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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 20:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
There was no one thing of which the apostles were more concerned to produce substantial proof than the resurrection of their Master, 1. Because it was that which he himself appealed to as the last and most cogent proof of his being the Messiah. Those that would not believe other signs were referred to this sign of the prophet Jonas. And therefore enemies were most solicitous to stifle the notice of this, because it was put on this issue, and, if he be risen, they are not only murderers, but murderers of the Messiah. 2. Because it was upon this the performance of his undertaking for our redemption and salvation did depend. If he give his life a ransom, and do not resume it, it does not appear that his giving it was accepted as a satisfaction. If he be imprisoned for our debt, and lie by it, we are undone, Co1 15:17. 3. Because he never showed himself alive after his resurrection to all the people, Act 10:40, Act 10:41. We should have said, "Let his ignominious death be private, and his glorious resurrection public." But God's thoughts are not as ours; and he ordered it that his death should be public before the sun, by the same token that the sun blushed and hid his face upon it. But the demonstrations of his resurrection should be reserved as a favour for his particular friends, and by them be published to the world, that those might be blessed who have not seen, and yet have believed. The method of proof is such as gives abundant satisfaction to those who are piously disposed to receive the doctrine and law of Christ, and yet leaves room for those to object who are willingly ignorant and obstinate in their unbelief. And this is a fair trial, suited to the case of those who are probationers.
In these verses we have the first step towards the proof of Christ's resurrection, which is, that the sepulchre was found empty. He is not here, and, if so, they must tell us where he is or we conclude him risen.
I.Mary Magdalene, coming to the sepulchre, finds the stone taken away.
This evangelist does not mention the other women that went with Mary Magdalene, but here only, because she was the most active and forward in this visit to the sepulchre, and in her appeared the most affection; and it was an affection kindled by a good cause, in consideration of the great things Christ had done for her. Much was forgiven her, therefore she loved much. She had shown her affection to him while he lived, attended his doctrine, ministered to him of her substance, Luk 8:2, Luk 8:3. It does not appear that she had any business now at Jerusalem, but to wait upon him for the women were not bound to go up to the feast, and probably she and others followed him the closer, as Elisha did Elijah, now that they knew their Master would shortly be taken from their head, Kg2 2:1-6. The continued instances of her respect to him at and after his death prove the sincerity of her love. Note, Love to Christ, if it be cordial, will be constant. Her love to Christ was strong as death, the death of the cross, for it stood by that; cruel as the grave, for it made a visit to that, and was not deterred by its terrors.
1.She came to the sepulchre, to wash the dead body with her tears, for she went to the grave, to weep there, and to anoint it with the ointment she had prepared. The grave is a house that people do not care for making visits to. They that are free among the dead are separated from the living; and it must be an extraordinary affection to the person which will endear his grave to us. It is especially frightful to the weak and timourous sex. Could she, that had not strength enough to roll away the stone, pretend to such a presence of mind as to enter the grave? The Jews' religion forbade them to meddle any more than needs must with graves and dead bodies. In visiting Christ's sepulchre she exposed herself, and perhaps the disciples, to the suspicion of a design to steal him away; and what real service could she do him by it? But her love answers these, and a thousand such objections. Note,
(1.)We must study to do honour to Christ in those things wherein yet we cannot be profitable to him.
(2.)Love to Christ will take off the terror of death and the grave. If we cannot come to Christ but through that darksome valley, even in that, if we love him, we shall fear no evil.
2.She came as soon as she could, for she came,
(1.)Upon the first day of the week, as soon as ever the sabbath was gone, longing, not to sell corn and to set forth wheat (as Amo 8:5), but to be at the sepulchre. Those that love Christ will take the first opportunity of testifying their respect to him. This was the first Christian sabbath, and she begins it accordingly with enquiries after Christ. She had spent the day before in commemorating the work of creation, and therefore rested; but now she is upon search into the work of redemption, and therefore makes a visit to Christ and him crucified.
