Sunday, March 7, 2021
John 20:1-18
“Game Over, Death! Christ is Risen!”
Service Orientation: The author of life, come in the flesh, is now risen from the grave. And in rising, death has been defeated once and for all for those who turn to and trust in Jesus!
Memory Verse for the Week: “For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.” John 6:40 (NIV)
Background Information:
- No description is given of the angels. When angels appear in the Bible, they are usually recognized by their powers rather than by any significant difference from human form. Mary did not respond to them in any unusual way, possibly because her eyes were clouded with tears, or because she was preoccupied with the loss of Jesus’ body. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 190)
- The conception, birth, and resurrection of Jesus Christ are supernatural events beyond human logic or reasoning. Because of this, God sent angels to help certain people understand the significance of what was happening (see Matthew 2:13, 19; Luke 1, 26; 2:9; 24:4-7). Angels are spiritual beings created by God who help carry out his work on earth. They bring God’s messages to people (Luke 1 :26ff.; 24:4-7), protect God’s people (Daniel 6:22), offer encouragement (Genesis 16:7ff.), give guidance (Exodus 14:19), carry out punishment (2 Samuel 24: 1 6), patrol the earth (Zechariah 1:9-14), and fight the forces of evil (2 Kings 6:16-18; Revelation 20:1-2). There are both good and bad angels (Revelation 12:7), but because bad angels are allied with the devil, or Satan, they have considerably less power and authority than good angels. Eventually the main role of angels will be to offer continuous praise to God (Revelation 7:11-12). (Bruce B. Barton, Life Application Bible Commentary: John, 385)
- Mary was holding, not merely touching, Jesus. Her grip upon Him revealed her fear of losing Him again. Jesus soothed her fear by assuring her that His final departure to the Father had not yet taken place, and by promising to meet again with all the disciples. This compressed interchange between Jesus and Mary might be paraphrased, “No need to hang on so tightly. I am, indeed, in the process of returning to my Father, but have not yet ended my appearances to you and the others. Tell them of this ‘journey’ of mine, which will allow them to see me yet again.” (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 236)
- (v.17) In reply to her action, Jesus said, “Do not hold onto me.” He was not refusing to be touched but was making clear that she did not need to detain him, for he had not yet ascended to the Father. He planned to remain with the disciples for a little while; she need not fear that he would vanish immediately. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 191)
- It is significant that the first witnesses of the resurrection of Christ were believing women. Among the Jews in that day, the testimony of women was not held in high regard. “It is better that the words of the law be burned,” said the rabbis, “than be delivered to a woman.” But these Christian women had a greater message than that of the law, for they knew that their Savior was alive. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 310)
The question to be answered is…
What does John’s account of the resurrection reveal?
Answer…
That despite the tragedy of the cross, Jesus’ resurrection is proof the final enemy, death, has been defeated. In trusting Jesus, sorrow is profoundly reframed in light of this truth.
The word of the day is… Hope
How does the resurrection help reframe death and sorrow, and offer hope?
- It proves Jesus is who he said he was.
(Mat. 14:33; Luke 1:35; John 11:25; 15:8; 20:31; Acts 3:15; 1 Timothy 2:5; 1 John 5:20)
The major difference between the life and teachings of Jesus and those of any other great religious leader lies in the fact that Jesus rose from the dead and the others did not, however persistent their influence may be. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 187)
The ultimate demonstration of Christ’s power over death, and hence proof of His deity, was His resurrection. (John MacArthur, The MacArthur New Testament Commentary, John 12-21, 368)
- It confirms Jesus’ work as being sufficient.
(Rom. 5:8; Eph. 2:8-9; Colossians 1:15-20; 2:14-15; Hebrews 9:14; 10:14; 1 Peter 2:24)
The resurrection is an essential part of the gospel message (1 Cor. 15:1–8) and a key doctrine in the Christian faith. It proves that Jesus Christ is the Son of God (Acts 2:32–36; Rom. 1:4) and that His atoning work on the cross has been completed and is effective (Rom. 4:24–25). The empty cross and the empty tomb are God’s “receipts” telling us that the debt has been paid. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 309)
- It bolsters trust and mitigates fear.
