Thomas Aquinas Commentary John 20:1-9

"Now on the first [day] of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid him. Peter therefore went forth, and the other disciple, and they went toward the tomb. And they ran both together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, who came first to the tomb, and he saw, and believed. For as yet they knew not the scripture, that he must rise from the dead." — John 20:1-9 (ASV)

1. Having related the mysteries of Christ’s passion, the Evangelist now speaks of the resurrection. He explains that the resurrection was first made known to certain women, and second, to the disciples: now when it was late on that same day (John 20:19).

   The revelation of Christ’s resurrection to the women occurred in stages:

   • First, there is the open tomb.
   • Second, the appearance of the angel: the disciples therefore went back to their homes (John 20:10).
   • Third, the sight of Christ: when she had said this, she turned around, and saw Jesus standing (John 20:14).

   Regarding the first stage, the open tomb, the Evangelist first mentions the sight of it. Second, he notes that this news is reported to the disciples: she ran, therefore, and came to Simon Peter. And third, they see for themselves: Peter therefore went out.

2. Four things can be noted about this first event. First is the time: it was “one day of the Sabbath,” that is, the first day of the week. The Jews considered the Sabbath a very sacred day, and all other days were described in reference to it. Thus, they spoke of the first day of the Sabbath, the second day of the Sabbath, and so on. Matthew speaks of the first day of the Sabbath (Matthew 28:1). But John speaks of the first day of the week because he is referring to a mystery, for this day of the resurrection was the beginning of a new creation: when you send forth your Spirit, they are created; and you renew the face of the ground (Psalms 104:30); for neither circumcision counts for anything, nor uncircumcision, but a new creation (Galatians 6:15).

   In Genesis, when Moses speaks of the first day of creation, he does not say “the first day,” but one day (Genesis 1:5). The Evangelist uses these words of Moses because he wants to express newness.

   This day also begins the day of eternity, which is one day with no night to interrupt it, because the sun that makes this day will never set. And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb (Revelation 21:23); there will be one day, which is known to the Lord, not day and night, for at evening time there will be light (Zechariah 14:7).

3. Second, the person who saw the tomb is identified: Mary Magdalene came early, when it was still dark, to the tomb.

   A question arises here because Mark mentions Mary Magdalene, and Mary the mother of James, and Salome (Mark 16:1), and Matthew also mentions the other Mary (Matthew 28:1).

   According to Augustine, the solution is that Mary Magdalene was more ardent and devoted to Christ than the other women.Agreement Among the Evangelists 3.24. Thus we read that her sins, which are many, are forgiven, for she loved much (Luke 7:47). For this reason, the Evangelist mentions her by name. This is also why the Lord appeared to her first: he appeared first to Mary Magdalene (Mark 16:9); she hastens to make herself known to those who desire her .

4. Third, the time is given: early, when it was still dark. Luke tells us that the women who had come with Christ from Galilee saw his tomb and how his body was laid, and they prepared spices and ointments for it (Luke 23:55). They rested on the Sabbath according to the commandment. As soon as the Sabbath was over, on the first day of the week, before daylight, she came to the tomb, incited by her exceedingly great love. As the Song of Solomon says, its flashes—the flashes of love—are flashes of fire (Song of Solomon 8:6).

5. The question arises why Mark says, very early, after the sun had risen (Mark 16:2), while the Evangelist says, when it was still dark.

   The answer is that what Mark says should be understood as referring to the breaking of day, so that the sun had risen, not in the sense that it had appeared above the earth, but that it was approaching our region.

6. Fourth, we are told what Mary saw: she saw the stone had been taken away from the tomb. This was a sign that either someone had taken Christ away or that he had risen. When Matthew says that an angel of the Lord descended from heaven and came and rolled back the stone, we should not think the stone was rolled away before Christ arose, but only after (Matthew 28:2). For since Christ came forth from the closed womb of the Virgin even though his body was not glorified, it is not surprising if he passed through the tomb with his glorified body. The stone was taken away so that people could see that Christ was not there and more easily believe in his resurrection.

7. Next, the Evangelist mentions that she ran, therefore and came to Simon Peter, and the events of this vision were announced. Because of Mary’s exceeding love, she could not delay telling the disciples what she had seen: she ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved. As Scripture says, this day is a day of good news; if we are silent and wait until the morning light, punishment will overtake us (2 Kings 7:9). And so, one who hears the words of God should tell them to others without delay: let him who hears say, “Come” (Revelation 22:17). Mary came to those who were more prominent and who loved Christ more ardently, so that they might either look for Jesus with her or share her sorrow.