(2.)She came early, while it was yet dark; so early did she set out. Note, Those who would seek Christ so as to find him must seek him early; that is,
[1.]Seek him solicitously, with such a care as even breaks the sleep; be up early for fear of missing him.
[2.]Seek him industriously; we must deny ourselves and our own repose in pursuit of Christ.
[3.]Seek him betimes, early in our days, early every day. My voice shalt thou hear in the morning. That day is in a fair way to be well ended that is thus begun. Those that diligently enquire after Christ while it is yet dark shall have such light given them concerning him as shall shine more and more.
3.She found the stone taken away, which she had seen rolled to the door of the sepulchre. Now this was,
(1.)A surprise to her, for she little expected it. Christ crucified is the fountain of life. His grave is one of the wells of salvation; if we come to it in faith; though to a carnal heart it be a spring shut up, we shall find the stone rolled away (as Gen 29:10) and free access to the comforts of it. Surprising comforts are the frequent encouragements of early seekers.
(2.)It was the beginning of a glorious discovery; the Lord was risen, though she did not at first apprehend it so. Note,
[1.]Those that are most constant in their adherence to Christ, and most diligent in their enquiries after him, have commonly the first and sweetest notices of the divine grace. Mary Magdalene, who followed Christ to the last in his humiliation, met him with the first in his exaltation.
[2.]God ordinarily reveals himself and his comforts to us by degrees; to raise our expectations and quicken our enquiries.
II.Finding the stone taken away, she hastens back to Peter and John, who probably lodged together at that end of the town, not far off, and acquaints them with it: "They have taken the Lord out of the sepulchre, envying him the honour of such a decent burying-place, and we know not where they have laid him, nor where to find him, that we may pay him the remainder of our last respects." Observe here,
1.What a notion Mary had of the thing as it now appeared; she found the stone gone, looked into the grave, and saw it empty. Now one would expect that the first thought that offered itself would have been, Surely the Lord is risen; for whenever he had told them that he should be crucified, which she had now lately seen accomplished, he still subjoined in the same breath that the third day he should rise again. Could she feel the great earthquake that happened as she was coming to the sepulchre, or getting ready to come, and now see the grave empty, and yet have no thought of the resurrection enter into her mind? what, no conjecture, no suspicion of it? So it seems by the odd construction she puts upon the removing of the stone, which was very far fetched. Note, When we come to reflect upon our own conduct in a cloudy and dark day, we shall stand amazed at our dulness and forgetfulness, that we could miss of such thoughts as afterwards appear obvious, and how they could be so far out of the way when we had occasion for them. She suggested, They have taken away the Lord; either the chief priests have taken him away, to put him in a worse place, or Joseph and Nicodemus have, upon second thoughts, taken him away, to avoid the ill-will of the Jews. Whatever was her suspicion, it seems it was a great vexation and disturbance to her that the body was gone; whereas, if she had understood it rightly, nothing could be more happy. Note, Weak believers often make that the matter of their complaint which is really just ground of hope, and matter of joy. We cry out that this and the other creature-comfort are taken away, and we know not how to retrieve them, when indeed the removal of our temporal comforts, which we lament, is in order to the resurrection of our spiritual comforts, which we should rejoice in too.
2.What a narrative she made of it to Peter and John. She did not stand poring upon the grief herself, but acquaints her friends with it. Note, The communication of sorrows is one good improvement of the communion of saints. Observe, Peter, though he had denied his Master, had not deserted his Master's friends; by this appears the sincerity of his repentance, that he associated with the disciple whom Jesus loved. And the disciples' keeping up their intimacy with him as formerly, notwithstanding his fall, teaches us to restore those with a spirit of meekness that have been faulty. If God has received them upon their repentance, why should not we?
