João 20
Theophylact of Ohrid
João 20:1
[(as quoted by Aquinas, AD 1274)] Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption. But how came they to the sepulchre, while the soldiers were guarding it? an easy question to answer. After our Lord's resurrection and the earthquake, and the appearance of the angel at the sepulchre, the guards withdrew, and told the Pharisees what had happened. — Catena Aurea by Aquinas
João 20:1
"The first day of the week" the Evangelist calls that day which we call the Lord's Day. For he calls the week of days "sabbath," and "the first day of the week" means the first day. In essence, every day is one. But one, taken many times and added together, makes up many. Thus, the first day is one; taken twice, it is the second; three times, the third; and so on. Such a day is an image of the future age, which is one day, neither interrupted by night nor having a midday. God is its Sun, never setting. Just as the Lord rose on this day, making His corruptible body incorruptible, so also shall we in the future age receive incorruption. So, on the first day of the week "Mary Magdalene comes." Since the Sabbath had passed, and movement was no longer forbidden by the law, she sets out, wishing to find some consolation from the place of the Lord's burial. — Commentary on John
João 20:2
And, having seen the stone rolled away from the tomb, she goes with great haste to Peter and John. The Lord rose at the time when the stone was still lying in its place and the seals were intact. But since someone needed to be witnesses of the resurrection and enter the tomb, the stone was rolled away by an Angel. Mary, not yet knowing anything about the resurrection, calls this event a theft and a removal. — Commentary on John
João 20:3
Then the disciples come to the tomb and see the linens lying there alone; and this was a sign of the true resurrection. For if someone had moved the body, he would not have stripped it bare; and if someone had stolen it, he would not have taken care to roll up the napkin and place it separately in a special spot, but would have taken the body simply, as best he could. For this reason the evangelist said beforehand that the body of Christ was buried with much myrrh, which adheres the linens to the body no worse than pitch, so that when we hear that the napkin lay in a separate place, we would in no way believe those who say that the body of Christ was stolen. For a thief would not have been so foolish as to expend so much effort on a superfluous matter, without suspecting that the longer he occupied himself with it, the sooner he might be caught. At what hour the resurrection took place, no one knows, just as the time of the second coming is also unknown. If the evangelist Matthew says that the earthquake occurred late in the evening, and John says that Mary came and saw the stone rolled away in the morning, when it was still dark, there is no contradiction in this. For, first, according to Matthew, the women came late on the Sabbath, while in John the women are not mentioned now—since Matthew had already spoken of this, it would have been superfluous for John to speak of the same thing as well; but Mary Magdalene comes in the morning. The visits to the tomb are different: sometimes Mary comes with the other women, sometimes she alone. From this the appearance of disagreement among the evangelists arises, in that they are speaking of different visits, each of his own. Thus, first, we say that Matthew speaks of one visit—that of the women—while John speaks of another, the visit of a woman—the Magdalene. Then, late in the evening and morning, "when it was still dark," which one might call early morning, coincide as one and the same, so that all this time is the middle of the night. If you ask how Peter and John and the women entered the tomb when there were guards there, the answer is simple: when the Lord rose and with an earthquake an Angel appeared at the tomb, the guards went off to report this to the Pharisees, and thus the tomb was freed from the military guard, and the disciples could come without fear. — Commentary on John
João 20:4-8
[(as quoted by Aquinas, AD 1274)] Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervour and activity gets the advance of the other's perception, and sees first into the divine mystery. — Catena Aurea by Aquinas
João 20:5
Note, if you will, the humility of the evangelist, with which he testifies to the thoroughness of Peter's investigation. He himself arrived first, saw the linen cloths lying there, and investigates nothing further, but waits for Peter. — Commentary on John
João 20:7
The fiery Peter entered inside the tomb and carefully examined everything. But understand how Peter is active and fervent, while John is perceptive and capable of comprehending Divine matters. The purely contemplative one arrives first through knowledge and giftedness, while the active one falls behind, yet through diligence and effort he overcomes the other's sharpness, and the active one is the first to discern some Divine mystery. Does not something similar happen in the sciences as well? Here too, of two boys, the less gifted and slower one surpasses through diligence the one who is by nature quicker and more talented. So also in spiritual matters, the active one who is unskilled in speech often understands better than the contemplative one. — Commentary on John
João 20:8
Then he too (John), having entered after him (Peter), saw the burial linens lying separately from one another, and believed — not, however, that the Lord had risen, but that He had been stolen. He believed the words of Mary, that they had taken the Lord. — Commentary on John
