What is the meaning of John 20?

Introduction to John 20

The resurrection account in John 20 stands as one of the most pivotal chapters in all of Scripture, marking the triumphant victory of Yeshua (Jesus) over death and the fulfillment of numerous prophecies. This chapter masterfully weaves together eyewitness testimony, profound theology, and intimate personal encounters with the risen Messiah. The narrative moves from the discovery of the empty tomb to deeply moving interactions between Yeshua and His followers, culminating in Thomas’s powerful confession of faith and John’s stated purpose for writing his Gospel.

Context of John 20

Within the Gospel of John, chapter 20 serves as the climactic resolution to the signs and declarations of Yeshua’s identity presented throughout the narrative. It follows the detailed account of His crucifixion in chapter 19 and precedes the epilogue of chapter 21, which focuses on Peter’s restoration and commission. The empty tomb and resurrection appearances validate every claim Yeshua made about His identity and mission, particularly His statements about being “the resurrection and the life” in John 11:25.

In the broader context of Scripture, John 20 fulfills numerous Old Testament prophecies, including Psalm 16:10 and Isaiah 53:10-12. The chapter also establishes the foundation for the apostolic preaching recorded in Acts and the theological implications expounded in the epistles. This resurrection account serves as the cornerstone of Christian faith, as Paul would later argue in 1 Corinthians 15:14.

Ancient Key Word Study

• σάββατον (sabbaton) – While typically translated as “first day of the week,” this term literally means “one of the sabbaths.” This specific usage refers to the counting of sabbaths between Passover and Shavuot (Pentecost), placing the resurrection during this significant period of Jewish calendar.
• ὀθόνια (othonia) – These “linen wrappings” were not casual burial clothes but specific ritual burial garments. Their ordered arrangement in the tomb suggests a supernatural departure rather than a hurried removal of the body.
• ἐντετυλιγμένον (entetuligmenon) – The face cloth being “rolled up” or “folded” in a place by itself carries significance in Jewish custom. A folded napkin at a meal indicated the master would return, whereas a crumpled one meant the meal was finished.
• κλαίω (klaio) – Mary’s “weeping” represents deep mourning, the same word used for professional mourners at funerals. This emphasizes the depth of her grief and the magnitude of joy in her subsequent recognition of Yeshua.
• Ῥαββουνί (Rabbouni) – More intimate than the common “Rabbi,” this Aramaic term of endearment means “my master” and appears only twice in the New Testament, both times in contexts of profound personal recognition of Yeshua.
• ἀναβέβηκα (anabebeka) – The perfect tense of “I have not yet ascended” suggests an ongoing state, implying a new type of relationship being established between the risen Messiah and His followers.
• εἰρήνη (eirene) – Yeshua’s greeting of “peace” reflects the Hebrew “shalom” but carries deeper significance in the post-resurrection context, indicating the peace achieved through His sacrificial death and victory over sin.
• ἐνεφύσησεν (enephysesen) – The word used for “breathed on” directly parallels the Septuagint’s term for God breathing life into Adam in Genesis 2:7, suggesting a new creation moment.
• πιστός (pistos) – The word translated as “believing” in verse 27 implies not just intellectual assent but complete trust and faithfulness, contrasting with Thomas’s earlier doubt.

Compare & Contrast

• Verse 1’s mention of “early, while it was still dark” echoes but contrasts with Nicodemus’s nighttime visit in John 3:2. While Nicodemus came in darkness seeking understanding, Mary came in darkness but encountered the Light of the World.
• The description of the grave clothes in verses 5-7 uses precise language to emphasize orderliness, deliberately countering any suggestion of grave robbery. The Greek construction specifically emphasizes the supernatural nature of the resurrection.
• Mary’s question “Where have you laid Him?” in verse 13 parallels but contrasts with Martha’s statement in John 11:34. While both sisters sought a dead body, Mary’s encounter leads to a revelation of the living Messiah.
• The commissioning “As the Father has sent Me, I also send you” in verse 21 uses two different Greek words for “send” (ἀπέσταλκέν and πέμπω), suggesting distinct aspects of divine mission and practical deployment.
• Thomas’s confession “My Lord and my God” in verse 28 forms an inclusio with John 1:1, bookending the Gospel with declarations of Yeshua’s deity. The Greek construction emphasizes personal possession: “The Lord of me and the God of me.”
• The purpose statement in verses 30-31 uses the present tense for “believe,” suggesting ongoing faith rather than just initial belief, emphasizing the continuing nature of true faith.

