Bible Groups - Gospel and Letters of John - navigation>
Gospel of John - Chapter 20
- Unlike the synoptics, John has all post resurrection appearances in Chap 20 in Jerusalem. Four scenes in
this chapter, 2 at tomb, 2 in locked room (John does not say ‘upper’). Minor character in one scene
becomes major in next. Portrays 4 ways in which individuals arrive (or not) at belief: perplexity (Peter);
love (Beloved disciple); hearing his voice (Mary); hearing and seeing (disciples); hearing, seeing and
touching (Thomas). Faith almost forced on first disciples - later believers better in John’s view - believe
with minimum evidence as John does. First 2 scenes relate resurrection faith to intimacy with Jesus.
- Just as the Samaritan woman’s mind set is moved from cultural prejudice to believe in Jesus, while the
disciples remain confused, so Mary Magdalen is moved from her natural mind set to believe Jesus. And
both women then convey the good news to others: John presents women as having a real, even superior
apostleship, in contrast with the male dominated structures of Peter and Paul. Also challenges us to be
on guard against temptation of arrogant belief that we have the truth. In this gospel neither the empty
tomb nor Jesus’ appearances carry the full meaning of Easter: Jesus’ mission is completed only when he
has ascended to glory and the Spirit is sent.
- Mary Magdalene’s experience is unique - the first to see evidence of life beyond death, the permanent
victory over evil, which Lazarus’ raising prepares us for. It is kept separate from the remaining
resurrection appearances which are chiastically united. The story of Mary’s coming to believe is
structurally similar to that of the Samaritan woman: her mindset is gradually changed by her persistence,
and ultimately she takes the news to others. In both cases the reluctance of the disciples to move from
their preconceptions is contrasted - will they ever get the message? Not only stresses the superior
apostleship of women, but tells us to guard against arrogantly assuming we have the full truth.
- 1: It is almost impossible for us - with our knowledge of scriptures - to imagine how it felt early on that
morning - had they understood that death was not the end, after Lazarus and Jesus’ promises to return?
“Crucified and risen” and “raised from the dead” now have completely different meanings than before
Jesus died. First day of week replaces sabbath (by which it is defined).
- Mary of Magdela in Galilee, between Capernaum and Tiberias. Not a Judean: is she a recent visitor, at
the Cross by chance, or has she been following Jesus for some time? At this point we do not know.
Strong tradition in all 4 gospels of Mary Magdalen at tomb - the 4th gospel’s writer cannot omit her
experience. This gospel’s focus is on darkness and new dawn - Mary comes stumbling in the dark - how
will the coming light affect her? The sun had risen in Mk, Mt says “dawning”, Lk says “early dawn”.
Burial described in past (aorist) tense, resurrection scenes in present tense - resurrection is now. Mary
sees that the stone is displaced, as for Lazarus, but does not see the empty tomb - but v 2 implies she
wees it is empty. She sees it in present tense - the burial was in past tense: the burial was a once for all
event, but the resurrection is an ongoing reality.
- 2: Mary runs - with what emotion - fear, excitement, joy? She runs to Peter: so she is a follower, and
knows where Peter is, and recognises his leadership. And Peter has remained in contact with the
disciples, even after his denial. The ‘Beloved Disciple’ is now called ‘the one whom Jesus befriended
(ephilei), rather than loved (egapa) - we assume it is the same person, why has he been ‘demoted’? For
Mary Jesus is still ‘Lord’ - she still has faith, even though she is concerned about his body. She is ready
to blame someone for the problem - she is not thinking of resurrection, but of treating a lifeless body
with respect. She must have looked into the tomb to see that it was empty - the first to see the empty
tomb, although v 11 implies not yet looked inside. Perhaps these inconsistencies arise from several
traditions melded together.
- She assumes ‘others’ are responsible for moving the body, emphasising her concern three times. Who
are the ‘we’ who do not know where it is? Could there be a tradition of other women going to the tomb -
not mentioned by John. Other believers? Suggests widespread wonder about the empty tomb.
