The Gospel is traditionally associated with John the son of Zebedee, the beloved disciple, whose testimony presents Jesus’ signs, words, death, resurrection, and teaching so readers may believe that Jesus is the Messiah, the Son of God.
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John 20
The Risen Lord: Empty Tomb, Eyewitness Faith, Peace, Mission, Spirit, Thomas, and the Purpose of the Gospel
The crucified Jesus is bodily risen, appears to His witnesses, speaks peace, commissions His disciples in the Spirit, receives the confession of Lord and God, and is written about so that readers may believe and have life in His name.
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Chapter Summary
The crucified Jesus is bodily risen, appears to His witnesses, speaks peace, commissions His disciples in the Spirit, receives the confession of Lord and God, and is written about so that readers may believe and have life in His name.
Overview
John 20 argues that the resurrection of Jesus is historical, bodily, revelatory, missional, and faith-producing. The empty tomb and orderly grave cloths show that Jesus’ body has not simply been stolen. The beloved disciple sees and believes, though the disciples’ full understanding from Scripture is still unfolding. Mary’s encounter reveals that the risen Jesus is personally known by His sheep, calling them by name.
His resurrection changes the disciples’ relationship to God: He speaks of 'my Father and Your Father, my God and Your God,' signaling the new family standing secured through His death and resurrection. Jesus appears to fearful disciples, speaks peace rooted in His finished work, shows His hands and side to identify Himself as the crucified and risen Lord, and gives joy.
He then sends them as the Father sent Him, breathes the Holy Spirit, and connects their mission with the proclamation of forgiveness of sins. Thomas’s movement from refusal to confession climaxes the Gospel’s Christology: the risen Jesus is 'my Lord and my God.' The blessing on those who believe without seeing directly addresses later readers. The chapter concludes with John’s purpose: the written signs call readers to believe that Jesus is the Messiah, the Son of God, and through believing to have life in His name.
Context
John writes to believers and inquirers who must receive the apostolic witness to the crucified and risen Jesus and believe that He is the Messiah, the Son of God, so that they may have life in His name.
John 20 takes place in Jerusalem on the first day of the week and then eight days later. The narrative moves from the garden tomb in the early morning, to Mary Magdalene’s encounter with the risen Jesus, to the disciples gathered behind locked doors that evening, and then to Jesus’ later appearance to Thomas and the gathered disciples.
The crucified Jesus is bodily risen, appears to His witnesses, speaks peace, commissions His disciples in the Spirit, receives the confession of Lord and God, and is written about so that readers may believe and have life in His name.
The Gospel is traditionally associated with John the son of Zebedee, the beloved disciple, whose testimony presents Jesus’ signs, words, death, resurrection, and teaching so readers may believe that Jesus is the Messiah, the Son of God.
John writes to believers and inquirers who must receive the apostolic witness to the crucified and risen Jesus and believe that He is the Messiah, the Son of God, so that they may have life in His name.
John 20 takes place in Jerusalem on the first day of the week and then eight days later. The narrative moves from the garden tomb in the early morning, to Mary Magdalene’s encounter with the risen Jesus, to the disciples gathered behind locked doors that evening, and then to Jesus’ later appearance to Thomas and the gathered disciples.
Social Pressure
- The disciples are fearful, confused, grieving, and hiding behind locked doors because of the Jewish leaders. Mary assumes the body has been taken. Thomas refuses the testimony of the others without direct evidence. Into fear, grief, confusion, and unbelief, the risen Jesus speaks peace, reveals His wounds, commissions His disciples, and calls for faith.
The first day of the week marks the day after the Sabbath and becomes the resurrection day. Tombs could be sealed with a stone, and burial cloths and head coverings were part of Jewish burial practice. Women were often not treated as primary legal witnesses in some settings, making Mary Magdalene’s role as first witness striking. Locked doors reflect fear of authorities.
The language of sending, receiving the Spirit, and forgiveness of sins is mission-shaped and covenantal. Thomas’s confession uses language of personal allegiance and divine recognition.
