Down to Earth But Heavenly Minded

What does John Chapter 20 mean?

The last time Jesus was seen in public, He was a mangled corpse being hastily buried in a sealed cave (John 19:1–4, 30, 38–42; Matthew 27:59–66). Despite His predictions (John 2:19–22; Mark 9:31; Luke 18:33) and prior miracles (John 11:43–44), His followers will be hesitant to understand, let alone accept, that He is now alive.

John’s account of Jesus’ resurrection follows the same pattern as the rest of his gospel. He includes certain details, without repeating every nuance covered in Matthew, Mark, and Luke. These can be challenging to intermingle, but don’t present irreconcilable contradictions to each other. John focuses on the experience of Mary Magdalene. She approaches Jesus’ tomb on a Sunday morning with the intent of further anointing His body. She sees that the grave is open and empty, suggesting the posted Roman guard (Matthew 28:4, 11) has already left (John 20:1).

The three closest members of Jesus’ disciples are Peter, John, and James. Here, John continues to refer to himself anonymously (John 13:23; 19:26). John and Peter race to the tomb. It’s likely they are worried that the body has been stolen or is being defiled further by Jesus’ enemies. John was most likely much younger than Peter, so he arrives first, but hesitates. Peter proceeds with his usual aggressiveness and enters the crypt. John saw the grave clothes from the outside but doesn’t notice the face covering until he follows Peter inside. This cloth is carefully folded, which triggers a realization for John. They leave, however, apparently without sharing their thoughts with Mary (John 20:2–10).

After the men leave, Mary looks deeper into the tomb and sees two men—angels—who ask why she is crying. She is not expecting to see Jesus at all, let alone someone vibrant and healthy. When she turns with blurred eyes and speaks with someone in the dim light, His identity escapes her. When Jesus says her name, she suddenly realizes what has happened. That Jesus chooses to appear to women first is significant. This speaks to Jesus’ elevation of women as spiritual equals of men, and to the honesty of the gospel accounts. Jesus asks Mary to tell the others what has happened, and she obeys (John 20:11–18).

Despite Jesus’ predictions and the eyewitness accounts of people like Mary, it seems the disciples are still resisting the truth. When Jesus miraculously appears inside a secured room, that changes. Jesus echoes God’s act of creation (Genesis 2:7) by breathing a partial indwelling of the Holy Spirit on the disciples. As He has done before, Jesus notes their spiritual perspective: it includes the ability to perceive mattes of sin and salvation. The men are not given the power to directly forgive, only the ability to recognize that which has already been forgiven (John 20:19–23).

One of the disciples is especially resistant. Thomas makes an outrageous demand for proof, far beyond what should be necessary. This parallels the modern “skeptic” who insists on unreasonable levels of evidence, only to ask for even more if those requirements are met. Jesus appears and challenges Thomas with his own words, and Thomas responds in faith. Thomas even refers to Jesus as “my God,” which Jesus does not dispute. Rather, Jesus notes the blessing of being given extra proof, and the greater measure of faith required by those who will come after (John 20:24–29).

John closes this segment with an aside, pointing out the motive behind his choices as a writer. Not every single detail has been recorded. Some of this is for reasons of space (John 21:25). It’s also a matter of focus. John’s intent is for those who read to be assured that Jesus is the Messiah, and to accept Him in salvation (John 20:30–31).

Chapter Context
Most of Jesus’ disciples scattered and hid when He was arrested (Matthew 26:56). Only John and some women were present to see His death and burial (John 19:26–30, 41–42; Matthew 27:60–61). When Jesus’ tomb is seen empty, there is further confusion. Jesus appears to His followers, proving that He is alive, and remarking that they are blessed to have so much proof. John will complete his account in the next chapter with another encounter and more reminders about the nature of his writing.

Verse by Verse

Verse 1. Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.

Days prior to this moment, Jesus was brutally maimed, crucified, and buried in a borrowed crypt (John 19:33–34, 38–42). In his typical style, John skips over details which other gospel writers include. Jesus burial was witnessed by some of the women who followed Him (Matthew 27:61). The tomb, itself, was marked and guarded to prevent the disciples from stealing the body and inventing a phony resurrection (Matthew 27:62–66). Jesus’ burial was hasty since He died as a Sabbath day was approaching (John 19:42). Nicodemus and Joseph made rough preparations (John 19:39–40), but Jesus’ followers intended to come later and give His body a thorough, respectful treatment.

Only a few events in the four gospels are tied to an explicit day of the week. This scene occurs on a Sunday, prior to dawn. What is discovered on this day is the reason followers of Jesus began to meet and worship on the first day of the week (Acts 20:7; 1 Corinthians 16:2).

Mary Magdalene was healed by Jesus from demonic possession (Luke 8:2). She is clearly loyal to Christ during His ministry, being one of the few friends to witness His execution (John 19:25). Despite secular conspiracy theories, there is no evidence Mary had any more complex relationship with Jesus other than that. Her inclusion here is still extraordinary, in the context of ancient literature and religion. In that era, women were dismissed as both morally and mentally inferior to men. However, it will be women who first witness proof of the resurrection of Jesus Christ.

