When Jesus Appears (John 20: 1-29)

When Jesus Appears
John 20:1-29
Jesus reveals Himself to a lady disciple,
and the other disciples after the resurrection.

A. The Resurrection Appearances of Christ

      Each of the Gospel writers takes a different approach towards the order of events
following the resurrection of Jesus. We can assume that the reason for this is that each
writer had a specific purpose in mind that he wanted to emphasize. This certainly seems
to be the case in John's gospel.
     Leon Morris says, "The differences between the Gospels amount to no more than
a demonstration that here we have the spontaneous evidence of witnesses, not the
stereotyped repetition of an official story" (p. 828). On the other hand, there is some
value in our Western way of thinking to be able to think in terms of the sequence of
events following the Lord's resurrection.
 

1. The Order of Events After the Lord's Resurrection 
     It is very difficult to establish with certainty the exact order of events following the Lord's resurrection 
C. I. Scofield gives the following chronology in a footnote on Matthew 28:1.

     The order of events, combining the four narratives, is as follows: Three women,
Mary Magdalene, and Mary the mother of James, and Salome, start for the
sepulchre, followed by other women bearing spices. The three find the stone
rolled away, and Mary Magdalene goes to tell the disciples (Lk. 23:55-24:9; John
20:1,2). Mary, the mother of James and Joses, draws nearer the tomb and sees the
angel of the Lord (Mt. 28:2). She goes back to meet the other women following
with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive,
look in, and go away (John 2:3-10). Mary Magdalene returns weeping,sees the
two angels and then Jesus (John 20:11-18), and goes as He bade her to tell the
disciples. Mary (mother of James and Joses), meanwhile, has met the women with
the spices and, returning with them, they see the two angels (Lk. 24:4,5; Mk.
16:5). They also receive the angelic message, and going to seek the disciples, are
met by Jesus (Mt. 28:8-10.

2. The New Testament Appearances of the Risen Lord
     In addition to the appearances listed in the Gospels, there are other appearances
listed by other New Testament authors. In another footnote on Matthew 28:9 Scofield
lists all of the New Testament appearances in the following sequence.

1. To Mary Magdalene (John 20:14-18).
2. To the women returning from the tomb with the angelic message (Mt. 28:8-10).
3. To Peter, probably in the afternoon (Lk. 24:32; I Cor. 15:5)
 4. To the Emmaus disciples toward evening (Lk. 24:13-31).
5. To the apostles, except Thomas (Lk. 24:36-43; Jn. 20:19-24).
6. Eight days afterward, to the apostles, Thomas being present (John 20:24-29).
7. In Galilee, to the seven by the Lake of Tiberias (Jn. 21:1-23).
8. On a mountain, to the apostles and five hundred brethren (I Cor. 15:6).
9. To James (I Cor. 15:7).
10. To the eleven (Mt. 28:16-20; Mk. 16:14-20; Lk. 24:33-53; Acts 1:3-12).
11. To Paul, near Damascus (Acts 9:3-6; I Cor. 15:8).
12. To Paul, in the temple (Acts 22:17-21; 23:11).
13. To Stephen, outside Jerusalem (Acts 7:55).
14. To John on Patmos (Rev. 1:10-19).

B. The Discovery of the Empty Tomb

1. Mary Magdalene Discovers the Empty Tomb (John 20:1,2)
     According to Matthew 28:1 Mary Magdalene came with "the other Mary to see
the sepulchre." Mark adds that Salome accompanied them (16:1) and Luke seems to
indicate that there may have been other women as well (24:10). But at some point Mary
Magdalene left the other women.
     John seems to indicate that Mary was alone by the time she arrived at the tomb,
the other women possibly lagging behind with more spices. Even in the darkness she
could see "the stone taken away from the sepulchre" and immediately ran in order to
inform the men, "They have taken away the Lord out of the sepulchre, and we know not
where they have laid him" (John 20:2).

2. Peter and John See the Empty Tomb (John 20:3-10)
     Though they started running together, soon the younger John was able to "outrun
Peter" and arrived at the tomb first. While he hesitated to enter Peter arrived and
immediately "went into the sepulchre, and seeth the linen clothes lie, and the napkin, that
was about his head, not lying with the linen clothes, but wrapped together in a place by
itself" (vv. 6,7).
     Then the reluctant John entered the tomb and the Scripture says, "He saw, and
believed. For as yet they knew not the scripture, that he must rise again from the dead"
(vv. 8,9). This is a significant verse that shows the value of a personal experience in one's
relationship with God. John did not believe because of what he read in the Scripture; he
believed because of what he saw.
     Of course this does not detract from the importance of Scripture in undergirding
our faith. However, this verse does emphasize the thematic emphasis of John throughout
the fourth Gospel that signs (miracles) are given by God in order that we might "see and
believe."