III.Peter and John go with all speed to the sepulchre, to satisfy themselves of the truth of what was told them, and to see if they could make any further discoveries, Joh 20:3, Joh 20:4. Some think that the other disciples were with Peter and John when the news came; for they told these things to the eleven, Luk 24:9. Others think that Mary Magdalene told her story only to Peter and John, and that the other women told theirs to the other disciples; yet none of them went to the sepulchre but Peter and John, who were two of the first three of Christ's disciples, often distinguished from the rest by special favours. Note, It is well when those that are more honoured than others with the privileges of disciples are more active than others in the duty of disciples, more willing to take pains and run hazards in a good work.
1.See here what use we should make of the experience and observations of others. When Mary told them what she had seen, they would not in this sense take her word, but would go and see with their own eyes. Do others tell us of the comfort and benefit of ordinances? Let us be engaged thereby to make trial of them. Come and see how good it is to draw near to God.
2.See how ready we should be to share with our friends in their cares and fears. Peter and John hastened to the sepulchre, that they might be able to give Mary a satisfactory answer to her jealousies. We should not grudge any pains we take for the succouring and comforting of the weak and timorous followers of Christ.
3.See what haste we should make in a good work, and when we are going on a good errand. Peter and John consulted neither their ease nor their gravity, but ran to the sepulchre, that they might show the strength of their zeal and affection, and might lose no time. If we are in the way of God's commandments, we should run in that way.
4.See what a good thing it is to have good company in a good work. Perhaps neither of these disciples would have ventured to the sepulchre alone, but, being both together, they made no difficulty of it. See Ecc 4:9.
5.See what a laudable emulation it is among disciples to strive which shall excel, which shall exceed, in that which is good. It was no breach of ill manners for John, though the younger, to outrun Peter, and get before him. We must do our best, and neither envy those that can do better, nor despise those that do as they can, though they come behind.
(1.)He that got foremost in this race as the disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus. Note, Sense of Christ's love to us, kindling love in us to him again, will make us to excel in virtue. The love of Christ will constrain us more than any thing to abound in duty.
(2.)He that was cast behind was Peter, who had denied his Master, and was in sorrow and shame for it, and this clogged him as a weight; sense of guilt cramps us, and hinders our enlargement in the service of God. When conscience is offended we lose ground.
IV.Peter and John, having come to the sepulchre, prosecute the enquiry, yet improve little in the discovery.
1.John went no further than Mary Magdalene had done.
(1.)He had the curiosity to look into the sepulchre, and saw it was empty. He stooped down, and looked in. Those that would find the knowledge of Christ must stoop down, and look in, must with a humble heart submit to the authority of divine revelation, and must look wistly.
(2.)Yet he had not courage to go into the sepulchre. The warmest affections are not always accompanied with the boldest resolutions; many are swift to run religion's race that are not stout to fight her battles.
2.Peter, though he came last, went in first, and made a more exact discovery than John had done, Joh 20:6, Joh 20:7. Though John outran him, he did not therefore turn back, nor stand still, but made after him as fast as he could; and, while John was with much caution looking in, he came, and with great courage went into the sepulchre.
(1.)Observe here the boldness of Peter, and how God dispenses his gifts variously. John could out-run Peter, but Peter could out-dare John. It is seldom true of the same persons, what David says poetically of Saul and Jonathan, that they were swifter than eagles, and yet stronger than lions, Sa2 1:23. Some disciples are quick, and they are useful to quicken those that are slow; others are bold, and they are useful to embolden those that are timorous; diversity of gifts, but one Spirit. Peter's venturing into the sepulchre may teach us, [1.] That those who in good earnest seek after Christ must not frighten themselves with bugbears and foolish fancies: "There is a lion in the way, a ghost in the grave." [2.] That good Christians need not be afraid of the grave, since Christ has lain in it; for to them there is nothing in it frightful; it is not the pit of destruction, nor are the worms in it never-dying worms. Let us therefore not indulge, but conquer, the fear we are apt to conceive upon the sight of a dead body, or being alone among the graves; and, since we must be dead and in the grave shortly, let us make death and the grave familiar to us, as our near kindred, Job 17:14. [3.] We must be willing to go through the grave to Christ; that way he went to his glory, and so must we. If we cannot see God's face and live, better die than never see it. See Job 19:25, etc.