João 20:9
Because he believed Mary and did not think of the resurrection? Because they did not yet know "the Scripture, that He must rise from the dead," and they believed Mary, who suspected that the body had been stolen and moved. — Commentary on John
João 20:10
So they returned to themselves, that is, by themselves, having learned nothing more. — Commentary on John
João 20:11
Mary, with the sensitivity and love of tears characteristic of women, stands at the tomb and weeps. Not finding Jesus, she gazes at the place where the beloved body had been laid, and in this alone finds consolation. For this she is also deemed worthy to see more than the disciples. — Commentary on John
João 20:12
She saw what they did not see, namely: two Angels. The vision of the Angels was for her the greatest consolation. And their bright garments, and their sitting, one at the head and the other at the feet, showed that they knew something greater, and, if asked, could instruct. Every soul that has mastery over the passions is called Mary. Having been purified through dispassion, she sees in Jesus both God and Man. For one of the Angels, sitting at the head, points to the Divinity, and the other, sitting at the feet, to the humble incarnation of the Word. — Commentary on John
João 20:13
And the words "why are you weeping?" are full of sincere sympathy. So that Mary would not be troubled, as a woman, by this question they calm her distress. They ask with such sympathy and gentleness: "Woman! why are you weeping?" And she answers with fervor and love: "They have taken away my Lord, and that is why I weep; I do not know where they have laid Him; I would go there and anoint His body, and in this, at least, I would find some consolation." — Commentary on John
João 20:14
Why did Mary turn around? When she was conversing with the Angels, what prompted her to turn back? Probably, while she was speaking with the Angels, Jesus, suddenly appearing behind her, astonished them, and they, having seen the Master, by their appearance, movement, and gaze immediately revealed that they had seen the Lord, and this woman (Mary), having noticed this, turned around. — Commentary on John
João 20:15
Perhaps He appeared to the Angels in a wondrous form, but to Mary not in such a form, but in a humble and ordinary one, which is why she supposed Him to be the gardener, namely of the garden in which the tomb was. For this reason she also says, "Sir, if you have carried Him away," that is, if you have stolen Him. And she does not say "Jesus," but "Him," speaking as if to one who knows what the matter is about. So then, if you have carried Him away, that is, taken and stolen Him from here, tell me where you have laid Him, and I will take Him and move Him to another place, where He will be buried magnificently. Perhaps she was afraid that the Jews would also abuse His dead body, and therefore she wished that it be moved to another place, unknown to them. — Commentary on John
João 20:15
[(as quoted by Aquinas, AD 1274)] She was afraid that the Jews might vent their rage even on the lifeless body, and therefore wished to remove it to some secret place. — Catena Aurea by Aquinas
João 20:16
The intention of the woman is full of love; but she cannot conceive of anything lofty. And since she herself could not think of anything lofty, the Lord by His voice makes Himself known to her. For He uttered only her name and thereby imparted knowledge, just as He sometimes made the Jews recognize Him, and at other times was present among them, and they did not recognize Him. So also in speech, when He willed, then He made Himself known. In like manner now too, when He willed, He made Mary recognize Him by His voice. Without doubt, He had also spoken aloud to her before: "Woman, why are you weeping?" But Mary did not recognize Him, for it was not the will of Jesus. But when He willed it, she recognized Him by His voice. "She turned and said to Him." How is this? She was speaking with Him and saying, "Tell me where you have laid Him"; and now the Evangelist says that she "turned"? It seems to me that after she said "where you have laid Him," she turned toward the Angels, perhaps intending to ask them what they were marveling at. Then Christ, calling her by name, astonished her with His voice and turned her from them to Himself, and she, recognizing Him now, said, "Teacher!" — Commentary on John
João 20:17
She desires to approach Him, to interact with Him as before, and perhaps to embrace Him as a beloved one. But He elevates her thought, so that she might think something higher and attend to Him with greater reverence. "Do not touch Me," that is, circumstances are no longer in their former state, and I shall no longer interact with you as before. Although He did not say this in words, such is the meaning of the words "I ascend to My Father." I hasten there. And since I hasten there and no longer have such a body as to interact with people, one must be more reverent toward Me, beyond ordinary conversation and touching, that is, interaction. See then how many thoughts the Evangelist expressed briefly. The Lord said: "Do not touch Me." Then, as if someone asked: "Why?" "Because," He answers, "My body is no longer such as is proper to earthly life, but such as befits heaven and the dwellings on high." Then the questioner, as it were, continues: "Why then do You walk on earth, when You have such a body?" "Because," He answers, "I have not yet ascended to My Father, but I shall ascend." For He expresses this in the further words: "Go to My brethren and tell them: I ascend to My Father and your Father," although He would ascend not immediately, but after forty days. Why then does He speak thus? In order to raise up her mind and to persuade her that He is ascending to the heavens, and thereby to comfort her. Having called the disciples brothers, He adds "and your Father." God is Father to us as well, but by grace, whereas to the Lord He is Father by nature. Conversely, He is God to us by nature, but God to the Lord by His humanity. For He became His God when He took upon Himself human nature. — Commentary on John