(Joshua 1:9; Psalm 34:4; 56:3-4; Proverbs 29:25; Isaiah 41:10; John 14:2-3; 2 Timothy 1:7)
The surest way to discover whether or not I am trusting in Christ is not to peer within to see if I have faith, but to exercise faith, by looking away to its Object—faith is the eye of the soul, and the eye does not look at itself. (Arthur W. Pink, Exposition of the Gospel of John, 902)
Two-thirds of the things we fear in life never happen at all, and two-thirds of the tears we shed are thrown away, and shed in vain. Let us pray for more faith and patience, and allow more time for the full development of God’s purposes. (J.C. Ryle, Expository Thoughts on John Vol.2, 198)
Those in glory must often wonder about our tears. They see from such a different vantage point. (Roger L. Fredrikson, The Communicator’s Commentary: John, 284)
- It heralds the reality that is eternity.
(Ecclesiastes 3:11; Matthew 25:46; John 3:16; 6:40; Romans 6:23; 1 Corinthians 6:14)
He is alive! The great goal our text set before us is to believe as Peter and John believed. If we can obtain that height, our lives will be changed! A living Christ is an all-powerful Christ! A living Christ is a present Christ! A living Christ is a Christ who gives us life now! A living Christ is a Christ who gives us life in eternity! (R. Kent Hughes, Preaching the Word: John, 414)
Conclusion…How can we be transformed in light of this?
A. By abiding in the One who rose to secure your eternity. (John 5:24; 15:1-10; Romans 8:11; Ephesians 5:1-2; 1 Peter 1:3; 1 John 2:6)
All believers have not the same degree of faith, or hope, or knowledge, or courage, or wisdom; and it is vain to expect it. But it is a certain fact that those who love Christ most fervently, and cleave to Him most closely, will always enjoy most communion with Him, and feel most of the witness of the Spirit in their hearts. (J.C. Ryle, Expository Thoughts on John Vol.2, 198)
We cannot make too much of the death of Christ, but we can make too little of His resurrection. Our hearts and minds cannot meditate too frequently upon the cross, but in pondering the sufferings of the Savior, let us not forget the glories which followed. Calvary does not exhaust the Gospel message. The Christian evangel is not only that Christ died for our sins, but also that He rose again the third day according to the Scriptures (1 Cor. 15:1-4). He was delivered for our offenses and raised again for our justification (Rom. 4:25). (Arthur W. Pink, Exposition of the Gospel of John, 897)
B. By adopting an eternal perspective in light of life’s temporal nature. (Ecc. 3:11; John 5:24; 2 Cor. 4:18; Phil. 1:23; 1 Thes. 4:14)
One indisputable certainty of life is that it will someday end. (John MacArthur, The MacArthur New Testament Commentary, John 12-21, 360)
There is certainly nothing wrong with sincere sorrow, because God made us to shed tears, and weeping is good therapy for broken hearts. The sorrow of the Christian, however, must be different from the hopeless sorrow of the world (1 Thess. 4:13–18), because we have been born again “unto a living hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3 nasb). We weep—not because our believing loved ones have gone to heaven—but because they have left us and we miss them. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