(2.)Observe the posture in which he found things in the sepulchre.
[1.]Christ had left his grave-clothes behind him there; what clothes he appeared in to his disciples we are not told, but he never appeared in his grave-clothes, as ghosts are supposed to do; no, he laid them aside, First, Because he arose to die no more; death was to have no more dominion over him, Rom 6:9. Lazarus came out with his grave-clothes on, for he was to use them again; but Christ, rising to an immortal life, came out free from those incumbrances. Secondly, because he was going to be clothed with the robes of glory, therefore he lays aside these rags; in the heavenly paradise there will be no more occasion for clothes than there was in the earthly. The ascending prophet dropped his mantle. Thirdly, When we arise from the death of sin to the life of righteousness, we must leave our grave-clothes behind us, must put off all our corruptions. Fourthly, Christ left those in the grave, as it were, for our use if the grave be a bed to the saints, thus he hath sheeted that bed, and made it ready for them; and the napkin by itself is of use for the mourning survivors to wipe away their tears.
[2.]The grave-clothes were found in very good order, which serves for an evidence that his body was not stolen away while men slept. Robbers of tombs have been known to take away the clothes and leave the body; but none [prior to the practices of modern resurrectionists] ever took away the body and left the clothes, especially when it was fine linen and new, Mar 15:46. Any one would rather choose to carry a dead body in its clothes than naked. Or, if those that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they should find leisure to fold up the linen.
(3.)See how Peter's boldness encouraged John; now he took heart and ventured in (Joh 20:8), and he saw and believed; not barely believed what Mary said, that the body was gone (no thanks to him to believe what he saw), but he began to believe that Jesus was risen to life again, though his faith, as yet, was weak and wavering.
[1.]John followed Peter in venturing. It should seem, he durst not have gone into the sepulchre if Peter had not gone in first. Note, It is good to be emboldened in a good work by the boldness of others. The dread of difficulty and danger will be taken off by observing the resolution and courage of others. Perhaps John's quickness had made Peter run faster, and now Peter's boldness makes John venture further, than otherwise either the one or the other would have done; though Peter had lately fallen under the disgrace of being a deserter, and John had been advanced to the honour of a confidant (Christ having committed his mother to him), yet John not only associated with Peter, but thought it no disparagement to follow him.
[2.]Yet, it should seem, John got the start of Peter in believing. Peter saw and wondered (Luk 24:12), but John saw and believed. A mind disposed to contemplation may perhaps sooner receive the evidence of divine truth than a mind disposed to action. But what was the reason that they were so slow of heart to believe? The evangelist tells us (Joh 20:9), as yet they knew not the scripture, that is, they did not consider, and apply, and duly improve, what they knew of the scripture, that he must rise again from the dead. The Old Testament spoke of the resurrection of the Messiah; they believed him to be the Messiah; he himself had often told them that, according to the scriptures of the Old Testament, he should rise again; but they had not presence of mind sufficient by these to explain the present appearances. Observe here, First, How unapt the disciples themselves were, at first, to believe the resurrection of Christ, which confirms the testimony they afterwards gave with so much assurance concerning it; for, by their backwardness to believe it, it appears that they were not credulous concerning it, nor of those simple ones that believe every word. If they had had any design to advance their own interest by it, they would greedily have caught at the first spark of its evidence, would have raised and supported one another's expectations of it, and have prepared the minds of those that followed them to receive the notices of it; but we find, on the contrary, that their hopes were frustrated, it was to them as a strange thing, and one of the furthest things from their thoughts. Peter and John were so shy of believing it at first that nothing less than the most convincing proof the thing was capable of could bring them to testify it afterwards with so much assurance. Hereby it appears that they were not only honest men, who would not deceive others, but cautious men, who would not themselves be imposed upon. Secondly, What was the reason of their slowness to believe; because as yet they knew not the scripture. This seems to be the evangelist's acknowledgment of his own fault among the rest; he does not say, "For as yet Jesus had not appeared to them, had not shown them his hands and his side," but, "As yet he had not opened their understandings to understand the scripture" (Luk 24:44, Luk 24:45), for that is the most sure word of prophecy.
