From: John 20:1a, 2-8
The Empty Tomb
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Commentary:
1-2. All four Gospels report the first testimonies of the holy women and the dis-
ciples regarding Christ’s glorious resurrection, beginning with the fact of the emp-
ty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 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 jour-
neys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him right
up to His final moments (John 19:25), and she saw where His body was laid
(Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the tomb.
The Gospel points out that she went “early, when it was still dark”: her love and
veneration led her to go without delay, to be with our Lord’s body.
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 re-
garded as leader of the Apostles.
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 transla-
tion.
“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 em-
ptied 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 ex-
plain the clothes being “fallen”, “flat” “lying”, which is how the Greek literally tran-
slates, after Jesus’ body — which had filled them — left them. One can readily un-
derstand how this would amaze a witness, how unforgettable the scene
“The napkin...rolled up in a place by itself”: the first point to note is that the nap-
kin, which had been wrapped round the head, was not on top of the clothes, but
placed on 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 hap-
pened, for example, in the case of Lazarus, who had to be unbound before he
could walk (cf. John 11:44).
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 know began to understand what the Master had so often told
them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke
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 re-
surrection, even though it had effects that could be tested by experience, re-
quires 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 La-
zarus’, far beyond our capacity in this life to understand what happened, and out-
side 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 ar-
guments taken alone are not sufficient proof of Christ’s resurrection, but taken to-
gether, in a cumulative way, they manifest it perfectly. Particularly important in
this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testi-
mony (cf. Luke 24:4-7) and Christ’s own post-resurrection word confirmed by mi-
racles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)” (St. Thomas Aquinas, “Sum-
ma Theologiae”, III, q. 55, a. 6 ad 1).
In addition to Christ’s predictions about His passion, death and resurrection (cf.
John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also fore-
tells the glorious victory of the Messiah and, in some way, His resurrection (cf.
Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true mea-
ning of Sacred 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.
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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.
Liturgical Colour: White.
| First reading | 1 John 1:1-4 © |
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| Responsorial Psalm |
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| Psalm 96(97):1-2,5-6,11-12 © |
| Gospel Acclamation | cf.Te Deum |
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| Gospel | John 20:2-8 © |
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