the message of Mary (v. 18).

Except I shall see. God ever provides men with sufficient evidence on which to base faith, and those who are willing to accept it can always find their way to Him. At the same time God does not compel men to believe against their will, for in so doing He would deprive them of the right to make their own choice. Were all men like Thomas, later generations could never come to a saving knowledge of the Saviour. In fact, none but the few hundred who actually saw the risen Lord with their natural eyesight would have believed in Him. But for all who do receive Him by faith and believe on His name (see on ch. 1:12) Heaven reserves a special blessing—“Blessed are they that have not seen, and yet have believed” (ch. 20:29).

I will not believe. This is most emphatically expressed in the Greek.

26. After eight days. That is, “eight days” inclusive, or the following Sunday (see p. 249; see Additional Note on Matthew 28). The new meeting, according to Jewish reckoning, took place one week later, perhaps again in the evening (see on v. 19). See pp. 248-250 for the system of reckoning.

Some have attached special significance to the fact that this second meeting of Jesus with the disciples took place on the first day of the week. They have urged that this was the beginning of the memorial of the resurrection day, the occasion for the sanctification and setting apart of Sunday as a day of worship. Surely, if such had been the purpose of the gathering, we would expect some mention of so important a fact. But there is not the least hint of such a purpose. On the other hand, the narrative does provide a valid reason for the meeting’s taking place at that time—the skeptical disciple, Thomas, happened to be present, and Jesus came to strengthen his faith.

Doors being shut. Probably, as on the earlier occasion, for fear of the Jews (see on v. 19).

Peace be unto you. The greeting is the same as on the previous occasion (v. 19).

27. Reach hither thy finger. The Lord knew what was in the heart of Thomas, and upon arrival directed His attention immediately to the doubting disciple. He offered him the exact proof he demanded, unreasonable though his demand was (see v. 25). There is no evidence that Thomas took advantage of the offer. The fact that the Lord read the doubts of his heart so accurately was to him convincing evidence of the resurrection.

28. My Lord. Gr. ho kurios mou. Thomas uses the title with its highest significance (see on ch. 13:13). Kurios (Lord), in the LXX, translates the Heb. YHWH, the divine name sometimes transliterated into English as Jehovah (see Vol. I, pp. 171-173). By his confession Thomas associated the Being before him with the Jehovah of the OT. Such a confession later apparently became a standard formula of faith (see 1 Cor. 12:3).

My God. Gr. ho theos mou. Theos (God), in the LXX, translates the Heb. ХElohim, the divine title “God.” In the NT Theos is generally used of the Father (Rom. 1:7; 1 Cor. 1:3; etc.), but here, as in John 1:1 (see comment there), the word ascribes deity to Christ. Though there were many things about the relationship of the Persons of the Godhead that Thomas did not yet understand clearly, his confession was more profound and more for reaching in its implications than those made earlier by others of the disciples (see, for example, Matt. 16:16).

29. Seen me. Apparently Thomas had not accepted the invitation to touch the nailprints, and the scar left by the spear thrust (v. 27). But he demanded at least the evidence of his sight. He was unwilling to believe on the witness of others alone. Jesus rebuked his faithlessness and commended those who were willing to believe without the corroboration of their senses.

Blessed. Gr. makariori (see on Matt. 5:3).

30. Signs. [Epilogue to John’s Gospel, John 20:30, 31; 21:24, 25.] Gr. seµmeia (see p. 208). The “many” in this verse may refer to those “signs” with which the reader was already familiar from other accounts of Christ’s life already in circulation.

31. These are written. John here sums up the purpose of his writing and the plan in his selection of material. It was not his aim to give a full history or even a detailed biography of Jesus. He chose those “signs” that formed the underlying basis of his theme and purpose in writing.

Jesus is the Christ. Jesus was the name assumed by Christ in His humanity (see on Matt. 1:21). It was His personal name, the name by which He was known to His contemporaries. To many the name identified merely the carpenter’s son. John’s purpose was to show that the Jesus men knew was indeed the Messiah. On “Christ” meaning “Messiah” see on Matt. 1:1.

Son of God. See on Luke 1:35.

Life. Gr. zoµeµ (see on chs. 1:4; 8:51; 10:10). See ch. 6:47; see on ch. 3:16.

Ellen G. White comments

1–18DA 788–794

2 DA 789; GC 423

2–4AA 539

3, 4 SL 53

5–12DA 789

13 DA 794; EW 187, 240, 244; GC 403; SR 371

13–17DA 790

15 ML 183

16, 17 EW 187

17 AH 544; 751, 835; WM 156

17, 18 Ev 471; WM 146

19 AA 26

19–29DA 802–808

20 DA 803; GC 423

21, 22 6T 292

22 COL 327; ML 37; TM 214

22, 23 DA 805

23 4T 17

24 DA 806

24–29EW 188

25 1T 328; 2T 696; 4T 233

25–29DA 807

27–292T 1O4, 696

28 DA 808; 6T 416

29 1T 492; 4T 233

31 DA 403; SC 50