3.Peter and John pursued their enquiry no further, but desisted, hovering between faith and unbelief (Joh 20:10): The disciples went away, not much the wiser, to their own home, pros heautous - to their own friends and companions, the rest of the disciples to their own lodgings, for homes they had none at Jerusalem. They went away,
(1.)For fear of being taken up upon suspicion of a design to steal away the body, or of being charged with it now that it was gone Instead of improving their faith, their care is to secure themselves, to shift for their own safety. In difficult dangerous times it is hard even for good men to go on in their work with the resolution that becomes them.
(2.)Because they were at a loss, and knew not what to do next, nor what to make of what they had seen; and therefore, not having courage to stay at the grave, they resolve to go home, and wait till God shall reveal even this unto them, which is an instance of their weakness as yet.
(3.)It is probable that the rest of the disciples were together; to them they return, to make report of what they had discovered and to consult with them what was to be done; and, probably, now they appointed their meeting in the evening, when Christ came to them. It is observable that before Peter and John came to the sepulchre an angel had appeared there, rolled away the stone, frightened the guard, and comforted the women; as soon as they were gone from the sepulchre, Mary Magdalene here sees two angels in the sepulchre (Joh 20:12), and yet Peter and John come to the sepulchre, and go into it, and see none. What shall we make of this? Where were the angels when Peter and John were at the sepulchre, who appeared there before and after?
[1.]Angels appear and disappear at pleasure, according to the orders and instructions given them. They may be, and are really, where they are not visibly; nay, it should seem, may be visible to one and not to another, at the same time, Num 22:23; Kg2 6:17. How they make themselves visible, then invisible, and then visible again, it is presumption for us to enquire; but that they do so is plain from this story.
[2.]This favour was shown to those who were early and constant in their enquiries after Christ, and was the reward of those that came first and staid last, but denied to those that made a transient visit.
[3.]The apostles were not to receive their instructions from the angels, but from the Spirit of grace. See Heb 2:5.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
By all these circumstances, as though a door was being opened for her, she was led by little and little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse.
(Hom. lxxxvi) Be not astonished that Mary wept for love at the sepulchre, and Peter did not; for the female sex is naturally tender, and inclined to weep.
(Hom. lxxxvi) The sight of the sepulchre itself was some consolation. Nay, behold her, to console herself still more, stooping down, to see the very place where the body lay: And as she wept, she stooped down, and looked into the sepulchre.
(Hom. lxxxvi. 1) As her understanding was not so raised as to be able to gather from the napkins the fact of the resurrection, she is given the sight of Angels in bright apparel, who sooth her sorrow.
(Hom. lxxxvi) The Angels who appear say nothing about the resurrection; but by degrees the subject is entered on. First of all they address her compassionately, to prevent her from being overpowered by a spectacle of such extraordinary brightness: And they say unto her, Woman, why weepest thou? The Angels forbad tears, and announced, as it were, the joy that was at hand: Why weepest thou? As if to say, Weep not.
(Hom. lxxxvi) As yet she knew nothing of the resurrection, but thought the body had been taken away.
Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest thou shouldest wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, "The disciples," it saith, "went away unto their own home"; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels sitting, the one at the feet, the other at the head, in white; even the dress was full of much radiance and joy. Since the mind of the woman was not sufficiently elevated to accept the Resurrection from the proof of the napkins, something more takes place, she beholdeth something more; Angels sitting in shining garments, so as to raise her thus awhile from her passionate sorrow, and to comfort her. But they said nothing to her concerning the Resurrection, yet is she gently led forward in this doctrine. She saw countenances bright and unusual; she saw shining garments, she heard a sympathizing voice.