Context Summary
John 20:1–10 includes the first moments in which Jesus’ followers realize He has been resurrected. Mary Magdalene brings Peter and John to the grave after finding it open. John sees the empty grave wrappings and realizes what has happened. Mary will remain behind and encounter a pair of angels, as well as Jesus, soon after. John’s chosen details complement those found in Matthew 28:1–10, Mark 16:1–8, and Luke 24:1–12.

Verse 2. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.”

Mary’s first reaction to seeing Jesus’ tomb open is natural: she assumes the body has been stolen (John 20:1). She was there when He was buried (Matthew 27:61), but it’s not clear if she’d already seen the Roman soldiers sealing the grave site (Matthew 27:62–66). It’s even possible that when she says, “they have taken,” she might have thought it was the Romans. The fact that women—including those who come later (Matthew 28:8–10)—are the first to proclaim Jesus’ resurrection is a significant detail.

Here, again, John refers to himself as the “disciple…Jesus loved” (John 13:23). This indirect mention was a common technique in ancient writing. Peter, James, and John were the closest of Jesus’ followers (Matthew 17:1; 26:37). Why James was not included here is not stated. It’s likely he simply wasn’t there when Mary broke the news to John and Peter, and they weren’t waiting to investigate.

Verse 3. So Peter went out with the other disciple, and they were going toward the tomb.

This section gives details that correspond to what we know of Peter and John (John 13:23; 20:2). Peter is known for his impulsiveness. It makes sense that he would be running to Jesus’ grave site (John 20:4). However, John is believed to have been the youngest of the disciples, partly explaining why he could outrun Peter and arrive first. However, John will hesitate at the opening of the grave while Peter, with characteristic intensity, will walk right in (John 20:4–6).

The men are rushing to Jesus’ burial site because of what Mary Magdalene has reported (John 20:1–2). The formerly-sealed grave (Matthew 27:62–66) is lying open, and Jesus’ body is not there.

Verse 4. Both of them were running together, but the other disciple outran Peter and reached the tomb first.

The two men running are Peter and John (John 13:23; 20:2–3). They are responding to a report from Mary Magdalene (John 20:1), who arrived at Jesus’ grave to find it opened and empty. Along with John’s brother, James, they are Jesus’ closest followers (Matthew 17:1; 26:37). What’s depicted here matches what we know of these two disciples.

We are not sure exactly how old any of the disciples were. Scholars suggest Peter might have been the oldest, and John the youngest. If so, it makes sense that John would outpace him and get to the tomb first. And yet, John’s first instinct is to stay outside the crypt and look in. Peter, infamously intense, seems to rush right in to get a closer look. What the men see inside (John 20:5–7) will not fully sink in until later. John appears to grasp the meaning more quickly (John 20:8–9). Peter, on his part, apparently comes back later, but even then does not entirely understand (Luke 24:12).

No mention is made of the Roman guards who had been posted to watch the tomb (Matthew 27:62–66). It’s likely they have already woken up from their terrified collapse (Matthew 28:3–4) and have gone to make their report to the priests (Matthew 28:11).

Verse 5. And stooping to look in, he saw the linen cloths lying there, but he did not go in.

John has rushed to Jesus’ grave (John 20:1–4). He has come thanks to Mary Magdalene’s report that the tomb has been opened and the body is no longer there. Along with Peter, he arrives at the grave site, though John is faster and gets there first. John does not include details about the Roman security team (Matthew 27:62–66), but the men might already be gone (Matthew 28:11).

Rather than going in, John crouches down to look inside. Whether this is out of fear, or respect, we’re not sure. What he sees inside will not make sense at first. From outside, John can see the strips of linen which were used to wrap Jesus’ body (John 19:40). This is likely a confusing sight: John would likely wonder why the grave clothes were left behind, but the body taken away. It won’t be until John notices another detail, described in the next verse, that his mind snaps to the truth: Jesus is alive (John 20:7–8).

Verse 6. Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there,

Peter arrives at the tomb after John (John 20:1–4), but he is the first to walk in. John is waiting near the entrance, either out of fear or respect (John 20:5). This corresponds to Peter’s typical enthusiasm (Matthew 14:28–29; 26:35; John 18:10).

Jesus was buried quickly (John 19:42), but Nicodemus and Joseph still wrapped His body before closing the tomb (John 19:39–40). Mary Magdalene had reported that the body was gone—and yet the grave clothes are still there. That would have been confusing, to say the least. One can imagine both Peter and John wondering why someone would unwrap the corpse before stealing it.

In context with the following verse, it seems likely Peter is speaking to John about what he sees. A crucial detail is one of the cloth pieces. This was, somehow, identifiable as the one used specifically for a person’s face (John 11:44). Peter notes that it’s not with the rest of the remnants. John will come in to see this for himself and have a moment of realization (John 20:7–8).

In hindsight, the presence of the grave clothes helps explain something about Jesus’ resurrection. When Lazarus was raised, he was still bound in his burial linens (John 11:44). Jesus was also wrapped, but those strips are still here—the body is gone. The implication is as if Christ passed right through the clothes. Later, Jesus will come through a locked door to speak with the disciples (John 20:19). He will repeat the action to see Thomas (John 20:26).

This raises the question of why the stone was rolled back—if Jesus could pass through solid matter, why open the tomb? The answer, it seems, comes in this very passage. This is visual, physical evidence meant to be seen and understood.

Verse 7. and the face cloth, which had been on Jesus ‘ head, not lying with the linen cloths but folded up in a place by itself.

