NBBC SS: John 20:1-18 (Explore the Bible: Genesis)
Explore the Bible Sunday School: Genesis 1-19 (Winter 2023) • Sermon • Submitted • Presented
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Introduction: This morning, it may seem abrupt for us to look at John 20 since we have been so focused on Genesis. However, I find it appropriate to take some time to focus on this Resurrection narrative, in fact, it’s probably my favorite one. Therefore, I’m super excited to reflect on this passage with you.
I believe that just a brief review is in order as we approach this passage this morning. In this same chapter, John will give to us his Holy Spirit-inspired purpose - that readers would believe that Jesus is the Christ, the Son of God and that believing, those who read would have life through Jesus’ Name. Therefore, as we gather this morning to look at John 20, it’s recording contributes to this larger purpose that we who read would accept as true that Jesus is the One uniquely chosen by God to accomplish salvation from sin culminating in His return to reign (John 3) but that One is more than a man, He is indeed God Himself (John 1) and that we who read and believe this would have life, knowing the Lord and relating to Him as His children now and forever (John 1:12; 17:3).
I find that I’m tempted to read this passage with the other Resurrection passages in mind: the Roman guard and the conspiracy of the Jewish leaders. However, John’s Gospel has a unique offering that I hope that we will come to appreciate all the more by focusing on the details that the Holy Spirit preserved through John.
John 20:1-10 “1 Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 2 So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.”
It’s easy for us to be drawn into this narrative because of the details that the Spirit preserves for us: “early … dark”.
Take note of the phrase translated “taken away” for it will be used in conjunction with Mary 4 times in this passage that I want to draw out significance in John 20:15.
However, did you notice the reference to Mary looking into the tomb?
There was not one!
She just goes to Peter and “the other disciple whom Jesus loved” and tells them that Jesus’ body has been “taken away” (our 2nd instance of this phrase).
First, I think that it’s significant that only two of Jesus’ disciples are referenced here.
It could mean that these were the only two of Jesus’ disciples that Mary could find.
If Mary had to run to them, it suggests that they were not at the tomb; hence, they were not at the tomb waiting for Jesus’ Words to come to pass concerning His resurrection.
Further, it suggests that the disciples were not together with one another; thus, they were scattered.
In other words, the disciples are isolated from one another.
They are disunited, living in the gloom of Jesus’ death instead of the truths that Jesus spoke concerning His resurrection.
We can experience the exact same temptation.
When the gloom associated with our circumstances becomes the primary reality that we believe, we can tend to isolate and diminish the significance of Jesus’ truths, particularly concerning His resurrection.
I’m sure that many of us are familiar with identifying “the other disciple whom Jesus loved” with John the Apostle.
What has strengthened my conviction concerning this truth relates to John 21:24 wherein this discipled loved by Jesus identifies Himself as the author of this Gospel.
Relatedly, this title carries with it some significance.
You see, there are other places in John’s Gospel where he identifies that Jesus loved others.
John 11:5, Jesus loves Martha, Mary and Lazarus.
John 13:1, Jesus loves His disciples.
Thus, identifying himself as the disciple that Jesus loved does not suggest that Jesus loves this disciple more than others since Jesus loves others!
Instead, in conjunction with John 21:24, it suggests something about John’s veracity.
That is, John, as the disciple that Jesus loved, had close contact with Jesus and can provide a truthful testimony concerning all that he witnesses to in this Gospel (Black’s).
The point being that our conviction of the veracity of the words is only further encouraged by the eyewitness testimony that has been preserved by the Spirit.
Did you notice, also, that Mary used “we” in her retelling to Peter and John?
This suggests that, while Mary is identified in this passage, she was not actually alone.
We know from other passages that other women besides Mary Magdalene went to the tomb early in the morning (Matthew 28; Mark 16; Luke 24); thus providing a point of affirmation between the Gospels that suggests their integrity.
3 So Peter and the other disciple went forth, and they were going to the tomb. 4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5 and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. 6 And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, 7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. 8 So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9 For as yet they did not understand the Scripture, that He must rise again from the dead. 10 So the disciples went away again to their own homes.”
You know what I love about this passage?
The fact that John records that he beat Peter in a foot race!
Not just once, but twice! (cf. John 20:8)
This prompts us to ask, “why would the Holy Spirit record this for us?”
It can’t be just to indicate that John won?!
When we hear the word “first” it suggests for us more than just first place.
Instead, it implies first in terms of time of arrival.
That is, John is stressing the chronology of these events: “I arrived at the tomb first.”
When recounting events, why does anyone emphasize chronology or an order to those events?
It’s something that can be checked, verified.