C. Jesus’ First Resurrection Appearance to Many Magdalene (Jn. 20:11-18)

1. The Background of Mary Magdalene
     While the other gospels introduce Mary early in their accounts (e.g. Luke 8:2,3)
this is the first mention of her John has made, other than to list her as being one of the
 women at the Lord's cross (John 19:25). But piecing her story together it is quite
marvelous that the Lord would choose her to be the first person to whom He would
appear after His resurrection.
     In his commentary on the Gospel of John Dr. William Hull gives an excellent
overview of the significance of this appearance (pp. 363, 364)

There are several reasons why it is startling to find Mary playing this crucial role
at the climax of the fourth Gospel. In the Jewish world of the first century, the
testimony of a woman was not always highly trusted, being considered inferior to
that of a man (cf. Luke 24:11). In either case, at least two or more witnesses
would be needed to establish the authenticity of so incredible a report (cf.
5:31-32; Deut. 19:15; Mark 14:55-56). The fact that Mary was a Galilean from
Magdala, a town so notoriously wicked that the rabbis later attributed its fall to
licentiousness, would not enhance the credibility of her testimony in Jerusalem.
Most damaging of all, perhaps, was her history of possession by seven demons
(Luke 8:2), a psychophysical malady of such severity that, even though she
seemed to be cured, her sanity could easily be called into question by the excited
report that she had seen a dead man alive again.

Taken together, these considerations suggest that the most momentous news in the

spiritual history of mankind was first entrust to one who by human standards was
least qualified to proclaim it. An implied contrast may be intended with the
preceding chapter where the ranking power structure of Judaism and Rome
contemptuously derided Jesus as "Son of God" (19:7) and "King of the Jews"
(19:19). What neither a high priest nor a governor could understand by means of
their elaborate procedures of jurisprudence, God permitted a lone woman to
discover when even the leading disciples were immobilized by grief and despair.
The story of Mary Magdalene beckons the humblest witness to become a
harbinger of hope in a world weary with the brutal decisions of its prestigious
leaders.

2. The Two Angels and Mary Magdalene (John 20:11-13)
     After Peter and John had returned "unto their own home," Mary stood outside the
tomb weeping. When she finally looked inside she saw "two angels in white sitting, the
one at the head, and the other at the feet, where the body of Jesus had lain" (v. 12).
    Not knowing of their heavenly origin she readily entered into conversation with
them. "And they say unto her, Woman, why weepest thou? She saith unto them, Because
they have taken away my Lord, and I know not where they have laid him" (v. 13).
3. Mary Meets the Resurrected Lord (John 20:14-18)
     Turning away from the celestial visitors inside the tomb Mary saw Jesus standing
nearby but did not recognize Him. He spoke, "Woman, why weepest thou? whom seekest
thou?" (v. 15). Thinking that he was the gardener that perhaps had moved the Lord's body
she said to Him, "Sir, if thou have borne him hence, tell me where thou hast laid him, and
I will take him away."

      Doctor Hull explains it this way. "Here is one of the most amazing cases of
mistaken identity ever recorded. Because Mary sought a lifeless body instead of a living
Lord she mistook the Saviour for a servant" (p. 366).
     Then Jesus called her by name, "Mary!" We do not know what it was that brought
the recognition to her mind. Perhaps it was the same sound of the voice that had spoken
peace to her after casting out the seven evil spirits (Luke 8:2). Immediately she said,
"Rabboni," which was the familiar Hebrew form for addressing a Master or Teacher.
Evidently she began to cling to Him, perhaps clasping His feet, as He spake to her,
"Touch me not," which literally means, "Do not continue to hold me."
     The Lord explains, "For I am not yet ascended to my Father." Even though
different explanations have been given as to the exact meaning of these words the
simplest explanation seems to be that His earthly mission is not yet complete. He still
must ascend to the Father, so she must not continue with an earthly embrace. Her mind
now must look forward to the spiritual blessings that will come after His ascension and
the sending of the Holy Spirit. Therefore, He says to her, "Go to my brethren, and say
unto them, I ascend unto my Father, and your Father; and to my God, and your God" (v.17).
     It is significant that now the Lord refers to the disciples as "brethren." John has
noted before how He had called them "servants" (John 13:16) and later referred to them
as "friends" (John 15:15). But now they are His "brethren."