Jesus was hastily buried (John 19:42) but given the basic dignity of being wrapped in linen before being sealed into a borrowed tomb (John 19:39–40). This wrapping is the same which Jesus had asked for others to remove from Lazarus after that miracle (John 11:44). John has waited outside the tomb, while Peter walks in to investigate (John 20:1–6). Along with the now-empty linen strips, he sees something even more unusual.

The cloth designated for Jesus’ face is placed off to the side, away from the other burial clothes. It’s not casually thrown or crumpled, either. It’s been folded. That, also, would be confusing if this was the work of grave robbers. To strip the body naked before taking it would be bizarre (John 20:6). Taking the time and effort to fold the face cloth would be even stranger.

A common claim about this face cloth involves a dinner custom in Jesus’ era. According to this legend, a person seated at dinner would signal to servants using that cloth. If the person left the cloth in a certain way, it meant they were finished. Another arrangement meant they were coming back. The common legend about the face cloth is that it was twisted into some symbolic arrangement: a physical message literally meaning “I will return.” Though this is a popular and encouraging idea, it cannot be verified in any sense. Nothing in history or archaeology supports either the dinner custom or the specific arrangement of the cloth.

The folding of the cloth is noteworthy enough without needing added significance. John will overcome his hesitation to come into the tomb, possibly because Peter mentions that he has seen this detail. Seeing the face cloth will give him a jolt of realization. This is a sign of deliberate action—by Jesus. While John may not have entirely understood, seeing this cloth seems to have set his mind to the idea that Jesus is truly alive (John 20:8).

Verse 8. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed;

Mary Magdalene rushed to tell the disciples that she’d found Jesus’ tomb open and vacant. Peter and John arrive, but only Peter enters. There, they see the linen in which Jesus was buried lying empty. Peter, from his position inside, also notices that the face cloth (John 11:44) is separate from the other strips and has been neatly folded (John 20:1–7).

Legends about this folded cloth suggest it was a signal, used at a dinner, implying that Jesus planned to come back. This is not supported by any historical or scholarly evidence. The mere fact that the cloth is there, deliberately placed, and by itself, is evidence enough that it was put there on purpose. John comes into the tomb to see this, probably because Peter tells him what he has seen.

Looking at this piece of evidence gives John a jolt of realization. Despite Jesus’ many predictions (John 2:19–22; Mark 9:31; Luke 18:33), the disciples are still having a difficult time understanding the idea of His death and resurrection (John 20:9). With two thousand years of hindsight, we might find that strange. In the moment, however, it’s not clear what has happened. Seeing the folded cloth immediately tells John that it was Jesus—alive—who put it there.

Verse 9. for as yet they did not understand the Scripture, that he must rise from the dead.

Jesus often spoke about His death and resurrection, long before He was arrested and executed (John 2:19–22; Mark 9:31; Luke 18:33; 24:46). Looking back, modern readers often wonder why the disciples struggled to understand. They were likely dealing with resistance. They may have assumed Jesus is speaking in metaphor. Or, that His resurrection would involve a spectacular, earth-shaking display. In the moment, as Peter and John come to investigate an empty tomb (John 20:1–6), they are not mentally prepared to understand that Jesus is alive.

This comment comes as an explanation of John’s reaction (John 20:7–8). When Peter went into the tomb, he noticed that the face cloth (John 11:44) in which Jesus was buried (John 19:40) was neatly folded in a separate place. That detail seems to have snapped John’s mind to a certain idea: that it was Jesus, now alive, who put it there. Even now, it’s likely John does not fully understand everything this implies. He and the other disciples will continue to huddle in fear (John 20:19). However, in some way, John’s understanding was greatly helped by this evidence. He “believes.”

Verse 10. Then the disciples went back to their homes.

Peter and John were told, many times, that Jesus would rise from the dead after being executed (John 2:19–22; Mark 9:31; Luke 18:33; 24:46). Those who read these accounts, after two thousand years, might wonder how they could struggle to understand. In the moment, however, they have not yet put all those details together. They came to investigate an empty grave (John 20:1–6), only to see a unique detail (John 20:7–8). The carefully folded face cloth seems to have sparked John’s understanding, making him “believe,” in whatever sense, that Jesus is alive.

Clearly, neither Peter nor John have fully absorbed the idea that Jesus is physically resurrected. They will return to their homes, and continue to live in a timid, fearful mood (John 20:19). It seems they say nothing of their thoughts to Mary Magdalene, who will remain behind (John 20:11). Jesus will soon appear to them, making all things clear (John 20:20–22).

Verse 11. But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb.

Mary Magdalene had arrived at Jesus’ grave (Matthew 27:61) intending to attend to Jesus’ body, only to find the tomb open and empty (John 20:1). She told Peter and John, who came to see the crypt and saw the empty grave clothes inside (John 20:2–10). After this, the two men left and Mary is alone, apparently not knowing what it was Peter and John saw or what they are thinking. As she bends to look into the rocky opening, she will see two angels (John 20:12), and soon after Jesus Himself (John 20:16).

Mary’s presence in this part of Jesus’ story is important. In ancient culture, women were usually considered less intelligent and less trustworthy than men. Jesus’ ministry and teachings lifted women out of those stereotypes (John 11:28; Galatians 3:28). The first people to realize and proclaim His resurrection will be women. That fact not only elevates the status of women, but it also speaks to the honesty of the gospel writers. An invented story, of that age, would never have claimed that women were the initial discoverers of such a monumental truth.

