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| St. John the Evangelist by El Greco |
John 20:1a, 2–8
Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” Peter then came out with the other disciple, and they went toward the tomb. They both ran, but the other disciple outran Peter and reached the tomb first; and stooping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed;
Catholic Exegesis:
The Second Vatican Council teaches that if we are to derive the true meaning from the sacred texts, attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).
St. John Paul II, when he promulgated the Catechism of the Catholic Church, explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium." He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).
Cited in the Catechism:
Commentary:
The empty tomb (20:1–10)
20:1–2. All four Gospels report the first testimonies of the holy women and the disciples regarding Christ’s glorious resurrection, beginning with the fact of the empty tomb (cf. Mt 28:1–15; Mk 16:1ff; Lk 24:1–12) and then telling of the various appearances of the risen Jesus.
Mary Magdalene was one of the women who provided for our Lord during his journeys (Lk 8:1–3); along with the Virgin Mary she bravely stayed with him right up to his final moments (Jn 19:25), and she saw where his body was laid (Lk 23:55). Now, after the obligatory sabbath rest, she goes to visit the tomb. The Gospel points out that she went “early, while it was still dark”: her love and veneration led her to go without delay, to be with our Lord’s body.
20:4. The Fourth Gospel makes it clear that, although the women, and specifically Mary Magdalene, were the first to reach the tomb, the Apostles were the first to enter it and see the evidence that Christ had risen (the empty tomb, the linen clothes “lying” and the napkin in a place by itself). Bearing witness to this will be an essential factor in the mission which Christ will entrust to them: “You shall be my witnesses in Jerusalem … and to the end of the earth” (Acts 1:8; cf. Acts 2:32). John, who reached the tomb first (perhaps because he was the younger), did not go in, out of deference to Peter. This is an indication that Peter was already regarded as leader of the apostles.
20:5–7. The words the evangelist uses to describe what Peter and he saw in the empty tomb convey with vivid realism the impression it made on them, etching on their memory details which at first sight seem irrelevant.
The whole scene inside the tomb in some way caused them to intuit that the Lord had risen. Some of the words contained in the account need further explanation, so terse is the translation.
“The linen clothes lying there”: the Greek participle translated as “lying there” seems to indicate that the clothes were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared—as if it had come out of the clothes and bandages without their being unrolled, passing right through them (just as later he entered the Cenacle when the doors were shut). This would explain the clothes being “fallen”, “flat”, “lying”, which is how the Greek literally translates, after Jesus’ body—which had filled them—left them. One can readily understand how this would amaze a witness, how unforgettable the scene would be.
“The napkin … rolled up in a place by itself”: the first point to note is that the napkin, which had been wrapped round the head, was not on top of the clothes, but placed to one side. The second, even more surprising thing is that, like the clothes, it was still rolled up but, unlike the clothes, it still had a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as “rolled”, seems to indicate.
From these details concerning the empty tomb one deduces that Jesus’ body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated, as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (cf. Jn 11:44).
20:8–10. As Mary Magdalene had told them, the Lord was not in the tomb; but the two apostles realized that there was no question of any robbery, which was what she thought had happened, because they saw the special way the clothes and napkin were; they now began to understand what the Master had so often told them about his death and resurrection (cf. Mt 16:21; Mk 8:31; Lk 9:22; etc.; cf. also the notes on Mt 12:39–40 and Lk 18:31–40).
The empty tomb and the other facts were perceptible to the senses; but the resurrection, even though it had effects that could be tested by experience, requires faith if it is to be accepted. Christ’s resurrection is a real, historic fact: his body and soul were reunited. But since his was a glorious resurrection unlike Lazarus’, far beyond our capacity in this life to understand what happened, and outside the scope of sense experience, a special gift of God is required—the gift of faith—to know and accept as a certainty this fact which, while it is historical, is also supernatural. Therefore, St Thomas Aquinas can say that “the individual arguments taken alone are not sufficient proof of Christ’s resurrection, but taken together, in a cumulative way, they manifest it perfectly. Particularly important in this regard are the spiritual proofs (cf. specially Lk 24:25–27), the angelic testimony (cf. Lk 24:4–7) and Christ’s own post-resurrection word confirmed by miracles (cf. Jn 3:13; Mt 16:21; 17:22; 20:18)” (St Thomas Aquinas, Summa theologiae, 3, 55, 6 ad 1).
In addition to Christ’s predictions about his passion, death and resurrection (cf. Jn 2:19; Mt 16:21; Mk 9:31; Lk 9:22), the Old Testament also foretells the glorious victory of the Messiah and, in some way, his resurrection (cf. Ps 16:9; Is 52:13; Hos 6:2). The apostles begin to grasp the true meaning of Scripture after the resurrection, particularly once they receive the Holy Spirit, who fully enlightens their minds to understand the content of the Word of God. It is easy to imagine the surprise and elation they all feel when Peter and John tell them what they have seen in the tomb.
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
"Ignorance of Scripture is ignorance of Christ." St Jerome
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