John is emphasizing that his chronology of these events can be verified by others; hence, John is seeking to strengthen His witness by not just claiming that he viewed the evidence but also the sequence of both his viewing the evidence and his personal experience!
There’s also so much detail in this passage.
Notice the vivid phrase that John uses in v. 5: “stooping and looking in.”
Don’t you almost want to hunch your shoulders a bit and twist your head to peer around the corner?
The effect of this is to further invite us into John’s experience of the empty tomb.
The Holy Spirit wants us to experience this narrative like we’re actually there.
Notice, also, the use of the word “saw”.
This word actually translates 3 different words in this passage!
The first words translated as “saw” occurs in John 20:1 and John 20:5.
This word is used in John’s Gospel with a particular emphasis on describing what was seen, particularly a person (cf. John 1:29; 9; 11:9; 21:20).
That is, there’s an emphasis on a physical description.
The point being that the evidence before Mary and John that they saw is what is emphasized here.
Thus, Mary and John have seen the evidence for Jesus’ resurrection.
Hence, their eyewitness testimony to the resurrection is strengthened by the fact that they have personally viewed the evidence!
The next word translated as “saw” is found in v. 6 along with John 20:12, 14.
It’s also used in John 10:12; 12:45; 14:17, 19 that seemingly emphasizes some level of relationship to the experience described.
Hence, John uses it to describe an experience that someone has had.
Herein, it describes Peter’s experience of arriving at the tomb and, later, will describe Mary’s experience of interacting with the angels and the risen Jesus Himself!
Thus, what is suggested by this, is to strengthen the eyewitness testimony of both Peter and Mary.
In essence, for Peter, he could say, “I was there to find Jesus’ tomb and grave clothes empty!”
For Mary, well, we’ll see that she has one up on Peter’s testimony in a few!
The final word that is translated as “saw” in this passage is found in v. 8.
What’s really interesting about John’s use of this word in this particular form is it’s unique emphasis on seeing a person, particularly, seeing Jesus (John 1:47; 6:24; 8:56; 9:1; 11:33; 12:41).
However, in our verse, John does not see a person; instead, he sees an empty tomb filled with empty grave clothes.
This is a reversal of expectations!
In using a word that consistently refers to seeing people but then not seeing a person in this passage communicates the utter bewilderment of the scene before this apostle.
Hence, it suggests the miraculous nature of what has taken place.
Given this miraculous nature, it can only mean one thing: the risen Jesus is the Christ, as He has maintained, that one should believe in; thus, John’s response.
Before we continue, I want to summarize our findings for the use of these three different words translated as “saw.”
The first word emphasizes viewing something physically before one, hence evidence.
The next word emphasizes witnessing activity occuring before one, thus experience.
The final word was used so as to focus on seeing a person before one but, with John not seeing the body of Jesus, this reversal of expectations emphasizes the miraculous nature of what has occured pointing to Jesus’ resurrection power.
Did you notice the repetition of a phrase in these verses?
“Linen wrappings” (“linen cloth[e]s” ESV/NKJV/KJV; “strips of linen” NIV)
This phrase is used 3 times in 3 verses.
John sees them.
Peter sees them but, with a twist.
The face[-]cloth [ESV] (“napkin” KJV, “handkerchief” NKJV, “cloth that had been wrapped around Jesus’ head” NIV) was separate from the rest.
It has been suggested that the purpose of this face-cloth was to hold the mouth/chin closed of the dead person (Borchert).
In fact, all the major English translations note that it was either folded or rolled up in that separate place, except for the NIV.
There’s actually a separate word that’s used here for folded/rolled up that the NIV does not translate.
Thus, it’s more accurate to translate this word.
I believe that it gives significance because it demonstrates intentionality.
When you see a folded or rolled up blanket, you assume that someone intentionally did that.
Thus, someone had to have taken this extra step concerning something that previously was on Jesus’ body.
If someone were going to steal a body, why would they remove the clothes and face-cloth?
Thieves are not necessarily so concerned about this level of care (this is not to dismiss those that do not fit this criteria).
The level of intentionality as suggested here points us to further evidence that Jesus rose from the dead as He had promised.
However, there’s another, practical implication of the repetition and detail provided concerning both of these articles of grave clothes.
It creates for us a picture in our minds.
We almost feel like we’re there and could touch these elements that once were wrapped around a body that is no longer there!
This is intentional by the Holy Spirit because He wants us to come to the same conclusion that John came to - believe!
There’s one final thing that I want for us to see from this section of verses.
Notice the reaction of the disciples.
They “went away”!
Does this not strike you as odd?