John 20 is the resurrection climax of the Gospel. The crucified King is now bodily risen. The empty tomb, grave cloths, angelic testimony, Mary’s encounter, the wounds shown to the disciples, Thomas’s confession, and John’s purpose statement all converge to call readers to faith. The chapter inaugurates the post-resurrection mission of the church: as the Father sent the Son, the risen Son sends His disciples in the power of the Spirit with the message of forgiveness of sins.
Chapter Movement
Mary discovers the opened tomb, Peter and the beloved disciple inspect the grave cloths, Mary encounters the risen Jesus, Jesus appears to the fearful disciples with peace and mission, Thomas moves from unbelief to worshipful confession, and John declares that the Gospel was written so readers may believe and have life in Jesus’ name.
Discourse Insight
Theological exposition and fulfillment
John 20 clarifies the gospel by showing that the Jesus who was crucified, pierced, and buried is bodily risen. The empty tomb is not enough by itself; the risen Lord reveals Himself, calls His own by name, shows His wounds, speaks peace, gives joy, sends witnesses, breathes the Spirit, and authorizes the proclamation of forgiveness. Thomas’s confession identifies the risen Jesus as Lord and God.
John writes so readers who did not directly see may believe that Jesus is the Messiah, the Son of God, and by believing have life in His name. The gospel is not merely that Jesus died, but that the crucified one lives and gives life to believers.
Structural Flow
Mary discovers the stone removed, Peter and the beloved disciple inspect the tomb, and the beloved disciple sees and believes, though full scriptural understanding is not yet present.
Mary weeps at the tomb, sees angels, then recognizes Jesus when He calls her by name and is sent to announce His ascension to the disciples.
Jesus comes to the fearful disciples, speaks peace, shows His wounds, gives joy, commissions them, breathes the Spirit, and entrusts the mission of forgiveness.
Thomas moves from refusal to believe without direct evidence to the climactic confession, 'My Lord and my God.'
John states that the signs are written so readers may believe Jesus is the Messiah, the Son of God, and have life in His name.
Chapter Outline
- 20:1-2: Mary Magdalene arrives at the tomb early on the first day of the week and reports that the Lord’s body appears to have been taken.
- 20:3-7: Peter and the beloved disciple run to the tomb and see the linen cloths and the folded head cloth.
- 20:8-10: The beloved disciple sees and believes, while John notes that the disciples still did not understand from Scripture that Jesus had to rise.
- 20:11-13: Mary weeps outside the tomb and sees two angels where Jesus’ body had lain.
- 20:14-16: Mary does not recognize Jesus until He calls her by name, and she responds, 'Rabboni.'
- 20:17-18: Jesus sends Mary to announce His ascension to His Father and their Father, and Mary testifies that she has seen the Lord.
- 20:19-20: Jesus enters the locked room, speaks peace, shows His hands and side, and the disciples rejoice.
- 20:21-23: Jesus commissions the disciples, breathes on them, gives the Holy Spirit, and speaks of forgiveness and retention of sins.
- 20:24-25: Thomas refuses the disciples’ testimony unless He sees and touches Jesus’ wounds.
- 20:26-29: Jesus appears again, invites Thomas to examine His wounds, calls Him to belief, and Thomas confesses Jesus as Lord and God.
- 20:30-31: John states that the Gospel’s signs are written so readers may believe Jesus is the Messiah, the Son of God, and have life in His name.
Theological Argument
John 20 argues that the resurrection of Jesus is historical, bodily, revelatory, missional, and faith-producing. The empty tomb and orderly grave cloths show that Jesus’ body has not simply been stolen. The beloved disciple sees and believes, though the disciples’ full understanding from Scripture is still unfolding. Mary’s encounter reveals that the risen Jesus is personally known by His sheep, calling them by name.
His resurrection changes the disciples’ relationship to God: He speaks of 'my Father and Your Father, my God and Your God,' signaling the new family standing secured through His death and resurrection. Jesus appears to fearful disciples, speaks peace rooted in His finished work, shows His hands and side to identify Himself as the crucified and risen Lord, and gives joy.