   She said to them, They have taken the Lord out of the tomb. Mary saw the empty tomb, but not yet believing in her heart that Christ had risen, she said, and we do not know where they have laid him. We can see from this that Mary had not been alone at the tomb and that she still had doubts about the resurrection. It was not without reason that the Evangelist wrote that it was still dark, for this indicated the condition of their minds, in which there was the darkness of doubt: they have neither knowledge nor understanding, they walk about in darkness (Psalms 82:5).

   Note that in the Greek manuscripts, the text reads, my Lord, which shows the force of her love and her affectionate devotion: Whom have I in heaven but you? And there is nothing on earth that I desire besides you… God is the strength of my heart and my portion forever (Psalms 73:25).

8. The Evangelist next shows how this was investigated: Peter therefore went out, and that other disciple. First, he indicates the eagerness with which Peter and John acted, for they left the place where they were: Peter, therefore, went out and that other disciple. Those who want to look into the mysteries of Christ must, in a sense, come out from themselves and from their carnal way of living: Come out, O daughters of Zion, and behold King Solomon (Song of Solomon 3:11).

9. Second, we see the details of their search. First, it is said that they ran. They both ran, they who loved Christ more than the others: I will run in the way of your commandments (Psalms 119:32); so run that you may obtain it, the prize (1 Corinthians 9:24).

10. Second, we see how the disciples arrived: the other disciple outran Peter.

    • John arrived first,
    • and Peter followed: then Simon Peter came, following him.

11. It is not without reason that the Evangelist is careful to tell us the smallest details, for these two disciples signify two peoples: the Jews and the Gentiles. The Gentiles were an older people, as even the Jews originated from them: go from your country and your kindred (Genesis 12:1). Yet the Jews were the first to have knowledge of the one true God. These two peoples were both running over the course of this world—the Jews by the written law, the Gentiles by the law of nature. Or, they were both running according to their natural desire for happiness and for a knowledge of the truth, which all people desire to know by their very nature.

    The other disciple, the younger one, outran Peter. This represents the Jewish people, who came to the truth before the Gentiles, since God was formerly known only in Judea. As the Psalm says, he has not dealt thus with any other nation (Psalms 147:20). And he came to the tomb first, because he first considered the mysteries of Christ, as the promise of Christ was first made to the Jews: to whom belong the adoption as children, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; to them belong the fathers, and from them, according to the flesh, is the Christ, who is over all things (Romans 9:4–5).

    And when he stooped down, he saw the linen cloths lying there; but he did not go in. He stooped under the yoke of the law—all that the Lord has spoken we will do (Exodus 24:7). He saw the linen cloths lying there, that is, the figures or foreshadowings of all the mysteries, but their minds were hardened; for to this day, when they read the Old Covenant, that same veil remains unlifted (2 Corinthians 3:14). But he did not go in, for as long as he was unwilling to believe in the one who was dead, he had not yet come to the knowledge of the truth. Another who did not go in was the brother of the prodigal son, for when he heard the celebrations, he refused to go in (Luke 15:28). Nevertheless, David promised that they would enter: I will go to the altar of God (Psalms 43:4).

12. Now the Evangelist recounts the arrival of Peter. As for the literal meaning, the fact that they ran together was a sign of their passionate devotion. John arrived first because he was a younger man than Peter.

    But considering the mystical sense, Peter follows John because the Gentiles who were converted to Christ were not joined to another church different from the church of the Jews, but were grafted on to the already existing olive tree and Church. The Apostle praises them, saying, for you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea (1 Thessalonians 2:14).

13. Third, we see the order in which they entered the tomb:

    • Peter first: and went into the tomb,
    • and then John: then the other disciple also went in.

14. The Evangelist says that Peter entered the tomb. According to the literal meaning, although John arrived first, he did not enter because of his respect for Peter. But considering the mystical interpretation, this signifies that the Jewish people, who were the first to hear of the mysteries of the incarnation, would be converted to the faith after the Gentiles: that Gentiles, who did not pursue righteousness have attained it… but that Israel who pursued the righteousness which is based in law did not succeed in fulfilling that law (Romans 9:30).

    John saw only the linen cloths. Peter also saw the linen cloths lying there, because we do not reject the Old Testament, for as Luke says, then he opened their minds to understand the Scriptures (Luke 24:45).