In looking up the words “so” and “went away,” I found some interesting passages in John’s Gospel.
John 4:28, the Samaritan woman left Jesus’ immediate presence to tell her townspeople about her interaction with Jesus and encourage them to come see him.
John 9, the man born blind left Jesus’ immediate presence to wash in the pool of Siloam (at Jesus’ direction, v. 7, 11).
What we see, then, is a pattern of someone having interacted with Jesus, leaving His presence, to either tell others about Jesus or to obey His instruction (washing for the man born blind).
That is, our expectation of what we have read in John’s Gospel so far is that, when these words are somehow related to Jesus, there’s a response that is in keeping with this interaction, proclaiming Jesus or obeying Jesus.
Yet, that’s not what the disciples do!
They go home.
We’re not told exactly why they went home (could still be shocked).
It draws a sharp contrast with their behavior and that of Mary’s in the next section that we’ll get to.
I believe that in our puzzlement over their response, we’re prompted to consider our own response to the evidence before us.
You see, the level of detail in this passage, as I have contended before, is meant to invite us into experiencing this narrative like these three.
We’re meant to come to the same conclusion that John came to: Believe in Jesus, Who was raised from the dead (cf. v9)!
However, now we’re prompted to ask what difference is this truth that we believe going to make in our lives?
Are we going to just go home today?
I’m using “going home” to refer to our routine.
For today, that routine may include a wonderful Easter supper, lovely nap, and then preparation for tomorrow’s activities.
All of these routines sound similar to what I’m anticipating for myself to some extent.
I’m not trying to diminish routines.
How does the truth that we believe that Jesus is risen from the dead (and ascended to the Father) change our afternoon and the rest of our lives? - this is where the next half of the passage comes in.
John 20:11-18 “11 But Mary was standing outside the tomb weeping; and 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 been lying.
Did you notice a phrase employed here that was similar to one that we read previously?
“stooped and looked into the tomb.”
We read this phrase in John 20:5 with John the Apostle.
The Holy Spirit wants us to focus on this action.
The reason for this concerns the fact that we are meant to draw a comparison between what John saw and what Mary will see.
If John saw the grave clothes lying there, will Mary see the same thing?
However, Mary does not see the same thing.
Instead, Mary has an angelic interaction.
Notice the detail of this description.
Two angels, one where Jesus’ head had lain and the other where Jesus’ feet had rested.
What is the effect of this?
We can see these angels and their positioning in our mind’s eye!
It also prompts us to consider the major person that is missing from this place: Jesus!
There’s an empty platform that the angels sit on that the body of Jesus had once lain.
In other words, the absence of Jesus’ body makes it possible for angels to sit in its place!
Thus, we’re invited into this experience with Mary, unlike John and Peter who went back home!
Did you know that the only reference to angels, plural, is in John 1:51?
Therein, Jesus is speaking with Nathanael.
Jesus specifies for Nathanael that he will see things greater than just Jesus having seen Nathanael under the tree.
This phrase is similar to one employed in Genesis with Jacob (Gn 28:12).
In Gn 28:16, Jacob concludes that the Lord was in that place.
Hence, this is shorthand for the nearby presence of the Lord.
Thus, if there are angels present, what does that suggest to us here?
The Lord must be nearby!
Hence, if Jesus’ body is not in the tomb, it must be nearby, released from the grave clothes and alive!
13 And they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” 14 When she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. 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.”
Notice that both the angels and Jesus refer to Mary as “woman.”
Does this sound familiar to us?
It should because this is the exact same way that Jesus referred to His mother in John 2 at the Wedding Feast in Cana of Galilee.
If Jesus used this term with reference to His mother, then there must be an affectionate implication with its use.
Some translations attempt to capture this by translating it as “Dear Lady” (ISV).
Between these 5 verses, there’s 4 references to Mary’s weeping.
We can almost hear Mary speaking through her tears.
In prior references, Jn 11:31, 33; 16:20, the term is clearly associated with grief either over the loss of Lazarus or anticipating trouble caused by the world.
In this 4 times over reference to Mary’s weeping, the impression that we get is that she is incredibly grief-stricken.
This may account for her seeming disregard for the angelic appearance.
It may also account for her not recognizing Jesus initially.
There are two things mentioned here about Jesus that I find absolutely fascinating.
Notice that Jesus is described as standing.
The word translated “stand” is used in several other places in conjunction with referencing Jesus’ resurrection power (John 5:29; 6:39-40, 44, 54; John 11:23-5).
Furthermore, this word was used in John 20:9 in reference to John’s note about the disciples not immediately understanding that Jesus must rise [from the dead].