He then sends them as the Father sent Him, breathes the Holy Spirit, and connects their mission with the proclamation of forgiveness of sins. Thomas’s movement from refusal to confession climaxes the Gospel’s Christology: the risen Jesus is 'my Lord and my God.' The blessing on those who believe without seeing directly addresses later readers. The chapter concludes with John’s purpose: the written signs call readers to believe that Jesus is the Messiah, the Son of God, and through believing to have life in His name.
From darkness to empty tomb, from empty tomb to partial belief, from tears to recognition, from recognition to announcement, from fear to peace, from peace to mission, from doubt to confession, and from eyewitness signs to written testimony for life-giving faith.
- 1.Mary comes to the tomb while it is still dark, placing the resurrection discovery in a setting of grief, uncertainty, and dawning light.
- 2.The stone has been removed, indicating that the tomb has been opened, though Mary initially interprets this as removal of the body.
- 3.Mary runs to Peter and the beloved disciple, showing urgency and confusion.
- 4.Peter and the beloved disciple run to the tomb to investigate Mary’s report.
- 5.The beloved disciple sees the linen cloths but waits outside, while Peter enters and examines the evidence.
- 6.The linen cloths and separate head cloth indicate order rather than grave robbery.
- 7.The beloved disciple sees and believes, marking the first explicit faith response at the empty tomb.
- 8.The disciples still do not understand from Scripture that Jesus had to rise from the dead, showing that resurrection faith must be joined to scriptural understanding.
- 9.Mary remains weeping at the tomb, showing that evidence alone has not yet resolved her grief.
- 10.The two angels seated where Jesus’ body had lain signal divine testimony at the place of death.
- 11.Mary’s repeated statement that the Lord has been taken shows her love for Jesus but continued misunderstanding.
- 12.Jesus stands near Mary, but she does not recognize him until he speaks her name.
- 13.Jesus calling Mary by name fulfills the good shepherd pattern: his sheep hear his voice.
- 14.Mary responds to Jesus as Teacher, recognizing the risen Lord personally.
- 15.Jesus tells Mary not to hold on to him because resurrection does not mean returning to the old mode of earthly fellowship.
- 16.Jesus’ ascension to the Father will complete the new resurrection relationship and mission.
- 17.Jesus calls the disciples 'my brothers,' showing restoration and family identity after their failure.
- 18.Jesus speaks of 'my Father and your Father, my God and your God,' distinguishing his unique Sonship while bringing believers into filial relationship.
- 19.Mary becomes the first witness sent to announce the risen Lord to the disciples.
- 20.The disciples gather behind locked doors because fear still governs them before they see Jesus.
- 21.Jesus comes and stands among them despite locked doors, showing the transformed reality of his risen body and sovereign presence.
- 22.Jesus speaks peace, not mere greeting, but resurrection peace grounded in his finished work.
- 23.Jesus shows his hands and side to identify himself as the same crucified Jesus who is now risen.
- 24.The disciples rejoice when they see the Lord, fulfilling Jesus’ promise that their sorrow would turn to joy.
- 25.Jesus repeats peace before commissioning them, showing that mission flows from peace with the risen Lord.
- 26.The disciples are sent as Jesus was sent by the Father, making their mission derivative of his mission.
- 27.Jesus breathes on them and says, 'Receive the Holy Spirit,' echoing new creation and preparing Spirit-empowered mission.
- 28.The authority concerning forgiveness and retention of sins is tied to their Spirit-enabled witness to Jesus.
- 29.Thomas’s absence sets up the issue of believing apostolic testimony without direct sight.
- 30.Thomas refuses to believe without seeing and touching the wounds, showing the danger of demanding terms before receiving testimony.
- 31.Jesus graciously meets Thomas eight days later and repeats the peace word.
- 32.Jesus invites Thomas to examine the very evidence he demanded, showing Jesus’ knowledge and mercy.
- 33.Jesus commands Thomas to stop being unbelieving and believe.