João 20:18
Mary, having been deemed worthy of such words, departs and announces this to the disciples. See how good are zeal and perseverance. Be zealous yourself as well, and perhaps you will learn something higher, and from a disciple of the Word you will become a teacher. — Commentary on John
João 20:19
When Mary announced this to the disciples, it was natural that they either did not believe her, or, having believed, regretted that they were not deemed worthy to see Him themselves. Therefore He appears to them on that very day, since they, on the one hand, having heard from the woman that He had risen, thirsted to see Him themselves, and on the other hand, feared the Jews and for that reason desired all the more to see this sole consolation for them. He comes "in the evening" so that they would have time to gather all together. He comes "when the doors were shut" in order to show that He also rose in the same way, when the stone lay upon the tomb. One might wonder how they did not take Him for a ghost? But first of all, the woman who had preceded them produced in them a strong faith. Then, He appeared to them in a gentle form and by His very voice calmed their troubled thoughts, saying "Peace to you," that is, do not be troubled. By this He reminds them of the word which He said to them before His suffering: "My peace I give to you" (John 14:27). It is worth knowing why He appears to the disciples not in Galilee, but in Jerusalem. For Matthew (Matt. 26:32) and Mark (Mark 14:28) say that He promised to see them in Galilee. How then does He appear in Jerusalem? Some answer: "So what? He did not say that I will see you only in Galilee and not in Jerusalem. Therefore, this is an abundance of love, not an occasion for accusation of falsehood." Then one can say that He promises to appear in Galilee to all the disciples, but in Jerusalem He appeared only to those belonging to the Twelve. Thus, there is no disagreement here. For in Galilee He appeared to all, and in Jerusalem to the Twelve. And since the appearances were many, some evangelists described some appearances, and others described others. Sometimes two evangelists also report the same thing, but what one has said in abbreviated form, the other supplements. — Commentary on John
João 20:19
[(as quoted by Aquinas, AD 1274)] Or because He waited till all were assembled: and with shut doors, that he might show how that in the very same way he had risen again, i. e. with the stone lying on the scpulchre. — Catena Aurea by Aquinas
João 20:20
The disciples were glad when they saw the Lord. And about this He also foretold them before the Passion: "I will see you again, and your heart shall rejoice" (Jn. 16:22). — Commentary on John
João 20:21
And since they had an irreconcilable war with the Jews, He again says to them: "Peace." Just as He said to the women: "Rejoice" (Matt. 28:9), because their sex was in sorrow, so to the disciples He gives "peace" because of the war which they had with them and which all will have. Thus, it is fitting for women to rejoice, because they are condemned to give birth in sorrow, and for men to be at peace because of the war for the cause of preaching. He shows at the same time the good consequences of the Cross as well; this is peace. And since peace was acquired through the Cross, I am sending you to preach. And for their consolation and encouragement He says: "As the Father has sent Me, so I also send you." You are taking upon yourselves My work; therefore be vigilant, for I will be with you. Note the sovereign authority. He did not say "I will beseech My Father, and He will send you," but rather "I am sending you." — Commentary on John
João 20:22
He breathes and gives them the Holy Spirit. Now He imparts to them not the perfect gift of the Holy Spirit, for He will give them that at Pentecost, but makes them capable of receiving the Spirit. For the words "receive the Holy Spirit" mean the same as: be ready to receive the Spirit. — Commentary on John
João 20:23
One could also say that He gave them a certain authority and spiritual grace, only not to raise the dead and perform miracles, but to forgive sins. Therefore He also added: "Whose sins you forgive, they are forgiven," showing that He gave them this particular kind of spiritual gift—the forgiveness of sins. But after His ascension, the Spirit Himself descended and abundantly granted them the power to work miracles and every other gift. Note, if you will, the dignity of priests — it is Divine. For to forgive sins is the work of God. Thus, they must be honored as God. Even if they were unworthy, what of it? They are ministers of Divine gifts, and grace acts through them, just as it once spoke through Balaam's donkey (Num. 22:28–30). Therefore, our unworthiness does not hinder grace. And since grace is bestowed through priests, they must be honored. — Commentary on John
João 20:24
Thomas was not with the disciples. Probably he had not yet returned to them from the dispersion that had taken place. What does the remark "called the Twin" mean? It is the meaning of the name Thomas. For just as Cephas means rock, so Thomas means twin. The Evangelist mentions this meaning of Thomas's name, incidentally, to show us that he was somewhat incredulous and had such a character from his very birth, as the name itself indicates. — Commentary on John