Context Summary
John 20:11–18 describes a remarkable scene. In an era where women were ignored and often mistrusted, a woman becomes the first person to share her experiences with a risen Jesus. Mary Magdalene encounters two angels outside Jesus’ empty tomb, followed by Jesus Himself. She obeys His commands to speak with the disciples. This event is another example of John including certain details, without repeating the exact same points as the other, older gospel writings (Matthew 28:1–10; Mark 16:1–8; Luke 24:1–12).

Verse 12. And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet.

Peter and John have come to see Jesus’ empty tomb, after Mary Magdalene ran to tell them about it (John 20:1–10). Inside, they saw Jesus’ empty grave clothes and a carefully folded face covering. After this, they seem to have left without much discussion, and Mary is alone. When she investigates the crypt, she sees two angels.

Most encounters with angels, in the Bible, strike immediate terror into those who see them (Luke 1:11–13; 2:9–10; Acts 10:3–4). John gives few details, but he makes no mention of Mary’s fear. Most likely, these angels are appearing in a nonthreatening form, much as they might have done when visiting Lot in the Old Testament (Genesis 19:1–3). Peter and John probably said nothing to Mary when they left, so she probably assumed these men were sitting inside the tomb when everyone arrived. Her sad, apparently calm response to their question suggests the same idea (John 20:13).

Verse 13. They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.”

The two men Mary Magdalene sees here are angels (John 20:12). She is looking into Jesus’ empty grave (John 20:11), after Peter and John have left (John 20:10). They did so without, it seems, explaining what they saw inside (John 20:3–9), though it was Mary who came to get them in the first place (John 20:1–2).

A typical reaction to seeing an angel is abject terror (Luke 1:11–13; 2:9–10; Acts 10:3–4), at least when they appear in a dramatic form. These angels seem to take on a more normal appearance, as they have sometimes done in Scripture (Genesis 19:1–3). Mary’s grief doesn’t seem to be interrupted by fear. Most likely, she thinks these men have been in the tomb since Peter and John were there.

Another common aspect of angelic encounters is rhetorical questions: they are either obvious or meant to make a point, rather than literally asking for information (Numbers 22:32; Zechariah 1:12; Luke 24:4–5; Acts 1:10–11; Revelation 17:7). Here, the angels know exactly why Mary is upset. But they also know who is standing right behind her, and the conversation which is about to happen (John 20:14–16).

Verse 14. Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus.

Mary Magdalene was one of the women who stood nearby and watched Jesus die on a cross (John 19:25). She saw Him hastily buried (Matthew 27:60–61) and came before dawn on a Sunday to give His body a more appropriate treatment (John 20:1). Finding the tomb empty, she ran to get John and Peter, who inspect the grave and leave without seeming to have much to say (John 20:2–10). This left Mary alone, crying, after which she looks in to see two men—angels—sitting in the tomb (John 20:11–13). She explains her grief, but apparently does not realize she is speaking to messengers of God.

Those prior details are crucial in understanding why Mary did not recognize Jesus at first. Her last glimpse of Him was a mutilated corpse (John 19:1–4, 18, 34). Modern entertainment includes “makeover” shows where someone is given a new hairstyle, clothes, and makeup, and family members note the difference. A common remark in those shows is “I almost didn’t recognize you!” Mary, in state of mourning and confusion, eyes blurred with tears, and in dim light (John 20:1) would never have assumed the figure standing nearby was the same person she saw mangled and buried just a few days before.

Verse 15. Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”

The last time Mary Magdalene saw Jesus, it was in the form of a beaten, murdered, skewered corpse (John 19:1–4, 18, 34) wrapped in linen and quickly buried (Matthew 27:60–61). Days later, she saw His grave open and empty, and ran to get a few of the disciples (John 20:1–10), who see the empty linens but leave without saying much. She is sobbing (John 20:11–14), and the light is still dim. She probably doesn’t give Jesus a second look as she turns to leave.

Even when Jesus speaks, Mary does not fully realize it is Him. His question makes sense from a stranger, and she doesn’t realize it’s one of Christ’s probing, challenging remarks (Matthew 9:4, 15; 15:16; Mark 8:17; 10:18; John 4:16; 6:67; 21:22). For the moment, her thoughts are locked to the idea that someone has taken Jesus body. She assumes this is the person tending the grave area (John 19:40–42). Her response is something like saying “I just want to know where His body is, please.”

Jesus will call her by name, however. Something in His voice, or the fact that He uses her name, will trigger her recognition (John 20:16).

Verse 16. Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni!” (which means Teacher).

Mary Magdalene is focused on finding out what happened to Jesus’ body. She saw Him murdered and mutilated (John 19:1–4, 18, 34), then hastily buried (Matthew 27:60–61). That was the last time she saw Jesus, and the reason she ran to get help when she came to find the tomb open and empty (John 20:1–10). Mary has no reason to expect to see Jesus alive, let alone there in the garden with her (John 19:40–42). When she turns to leave and hears someone ask what she is doing, her natural response is to assume this is a caretaker (John 20:11–15).