- 34.Thomas gives the climactic confession of the Gospel: 'My Lord and my God.'
- 35.Jesus blesses those who have not seen and yet have believed, extending the blessing to later readers who receive the apostolic witness.
- 36.John acknowledges selectivity: many signs are not written in the book.
- 37.The written signs are sufficient for the Gospel’s purpose.
- 38.The goal of the written Gospel is faith that Jesus is the Messiah, the Son of God.
- 39.The result of believing is life in Jesus’ name.
Theological Focus
- First day of the week
- Empty tomb
- Removed stone
- Mary Magdalene as witness
- Peter and beloved disciple
- Linen cloths
- Folded head cloth
- Seeing and believing
- Need to understand Scripture
- Mary’s grief
- Angelic testimony
- Recognition by Jesus’ voice
- Jesus the risen Teacher
- Jesus’ ascension
- Jesus’ brothers
- My Father and Your Father
- Mary’s resurrection announcement
- Fearful disciples
- Locked doors
- Peace be with You
- Hands and side
- Resurrection joy
- Mission as sent ones
- Breathing the Spirit
- Forgiveness of sins
- Thomas’s unbelief
- Jesus’ wounds
- My Lord and my God
- Blessed faith without sight
- Signs written
- Jesus as Messiah
- Jesus as Son of God
- Life in His name
- Bodily Resurrection of Christ
- Empty Tomb
- Eyewitness Testimony
- Scriptural Necessity of Resurrection
- Good Shepherd Recognition
- Ascension of Christ
- Adoption / Family Relation through Christ
- Peace of the Risen Christ
- Continuity of Crucified and Risen Christ
- Mission of the Church
- Gift of the Holy Spirit
- Forgiveness of Sins
- Faith and Unbelief
- Deity of Christ
- Jesus as Messiah and Son of God
- Life in Jesus’ Name
Covenant Significance
John 20 reveals the new covenant people as those gathered around the crucified and risen Jesus, reconciled to the Father through Him, commissioned in His peace, empowered by the Spirit, and sent with the message of forgiveness. The resurrection is the decisive vindication of Jesus’ identity and the beginning of new creation. The garden tomb, first day of the week, breath of Jesus, and gift of the Spirit all signal new-creation life.
Jesus’ words to Mary indicate a newly secured relationship: His Father is now also their Father, while His unique Sonship remains distinct. The chapter also establishes the apostolic witness as the foundation for later faith: blessed are those who have not seen and yet believe through the written testimony.
Old Testament Connections
- The first day of the week signals resurrection dawn and new creation.
- The empty tomb confirms that Jesus’ death has been overcome bodily.
- The linen cloths indicate ordered resurrection rather than theft or confusion.
- The beloved disciple’s faith begins at the empty tomb but must be deepened by Scripture.
- Mary’s recognition by name shows the Shepherd gathering His own after death.
- Jesus’ ascension establishes the new relationship between His people and the Father.
- The disciples are called Jesus’ brothers despite their failure and scattering.
- The risen Jesus speaks peace as the fruit of His finished work.
- The wounds identify the risen Lord as the crucified Jesus.
- The disciples’ sorrow turns to joy when they see the Lord.
- Jesus sends His disciples as the Father sent Him, grounding church mission in Christ’s mission.
- Jesus breathes the Spirit, signaling new creation and Spirit-enabled witness.
- Forgiveness of sins is proclaimed through the apostolic mission in the authority of the risen Christ.
- Thomas’s confession confirms the full divine identity of the risen Jesus.
- Future believers are blessed through faith in apostolic testimony without direct sight.
- The written Gospel functions as covenant witness leading to life in Jesus’ name.
