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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
Nine Centuries of Reception
9 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.
Question: How is it that in John the disciples hearing Mary, and then coming to the sepulcher, believed. But in Luke it is said that “their words appeared in their sight as an idle tale and they did not believe?Answer: Mary, in John, told what she had seen to the chief apostles Peter and John alone, as declaring some secret. And they again, unknown to the other disciples, ran to the sepulcher, saw and believed. And there was nothing strange in the chief apostles having seen and believed while the rest to whom the women reported, not having received with their own eyes, did not believe them. Indeed, when the Savior appeared to the assembled disciples themselves, according to John, those who saw him rejoiced. But Thomas, since he was not with them and did not see, was not persuaded. But if he disbelieved the apostles, one would scarcely blame the rest because, not having as yet beheld him, they disbelieved the women. The Scripture shows much examination and carefulness on the part of the disciples, not readily assenting to their words but at first suspending judgment until they recognized the truth fully and clearly.
(Hom. lxxxv) The Sabbath being now over, during which it was unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre.
(Hom. lxxxv. 4) Our Lord rose while the stone and seal were still on the sepulchre. But as it was necessary that others should be certified of this, the sepulchre is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off.
(Hom. lxxxv) The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulchre.
(Hom. lxxxv) On coming he sees the linen clothes set aside: And he slooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in. Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: 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. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i. e. to show you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter. After Peter however, John entered: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
"The first day of the week" (that is, the Lord's day) "cometh Mary Magdalene, very early in the morning, and seeth the stone taken away from the sepulcher." For He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples, in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body. This was the meaning of her running, and her words declare it. "They have taken away," she saith, "my Lord, and I know not where they have laid Him." Seest thou how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist hath not deprived the woman of such a praise, nor thought it shame that they should have learnt these things first from her who had passed the night in watching. Thus everywhere doth the truth-loving nature of his disposition shine forth. When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? they would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when thou hearest that the napkins lay apart, thou mayest not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? and how could he have escaped detection if he had done so? since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? That thou mayest learn that it was not the action of men in confusion or haste, the placing some in one place, some in another, and the wrapping them together. From this they believed in the Resurrection. On this account Christ afterwards appeared to them, when they were convinced by what they had seen. Observe too here again the absence of boastfulness in the Evangelist, how he witnesses to the exactness of Peter's search. For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight. For he entering after Peter, saw the grave-clothes lying, and separate. Now to separate, and to place one thing by itself, and another, after rolling it up, by itself, was the act of some one doing things carefully, and not in a chance way, as if disturbed.
"She ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved, and saith unto them, They have taken the Lord out of the sepulchre, and we know not where they have laid Him." Some of the Greek codices have, "They have taken my Lord," which may likely enough have been said by the stronger than ordinary affection of love and handmaid relationship; but we have not found it in the several codices to which we have had access.
(Tr. cxx) This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him.
(Tr. cxx) Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.
This excellent and pious woman would never have endured remaining at home and leaving the sepulcher [after the burial] if she had not had respect for sabbath law and the penalty that was incurred by those who transgressed it. This fear curbed her excessive zeal, allowing ancient custom to prevail, and to withdraw her thoughts from the object of her most earnest longings for awhile. But when the sabbath was already past and the dawn of the next day was appearing, she hurried back to the spot. And then, when she saw the stone rolled away from the mouth of the tomb, well-grounded suspicions seized her mind and, calling to mind the ceaseless hatred of the Jews, she thought that Jesus had been carried away. And so she accuses them of this crime in addition to their other misdeeds. While she was thus engaged and mulling over the possibilities in her mind, the woman returned to the men who loved the Lord, anxious to obtain the cooperation of the most intimate of his disciples in her quest. And so deep-rooted and impregnable was her faith that she thought no less of Christ because of his death on the cross but even when he was dead called him Lord, as she had always done, thereby showing a truly God-loving spirit.
She ran quickly and announced it to the disciples. But those ran before the others who loved more than the others, namely Peter and John.
(iii. Mor. ix.) She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away.
And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved.
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Summary
John 20:2 vividly portrays Mary Magdalene's distraught and immediate reaction upon discovering the empty tomb of Jesus. Believing His body has been removed or stolen, she urgently runs to inform Simon Peter and "the other disciple whom Jesus loved" (traditionally John), setting in motion the apostles' investigation and revealing her initial, yet understandable, misunderstanding of the miraculous resurrection event.