- 3: Immediate response: go see - they “went out” on a shared journey into the unknown. The process of
healing has begun - Peter and the other disciple go together, in spite of Peter’s defection. The disciples
and their communities are linked.
- 4:Peter and John start out together in unity: communities of Peter and John are linked. But it became a
race, each for himself. John - if it is he - not yet beloved enough to remain in unity with Peter. The
reason for demotion?
- 5: presence of burial cloths denies tomb has been robbed - robbers would not have left cloths - more
valuable than a body - rolled up neatly. Cloths similar to Lazarus - but he came out still wrapped:
resurrection is different. Why does John not go in, having arrived first - fear, awe, deference, (or to defer
John’s believing as a climax?)?
- 6: Peter is following John, who remained loyal at the Cross - not following Jesus? Does not expect
resurrection - perhaps shifted loyalty to John? But Peter is willing to venture further into the tomb, and
sees wrappings.
- 7: And also sees the facecloth (or handkerchief or veil) rolled up, not just lying with the other cloths, but
‘apart’. ‘Apart’ is used in 1:3 and 15:5 - suggests unless facecloth is apart from the other cloths and
Jesus’ body, the story cannot continue. Lazarus needed help to be freed from cloths - he would die
eventually and need them again. Jesus’ cloths are left behind - won’t be needed again. Jesus won’t even
need the facecloth/veil, as Moses does after seeing God (Ex 34: 33-35) because he is going back to his
Father. Rolled up cloths suggests Jesus co-operated in his resurrection, taking up his life again (10:17-18). The arrangement of the grave cloths shows the body has not been stolen. John’s readers understand
his conception of Jesus as cooperating in the resurrection: contrasts with Paul and Luke where
resurrection happened to Jesus (Rom 6:4, Acts 3:15). Just as Jesus is actively involved in his
resurrection, we - his followers - must be encouraged to actively participate in our journey to God - even
through death. Also a criticism of the Jewish ritual - the facecloth is left behind, no longer needed.
- 8: We are not told Peter’s reactions, but John now enters, sees and believes. Peter and John share the
same experience, but ‘he’ implies that only the beloved disciple believes (present tense) at this point -
out of his intense love, and even before the risen Lord appears, becoming the first believer. Peter does
not, although the tradition that Peter saw the empty tomb first is not challenged.
- Haste and rivalry were inappropriate, observing an empty tomb was ineffective, entry into the tomb and
seeing indicative signs did not necessarily lead to faith: scripture was necessary too. Something led John
to believe - perhaps something about the way the cloths are arranged indicated the tomb had not been
robbed? But what does John believe? John does not challenge the tradition that Peter arrived at the
tomb first, but to exalt the Beloved Disciple, John has him come to faith before Peter - even before the
risen Lord has appeared or scriptures understood, as an example of faith which immediately perceives
the truth, and in contrast to Thomas.
- 9: Apparently John believes that Jesus is Son of God, as he claimed, but he does not really understand -
both the disciples needed Old Testament to interpret the resurrection after the event.
- 10: A sad anti-climax: both went back separately - returning to the situation they were in before, not
believing, not cooperating, not going to tell the others. All they believe is what Mary told them: the body
is gone. John dwells on the difficulty of believing in the resurrection - even for the closest disciples.
Competition has overtaken community, although at least they now believe Mary.
- 11: Scene 2 - unique to John. Mary has returned to the tomb - she feels this is the place where she should
be - and at least she expresses pain by weeping, even if it is like the weeping outside Lazarus’ tomb, and
she is left alone.
- 12: She also looks into the tomb, but sees not the cloths but two angels - the first full appearance of
angels in John’s gospel. The angels are in the places where the cloths had been. How does she know
they are angels? Both the sacred - Jesus’ anointed feet and the profane - the no longer needed face-cloth
- are replaced by radiant signs of eternal life - the beginning of a new dawn.
- 13: “Why are you weeping” - denies her reason for weeping.
- Mary now responds with ‘my’ instead of ‘the’ Lord, and ‘I’ instead of ‘we’ do not know - she is alone.