- Genesis 1:1-5 - darkness, light, and new creation resonance
- Genesis 2:7 - God breathes life into the man
- Exodus 14:13-31 - deliverance leading to covenant peace and new identity
- Psalm 16:8-11 - God’s Holy One not abandoned to decay
- Psalm 22:22 - the sufferer declares God’s name to His brothers
- Psalm 30:5 - weeping for a night and joy in the morning
- Psalm 118:22-24 - rejected stone, Lord’s doing, day of rejoicing
- Isaiah 25:8 - death swallowed up and tears wiped away
- Isaiah 52:7 - good news of peace and salvation announced
- Isaiah 53:10-12 - the servant lives after suffering and justifies many
- Ezekiel 36:25-27 - cleansing and Spirit within God’s people
- Ezekiel 37:1-14 - breath/Spirit and resurrection-like life
- Daniel 12:2-3 - resurrection hope
- Zechariah 12:10 - looking on the pierced one
- Zechariah 13:1 - fountain opened for cleansing from sin
Canonical Connections
The first day resurrection signals the dawn of new creation through the risen Christ.
The resurrection fulfills the biblical hope that God would not abandon His Holy One to decay.
Mary recognizes Jesus by His voice, fulfilling the good shepherd theme.
The disciples’ sorrow at Jesus’ death becomes joy when they see the risen Lord.
Jesus gives peace to fearful disciples after showing His wounds.
The risen Jesus sends His disciples as the Father sent Him.
Jesus breathing the Spirit evokes creation and restoration life by the Spirit.
The risen Jesus commissions Spirit-enabled witnesses to proclaim forgiveness.
Thomas’s confession brings John’s high Christology to a climactic personal confession.
John’s Gospel functions as written apostolic testimony calling readers to believe and receive life.
Cross References
Gospel Clarity
John 20 clarifies the gospel by showing that the Jesus who was crucified, pierced, and buried is bodily risen. The empty tomb is not enough by itself; the risen Lord reveals Himself, calls His own by name, shows His wounds, speaks peace, gives joy, sends witnesses, breathes the Spirit, and authorizes the proclamation of forgiveness. Thomas’s confession identifies the risen Jesus as Lord and God.
John writes so readers who did not directly see may believe that Jesus is the Messiah, the Son of God, and by believing have life in His name. The gospel is not merely that Jesus died, but that the crucified one lives and gives life to believers.
Gospel Guardrails
- The stone is removed from the tomb on the first day of the week.
- Mary initially thinks Jesus’ body has been taken.
- Peter and the beloved disciple see the grave cloths.
- The beloved disciple sees and believes.
- The disciples still need to understand from Scripture that Jesus had to rise.
- Mary sees angels at the empty tomb.
- Jesus personally calls Mary by name.
- Mary recognizes the risen Jesus and calls Him Teacher.
- Jesus announces His ascension to His Father and the disciples’ Father.
- Mary testifies, 'I have seen the Lord.'
- Jesus comes to fearful disciples behind locked doors.
- Jesus speaks peace to them.
- Jesus shows His hands and side.
- The disciples rejoice when they see the Lord.
- Jesus sends them as the Father sent Him.
- Jesus breathes on them and says, 'Receive the Holy Spirit.'
- Jesus connects their mission to the forgiveness and retention of sins.
- Thomas refuses testimony without seeing and touching.
- Jesus graciously appears and calls Thomas to believe.
- Thomas confesses, 'My Lord and my God.'
- Jesus blesses those who have not seen and yet believe.
- John writes signs so readers may believe Jesus is the Messiah, the Son of God.
- Believing in Jesus brings life in His name.
- Do not preach the resurrection as merely spiritual influence · John presents the bodily risen Jesus with hands and side.
- Do not separate resurrection from crucifixion · the risen Lord is recognized by His wounds.
- Do not treat grief as unbelief automatically · Jesus meets Mary tenderly while bringing her to truth.
- Do not detach faith from apostolic testimony and Scripture.
- Do not preach peace apart from the cross and resurrection.
- Do not define Christian mission apart from the sending of the Son by the Father.
- Do not define Spirit-empowered mission apart from forgiveness of sins in Jesus’ name.
- Do not normalize Thomas’s unbelief as ideal · Jesus corrects Him while graciously meeting Him.
- Do not reduce Thomas’s confession · it is a direct confession of Jesus as Lord and God.
- Do not make seeing superior to believing through testimony · Jesus blesses those who believe without seeing.