Something in Jesus’ tone, or the fact that He uses her name, or the way He pronounces it, gives her a shock of recognition. The emotional impact of this moment is impossible to exaggerate. Modern entertainment is full of surprise guests, or people being revealed after getting new clothes and hairstyles. This appearance by Jesus makes all of those “surprises” look boring by comparison.

Mary’s one-word reaction to recognizing Jesus carries layers of importance. John notes that she calls Him “Teacher.” Beyond indicating surprise, this also reinforces an important aspect of Jesus’ ministry. Women in that era were dismissed as inferior, but those who followed Jesus saw themselves as His students (John 11:28; Luke 10:39). His gospel dispelled the notion that they were lesser than men (Galatians 3:28). The bare fact that women—not men—first realize and proclaim the resurrection of Christ would have been scandalous in the ancient world. This is not a detail someone would invent, given the option.

Jesus’ counter-remark in the next verse (John 20:17) suggests Mary tried to embrace Him, or that she threw herself at His feet (Matthew 28:9). That, as well, indicates the powerful emotions of her recognition.

Verse 17. Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’”

This response is to Mary Magdalene, who has just realized that the person speaking to her at Jesus’ empty grave is Christ, Himself (John 20:11–16). The term Jesus uses here is haptou, which implies a close, clutching action. Later, Jesus will invite others to physically touch Him (John 20:27). So, His meaning here does not seem to be that Mary should not contact Him, at all. It more likely means that she is not to stay there, or keep clinging to Him, but that she needs to go and tell the disciples what she has seen.

That the first person given a message from the resurrected Christ is a woman would have gone against that era’s prejudices about women. The message Jesus asks her to relate, in fact, will be waved off by the disciples as feminine hysteria (Luke 24:10–11, 22–24).

The details of Jesus’ statement are somewhat vague. He refers to the disciples as “brothers,” reinforcing the idea of salvation as a spiritual adoption by God (Hebrews 2:11–18). Referring to the Father as both “[His] God and [their] God” also echoes the same idea. Christ also refers to His ascension, which will come as He leaves the apostles to grow the infant church (Acts 1:6–11).

Verse 18. Mary Magdalene went and announced to the disciples, “I have seen the Lord” — and that he had said these things to her.

Mary Magdalene was present to see Jesus maimed and killed (John 19:1–4, 18, 34), then hastily buried (Matthew 27:60–61). She saw His empty grave the following Sunday morning (John 20:1) and watched two disciples investigate the tomb before leaving (John 20:2–10). She was shocked to discover, moments later, that Jesus was standing there and speaking to her (John 20:11–17).

In that era, women were assumed to be mentally inferior, and unreliable. No one would have invented the claim that it was women who first learned something so important. Even in the details of His resurrection, Jesus’ ministry continues to overturn those prejudices and raise the status of women (John 11:28; Luke 10:39; Galatians 3:28).

Those prejudices won’t die easily. Mary will go and tell the disciples exactly as she’s been commanded by Jesus. Apparently, they don’t believe her. Despite all that’s happened, they seem to dismiss her message as feminine hysteria (Luke 24:10–11, 22–24). When Jesus comes to see the disciples in person, they will be huddled in fear and shocked to see Him (John 20:19–23).

Verse 19. On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.”

When Jesus was arrested, all the disciples ran away (Matthew 26:56). John and Peter followed the arresting mob at a distance (John 18:15), and John was at the foot of the cross when Jesus was executed (John 19:25–27). Other than that, Jesus’ closest followers have apparently been in hiding since His capture. John again uses the term “the Jews” in reference to the religious leaders of Jerusalem and their loyal adherents. It would be reasonable for the disciples to assume that if Jesus’ enemies could have Him killed, they might well be looking to get rid of His students, as well.

That Jesus appears in a locked room means that His resurrected body is not blocked by physical barriers. John and Peter saw empty grave clothes in the tomb (John 20:6), but the stone was moved aside (John 20:1). That open tomb, it seems, was a sign for Jesus’ followers, not a means for His escape. It allowed them to see what had happened but wasn’t done “so that” Jesus could come out.

Jesus’ comment here echoes what He said during the Last Supper (John 14:27). It’s also the sort of thing a person might say in polite greeting. There’s a good chance it was also meant to reduce any sense of fear. When these men had seen Jesus walking on water, they were terrified (John 6:19). They were probably startled to see Him appear, alive and well, in a secured room.

Not long before this moment, Mary Magdalene and other women had come to tell the disciples that they had seen Jesus alive (John 20:18; Luke 24:10–11) and were apparently ignored. One can only imagine the vindication she would have felt when learning that they, too, had encountered Him.

Context Summary
John 20:19–23 is the first time Jesus appears to His disciples after being raised from death. They are hiding behind a locked door in fear when Jesus appears to speak with them. Jesus shows physical evidence of His crucifixion, then gives the men a partial measure of the Holy Spirit. This validates the earlier testimony of Mary Magdalene. Thomas is the only disciple not present, and the next passage shows his resistance to believe what has happened.

Verse 20. When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord.

While hiding in a locked room, the disciples are suddenly in the presence of Jesus (John 20:19). The last time most of these men had seen Him, He was being arrested (Matthew 26:56). A few had witnessed His trials (John 18:15), and at least one was there when He was crucified and murdered (John 19:25–27). His burial location was known (Matthew 27:60–61). It’s possible that, if Jesus had appeared without any scars of any kind, they might have had later doubts about His physical resurrection.