John 20 Unique Insights

The chapter contains several subtle but significant details that would have resonated deeply with its original audience. The reference to the “first day of the week” carries special significance in the Jewish counting of the Omer – the fifty days between Passover and Shavuot. This places the resurrection in the context of the firstfruits offering, connecting to Paul’s later designation of Messiah as the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20).

The Rabbinic tradition of the period held that the soul remained near the body for three days after death, making the timing of Yeshua’s resurrection particularly significant. The fourth day would have been considered the point of no return, echoing the significance of Lazarus’s four-day burial in John 11. Yeshua’s resurrection on the third day demonstrated His power over death while still within the culturally understood window of possibility.

Several early church fathers, including Cyril of Alexandria, noted the parallel between God breathing life into Adam and Yeshua breathing on His disciples. This act was seen as the inauguration of the new creation, with the gift of the Spirit representing the firstfruits of the renewed humanity in Messiah.

The chapter also contains what ancient Jewish sources would call “remez” (hints) to the creation narrative. Mary’s mistaking Yeshua for the gardener takes on deeper significance when considering that the resurrection occurred in a garden, echoing Eden and suggesting the beginning of the new creation.

John 20 Connections to Yeshua

This chapter presents Yeshua as the fulfillment of numerous Messianic prophecies and types. His resurrection validates His identity as the Promised One who would not see corruption (Psalm 16:10) and who would prolong His days after being offered as a guilt offering (Isaiah 53:10). The ordered grave clothes recall the ritual garments of the High Priest, suggesting Yeshua’s completion of His high priestly service in offering Himself.

The resurrection appearances demonstrate Yeshua’s transformed yet physical body, establishing the pattern for believers’ future resurrection bodies. His words “Peace be with you” take on deeper significance as the declaration of the Great High Priest who has completed the ultimate Day of Atonement service, securing eternal peace between God and humanity.

John 20 Scriptural Echoes

The chapter resonates with numerous Old Testament passages and themes:

• The garden setting recalls Eden and Song of Solomon 6:2
• Mary’s grief turning to joy fulfills Psalm 30:11
• The breath of life parallels Genesis 2:7
• Thomas’s confession echoes Psalm 35:23
• The commission of the disciples reflects Isaiah 61:1

John 20 Devotional

This chapter invites us to examine our own response to the risen Messiah. Like Mary, we might sometimes seek Yeshua while blinded by our grief or preconceptions. Like Thomas, we might struggle with doubt until we encounter Him personally. The chapter encourages us to move from whatever holds us back to the place of declaring “My Lord and my God!”

The resurrection challenges us to live as new creation people, bearing the peace of Messiah into our spheres of influence. Just as the disciples were commissioned and empowered, we too are called to represent the risen Messiah in our world. The chapter reminds us that true faith isn’t based on physical sight but on trusting the testimony God has provided.

Did You Know

• The Greek word order in Thomas’s confession (“The Lord of me and the God of me”) exactly parallels the Hebrew construction of “יהוה אלהי” (Yahweh my God), making this one of the strongest declarations of Yeshua’s deity in the New Testament.
• The “first day of the week” mentioned in verse 1 would have been during the counting of the Omer, connecting the resurrection to the agricultural cycle and the anticipation of Pentecost.
• The face cloth being folded separately had significance in Middle Eastern dining customs, where a folded napkin indicated the master would return to the table.
• Mary Magdalene’s role as the first witness to the resurrection was particularly significant in a culture where women’s testimony was not typically accepted in legal proceedings.
• The disciples’ being behind locked doors “for fear of the Jews” reflects the dangerous political situation, as followers of executed rebellion leaders were often sought out for punishment.
• The Greek word used for Thomas’s “putting” his finger into the nail marks is the same word used for the soldiers “pushing” the spear into Yeshua’s side.
• The blessing pronounced on those who believe without seeing (verse 29) uses a Greek construction that implies a state of continued believing rather than a single moment of faith.
• John’s statement about “many other signs” suggests he was selective in his recording, choosing specific events that supported his theological purpose.
• The arrangement of the grave clothes in the tomb would have been particularly significant to Jewish readers, as it reflected the careful handling of holy objects in Temple worship.