- 14: The climax: Mary ‘turns into things behind’ - both physically and rejecting faith: same phrase used by
those rejecting eucharist (6:66) and at the retreat of the arresting party (18:6). From facecloth to angels
to Jesus - the fact of resurrection emerges gradually. Then she sees Jesus but does not recognise him.
All resurrection accounts emphasise that Jesus was the same but different, only recognised by love,
voice, breaking of bread, written word - all essential elements in liturgy. We are now concerned not
whether her heart will recognise him and come to rejoice (16:22), but how. Even seeing the angels and
seeing Jesus is not enough. Faith comes only when Jesus calls her by name (10:3-4).
- 15: Again that respectful ‘Woman’. Cf 18:4,7. The ultimate Johannine question: “Whom are you
seeking?”- not what, but a person. We are reminded we are in a garden - of intimacy (Genesis) or
betrayal (Gethsemane, 18:2)? Mary’s mounting frustration at her unanswered questions leads her to
accuse the ‘gardener’.
- 16: His sheep recognise his voice (10:4). Hearing Jesus’ voice, she ‘turns’ again - this time a conversion
of heart - metanoia. Her response is not ‘Lord’, as she has used several times so far, but ‘Rabbouni’ -
Hebrew or Aramaic for “My Master”, continue to teach me. Jesus’ voice convinces her where the empty
tomb and even the angels did not - seeing alone is not enough for belief. Use of the Hebrew/Aramaic
word reminds followers to be open to Jews - it is only the Judean establishment and their attitude to the
Law that is rejected. Mary here “turns towards Jesus” although in v 14-15 she is already facing Jesus:
this time a “turning” of heart - don’t bother with literal earthly realities.
- 17: Jesus responds to her joyful recognition by unexpectedly telling her not to cling to (literally not to
continue touching) him. Many explanations put forward. Is Jesus en route to his Father and Mary delays
him? Or perhaps she worships him, which is premature because he is not yet glorified. Also emphasises
that Jesus is to return to his Father, not to the disciples. Mary is commanded not to hang on to Jesus for
herself. He has other things to do - unless he returns to the Father he cannot send the Spirit. We are not
to think that Jesus returned to life and then later ascended to heaven: crucifixion, resurrection and return
to heavenly glory is all one event, and by Easter night Jesus is glorified and can give the Spirit. The
appearance to Mary serves as transition to link the human with the risen Christ.
- Cf Song 3:3-4. Does Mary want to carry Jesus back to her ‘mother’s house’? - ie to the synagogue, or to
the Johannine community. The community of faith has to survive without Jesus’ physical presence. His
remaining appearances are as the risen Lord, ending with the public Ascension 40 days later.
- ‘Go to my brothers’ - disciples now called brothers following the resurrection when Jesus’ Father became
their Father - may be wider than ‘disciples’ - may include the unbelieving brothers who left Jesus in 7:1-9. Do not give up on those friends and relatives who mock and reject our commitment. More likely:
Jesus’ Father is truly our Father too and our God - so the believers are now all brothers. (“To my Father
and your Father, etc” - Cf Ruth 1:16).
- 18: Instead of perhaps expressing feelings of rejection, after finding the Lord at last, Mary does as Jesus
asks, and tells the disciples “I have seen the Lord” - and therefore presumably believes - traditional
resurrection language - a woman is the first apostle of the risen Christ, earning the title “apostle to the
apostles”.
- The two scenes at the tomb iv Vv 1-18 are now balanced by the two scenes in the upper room. Here the main
characters in each scene are (a) Jesus and the disciples; (b) Jesus and Thomas. In each scene in this
chapter a minor character in one scene becomes the major in the next: Mary, the disciples, Thomas. John
explores how the disciples - and people of his time, and ours - react to the resurrection and come to faith
with varying degrees of ease. The perplexity of Peter, the immediacy of the Beloved Disciple, the belief
only on hearing the Lord’s voice of Mary and the other disciples, the incredulity of Thomas until he had
seen and touched - when unbelief has become impossible. These first disciples were by no means perfect
- some had faith almost forced on them. In many ways it is easier for us, with so many examples of the
faith of others to follow. Previous scenes relate resurrection faith to intimacy with Jesus; these two
scenes now have a more traditional character, with reactions of faith and doubt, each scene confirming
an essential element of discipleship. The focus is now on how the Johannine community is to function
after Jesus’ own mission is completed.