C. By doing what we can in living and sharing the hope of the resurrection with others.
(Luke 9:24; John 15:13; Romans 6:4; Galatians 2:20; Titus 2:14; 1 John 2:2)
Why sacrifice for the needs of others if in the end nothing we do will make any difference? If the resurrection of Jesus happened, however, that means there’s infinite hope and reason to pour ourselves out for the needs of the world. (Timothy Keller, The Reason for God, 220)
These women could not do great things for Jesus—they were not permitted to stand up before the Jewish council or the Roman governor and testify on his behalf—but they did what they could. They stayed at the cross when most of the disciples had fled, and they got ready to anoint their Lord’s body. Because of their devotion, they were the first to know about the Resurrection. As believers, we may feel we can’t do much for Jesus. But we are called to take advantage of the opportunities given us, doing what we can do and not worrying about what we cannot do. (Bruce B. Barton, Life Application Bible Commentary: John, 384)
Gospel Application…
The good news is that the bad news is wrong for those in Jesus. (T. Ramundo message, 10-21-18)
The good news is not just that Jesus arose but that the character of God is revealed in Jesus. He is life, and he is also love. He asks the same question asked by the angels, Woman, …why are you crying? but immediately he focuses it further: Who is it you are looking for? This question, the first thing the risen Jesus says, echoes the very first thing he said at the beginning of this Gospel (1:38). It is a question that reveals the heart. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 475)
The lives of Christians today demonstrate that the resurrection is still changing people. It changes fear into love, despair into joy. The resurrection changes people from being spiritually dead to being alive to God. It changes guilty condemnation into a celebration of forgiveness and freedom. It changes anxiety into a hope that goes beyond the grave. It can change our sinful hearts so they want to follow the Lord Jesus, and the power of the resurrection is relentlessly killing sin in every true Christian. (Adrian Warnock, Raised With Christ, 13)
Every tragedy provides us with an opportunity to see Jesus in a new way. As we experience sorrow, we can recall Christ’s suffering for us. Our pain is a result of living in a fallen world; his pain was the result of his love for us who inhabit this sinful world. Our pain is deserved, or at least unavoidable; his pain was freely chosen. Our pain reminds us that beyond it lies all the blessing that Christ provided for us by his pain. Because Jesus died, we can be forgiven. Because he lives, we too shall live! Christ’s resurrection gives us hope for a future restoration with loved ones and the gift of new bodies in the heavenly kingdom. (Bruce B. Barton, Life Application Bible Commentary: John, 389)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- If someone who had died could visit you, who would you want it to be?
- Why do you think Mary was the first to see Jesus? Is there any significance in this? Why weren’t the disciples the first ones to see him?
- What kind of faith did Peter and John have at this stage in their walk? How do you see Mary’s faith develop? What does this illustrate about the various degrees of faith people can possess?
- How can adopting an eternal perspective to suffering and death actually serve to offer comfort and hope when we experience them?
- To whom do you relate most in this account—Mary, Peter, John, or someone else? Why?
- Have you ever had an experience similar to Mary’s, in which Jesus suddenly became real to you? If so, when?
Quotes to note…
The flowers in the Lord’s garden are not all of one color and one scent, though they are all planted by one Spirit. The subjects of His kingdom are not all exactly of one tone and temperament, though they all love the same Savior, and are written in the same book of life. The Church of Christ has some in its ranks who are like Peter, and some who are like John; and a place for all, and a work for all to do. Let us love all who love Christ in sincerity, and thank God that they love Him at all. (J.C. Ryle, Expository Thoughts on John Vol.2, 196)
It is very significant that here, as in the other three Gospels, Christ first appears to the woman Mary Magdalene—not to an apostle, not to the great in society or in the church, but to a particular woman. Christ appeared first to one who in the culture of the time was oppressed, a woman who had known great sin. What a great comfort it should be to us that Christ always comes first to the poor in spirit. “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). That truth will never change. (R. Kent Hughes, Preaching the Word: John, 415)
Where there is little sense of our indebtedness to Christ, there will be little affection for Him. (Arthur W. Pink, Exposition of the Gospel of John, 900)
John does not promote the Resurrection as a mighty act by which the hosts of evil are routed, but rather as the quiet rising of the sun which has already vanquished night. (William Temple, Readings in St. John’s Gospel, 375)
