11 But Mary was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb,
12 and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain.
13 They asked her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I don’t know where they have laid him.”
14 When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus.
15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”
16 Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”
17 Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”
18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.
19 When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle and said to them, “Peace be to you.”
20 When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord.
21 Jesus therefore said to them again, “Peace be to you. As the Father has sent me, even so I send you.”
22 When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit!
23 If you forgive anyone’s sins, they have been forgiven them. If you retain anyone’s sins, they have been retained.”
24 But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came.
25 The other disciples therefore said to him, “We have seen the Lord!” But he said to them, “Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe.”
26 After eight days, again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, “Peace be to you.”
27 Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”
28 Thomas answered him, “My Lord and my God!”
29 Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen and have believed.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:17Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that His body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shows that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before
Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that His body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shows that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:10–18 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:29If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed.
If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:26–31 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:11–16She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay, did they not, they would not be longings. … Perhaps, however, the woman was right, in believing Jesus to be the gardener. Was not He the spiritual Gardener, who by the power of His love had sown strong seeds of virtue in her breast? But how is it that, as soon as she sees the gardener, as she supposes Him to be, she says without having told Him who it was she was seeking, Sir, if you have borne Him from here? It arises from her love; when one loves a person, one never thinks that any one else can be ignorant of him. … Our Lord, after calling her by the common name of her sex, and not being recognized, calls her by her own name: Jesus says to her, Mary; as if to say, Recognize Him, who recognizes you.
She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay, did they not, they would not be longings. … Perhaps, however, the woman was right, in believing Jesus to be the gardener. Was not He the spiritual Gardener, who by the power of His love had sown strong seeds of virtue in her breast? But how is it that, as soon as she sees the gardener, as she supposes Him to be, she says without having told Him who it was she was seeking, Sir, if you have borne Him from here? It arises from her love; when one loves a person, one never thinks that any one else can be ignorant of him. … Our Lord, after calling her by the common name of her sex, and not being recognized, calls her by her own name: Jesus says to her, Mary; as if to say, Recognize Him, who recognizes you.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:10–18 (from the Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:21The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father has sent Me, even so send I you; i.e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.
The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father has sent Me, even so send I you; i.e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:19–25 (from the Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:28He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.
He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:26–31; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 20:18Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (Joh 20:18): She came and told the disciples, whom she found together, that she had seen the Lord. … she found what she sought, and, what was infinitely better, she had joy in her sight of the Master herself, and was willing to communicate of her joy, for she knew it would be good news to them. When God comforts us, it is with this design, that we may comfort others. And as she told them what she had seen, so also what she had heard; she had seen the Lord alive, of which this was a token (and a good token it was) that he had spoken these things unto her as a message to be delivered to them, and she delivered it faithfully.
Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (Joh 20:18): She came and told the disciples, whom she found together, that she had seen the Lord. … she found what she sought, and, what was infinitely better, she had joy in her sight of the Master herself, and was willing to communicate of her joy, for she knew it would be good news to them. When God comforts us, it is with this design, that we may comfort others. And as she told them what she had seen, so also what she had heard; she had seen the Lord alive, of which this was a token (and a good token it was) that he had spoken these things unto her as a message to be delivered to them, and she delivered it faithfully.
Matthew Henry, Commentary on the Whole Bible, on 20:11–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 20:17Touch me not - Or rather, Do not cling to me (for she held him by the feet,) Mt 28:9. Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father - I have not yet left the world. But go immediately to my brethren - Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which every where abound in the evangelical writings, show how perfectly Christ knew our frame.
Touch me not - Or rather, Do not cling to me (for she held him by the feet,) Mt 28:9. Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father - I have not yet left the world. But go immediately to my brethren - Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which every where abound in the evangelical writings, show how perfectly Christ knew our frame.
John Wesley, Explanatory Notes upon the New Testament, on 20:17–18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 20:24–28was not with them when Jesus came--why, we know not, though we are loath to think … it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief. … But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael … from mere dread of mistake in so vital a matter. … Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven.
was not with them when Jesus came--why, we know not, though we are loath to think … it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief. … But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael … from mere dread of mistake in so vital a matter. … Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 20:24, 20:25 and 20:28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
John 20
John 20:11–29, World English Bible
John 20 in the Bible · Told in the Story: Chapter 57, He Is Risen, Chapter 58, The Road to Emmaus
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:17Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that His body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shows that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:10–18 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:29If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:26–31 (from the Homilies on John); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:11–16She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay, did they not, they would not be longings. … Perhaps, however, the woman was right, in believing Jesus to be the gardener. Was not He the spiritual Gardener, who by the power of His love had sown strong seeds of virtue in her breast? But how is it that, as soon as she sees the gardener, as she supposes Him to be, she says without having told Him who it was she was seeking, Sir, if you have borne Him from here? It arises from her love; when one loves a person, one never thinks that any one else can be ignorant of him. … Our Lord, after calling her by the common name of her sex, and not being recognized, calls her by her own name: Jesus says to her, Mary; as if to say, Recognize Him, who recognizes you.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:10–18 (from the Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:21The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father has sent Me, even so send I you; i.e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:19–25 (from the Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 20:28He who had been before unbelieving, after touching the body showed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 20:26–31; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 20:18Here is Mary Magdalene's faithful report of what she had seen and heard to the disciples (Joh 20:18): She came and told the disciples, whom she found together, that she had seen the Lord. … she found what she sought, and, what was infinitely better, she had joy in her sight of the Master herself, and was willing to communicate of her joy, for she knew it would be good news to them. When God comforts us, it is with this design, that we may comfort others. And as she told them what she had seen, so also what she had heard; she had seen the Lord alive, of which this was a token (and a good token it was) that he had spoken these things unto her as a message to be delivered to them, and she delivered it faithfully.
Matthew Henry, Commentary on the Whole Bible, on 20:11–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 20:17Touch me not - Or rather, Do not cling to me (for she held him by the feet,) Mt 28:9. Detain me not now. You will have other opportunities of conversing with me. For I am not ascended to my Father - I have not yet left the world. But go immediately to my brethren - Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which every where abound in the evangelical writings, show how perfectly Christ knew our frame.
John Wesley, Explanatory Notes upon the New Testament, on 20:17–18; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on John 20:24–28was not with them when Jesus came--why, we know not, though we are loath to think … it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief. … But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael … from mere dread of mistake in so vital a matter. … Thomas answered and said unto him, My Lord and my God--That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 20:24, 20:25 and 20:28; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.