Context
Literary Context
This verse immediately follows Mary Magdalene's discovery of the empty tomb early on the first day of the week. Her finding the stone rolled away, without any further revelation at that moment, leads directly to her conclusion that the body has been "taken away." Her urgent report to Peter and John in this verse directly precedes and prompts their subsequent race to the tomb, forming a continuous narrative of the initial reactions to the resurrection. The narrative structure emphasizes the progression from confusion to investigation, and ultimately, to belief, as seen in John's own testimony.
Historical & Cultural Context
Jewish burial practices of the time involved wrapping the body in linen cloths with spices and placing it in a rock-hewn tomb, often sealed with a large stone. The hurried burial of Jesus before the Sabbath, as described in John 19:42, meant that the full anointing rituals could not be completed. Mary Magdalene's early morning visit, therefore, was likely to complete these rites. Her immediate assumption that the body was "taken away" was a common fear in that period, as grave robbery was a known occurrence. The presence of a Roman guard, though not mentioned in John's account at the tomb itself, was a factor in the broader narrative (Matthew 27:62-66), making the removal of the body by human means seem less plausible to some, yet Mary's initial distress over a missing body was a natural human response to such an unexpected discovery.
Key Themes
John 20:2 contributes significantly to several key themes within the Gospel of John. Foremost is the theme of Initial Misunderstanding vs. Progressive Revelation. Mary's conclusion that the body was stolen highlights the human difficulty in grasping the divine and miraculous, setting the stage for Jesus' subsequent appearances to clarify the resurrection's reality. This contrasts with the later understanding and belief. Another theme is the Role of Witnesses, as Mary Magdalene becomes the first human messenger of the empty tomb, initiating the chain of events that leads to the apostles' witness. Her testimony, though incomplete, is crucial. Finally, the verse underscores the Prominence of Peter and the Beloved Disciple within Jesus' inner circle and the early Christian community. Their immediate response to Mary's news, as detailed in John 20:3-10, highlights their leadership and their unique relationship with Jesus, particularly the "disciple whom Jesus loved," who is often understood to be John himself, the author of this Gospel.
Exposition and Analysis
Key Word Analysis
This verb signifies a rapid, urgent movement, conveying Mary Magdalene's state of distress and haste. It implies not merely walking, but a frantic dash, indicative of her emotional turmoil and the urgency with which she sought to inform the disciples of the astonishing discovery at the tomb. Her speed underscores the shock and alarm she felt at the missing body.
This word means "to lift up," "to take up or away," or "to remove." In this context, Mary's use of "taken away" directly reflects her immediate assumption: that someone, perhaps hostile parties or grave robbers, had physically removed Jesus' body from the sepulchre. It reveals her initial human interpretation of the empty tomb, devoid of any understanding of resurrection.
This verb denotes a deep personal affection, fondness, or friendship, often characterized by sentiment and feeling. It is distinct from agapaō (G25), which implies a more principled, volitional love. Here, philéō emphasizes the intimate, tender bond and personal attachment Jesus had for "the other disciple" (John), highlighting the warmth and closeness of their relationship.
Verse Breakdown
"Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved,"
This clause describes Mary Magdalene's immediate and urgent action after discovering the empty tomb. The use of "runneth" (present tense in Greek, implying continuous action or immediate urgency) vividly portrays her distraught state. Her destination is specific: Simon Peter, recognized as a leader among the apostles, and "the other disciple, whom Jesus loved," a unique and humble self-designation by the author, John, emphasizing his special intimacy with Christ. This highlights the importance of these two figures as the first recipients of such world-altering news.
"and saith unto them,"
This simple conjunction and verb introduce Mary's direct communication of her discovery. It sets up the pivotal statement that follows, indicating a moment of crucial information transfer that will propel the narrative forward.
"They have taken away the Lord out of the sepulchre, and we know not where they have laid him."
This is Mary's distraught report, revealing her initial and profound misunderstanding. Her use of "They" is indefinite, suggesting an unknown party, and her conclusion is that the body has been "taken away" or stolen, not resurrected. The phrase "we know not where they have laid him" underscores her confusion, distress, and the complete lack of comprehension regarding the true nature of the empty tomb. It captures the human perspective before divine revelation.