Thus, what is implied through this use of the word “stand” in conjunction with Jesus is His confirmed resurrection power, more than just physically standing!
The other aspect concerns Mary not immediately recognizing Jesus.
We can speculate as to why it is that Mary did not recognize Jesus.
I’ve already suggested that Mary’s grief may have clouded her thinking.
In our Sunday School Teachers’ discussion over this passage, it was also suggested that there’s something about Jesus’ resurrected, glorified body that altered His appearance.
This is tenable since Luke 24 records a similar instance with two disciples on the road to Emmaus.
However, the passage does not specifically identify the reason.
I would suggest, however, based on other passages, something else is in play.
There are 2 other passages where there was an interaction with Jesus, His identity was obscured, and then He revealed His identity.
These passages include John 5 and John 9.
Narratively, this suggests for us that, if Jesus revealed His identity then, Jesus will reveal His identity to Mary here.
Thus, it suggests for us that Jesus is alive!
As the readers, we know that it’s Jesus and we can’t wait to read Mary’s reaction once she finds out that it’s Jesus.
Hence, it just draws us in further - we can’t leave the narrative here without finding out how Mary will respond!
Notice how Mary responds to Jesus.
She thinks He’s the gardener and declares that if He’s responsible for taking Jesus away, she wants to know where Jesus’ body is so that she can take it back again.
Mary uses the phrase “take away” 3 times in this passage and it’s used to describe the stone’s removal from the entrance to the tomb.
The stone was taken away because Jesus rose from the dead.
However, when Mary uses this phrase, does she use it to refer to Jesus’ resurrection?
She does not.
Instead, Mary has created this story - someone has taken the body of Jesus.
Before we fault Mary too much let’s consider that she’s operating by an important reality: dead things just don’t live again!
Therefore, upon seeing the stone taken away, she concludes that others must have taken Jesus’ body away.
In other words, Mary created this story to account for the disappearance of Jesus’ body.
This highlights for us just how easy it is to create fiction when we’re trying to make sense of reality.
It also highlights for us that we need to operate according to the truth of God’s Word instead of trying to reason out the circumstances.
16 Jesus said to her, “Mary!” She turned and said to Him in Hebrew, “Rabboni!” (which means, Teacher). 17 Jesus said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’ ”
Notice, what is it that prompts Mary to recognize Jesus’ voice?
He called her by name.
Does this sound familiar?
Remember our study of John 10?
John 10:3 identifies the characteristics of the Good Shepherd that He is - He calls them by name.
John 10:27 also specifies that Jesus’ sheep, those that are His own, identify His voice and follow Him.
While Jesus’ response to Mary in v. 17 may sound odd, He’s referring to something that He has told others from the beginning.
He must go back/ascend to the Father that sent Him (John 7:33; 8:22; 13:1, 6).
But consider this.
Is Jesus permanently ascended?
No, Jesus is returning again (John 14)!
Notice what it is that Jesus tells Mary.
He tells her to “go”.
Does this sound familiar?
Matthew 28!
Jesus has commissioned Mary to proclaim that He’s going to ascend which suggests that He’s alive!
How is it that Jesus refers to His disciples here?
Brethren!
Hence, there’s a relationship!
Also, notice how Jesus describes God here.
“My Father … your Father … My God … your God.”
There’s a relationship emphasis.
The same relationship that Jesus has to God the Father, He’s exclaiming the His disciples have - His children.
By implication, this relationship has been secured through events that have recently occured: Jesus’ sacrifice and resurrection!
18 Mary Magdalene came, announcing to the disciples, “I have seen the Lord,” and that He had said these things to her.”
How is it that Mary responds to Jesus’ command to go?
She heads right on out!
Her proclamation to the disciples suggests more than just physically viewing someone!
Instead, it suggests that she has experienced the reality of Jesus’ new life - she has seen the risen Lord Jesus.
Mary’s response prompts us to answer the question that I posed earlier: how does the truth that we believe that Jesus is risen affect our lives?
Like Mary, we seek Jesus, Who ascended.
Additionally, we must ask, what does it look like to seek Jesus, Who ascended?
Tell others that Jesus is raised and ascended.
In other words, we have a message to share about the risen Jesus: He’s alive and ascended in demonstration of the truthfulness of His message that we are to believe for the forgiveness of sins, transformation of relationship to God as His children, and the imparting of new spiritual life through the Holy Spirit.
Conclusion: I trust that we all here believe that our Savior, the Lord Jesus has risen from the dead. However, our response demands something more than just living life as usual. In seeking Jesus, Mary not only found Him alive but also was compelled by Jesus’ own authority to go and proclaim this truth. Let us do the same!