Showing His crucifixion wounds reassures the men that this is the same Jesus, and the same body, which was executed on the cross. The same form that was in the grave is now alive. This meant His prophecies were fulfilled, exactly as He had said they would be (John 2:19–22; Mark 9:31; Luke 18:33). John’s description of their response to this is probably greatly understated.

Even amid these miracles, the disciples show a frustrating level of hard-headedness. Mary Magdalene and other women had told them about seeing Jesus (John 20:16–18), but this did not stop them from hiding. Nor did it give them confidence (Luke 24:10–11). Only when they see Jesus with their own eyes, together, do they seem to accept the truth. In another instance of stubbornness, one of the disciples, Thomas, is not there. Despite the combined claims of the other disciples, and the women, he will refuse to accept that Jesus is alive until he personally sees and touches Him (John 20:24–25).

Verse 21. Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.”

During Jesus’ High Priestly Prayer, He mentioned that part of His mission was to send others out (John 17:18). Here, He begins a more formal version of that process. The apostles will be given a partial indwelling of the Holy Spirit (John 20:22) and told to continue teaching according to Jesus’ example. In His earlier teaching, Jesus pointed out that His message was God’s message (John 14:10) and those who believed Him believed God (John 12:48–50). The same will apply to those who promote Christian truth via the gospel: accepting their message means accepting Jesus Christ, which means accepting God (John 13:20).

Jesus makes a point of declaring “peace” to the apostles once again (John 20:19). The Bible often records reassurance coming at the start of supernatural encounters (Luke 1:11–13; 2:9–10; Acts 10:3–4), likely due to the natural fear of seeing creatures like angels. In Jesus’ case, this reassurance echoes the words He spoke during the Last Supper. There, He continually reminded the disciples that they would face hardship but could do so with confidence thanks to His spiritual presence (John 14:25–27).

Verse 22. And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit.

After Jesus’ death and burial, His tomb was found open and empty (John 20:1–2). Despite being told that Jesus had appeared alive (John 20:17–18), the disciples were still hiding in fear when Jesus suddenly appeared to them (John 20:19). His first comments to them repeated the idea of His peace (John 20:21), echoing His earlier reassurance (John 14:25–27). Jesus had also noted that He was now sending them to continue His teaching, just as God the Father had sent Him (John 12:48–50; 13:20; 20:21).

When God created man, He “breathed” a spirit into Adam (Genesis 2:7). The Greek term for “spirit” can also be used to refer to wind or breath. Jesus’ action here evokes the original creation of humanity and fulfils part of His promise to send the Holy Spirit (John 15:26–27). This will be crucial to their mission, though the full indwelling of the Spirit will not happen until Pentecost (Acts 2:1–4).

The primary role of the Holy Spirit is guidance (John 14:26). That especially involves matters of Jesus’ teaching (John 16:13; Luke 12:12). That is one reason Jesus’ references to the Spirit are often tied to the idea of “peace.” This context is also extremely important for understanding Jesus’ next remark, about the forgiveness of sins (John 20:23).

Verse 23. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.”

After being crucified and buried (John 19:30, 41–42), Jesus has appeared alive to His disciples (John 19:19–22). In this appearance, He has made multiple references to peace and breathed into them (Genesis 2:7) a partial indwelling of the Holy Spirit. When Jesus spoke to the disciples at the Last Supper, He closely connected the ideas of “peace” and the indwelling of the Holy Spirit (John 14:26–27), whose primary influence is convicting and reminding believers of truth (John 15:26; 16:13).

It is this context which frames Jesus’ remark about forgiveness: this declaration comes because these men are being reminded and guided by the Spirit of God. In no sense, at all, does Christ mean that forgiveness of sin is being determined by the disciples, or that they are choosing whether to absolve others of sin. The original Greek language uses more easily defined tenses, so it comes across more clearly, emphasizing that such sins “have already been forgiven” or “have already been retained.” Guided by the truth of the Holy Spirit and in keeping with His truth, these men will be able to accurately declare whether others are abiding by those truths.

This follows in the same style as Jesus’ previous instructions (Matthew 16:19; 18:18). It also parallels the Old Testament symbolism of God telling a prophet they would “do” certain things, while at the same time making it clear that the prophet’s role was only to announce such things as God was doing (Jeremiah 9:1–10).

Verse 24. Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came.

When Jesus appeared in a locked room (John 20:19–23), the disciples would have been shocked. Prior to that, the last they knew of Jesus was that He’d been brutally murdered and buried in a borrowed grave (John 19:30, 41–42). Of course, they knew His tomb was found to be empty. And women like Mary Magdalene had insisted they’d seen Jesus alive. For whatever reason, this didn’t seem to convince them (John 20:17–18; Luke 24:10–11). It was not until Jesus appeared in person, directly before them, that they really believed He was risen.

Thomas, it seems, was not there. He will continue the pattern of stubborn disbelief. In fact, his demand (John 20:25) for outrageous proof will go well beyond the skepticism of the other disciples. Refusing to accept even the eyewitness accounts of his closest friends will earn Thomas a mild rebuke from Jesus (John 20:27–29) and the unfortunate nickname of “Doubting Thomas.”