- 19 Sunday is now the important day, and we have moved from the garden to where the community is
gathered. Is belief in the resurrection fading with the light, and fear of the Jews becoming uppermost?
They must have heard the reports from Peter, and that Mary saw the Lord, yet here they are behind
locked doors, out of fear, like Joseph and the blind man’s parents, hiding like sheep without a shepherd.
Instead of trusting in Jesus - the door (10:7) - their doors are locked - even the Beloved Disciple.
Apparently Mary’s testimony is ignored, in contrast to that of the Samaritan woman. But at least they are
still together, and this is enough for Jesus to come to them, even in their fearful state. Jesus “is in their
midst”, as he is in all believing communities, without concern for how he enters. It is the doors of our
hearts that must be opened, not doors of a room. There is no rebuke from Jesus, or dismay by the
disciples, only the granting of peace (echoes 14:27, 16:33) - the centeredness that comes from
acknowledging fear while trusting in God. The twelve are together (v 24) except for Thomas - and
Judas, so actually only ten, but referred to as “the Twelve”. Similarities to culminating scene in
synoptics where Jesus appears to the Eleven (12 minus Judas) and sends them on mission (Mt 28:16-20;
Lk 24:33-49; Mk 16:14-20).
- 20 Answers the question “Where have they put him?”by proving he is the Jesus who was crucified. The
disciples rejoiced, as Jesus promised (16:22) - they now “see” the Lord as Mary has. Jesus has already
returned after “a little while”. Showed them “his hands and side” - Lk says “hands and feet” (Lk 24:39-40), based on Ps 22:17. Focus on hands and side also refers to the authority which is about to be
transferred to the disciples: God “gave all things into his hands” (3:35; 13:3). His side is the source of
blood and water, symbol of the birth of the community.
- 21 Jesus repeats the Peace, emphasising it is not just a normal greeting (shalom alechem) but a
meaningful gift, but with a responsibility: he formally commissions the disciples, making them now
Apostles - those sent. This is a total transference of divine authority to the community. Jesus’ mission
becomes the disciples’; his work is now in their hands, including Jesus’ power over sin. Their mission is
to manifest God in their words and deeds. Key verses for John - the second coming is now. After
handing over the Spirit, symbolised by the flow of blood and water, at his first encounter with the
believing community Jesus breathes the Spirit again as he re-creates God’s people.
- 22 To enable them to carry out this mission, Jesus breathes on the disciples, just as God breathed on
Adam (Gen 2:7): Jesus re-creates them with the Holy Spirit. While we usually think of the Spirit coming
at Pentecost, that is the public descent directing the Church’s public mission. For John the gift of the
Spirit flows from the glorification of Jesus, his return to his Father - the two events are inseparable.
Through the Spirit the Christian community can offer a restored union with Father and Son, a
“divinising” that creates peace with God and neighbour. Jesus is not giving an entity - the spirit - so
much as a share in his relationship with the Father, just as the breath from God allowed Adam to come to
life.
- 23 The immediate object of the infusing with the Holy Spirit is the remission of sins in connection with
conversion and baptism - joining the community; but the remission of sins after baptism through the
sacrament of Penance is also included. But in the context of this gospel these words can be seen as
reminding the community what it means to live a life of love, ie to forgive and not bear grudges or focus
on the imperfections of others. It also involves a willingness to acknowledge our sinfulness, and not
keep it in the dark. We must not hide our sinfulness behind locked doors, wallowing in guilt, but name
our sins so that we can let go of them.