D. Jesus’ Resurrection Appearances to the Disciples (John 20:19-29)

1. The Lord's Appearance Unto the Disciples (in. 20:19-23)
     Even though the disciples had heard from Peter and John that Jesus' body had
been removed, and from Mary Magdalene that she had seen the risen Lord, they still did
not believe. Because of their "fear of the Jews" they had gathered in a room with the door
locked, presumably to keep out any lurking intruders or accusers.
     Notice John describes the group as "disciples" rather than as "apostles." Luke also
describes happenings of this first day of the week. After telling of the women going to the
empty grave and the Lord's appearance to Mary Magdalene (Luke 24:1-12), Luke
describes the resurrection appearance to the two disciples on the road to Emmaus (Luke
24:13-32). He then describes their visit to Jerusalem and the Lord's appearance, adding
several significant details that are omitted by John. Nevertheless, it seems almost certain
that it is the same appearance because Luke carefully points out that it is the first day of
the week (Luke 24:1, 13, 33)

And they rose up the same hour, and returned to Jerusalem, and found the eleven
gathered together, and them that were with them, saying, The Lord is risen
indeed, and hath appeared to Simon. And they told what things were done in the
way, and how he was known of them in breaking of bread. And as they thus spake,
Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.
But they were terrified and affrighted, and supposed that they had seen a spirit.
And he said unto them, Why are ye troubled? and why do thoughts arise in your
hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a
spirit hath not flesh and bones, as ye see me have. And when he had thus spoken
 he shewed them his hands and his feet. And while they yet believed not for joy,
and wondered, he said unto them, Have ye here any meat? And they gave him a
piece of a broiled fish, and of an honeycomb. And he took it, and did eat before
them. And he said unto them, These are the words which I spake unto you, while I
was yet with you, that all things must be fulfilled, which were written in the law of
Moses and in the prophets, and in the psalms, concerning me. Then opened he
their understanding, that they might understand the scriptures (Luke 24:33-45).

     Both writers emphasize that Jesus immediately said, "Peace be unto you," and
showed them the scars of the cross in order to prove that He truly was the Lord and not
an apparition. However, Luke gives several extra details and says He showed them His
hands and feet whereas John says His hands and side. It is John, however, that speaks of
two significant items omitted by Luke.
     First, "Then said Jesus to them again, Peace be unto you: as my Father hath sent
me, even so send I you. And when he had said this, he breathed on them, and said unto
them, Receive ye the Holy Ghost" (John 20:22). Throughout His ministry Jesus had said
time and time again that He had been sent into the world by the Father. He now has
completed that earthly mission.
     As the Father had sent Him into the world, now He commissions them to go into
the world. As God had breathed life into the first Adam He had created from the dust of
the earth, so now the Lord "breathes life" into the "body" of the "Second Adam,"
speaking unto them the words of empowerment, "Receive ye the Holy Ghost." This of
course was only a prelude to the act of enduement of power by the Holy Ghost that would
come on the Day of Pentecost when the Spirit would be manifested as a mighty wind
instead of a breathing upon.
     Second, John observes that the Lord said , "Whose soever (AN TINON) sins ye
remit (APHETE), they are remitted (APHEONTAI) unto them; and whose soever sins ye
retain (KRATETE), they are retained (KEKRATENTAI)" (v. 23).
      It is very important to note the verb tenses the Lord uses here. The verbs "remit"
and "retain" are present subjunctive tenses, indicating a conditional statement at the
present time. However, the two verbs translated "are remitted" and "are retained" are
perfect tense verbs.
     A perfect tense is an action that had its origin in the past but has its continuing
results in the present. Though it sounds rather awkward, a better translation would be,
"they will have been remitted unto them" and "they will have been retained."
     Therefore, the Lord is not saying that the disciples will have either the power or
the capability of forgiving sins or of retaining sins. Rather, He is saying, after He has
breathed upon them and commanded that they receive the Holy Ghost, that when they
(His disciples, or, the church) pronounce that sins are forgiven through the power of the
Spirit, those sins will have already been forgiven through the power of the cross. On the
other hand, as long as the church, through the Spirit, "retains" sin – that is, the Church
declares by the authority of the Word and through the power of the Spirit that a deed is
sin – such sin will have been retained (because forgiveness has not been sought through
the cross of Christ).

2. The Lord's Appearance to the Disciples with Thomas
     The following week the Lord appeared once again to the disciples and this time
Thomas, who had been absent before, was with them. After again pronouncing peace
upon them He said to Thomas, "Reach hither thy finger, and behold my hands; and reach
hither thy hand, and thrust it into my side: and be not faithless but believing" (v. 27).
     Instead of actually reaching forth and touching the Lord, "Thomas answered and
said unto him, My Lord and my God" (v. 28). Jesus replied, "Thomas, because thou hast
seen me, thou hast believed: blessed are they that have not seen, and yet have believed"
(v. 29).

Jesus reveals Himself to a lady disciple, and the other disciples after the resurrection.
Denomination: Church of God
Author : F.J. May, D.Min.