Context Summary
John 20:24–29 is the source of an unfortunate nickname: “Doubting Thomas.” Thomas was not present when Jesus came through a locked door and proved to the other disciples that He was alive. He makes an exaggerated demand for proof before he will believe, insisting on more evidence than is reasonable. Once again, Jesus passes through a physical barrier to appear. Thomas is reminded of his earlier stubbornness, but humbly confesses that Jesus is God.

Verse 25. So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”

Modern believers often look back on the disciples in frustration, wondering how they could be so slow to understand. We have the benefit of two thousand years of hindsight, not to mention the completed New Testament. Much of what they confronted had never been considered, or at least not clarified, and they lived those experiences through moments of intense emotion and confusion. In that sense, we should have sympathy. There are reasons why concepts we can now see as obvious went over their heads.

Even so, it’s hard to justify Thomas’ stubborn skepticism. The other disciples resisted believing that Jesus had been raised, despite having eyewitness accounts (John 20:17–18; Luke 24:10–11). They didn’t believe until Jesus appeared in a locked room and showed Himself to them (John 20:19–23). Thomas not only rejects all this evidence, but he also demands the most absolute, personal proof possible. He wants more than adequate evidence, even more than visual proof. He insists on disbelieving until he can physically touch the wounds in Jesus’ resurrected body.

The parallel between Thomas and many modern “skeptics” is hard to miss. Jesus was, in fact, alive. There were reliable witnesses to this fact. Jesus had predicted it would happen (John 2:19–22; Luke 18:33). He’d performed miracles to prove His words—including resurrecting someone from death when Thomas thought the trip was a suicide mission (John 11:16, 43–44). Thomas’ resistance is not reasonable. He is not asking for evidence or logic. He is deliberately setting the bar so high that there’s no good reason to think it will ever be met.

Scripture embraces the idea of reasonable skepticism (Acts 17:11; 1 John 4:1). It does not humor those who are merely looking for excuses not to believe. In Thomas’ case, we’re not sure what his motives are. He might be worried about multiplying his anguish over Jesus’ death. He may be afraid of being taken advantage of. Whatever the explanation, Thomas’ “doubt” is driven by a deliberate choice to disbelieve, not sincere caution. When he finally sees Jesus, this is exactly how Christ will describe Thomas’ mindset (John 20:27).

Verse 26. Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.”

After Jesus was crucified, both His empty tomb and resurrected Person were seen alive by several of His followers (John 20:1–18; Luke 24:10–11; 23–24). Most of the disciples resisted that truth until Jesus appeared, miraculously, inside a locked room (John 20:19–23). One of inner circle, Thomas, had not been there. He not only refused to believe what had happened, he made an exaggerated demand. Unless he could stick his fingers into Jesus’ crucifixion wounds, he wouldn’t believe (John 20:24–25).

As He did in His prior appearance, Jesus again passes through a locked door and declares “peace” to the disciples. Most likely, this caused some of the same emotions as His last visit.

This time, however, Jesus will confront Thomas and his overblown, exaggerated demand. Thomas demanded an absurd level of proof before he would believe—now Jesus is graciously offering what Thomas said he wanted. Scripture does not explicitly say that Thomas touched Jesus in response to this, but it does indicate he responded to Christ’s appearance with belief (John 20:27–28).

Verse 27. Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.”

Many skeptics of religion, especially of Christianity, demand proof far beyond what’s reasonable. Scripture approves of cautious skepticism (Acts 17:11; 1 John 4:1; 2 Corinthians 13:5). It does not indulge those who are simply trying to excuse their choice not to believe. A common result of this is known as “moving the goal posts;” this expression means demanding a level of certainty, only to re-define or re-locate those requirements after the original demand is met. In this way, no matter what happens, the person can continue to claim there is not enough evidence.

In Thomas’ case, Jesus had predicted His own resurrection (John 2:19–22). Thomas had seen Him bring people out of death (John 11:43–44). Eyewitnesses had seen Jesus, in person, alive after His crucifixion (John 20:17–18; Luke 24:10–11; 23–24). Christ had even appeared in a locked room, speaking to Thomas’ fellow disciples (John 20:19–24). Rather than accept the obvious, Thomas made what he likely thought was an absurd, impossible demand: to put his own fingers into Jesus’ crucifixion wounds before believing in the resurrection (John 20:25).

When Jesus reappears, again in a locked room, He challenges Thomas to make good on his claim. Jesus is now there, in the flesh, offering Thomas the opportunity to do what he said was needed to make him believe. Jesus’ comment here indicates that Thomas’ choice is exactly that: a decision not to accept what he ought to believe. This is a common theme among those who reject faith in Christ (John 5:39–40). Thomas has not been sincere, he has been obstinate. The question he is now faced with is whether he will continue to “move the goal posts,” or admit the truth.

Scripture does not say, explicitly, whether Thomas literally did this or not. The flow of John’s account makes it seem he did not. Rather, he appears to immediately respond to Jesus’ mere presence. Whether Thomas touched Jesus’ wounds, or not, his response is—finally—the correct one. He will accept the truth and acknowledge Jesus for who He is (John 20:28).

Verse 28. Thomas answered him, “My Lord and my God!”

Thomas had stubbornly refused to believe Jesus was resurrected, despite the eyewitness accounts of Jesus’ closest followers (John 20:17–23). That resulted in an outrageous demand: to put his fingers into Jesus’ wounds before accepting that He was alive (John 20:24–25). When Jesus appeared, again, He confronted Thomas with that challenge (John 20:26–27). As part of that, Jesus noted that Thomas was not merely failing to accept truth: he was actively dis-believing.