- 24 The community is almost fully prepared for its mission, but what about the Johannine community and
others who come after and have not seen the Lord’s hands and side? Only John describes the incidents
with Thomas. His demand for physical proof serves to refute any suggestions that the post-resurrection
appearances were hallucinations, etc. The unusual mention that Thomas is one of the Twelve reminds us
both that the twelve is the inside group, and that Judas came from this group. Now comes Thomas, a
doubter. A somewhat mocking reference to the apostolic church’s claim to be founded on continuity
with the twelve. A member of the twelve is absent from this founding event.
- 25 Thomas’ words are why we believe that Jesus’ hands and feet were nailed to the Cross. John
expresses in Thomas the doubt felt by all the disciples in the synoptics, but also underlines that it is the
same Jesus. Thomas is no more ready to believe their testimony than were the disciples Mary’s. But
even seeing will not be enough - violently touching the places where Jesus has been violently treated is
requested. He is demanding proof that what the disciples have seen is not a vision. After his earlier
words (11:16; 14:5), which could be interpreted as giving up belief in Jesus (“Let us die with him”), his
absence may be because he has already given up and he sees the resurrection as impossible.
- 26 The disciples are already meeting on Sundays, the anniversary of the resurrection. Again Jesus
comes, but the word order is subtly different: first “Is Jesus coming” - present participle, not indicative as
in v 19, then we are told the doors “having been locked”, but we are not told the reason is fear - perhaps
their fear is less, although the doors are still locked.
- 27 Jesus offers to Thomas the proof he asked for. But not precisely - faith is not about precise
definitions, but moving towards faith in Jesus - the form of words implies it is an ongoing process. Jesus
respects Thomas’ feelings and urges him to move towards paticipation in the community. To all who
have courage but lack deep faith, Jesus (and John) says “Do not be unbelieving, but believe”.
- 28 Thomas expresses his joyous belief without taking up the offer, which might suggest continuing
doubt, but more likely expresses his re-born relationship with his Master - pure emotion; the one who
embodied disbelief now utters the highest christological confession in the gospels, and the final,
definitive title given by the disciples in this gospel: Jesus is Lord God, as in Ps 35:23-24. John clearly
intends this powerful phrase as the Christian profession of faith. For the Johannine disciple, Jesus is
both Lord and God., balancing the opening words of this gospel “the Word was God”.
- But also challenging the superiority of the emperor. Both the outsider Samaritans (“you are the Saviour
of the world”) and the insider twelve have confessed Jesus as greater than any in the world.
- 29 Jesus blesses all future generations who will believe without having seen - including the gospel
audience John has been writing for. Faith, not sight matters. The faith of later generations is no less than
that of those who saw Jesus in the flesh. In the end there can be no physical “proof” that cannot be
doubted, no “seeing” that cannot be variously interpreted. Those who can respond to this challenge are
offered Jesus’ own blessing, a joy that the world cannot take away.
- 30 On this triumphal and absolute affirmation of Jesus’ divinity the gospel ends. What has been written
is not all that could have been written. Warns against too literal interpretation - the main purpose in
writing has not been an eye-witness account. But these two verses can be seen as the chiastic centre
summarising chapters 30-31, just as 12:37-43 summarised the responses to Jesus in his lifetime at the
centre of chapters 1-19. 12:37 noted the many signs Jesus did, and explained why many have not
believed; 20:30 notes the other signs, and refers to the fact of the 4th gospel to show the value of
believing. Both passages summarise what has gone and introduce what is to follow. Chap 21 will show
the consequences of the disciples’ commitment to Jesus, ie the movement of the community from behind
locked doors into its mission. Suggesting that Jesus invitation to Thomas was another signs, we are told
the futility of endlessly listing more and more signs - more sign-stories will not necessarily mean more
believers. There were other signs, but it is not the signs that are the key to faith, but the gospel. For us,
able to read the synoptics, it is obvious that the writer has selected from the traditions available, but this
may not be clear to the hearers of this gospel at the time.
- 31 The gospel’s purpose has been accomplished: selected events have shown Jesus’ divinity so that
readers may come to believe (or increase their faith - either translation is possible) and have life through
Jesus. To live - to really live (11:27) - is to believe that Jesus of Nazareth is the Messiah, God’s divine
Son, both the Christian’s God and his Lord.