- Do not ignore John’s purpose statement · the whole Gospel aims at faith in Jesus and life in His name.
Primary Emphasis
John 20 reveals Jesus as the crucified and risen Lord, the good shepherd who calls His sheep by name, the ascended Son who brings His people into relationship with His Father, the peace-giving Lord, the sender of His disciples, the giver of the Spirit, the one whose wounds remain the identity marks of saving victory, the Lord and God confessed by Thomas, the Messiah and Son of God written about so that readers may believe and have life in His name.
Chapter Contribution
John 20 argues that the resurrection of Jesus is historical, bodily, revelatory, missional, and faith-producing. The empty tomb and orderly grave cloths show that Jesus’ body has not simply been stolen. The beloved disciple sees and believes, though the disciples’ full understanding from Scripture is still unfolding. Mary’s encounter reveals that the risen Jesus is personally known by His sheep, calling them by name.
His resurrection changes the disciples’ relationship to God: He speaks of 'my Father and Your Father, my God and Your God,' signaling the new family standing secured through His death and resurrection. Jesus appears to fearful disciples, speaks peace rooted in His finished work, shows His hands and side to identify Himself as the crucified and risen Lord, and gives joy.
He then sends them as the Father sent Him, breathes the Holy Spirit, and connects their mission with the proclamation of forgiveness of sins. Thomas’s movement from refusal to confession climaxes the Gospel’s Christology: the risen Jesus is 'my Lord and my God.' The blessing on those who believe without seeing directly addresses later readers. The chapter concludes with John’s purpose: the written signs call readers to believe that Jesus is the Messiah, the Son of God, and through believing to have life in His name.
Doctrines in This Chapter
Disciples are sent as Christ was sent.
Jesus rises physically from the dead.
Jesus is confessed as Lord and God.
Jesus is the promised Anointed One.
Resurrection occurs on the first day, signaling renewal.
Eternal life is received through belief.
Believers proclaim the risen Lord.
Doctrinal Weight
Jesus is risen from the tomb and appears bodily with visible wounds.
The stone is removed, the tomb is empty, and the grave cloths remain.
Mary, Peter, the beloved disciple, the gathered disciples, and Thomas function as resurrection witnesses.
John notes that the disciples still did not understand from Scripture that Jesus had to rise from the dead.
Mary recognizes Jesus when He calls her by name.
Jesus announces that He is ascending to His Father and the disciples’ Father.
Jesus speaks of the disciples as brothers and of God as their Father through His resurrection work.
Jesus speaks peace to fearful disciples after His resurrection.
Jesus shows His hands and side, identifying the risen Lord as the crucified Jesus.
As the Father sent Jesus, Jesus sends His disciples.
The risen Jesus breathes on the disciples and says, 'Receive the Holy Spirit.'
Jesus connects the disciples’ Spirit-enabled mission with the forgiveness and retention of sins.
Thomas is called away from unbelief into belief, and later believers are blessed through faith without sight.
Thomas confesses the risen Jesus as 'My Lord and my God.'
John writes so readers may believe Jesus is the Messiah, the Son of God.
Believing in Jesus brings life in His name.
Reading Lenses
Theological exposition and fulfillment
- John 20 clarifies the gospel by showing that the Jesus who was crucified, pierced, and buried is bodily risen. The empty tomb is not enough by itself; the risen Lord reveals Himself, calls His own by name, shows His wounds, speaks peace, gives joy, sends witnesses, breathes the Spirit, and authorizes the proclamation of forgiveness. Thomas’s confession identifies the risen Jesus as Lord and God. John writes so readers who did not directly see may believe that Jesus is the Messiah, the Son of God, and by believing have life in His name. The gospel is not merely that Jesus died, but that the crucified one lives and gives life to believers.
Key Greek Terms
Individual words ἀπολέσας ἐξ αὐτῶν ἓν apolesas ex autōn hen · τῇ ἡμέρᾳ τοῦ σαββάτου tē hēmera tou sabbatou
Form in passage Dative · Singular · Feminine What is this?