Now John “went in also; and he saw and believed” (v. 8). Notice the sequence. Love has brought John into the tomb, and then with eyes of love, he sees and understands what physical eyes alone can never penetrate. The empty tomb and the folded grave clothes are quiet evidence for him that Jesus is alive. And John believes! Love has brought him to faith. (Roger L. Fredrikson, The Communicator’s Commentary: John, 282-283)
Prior to his death, Jesus had called the disciples his “friends” (15:15). But here, because of the Resurrection, Jesus’ disciples had become his brothers (see also Matthew 28:10). Christ’s resurrection creates this new level of relationship because it provides for the regeneration of every believer (see 1 Peter 1:3). After his resurrection, Jesus called his disciples “my brothers” (see Hebrews 2:11-14). After Jesus ascended to his Father, he would come to his disciples and give them this new life and relationship by breathing into them the Holy Spirit. Thus, for the first time in the Gospel, it is made clear that Jesus’ Father is our Father, that Jesus’ God is our God. The death and resurrection of Jesus ushered in a new relationship between believers and God. (Bruce B. Barton, Life Application Bible Commentary: John, 390-391)
How is it that many who profess and call themselves Christians, do so little for the Savior whose name they bear? How is it that many, whose faith and grace it would be uncharitable to deny, work so little, give so little, say so little, take so little pains, to promote Christ’s cause, and bring glory to Christ in the world? These questions admit of only one answer. It is a low sense of debt and obligation to Christ, which is the account of the whole matter. Where sin is not felt at all, nothing is done; and where sin is little felt, little is done. (J.C. Ryle, Expository Thoughts on John Vol.2, 196)
How often we mourn over the absence of things which in reality are within our grasp, and even at our right hand! Two thirds of the things we fear in life never happen at all, and two-thirds of the tears we shed are thrown away, and shed in vain. (Arthur W. Pink, Exposition of the Gospel of John, 912)
5 Having seen that the graveclothes were still within, the other disciple probably concluded that the body was also there and so refrained from entering. Either he felt that he should not enter the tomb out of respect for the dead, or else he feared the ceremonial defilement of touching a corpse. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 188)
6-7 Peter, who by this time had overtaken his partner, had no such inhibitions. He entered directly into the tomb. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 188)
The tomb was a horizontal chamber cut through the soft limestone rock that Jerusalem was built on. Usually such tombs had a small antechamber into which the low entrance opened and from which the burial chambers radiated. Some were cut to contain only one body; others were rooms in which a family might be buried. This tomb seems to have been large enough to accommodate several living persons in addition to the burial cells. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 190)
16 Only one thing was necessary to establish Jesus’ identity-his uttering her name. One of the strange commonplaces of life is that the most penetrating utterance one can understand, no matter by whom spoken, is his personal name. Furthermore, the way it is spoken often identifies the speaker. No gardener would ever know her name, and no one else would pronounce it the way Jesus did. Turning again for a second look, she addressed him in Aramaic as “Rabboni.” Strictly it means “my dear lord,” but John defines it in this instance as “Teacher.” In this ecstatic moment of recognition, Mary must have prostrated herself before him and clasped his feet, as the other women did according to Matthew’s report (Matt 28:9). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 191)
The way Jesus stated his destination is illuminating: “I am returning to my Father and your Father, to my God and your God.” Nowhere in the Gospels did Jesus himself address God as “our Father” or “our God.” One seeming exception is the prayer Jesus taught his disciples, which is commonly referred to as the Lord’s Prayer (Matt 6:9-13; Luke 11:2-4). But in that prayer Jesus was teaching the disciples to address God and was not necessarily including himself in the petition. The reason for the distinction in his word to Mary was not, of course, that there were two gods but rather that her relationship with God was different from his. He is the eternal Son of the Father; she, as well as all the disciples, had become a member of the family by receiving him (cf. John 1:12). Both relationships concerned only one God. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 191)
Jesus Christ is not only the Savior, but He is also the Sanctifier (Rom. 6:4–10) and the Intercessor (Rom. 8:34). One day He shall return as Judge (Acts 17:30–31).