Skepticism, to a point, is a good thing (Acts 17:11; 1 John 4:1; 2 Corinthians 13:5). What’s not good is pretending to want evidence while demanding more evidence than is necessary—or even possible. When Thomas made his ultimatum, he probably assumed there could never be any scenario where that would even be possible. There’s a parallel in modern “skepticism,” which often sets exorbitant demands for God to “prove” Himself…while ignoring available evidence and having no intent of believing, anyway (John 5:39–40).

Thomas may have touched Jesus’ wounds before he believed, but the Bible does not explicitly say so. What seems more likely is that he responded to Jesus’ appearance—and scolding—with this declaration of faith. Jesus won’t refer to Thomas responding to touch, but only to what he has now seen.

Incredible meaning is attached to what Thomas says here: he not only declares Jesus his Master, but he overtly refers to Jesus as “my God!” If Thomas is saying something wrong, this is an opportunity for Jesus to correct him. Other spiritual beings do exactly that when someone attempts to worship them (Revelation 19:10; 22:8–9). Jesus does not dispute this title, because He is God (John 5:18; 8:58; 10:30). His next remarks gently reprimand Thomas for insisting on excessive proof. He will point out that many people will not have the opportunity which the disciples were given (John 20:29)

Verse 29. Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”

Jesus’ disciples were resistant to the idea that He had been resurrected. They had heard Him predict that event (John 2:19–22; Luke 18:33). They’d seem Him raise others from death (John 11:43–44). Eyewitnesses had seen Him alive (John 20:17–18; Luke 24:10–11; 23–24). Still, it wasn’t until Jesus personally appeared to them that they accepted the truth (John 20:19–23). Thomas had been especially stubborn, but also came to believe once Jesus appeared to him (John 20:24–28).

The comment Jesus makes here points out that most people will never have the experiences which these men enjoyed. As the disciples go out to preach the gospel, they will be speaking to people who will not see Jesus in person. They will preach to those without the benefit of direct, personal encounters with God. That should be humbling—these men will never have cause to think they’re somehow better, or more spiritual, than those to whom they preach. Jesus does not mean that it is better to believe without hard proof (Acts 17:11; 1 John 4:1; John 5:39–40). He simply notes that not everyone is blessed with the same level of evidence.

The same humility ought to apply for believing persons today. Though some of God’s truth is obvious (Romans 1:18–20; Psalm 19:1), modern advances have given us resources far beyond those of prior generations. Evidence, texts, arguments, and examples which scholars of the past never saw are available to almost every person today. Before we pat ourselves on the back for belief, or our response to the gospel, we should remember statements like this from Christ. Those alive today have truly “seen” things which add weight to the truths God wants us to understand (Hebrews 12:1–2).

John’s aside, in the next verses (John 20:30–31) follows from that same idea. That which God has given us ought to be enough (John 20:30–31) and was chosen for a reason (John 21:25).

Verse 30. Now Jesus did many other signs in the presence of the disciples, which are not written in this book;

In the prior passage, Jesus was mildly scolding Thomas and the other disciples for being resistant (John 20:29). They pushed back against believing Christ had been resurrected until they saw Him in person (John 20:19–23). They’d ignored eyewitness accounts and prophecy to do so (John 2:19–22; 20:17–18; Luke 24:10–11; 23–24). They were especially blessed to have been given so much evidence, since those who came to faith in Christ after would not have access to those experiences.

This verse alludes to those unmentioned details. John’s gospel was written well after the other three, which is one reason he skips over certain details to add his own. Each writer has a purpose, and each passage is meant to convey certain ideas. John’s choice of what to include, or exclude, is based on that purpose. Here, he notes there are many things of which he could have written but did not. Some of that is a matter of limited space (John 21:25). The rest is about maintaining the book’s purpose.

In the next verse, John will explicitly explain the ultimate purpose of his choices: to focus on Jesus as the Messiah, and God, so those who read will accept Him as Savior (John 20:31).

Context Summary
John 20:30–31 is an interesting side note from the apostle John. This summarizes the idea that Scripture does not include every possible detail. Not all possible words, deeds, or thoughts, of every event it describes, are preserved in these accounts. The last words of this gospel echo this same idea (John 21:25). John’s gospel, like the rest of the Bible, includes certain details for certain reasons. In John’s case, the motive is for readers to fully understand Jesus’ divinity, and to accept salvation as a result.

Verse 31. but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

John’s gospel was written long after the accounts of Matthew, Mark, and Luke. Since those writings were established, and their details known, John’s writing diverges to show a different perspective. His choice of which details to include, and which to omit, is not an accident. Every writer has some purpose in mind, and John’s purpose is stated here. He wants those who read these words to understand that Jesus is the Savior and the Son of God (John 20:30).

John has not included every single detail, nor could he (John 21:25). Even if he could, it wouldn’t matter to those who refuse to accept belief (John 5:29–30). Rather, this book chooses certain points to complement those found in the other writings. When John writes his letters, now known as 1 John, 2 John, and 3 John, and his Revelation, the same theme will apply. The purpose of Scripture is to reveal these crucial truths (2 Timothy 3:16) so disciples can have an objective source of godly wisdom (1 Corinthians 4:6).

End of Chapter 20.

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