"They have taken away my Lord, and I know not where they have laid Him." She speaks very warmly and affectionately. "What sayest thou? Knowest thou not yet anything concerning the Resurrection, but dost thou still form fancies about His being laid?" Seest thou how she had not yet received the sublime doctrine?
(Tr. cxxi. 1) i. e. To the place where they were lodging, and from which they had ran to the sepulchre. But though the men returned, the stronger love of the woman fixed her to the spot. But Mary stood without at the sepulchre weeping.
(de Con. Ev. iii. xxiv. 69) i. e. Outside of the place where the stone sepulchre was, but yet within the garden.
(Tr. cxxi. 1) The eyes then which had sought our Lord, and found Him not, now wept without interruption; more for grief that our Lord had been removed, than for His death upon the cross. For now even all memorial of Him was taken away.
Mary Magdalene had brought the news to His disciples, Peter and John, that the Lord was taken away from the sepulchre; and they, when they came thither, found only the linen clothes wherewith the body had been shrouded; and what else could they believe but what she had told them, and what she had herself also believed? "Then the disciples went away again unto their own" (home); that is to say, where they were dwelling, and from which they had run to the sepulchre. "But Mary stood without at the sepulchre weeping." For while the men returned, the weaker sex was fastened to the place by a stronger affection. And the eyes, which had sought the Lord and had not found Him, had now nothing else to do but weep, deeper in their sorrow that He had been taken away from the sepulchre than that He had been slain on the tree; seeing that in the case even of such a Master, when His living presence was withdrawn from their eyes, His remembrance also had ceased to remain. Such grief, therefore, now kept the woman at the sepulchre.
The wise disciples, after having gathered sufficiently satisfactory evidence of the resurrection of our Savior, were unsure, as it were, what to do with their confirmed and unshaken faith. Comparing the events as they had actually occurred with the prophecies of holy Scripture, they went back home and most likely hurried to see their fellow workers to recount the miracle and afterward consider what course should be pursued. They may have also had another motive in doing what they did. For the passion of the Jews was at its height, and the rulers were thirsting eagerly for the blood of every person who marveled at the teaching of the Savior and confessed his divine and ineffable power and glory. But most of all they thirsted for the blood of the holy disciples themselves, who then had good reason for shrinking from an encounter with them. This is why they left the sepulcher before it was quite light, since they could not have done so without risk if they were seen leaving in the daytime—the sun’s rays revealing them to everyone. We are far from saying that they were cowards as a reason for their cautious flight. Rather, it is more likely that the knowledge of what was expedient for them was instilled in the minds of the saints by Christ who did not permit these who were destined to be lights and teachers of the world to run unnecessary risks.
(Hom. xxv. in Evang.) Mary Magdalene, who had been the sinner in the city, and who had washed out the spots of her sins by her tears, whose soul burned with love, did not retire from the sepulchre when the others did: Then the disciples went away again unto their own home.
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Summary
John 20:10 succinctly describes the immediate reaction of Peter and John after their bewildering discovery at the empty tomb of Jesus. Having witnessed the absence of Jesus' body and the orderly arrangement of the grave clothes, yet not fully comprehending the resurrection, these two key disciples departed from the tomb and returned to their dwelling, leaving Mary Magdalene behind, still weeping and seeking. This verse marks a moment of initial bewilderment and a temporary retreat, underscoring the gradual nature of understanding profound spiritual truths.