From the very beginning, the enemies of the Lord tried to deny the historic fact of the resurrection. The Jewish leaders claimed that the Lord’s body had been stolen from the tomb. This statement is absurd, for if the body was stolen by His followers, how did they do it? The tomb was guarded by Roman soldiers and the stone sealed by an official Roman seal. Furthermore, His disciples did not believe that He was to be raised from the dead; it was His enemies who remembered His words (Matt. 27:62–66). They certainly would not have taken the body! The last thing they wanted was anyone believing that Jesus had indeed risen from the dead. If His friends could not steal the body, and His enemies would not, then who took it? (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 309)
Peter arrived and impulsively went into the tomb, just as we would expect him to do. He also saw the linen clothes lying there empty and the cloth for the head carefully rolled and lying by itself. Grave robbers do not carefully unwrap the corpse and then leave the graveclothes neatly behind. In fact, with the presence of the spices in the folds of the clothes, it would be almost impossible to unwrap a corpse without damaging the wrappings. The only way those linen clothes could be left in that condition would be if Jesus passed through them as He arose from the dead. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 310)
What kind of faith did Peter and John have at that stage in their spiritual experience? They had faith based on evidence. They could see the graveclothes; they knew that the body of Jesus was not there. However, as good as evidence is to convince the mind, it can never change the life. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 310)
it is faith in the Word that the Lord really wanted to cultivate in His disciples (see John 2:22; 12:16; 14:26). Peter made it clear that the Word of God, not personal experiences, should be the basis for our faith (1 Peter 1:12–21). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
Paul saw the resurrection in Psalm 2:7 (Acts 13:33). Peter saw it in Psalm 16:8–11 (Acts 2:23–36, and note 13:35). Peter also referred to Psalm 110:1 (Acts 2:34–35). The statement “he shall prolong his days” in Isaiah 53:10 is also interpreted as a prediction of Christ’s resurrection. Jesus Himself used the prophet Jonah to illustrate His own death, burial, and resurrection (Matt. 12:38–40), and this would include the “three days” part of the message. Paul saw in the Feast of Firstfruits a picture of the resurrection (Lev. 23:9–14; 1 Cor. 15:20–23), and again, this would include “the third day.” Some students see the resurrection and “the third day” in Hosea 6:2. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
When Mary looked into the sepulcher, she saw two men in white. Their position at either end of the shelf where the body had been lying makes us think of the cherubim on the mercy seat (Ex. 25:17–19). It is as though God is saying, “There is now a new mercy seat! My Son has paid the price for sin, and the way is open into the presence of God!” (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
How tragic that she was weeping when she could have been praising, had she realized that her Lord was alive! (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
All He had to do was to speak her name, and Mary immediately recognized Him. His sheep hear [recognize] His voice, and He calls them by name (John 10:3). (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 311)
those who love Christ most are those who have received most benefit from him. (J.C. Ryle, Expository Thoughts on John Vol.2, 196)
It is a touching fact, and one to be carefully noted, that Mary Magdalene would not leave the sepulcher, when Peter and John went away to their own home. Love to her gracious Master would not let her leave the place where He had been lain. (J.C. Ryle, Expository Thoughts on John Vol.2, 198)
Wherever the Gospel is preached throughout the world, this little incident testifies that those who honor Christ will be honored by Christ. (J.C. Ryle, Expository Thoughts on John Vol.2, 198)
It may be thought strange, however, that he does not produce more competent witnesses; for he begins with a woman; but thus the saying is fulfilled, that God chooseth what is weak, and foolish, and contemptible in the world, that he may bring to nought the wisdom, and excellence, and glory, of the flesh, (1 Corinthians 1:27.) (John Calvin, John Vol. 2, 217)