    But in addition, Peter saw the napkin which had been on his head. Since the head of Christ is God (1 Corinthians 11:3), to see the napkin that had been on the head of Jesus is to have faith in the divinity of Christ, which the Jews refused to accept. This napkin is described as not lying with the linen cloths, but apart, wrapped up in one place, because the divinity of Christ is covered over, and it is apart from every creature because of its excellence: God who is over all be blessed for ever (Romans 9:5); truly, you are a God who hides yourself (Isaiah 45:15). He saw the napkin wrapped up to form a circle. When linen is rolled this way, one cannot see its beginning or end, for the eminence of the divinity neither begins nor ends: Jesus Christ is the same yesterday and today and forever (Hebrews 13:8); you are the same, and your years have no end (Psalms 102:27). The napkin was in one place, apart, because God does not dwell where minds are divided; those who merit his grace are those who are one in charity: his place is in peace (Psalms 76:2); for God is not a God of confusion but of peace (1 Corinthians 14:33).

15. In another interpretation, the napkin, which workers use to wipe sweat from their faces, can be understood to indicate the labor of God. For while God always remains tranquil, he presents himself as laboring and burdened when he endures the stubborn depravity of humankind: they have become a burden to me, I am weary of bearing them (Isaiah 1:14). Christ took on this burden in a special way when he took on a human nature: let him give his cheek to the smiter, and be filled with insults (Lamentations 3:30).

    This napkin is found separate and apart from the other cloths because the sufferings of our Redeemer are far apart and separate from our sufferings. The other linen cloths, which are related to the members of the body as the napkin is to the head, indicate the sufferings of the saints. These are separate from the napkin—that is, the sufferings of Christ—for Christ suffered without fault what we suffer because of our faults: for Christ also died… the righteous for the unrighteous (1 Peter 3:18). He went to his death willingly—no one takes it from me, but I lay it down of my own accord (John 10:18); Christ loved us and gave himself up for us (Ephesians 5:2)—while the saints go to their death reluctantly: another will gird you and carry you where you do not want to go (John 21:18).

16. Why was the Evangelist so careful to mention all these details?

    Chrysostom says this was done to counter the false rumor spread by the Jews that the body of Christ had been secretly taken away (Matthew 28:13).Commentary on Saint John 85.4. For if Christ’s body had been stolen as they said, the disciples would surely not have removed the wrappings, especially since they had to work fast because the guards were near. Nor would they be so careful to lift off the napkin, roll it up, and place it in a separate place. They would simply have taken the body as they found it. This was why he allowed himself to be buried with myrrh and aloes, because they glue the cloths to the body so that they cannot be quickly removed.

17. When the Evangelist says, then the other disciple also went in, he who had come to the tomb first, he tells of John’s entrance. John did not remain outside but entered after Peter, because when the world is ending, the Jews will also be gathered into the faith: a hardening has come upon part of Israel, until the full number of the Gentiles has come in, and so all Israel will be saved (Romans 11:25); a remnant will be saved (Isaiah 10:21).

18. In another mystical interpretation, these two disciples stand for two kinds of people. John represents those who are devoted to the contemplation of truth, and Peter stands for those whose main interest is to carry out the commandments. In fact, Simon means “obedient.”

    Now it very often happens that contemplatives, because they are docile, are the first to become acquainted with a knowledge of the mysteries of Christ, but they do not enter, for sometimes there is knowledge, but little or no love follows. Meanwhile, those in the active life, because of their continuing fervor and earnestness, enter into them more quickly, even though they are slower to understand: by your commandments I get understanding (Psalms 119:104). Thus, those who are later to arrive are the first to penetrate the divine mysteries: so the last will be first, and the first last (Matthew 20:16).

19. Next, when he says, he saw, and believed, we see the effect of the investigation. At first glance, it seems to mean that he saw the situation and believed that Christ had risen. But according to Augustine, this is not correct, because the next thing the Evangelist says is, for as yet they did not know the Scripture, that he must rise from the dead.Tractates on the Gospel of John 120.9. Therefore, one must say that he saw the empty tomb and believed what the woman had said: that someone had taken the Lord. Then we read, for as yet they did not know the Scripture, because the meaning of the Scripture was not yet opened to them so they could understand it (Luke 24:45).

    But surely Christ had foretold his passion and resurrection? I will rise on the third day (Matthew 20:19).

    I answer that we should say that, in keeping with the way they heard his parables, they also failed here to understand many things he had said plainly, thinking that he meant something else.

20. Or, according to Chrysostom’s understanding, he saw the linen cloths so folded and arranged, which would not have been the case if the body had been secretly snatched away,Commentary on Saint John 85.4. and believed, with a true faith, that Christ had risen from the dead. What follows, for as yet they did not know the Scripture, refers to the statement, he saw and believed. It is as if to say: before he saw these things, he did not understand the Scripture that he must rise again from the dead; but when he saw, he believed that he had risen from the dead.