Context
Literary Context
This verse is situated at a crucial juncture in John's Gospel, immediately following the discovery of the empty tomb by Mary Magdalene (John 20:1-2). Her urgent report prompts Peter and the "other disciple" (traditionally John) to race to the tomb (John 20:3-4). Upon entering, they observe the linen wrappings lying undisturbed and the burial cloth (napkin) neatly folded in a separate place (John 20:5-7). While John "saw, and believed" (John 20:8), this belief is understood to be an acceptance of the tomb's emptiness, not yet a full grasp of Jesus' resurrection, as the text explicitly states, "For as yet they knew not the scripture, that he must rise again from the dead" (John 20:9). Their subsequent departure in John 20:10 sets the stage for Mary Magdalene's personal encounter with the risen Christ, which immediately follows in John 20:11-18.
Historical & Cultural Context
First-century Jewish burial customs involved wrapping the deceased in linen cloths with spices, often including a separate cloth for the head. The orderly state of the grave clothes, as described in John 20:6-7, would have been highly significant. If the body had been stolen, the grave clothes would likely have been discarded hastily or taken with the body, not left neatly arranged. This detail strongly suggested a supernatural event rather than a theft or desecration. For the disciples, the concept of resurrection, while present in Jewish theology (e.g., the Pharisees' belief in a general resurrection), was not fully understood in the context of an individual rising from the dead in this manner, especially not before the end times. Their "home" would have been their lodging in Jerusalem, likely a safe house where they had gathered after the crucifixion, a place of familiarity and retreat in a time of confusion and fear.
Key Themes
John 20:10 contributes to several major themes in the Gospel of John. One prominent theme is the initial bewilderment and limited understanding of even Jesus' closest followers regarding the resurrection. Despite Jesus' repeated prophecies of His death and resurrection (e.g., John 2:19-22, John 12:32-34), the disciples' minds were not yet open to fully grasp this unprecedented event (John 20:9). This highlights the gradual nature of faith and revelation, as their full comprehension would require further encounters with the risen Lord and the coming of the Holy Spirit. Furthermore, this verse subtly introduces a contrast in response between the male disciples and Mary Magdalene. While Peter and John depart, Mary remains at the tomb, demonstrating a persistent devotion that leads to her being the first witness to the resurrected Christ (John 20:11-18), emphasizing the importance of seeking and waiting upon the Lord.
Exposition and Analysis
Key Word Analysis
From manthanō, meaning "to learn," this term signifies a learner or pupil. In the Gospels, it refers to those who followed Jesus, committed to His teachings and way of life. Here, it specifically refers to Peter and John, highlighting their role as students of Jesus who are still in the process of understanding His ultimate triumph.
Apérchomai means "to go off, depart, go away," while palin means "again, back, once more." The combination emphasizes a return to a previous state or place. It signifies a retreat, a movement back to their familiar surroundings, perhaps to process the overwhelming and inexplicable events, or simply because they did not know what else to do. This "going back" contrasts sharply with the forward movement of faith and understanding that would soon come.
This reflexive pronoun, often translated as "their own," implies a return to their personal dwelling or familiar space. It suggests a retreat to a place of perceived security or comfort, a natural human reaction when confronted with something profoundly unsettling or incomprehensible. It underscores their initial inability to fully process the implications of the empty tomb and the absence of Jesus' body.
Verse Breakdown
"Then the disciples"
This phrase identifies the subjects of the action as Peter and John, who had just investigated the empty tomb. The "Then" (Greek: oûn) acts as a consequential or transitional particle, indicating that their departure is a direct result of their discovery and initial, limited understanding.
"went away again"
This describes their physical departure from the tomb. The inclusion of "again" (Greek: palin) suggests a return to a previous state or location, emphasizing a retreat rather than a continued investigation or immediate proclamation. It highlights their bewilderment and lack of a clear next step.
"unto their own home"
This specifies their destination as their personal dwelling or lodging. It signifies a return to a place of familiarity and privacy, where they could perhaps process the astonishing events they had just witnessed, rather than remaining at the tomb or immediately seeking out others.