All the ways of God express His perfect wisdom, and everything recorded of them in Scripture is written for our learning. Most fitting was it that the Lord Jesus, as head of the new creation, should rise from the dead on the first day of the week—intimating that a new beginning had been inaugurated. The full requirements of the moral law had been met; the shadows of the ceremonial law had all been fulfilled; the old system, connected with man in the flesh, was ended; a new and spiritual dispensation had begun. (Arthur W. Pink, Exposition of the Gospel of John, 899)
During Old Testament times the Sabbath was the memorial of God’s finished work in the old creation (Gen. 2:3; Exodus 20:11); in New Testament times the Sabbath is the memorial of Christ’s finished work from which issues the new creation. (Arthur W. Pink, Exposition of the Gospel of John, 899)
though she had reason for expecting to find the Roman soldiers on guard there (Matthew 27:66), though there had just been “a great earthquake” (Matthew 28:2), though there were no male disciples accompanying her, though this was the midst of the Feast, when thousands of strangers were most probably sleeping under any slight shelter near the walls of Jerusalem, love drew Mary to the place where the Savior’s body had been laid. How this devotion of hers puts to shame many of us, who perhaps have greater intelligence in spiritual things, but who manifest far less love for Christ! Few were as deeply attached to the Redeemer as was this woman. (Arthur W. Pink, Exposition of the Gospel of John, 900)
It is those who have had the clearest sight of their de-servingness of hell, whose hearts are most moved at the amazing grace which snatched them as brands from the burning, that are the most devoted among Christ’s people. (Arthur W. Pink, Exposition of the Gospel of John, 900)
As to the physical reason of John’s out-distancing Peter we cannot be certain, but the popular idea that John was the younger of the two is most likely correct, for he lived at least sixty years afterwards. (Arthur W. Pink, Exposition of the Gospel of John, 903)
How this illustrates that there are widely different temperaments among believers! Both ran to the sepulcher. John, of the two, the more gentle, quiet, reserved, deep-feeling, stooped down, but went no further. Peter, more hot and zealous, impulsive, fervent and forward, cannot be content without going into the sepulcher, and actually seeing with his own eyes. Both, we may be sure, were deeply attached to our Lord. The hearts of both, at this critical juncture, were full of hopes and fears, anxieties and expectations, all tangled together. Yet each acts in his own characteristic fashion! Let us learn from this to make allowance for wide varieties in the individual character of believers. To do so will save us much trouble in the journey of life, and prevent many an uncharitable thought. Let us not judge brethren harshly, and set them down in a low place, because they do not see or feel things as we see and feel. The flowers in the Lord’s garden are not all of one color and one scent, though they are all planted by the One Spirit. The subjects of Christ’s kingdom are not all exactly of one tone or temperament, though they all love the same Savior, and are written in the same book of life. The Church has some in its ranks who are like Peter, and some who are like John, but a place for all, and a work for all to do. Let us love all who love Christ in sincerity, and thank God that they love Him at all” (Arthur W. Pink, Exposition of the Gospel of John, 904)
John “saw and believed” or understood: it was a logical conclusion, an irresistible one, drawn from the evidence before him. The body was gone from the sepulcher; the clothes were left behind, and the condition of them indicated that Christ had passed out of them without their being un-wrapped. If friends had removed the body, would they not have taken the clothes with it, still covering the honored corpse? If foes had removed the body, first stripping it, would they have been so careful to dispose of the clothes and napkin in the orderly manner in which John now beheld them? Everything pointed to deliberation and design, and the apostle could draw only one conclusion—Christ had risen. (Arthur W. Pink, Exposition of the Gospel of John, 906)
Much has been made by Christian apologists of the value of “evidences,” but it has been greatly overrated. Creation demonstrates a Creator, but the outward proofs of His hand do not move the heart, nor bring the soul into communion with Him—the written Word, applied by the Spirit, alone does that! (Arthur W. Pink, Exposition of the Gospel of John, 907)