João 20:25
When the other disciples spoke about the Lord, Thomas did not believe not because he considered them liars, but because he considered the matter of the resurrection impossible. This is also why he is accused of immoderate curiosity. For just as believing too quickly is reckless, so stubbornly persisting is savage and crude. See, he did not say "I do not believe my eyes," but added — "unless I put my hand." But how did he know that there was a wound in the side? He heard this from the disciples. — Commentary on John
João 20:26
For what reason does the Lord appear to him not immediately, but after eight days? So that he, heeding the instruction of his fellow disciples and hearing the same thing, would be inflamed with greater desire and become firmer in faith for the future. — Commentary on John
João 20:27
The Lord, wishing to show that He was with them even when Thomas was speaking words of his unbelief before his fellow disciples, does not wait until He hears something similar from him, but Himself fulfills in advance what Thomas desired, and uses his own words. And observe, first He speaks with reproach: "Reach here your hand," but then He instructs: "Be not faithless, but believing." From this it is clear that the doubt arose from unbelief, and therefore it is in vain that some speak in defense of Thomas, saying that he was slow to believe due to his thoroughness. For behold, the Lord calls him unfaithful. In what way did the incorruptible body turn out to have wounds and was tangible to a human hand? All this was an act of condescension. For the body that entered through closed doors, and was therefore subtle and light, was free from all coarseness. But to give assurance of the resurrection, the Lord shows it as such, and for this reason rose having the marks of the cross and wounds. Likewise, that He also ate, He ate not out of bodily necessity, but for the confirmation of the resurrection. Therefore, just as before the crucifixion, walking on the waves (Mark 6:48), He had a body of no different nature, so also now He shows it as tangible and having wounds. Nevertheless, although it is tangible and visible, it is incorruptible. For this is shown for confirmation, and not out of necessity or the law of the body. For everything eaten enters into the stomach and is changed (Matt. 15:17), which in Christ's case, after the resurrection, did not occur; but what was eaten, received only for the confirmation of the resurrection, was consumed by a certain invisible and Divine power. Notice also how for one person – Thomas – the Lord did not refuse to condescend and show His side, in order to save one unbelieving soul, so we too must not despise anyone, not even the least. — Commentary on John
João 20:28
See how he who at first did not believe, from touching the side became an excellent theologian. For he proclaimed two natures and one person in the one Christ. By saying "Lord," he confessed the human nature, for "Lord" is used of men as well, for example: "Sir, if you have carried Him away" (John 20:15). And by saying "my God," he confessed the divine essence, and thus confessed One and the Same as both Lord and God. — Commentary on John
João 20:28-29
[(as quoted by Aquinas, AD 1274)] 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. Jesus saith unto him, Because thou hast seen Me, thou hast believed. Here He means the disciples who had believed without seeing the print of the nails, and His side. — Catena Aurea by Aquinas
João 20:29
The Lord, showing us that faith consists in accepting the invisible, says: "Blessed are those who have not seen and yet have believed." Here He hints at the disciples who touched neither the wound from the nails nor the side, yet believed, and not at them alone, but also at those who would come to believe afterward. He said this not in order to deprive Thomas of blessedness, but to comfort those who had not seen. For many say: "Blessed are the eyes that saw the Lord." He comforts such people, saying that there is greater blessedness in not seeing and yet believing. — Commentary on John
João 20:30
Of what signs does the evangelist speak here? Surely of those which the Lord performed before His suffering? No, but of those which He performed after His resurrection. For the evangelist adds: "He did in the presence of His disciples." But the miracles before the suffering the Lord performed not before the disciples, but before all. Therefore the evangelist now speaks of those miracles which were performed by the Lord after the resurrection. For, associating with the disciples alone for forty days, He presented proofs of the resurrection. Just as before the suffering He performed miracles in confirmation that He is the Son of God, so after the resurrection He performed miracles before the disciples in confirmation that He is the Son of Man, that is, He bears a body, though incorruptible and most godlike, and no longer subject to the laws of the flesh. — Commentary on John
João 20:31
"So, from the many miracles performed after the resurrection, only these have been recorded, and not out of boasting, or to add glory to the Only-Begotten, but, he says, so that you might believe." And what is the benefit, and to whom does it pertain? Not to Christ. For what benefit is our faith to Him? But it serves us ourselves. For, believing that He is risen and alive, we prepare life for ourselves, for He is risen and alive for us. But whoever thinks that He is dead, and has not risen and is not alive, assigns and affirms death and destruction for himself. — Commentary on John