Literary Devices
The verse employs Contrast and Irony. There is a subtle Contrast between the disciples' reaction and Mary Magdalene's. While Peter and John, having seen the evidence, depart to their "home," Mary Magdalene remains at the tomb, weeping and seeking, which ultimately leads to her direct encounter with the risen Christ. This highlights different responses to the same bewildering situation. The Irony lies in the fact that these closest disciples, having been with Jesus for years and heard His prophecies, are still unable to fully grasp the resurrection even after witnessing the physical evidence of the empty tomb and orderly grave clothes. Their return "home" signifies a temporary withdrawal from the unfolding divine drama, an almost mundane reaction to the most extraordinary event in human history, before the full truth of the resurrection would dawn upon them.
Theological and Thematic Connections
John 20:10 underscores the human struggle to comprehend divine revelation, particularly when it transcends ordinary experience. Even those closest to Jesus, despite witnessing His miracles and hearing His teachings, found the concept of resurrection from the dead to be profoundly challenging to grasp. Their return "home" highlights a natural human inclination to retreat to familiarity and process overwhelming information, rather than immediately embracing a truth that defies conventional understanding. This initial bewilderment serves to authenticate the resurrection narrative, demonstrating that belief was not a foregone conclusion, but a process that required further revelation and personal encounter with the risen Christ. It also subtly sets up the contrast between intellectual apprehension of facts and the deeper, transformative faith that comes from direct experience with God.
Reflection and Application
John 20:10 offers a profound and relatable insight into the journey of faith. It reminds us that understanding God's truth, especially His most miraculous and counter-intuitive acts, is often a gradual process. The disciples, despite their intimate relationship with Jesus, did not immediately grasp the full implications of the empty tomb; they retreated to process. This teaches us patience with ourselves and others when faced with spiritual mysteries or personal challenges that defy easy explanation. It's okay to have moments of bewilderment, doubt, or even retreat, as long as these moments lead to deeper reflection and a renewed seeking of God's truth. Our faith is not always an instant leap, but often a journey of incremental revelation, where God meets us in our confusion and gently leads us to understanding, just as He would soon meet His disciples.
Questions for Reflection
FAQ
Why did the disciples go home instead of staying at the tomb or immediately telling others?
The disciples' decision to "go away again unto their own home" reflects their initial bewilderment and lack of full comprehension regarding the resurrection. As John 20:9 explicitly states, "For as yet they knew not the scripture, that he must rise again from the dead." Despite seeing the empty tomb and the orderly grave clothes, which ruled out grave robbery, they hadn't yet connected these facts to Jesus' prophecies of His resurrection. Their return home was likely a natural human reaction to an overwhelming and inexplicable event—a retreat to a familiar place to process what they had witnessed. They were still in a state of confusion, fear, and grief, and the full reality of Jesus' victory over death had not yet dawned upon them. Their understanding would come later, through personal encounters with the risen Christ, as seen in John 20:19-23.
Christ-Centered Fulfillment
John 20:10, though seemingly a simple statement of departure, subtly underscores the profound shift occurring in redemptive history, pointing towards the ultimate Christ-centered fulfillment. The disciples' return "home" signifies their temporary inability to grasp the magnitude of the empty tomb, which was the irrefutable evidence of Christ's triumph over sin and death. Their bewilderment highlights the necessity of the resurrected Christ Himself to reveal the full meaning of His victory. It is only when Jesus appears to them later that evening, passing through locked doors and showing them His hands and side (John 20:19-20), that their fear turns to joy and their understanding begins to dawn. This moment foreshadows the ongoing work of Christ, who continues to open the eyes of His disciples to the truth of His resurrection and its implications for salvation. The ultimate "home" for believers is not a physical dwelling, but found in Christ, who has secured our eternal dwelling with God through His resurrection (John 14:2-3). The disciples' journey from confusion to faith, initiated by the empty tomb and completed by the appearance of the risen Lord, mirrors the journey of all who come to believe in the Lamb of God who takes away the sin of the world (John 1:29), finding their true spiritual home and peace in Him.