How often are the fears and sorrows of saints quite needless! Mary stood at the sepulcher weeping, and wept as if nothing could comfort her. She wept when the angels spoke to her: ‘Woman,’ they said, ‘why weepest thou’? She was weeping still when our Lord spoke to her: ‘Woman,’ He said, ‘why weepest thou?’ And the burden of her complaint was always the same: ‘They have taken away my Lord, and I know not where they have laid Him’! Yet all this time her risen Master was close to her! Her tears were needless. Like Hagar in the wilderness (Gen. 21:19), she had a well of water by her side, but she had not eyes to see it! (Arthur W. Pink, Exposition of the Gospel of John, 912)
The dislodging of the stone was enough to convince her that someone had broken into the tomb to steal the body. Did she imagine that thieves had stolen the body in order to strip it of its costly linen cloths and spices? Did she imagine that the Jewish leaders had stolen the body in order to dispose of it in a way more befitting an executed criminal? Whatever her suspicions, she did not look into the tomb to confirm her fear, but went running to Simon Peter and the other disciple with this disturbing report: They have taken the Lord out of the tomb, and we don’t know where they have put him! (20:2). How painful to have the grief of Jesus’ death now compounded by the shameful treatment of His corpse! When would the nightmare end? (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 233)
Grief can fill us with self-pity and keep us from seeing the truth. Then, as Barclay has said, we can be “facing in the wrong direction.” So Mary sees Jesus as a stranger, who now also asks about her grief. Those in glory must often wonder about our tears. They see from such a different vantage point. (Roger L. Fredrikson, The Communicator’s Commentary: John, 284)
This section contains a series of encounters with Christ that show him overcoming a variety of barriers to faith, including ignorance, grief, fear and doubt (Westcott 1908:2:334, 336-37). Five occasions of faith are mentioned, forming a chiasm. In the first and last, Jesus himself is not seen. In the first, the Beloved Disciple’ faith is based on the evidence of the grave clothes; in the last, Jesus says future believers will have the witness of those who did see him (cf. vv. 30-31). The other three occasions are actual sightings of the resurrected Jesus. Mary sees both angels and Jesus but only believes when she hears him call her name. Thomas also requires something more than sight to believe—to touch Jesus’ wounds. Between these two individuals, at the center of the chiasm, is Jesus’ appearance to the disciples as a group, who recognize him by seeing his wounds and in whose presence Jesus imparts the Holy Spirit. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 471)
She saw him, but she did not realize that it was Jesus (v. 14). She had not been able to pick up on the clues provided by the grave clothes nor even recognize the angels who spoke with her. Now she sees the very object of her concern, but she is unable to recognize him. Such can be the blinding effect of profound emotions. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 475)
Jesus’ response, however, lets her know there has been a radical change in him and consequently in his relationship with his followers. This change is indicated when Jesus tells her not to touch him (v. 17). The use of the present tense (haptou) suggests in this context that he is not forbidding her to touch him but telling her to stop that which she is already doing. Apparently, then, when Mary recognizes Jesus she approaches him and touches him. John does not describe what exactly happens. It is possible that she is touching him on the arm or hand, to be assured that he is really there (H. C. G. Moule 1898:64-66). In this case, Jesus would be saying, “You don’t have to continue to touch me since (gar) I have not yet ascended to the Father—I really am here.” Or perhaps she kneels before him and grabs his feet (Mt 28:9; CE Beasley-Murray 1987:376), not just touching him, but holding onto him, as in the NIV. Such clinging may suggest she is not only trying to assure herself that he is really there, but expressing her desire that he not leave again. In this case, Jesus lets her know that she must not try to restrict him, for he has not yet ascended to the Father. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 476)
Mary was the first apostle to the apostles as an apostle is someone who had first hand witness to the risen Christ.