Literary Devices
The verse employs several literary devices to convey its meaning and emotional impact. Characterization is evident in Mary Magdalene's portrayal; her frantic "runneth" immediately establishes her as distraught and urgent, deeply affected by the missing body. The description of John as "the other disciple, whom Jesus loved" serves as a subtle form of self-identification by the author, emphasizing his unique, intimate relationship with Jesus while maintaining a humble anonymity. There is also a strong element of Dramatic Irony: Mary's declaration, "They have taken away the Lord out of the sepulchre," is spoken from a place of profound misunderstanding and grief, yet the reader, with the benefit of hindsight, knows the true, glorious reason for the empty tomb – the resurrection. This irony heightens the significance of the moment, contrasting human despair with divine triumph, and foreshadows the eventual revelation of the resurrection truth.
Theological and Thematic Connections
John 20:2 serves as a pivotal moment, marking the initial human encounter with the empty tomb and the subsequent chain of events leading to the full understanding of the resurrection. Mary's immediate assumption of theft highlights the natural human inclination to interpret extraordinary events through ordinary lenses, underscoring the radical nature of the resurrection itself. The theological significance lies in the fact that even a misunderstanding can trigger a process of discovery that ultimately leads to profound truth. This verse sets the stage for the progressive revelation of Christ's victory over death, demonstrating that God often uses imperfect human witnesses to initiate the spread of His most glorious truths. The empty tomb, though initially a source of alarm, becomes the foundational evidence for the resurrection, the cornerstone of Christian faith.
Reflection and Application
Mary Magdalene's frantic rush and distraught report in John 20:2 offer profound insights into the human experience of encountering the unexpected and the miraculous. Her initial reaction of confusion and distress, believing Jesus' body had been stolen, is deeply relatable. It reminds us that even when faced with God's most incredible acts, our human understanding is often limited, and our first response may be one of misunderstanding or fear. Yet, Mary's immediate action—seeking out trusted spiritual leaders (Peter and John)—provides a powerful model for us. When we face confusion, uncertainty, or even what appears to be a loss of faith, the wise course is to turn to our spiritual community, to those who can help us process, discern, and ultimately find truth. Her willingness to share her incomplete understanding also emphasizes the importance of bearing witness, even when our own comprehension is still developing. The empty tomb, initially a source of alarm for Mary, quickly became the foundational proof of Christ's triumph over death, transforming her distress into unparalleled joy and becoming the bedrock of Christian hope.
Questions for Reflection
FAQ
Why did Mary Magdalene immediately assume the body was stolen, rather than considering resurrection?
Mary's immediate assumption that Jesus' body had been "taken away" (or stolen) was a natural, human response given the circumstances and the cultural context of the time. Grave robbery was not uncommon, and the idea of a physical resurrection from the dead, while prophesied in the Old Testament and spoken of by Jesus, was a concept beyond the immediate grasp of the disciples, even after three years with Him. They were still processing His crucifixion and death; the resurrection was an unprecedented event that defied their current understanding of reality. Her distress and confusion, as seen in John 20:2, reflect the shock of finding the tomb empty, leading her to the most logical, albeit incorrect, conclusion from a purely human perspective. It took direct encounters with the risen Christ, as Mary herself experienced later in John 20:14-18, for the full truth of the resurrection to dawn upon them.
Christ-Centered Fulfillment
John 20:2, though depicting Mary Magdalene's initial misunderstanding, is a crucial step in the unfolding narrative of Christ's victory over death. Her report of the empty tomb, while colored by the assumption of theft, paradoxically serves as the very first human testimony to the physical absence of Jesus' body from the grave. This absence is not a sign of defeat or loss, but the irrefutable evidence of the resurrection of Jesus Christ. The empty sepulchre, which initially causes Mary distress, is the foundational proof that Jesus, the Lamb of God who takes away the sin of the world, has conquered sin and death, fulfilling the prophecies of His triumph (Psalm 16:10). Mary's urgent message to Peter and John sets in motion the apostolic witness, leading to their own discovery and eventual belief, and ultimately to the worldwide proclamation that Jesus is Lord and God raised Him from the dead. Thus, Mary's bewildered cry, "They have taken away the Lord," foreshadows the glorious truth that the Lord was indeed "taken away"—not by human hands for burial, but by divine power through resurrection, to ascend to the Father and offer eternal life to all who believe (John 14:19).