(Peter, out of breath). arrives at the tomb a few moments later. He acts in character: no waiting, no beating about the bush, no shall-we-shan’t-we. In he goes. And here’s an even more curious thing: the linen cloths are lying there; but the single cloth, the napkin that had been around Jesus’ head, isn’t with the others. It’s in a place by itself. Someone, having unwrapped the body (a complicated task in itself), has gone to the trouble of laying out the cloths to create an effect. It looks as though the body wasn’t picked up and unwrapped, but had just disappeared, leaving the empty cloths, like a collapsed balloon when the air has gone out of it. (N.T. Wright, John for Everyone: Part 2, 141)
They can be, in other words, true Israelites at last. Israel’s calling was to be God’s son, God’s firstborn (Exodus 4.22). Israel struggled with that vocation. The idea survives in various Old Testament writings and in subsequent Jewish thought, but there was a sense that if Israel really was God’s child an estrangement had taken place. When Jesus told the story of a son who went off in disgrace into a far country, his hearers knew what he was talking about (Luke 15.11—32). But now Jesus has broken through the exile, has made a way back from the ultimate far country, death itself. A way back to the father’s house. And everyone who follows Jesus is welcome there in his name, as a beloved son or daughter. (N.T. Wright, John for Everyone: Part 2, 145)
Mary’s intuitive guess, that he must be the gardener, was wrong at one level and right, deeply right, at another. This is the new creation. Jesus is the beginning of it. Remember Pilate: ‘Here’s the man!’ Here he is: the new Adam, the gardener, charged with bringing the chaos of God’s creation into new order, into flower, into fruitfulness. He has come to uproot the thorns and thistles and replace them with blossoms and harvests. As we stand there and listen, overhearing Mary’s conversation (a typical sequence, for John, of people getting the wrong idea), let the pain of the people you’re with speak itself to Jesus, whether or not they know who he is. (N.T. Wright, John for Everyone: Part 2, 146)
Some have thought that his resurrection body was so new, so different, that he didn’t want Mary trying to touch him and getting the wrong idea, thinking he was a ghost. That seems hardly likely in view of the other accounts, and the subsequent invitation to Thomas to touch and see (though admittedly that was a week later). I think it’s more likely that it was a warning to Mary that the new relationship with him was not going to be like the old one. He wouldn’t be going around Galilee and Judaea any more, walking the lanes with them, sharing regular meals, discussing, talking, praying. They would see him now and then, but soon it would be time for him to ‘go to the father’, as he had said over and over in chapters 14—17. That’s why I think ‘Don’t cling to me’ is the best way Of saying what he said here. ‘Don’t try to keep me, to possess me strange words for a strange moment. (N.T. Wright, John for Everyone: Part 2, 147)
Ask people around the world what they think is the biggest day of the year for Christians. Most will say ‘Christmas’. That’s what our society has achieved: a romantic mid-winter festival (though we don’t actually know what time of the year Jesus was born) from which most of the things that really matter (the danger, the politics) are carefully excluded. The true answer — and I wish the churches would find ways of making this clear — is Easter. This is the moment of new creation. If it hadn’t been for Easter, nobody would ever have dreamed of celebrating Christmas. This is the first day of God’s new week. The darkness has gone, and the sun is shining. (N.T. Wright, John for Everyone: Part 2, 143)
Mary Magdalene was one of several women who had followed Jesus to the cross, watched his crucifixion (19:25), and then remained to see where he was buried (Matthew 27:61). She, along with other women, was an early follower of Jesus who traveled with him and helped provide for the financial needs of the group. (Bruce B. Barton, Life Application Bible Commentary: John, 384)
A grave robber couldn’t possibly have made off with Jesus’ body and left the linens as if they were still shaped around it. The neatness and order indicated that there was not a hasty removal of Jesus’ body. Rather, Jesus arose and left the wrappings lying there, empty. (Bruce B. Barton, Life Application Bible Commentary: John, 386)
Mary stood outside the tomb crying. NlV Mary apparently followed Peter and John back to the tomb. When the two disciples left, she was there alone, still crying, still hoping that somehow she could discover where Jesus’ body had been taken, but fearing the worst. (Bruce B. Barton, Life Application Bible Commentary: John, 389)
They asked her, “Woman, why are you crying”? Under normal circumstances this would seem to be an odd question. People might be expected to be crying beside the tomb of a loved one, and even more so if one thought the tomb had been desecrated and the body stolen. However, the angels knew the incredible joy of the empty tomb. They also knew that if these people had listened to Jesus’ words about his resurrection while he was alive, they would not be sad and confused; instead, they would be leaping for joy. So the angels’ question was not odd, but obvious. It was not meant as a rebuke, but as a reminder of heaven’s perspective. (Bruce B. Barton, Life Application Bible Commentary: John, 389)
Mary didn’t recognize Jesus at first. Her grief had blinded her, and she couldn’t see him because she didn’t expect to see him. Then Jesus spoke her name, and immediately she recognized him. A gardener would not have known her name. Imagine the love that flooded Mary’s heart when she heard her Savior saying her name! (Bruce B. Barton, Life Application Bible Commentary: John, 390)