Sense the first day of the week
Definition Mary comes to the tomb early on the first day of the week.
References John 20:1, 20:19
Lexicon the first day of the week
Why it matters The phrase marks the resurrection day and signals new creation dawn.
Individual words ἐν τῇ σκοτίᾳ εἴπατε en tē skotia eipate · σκοτίας ἔτι οὔσης skotias eti ousēs · τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ tini homoia estin hē basileia tou theou
Form in passage Genitive · Singular · Feminine What is this?
Sense while it was still dark
Definition Mary comes to the tomb while it is still dark.
References John 20:1
Lexicon while it was still dark
Why it matters The phrase carries literal timing and Johannine resonance of darkness before resurrection light.
Form in passage Nominative · Singular · Feminine What is this?
Sense Mary Magdalene
Definition Mary Magdalene is the first named witness at the tomb and the first sent to announce the risen Lord in John 20.
References John 20:1, 20:11-18
Lexicon Mary Magdalene
Why it matters Her role highlights the surprising grace and witness pattern of the resurrection narrative.
Form in passage Accusative · Singular · Neuter What is this?
Sense tomb, burial place
Definition The tomb where Jesus was laid is found opened and empty.
References John 20:1-11
Lexicon tomb, burial place
Why it matters The empty tomb is central evidence in the resurrection witness.
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense stone removed/taken away
Definition Mary sees that the stone has been removed from the tomb.
References John 20:1
Lexicon stone removed/taken away
Why it matters The opened tomb initiates the resurrection discovery, though Mary first misunderstands it.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense take away, remove
Definition Mary assumes that someone has taken the Lord out of the tomb.
References John 20:2, 20:13, 20:15
Lexicon take away, remove
Why it matters The term shows Mary’s initial misunderstanding before encountering the risen Jesus.
Cross-language bridge 1 link · View in lexicon
Sense Lord, master, sovereign
Definition Mary refers to Jesus as the Lord, and Thomas later confesses him as Lord and God.
References John 20:2, 20:13, 20:18, 20:20, 20:25, 20:28
Lexicon Lord, master, sovereign
Why it matters The term moves from reverent identification to climactic confession of the risen Jesus.
Individual words φιλῶν ... ὑπὲρ ἐμέ philōn ... hyper eme · Christ Jesus our hope Christos Iēsous hē elpis hēmōn
Form in passage Imperfect · Active · Indicative · 3rd Person · Singular What is this?
Sense the disciple whom Jesus loved
Definition Mary runs to Peter and the disciple whom Jesus loved.
References John 20:2, 20:8
Lexicon the disciple whom Jesus loved
Why it matters This disciple becomes an important eyewitness to the empty tomb and written testimony.
Form in passage Imperfect · Active · Indicative · 3rd Person · Plural What is this?
Sense run
Definition Peter and the beloved disciple run to the tomb.
References John 20:4
Lexicon run
Why it matters The action communicates urgency and the seriousness of the resurrection report.
Form in passage Accusative · Plural · Neuter What is this?
Sense linen cloths, burial wrappings
Definition The linen cloths are lying in the tomb after Jesus’ resurrection.
References John 20:5-7
Lexicon linen cloths, burial wrappings
Why it matters The orderly burial cloths support the resurrection witness and prepare the beloved disciple’s belief.
Individual words βλέπων εἰς τὰ ὀπίσω blepōn eis ta opisō · βλέπει / θεωρεῖ / εἶδεν blepei / theōrei / eiden · βλέπει / θεωρεῖ / εἶδεν blepei / theōrei / eiden
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense see, observe, perceive
Definition John uses seeing language repeatedly for Mary, Peter, the beloved disciple, the disciples, and Thomas.
References John 20:1, 20:5-8, 20:14, 20:18, 20:20, 20:25, 20:29
Lexicon see, observe, perceive
Why it matters The chapter moves from seeing signs to believing testimony, culminating in blessing for those who believe without seeing.
Form in passage Accusative · Singular · Neuter What is this?
Sense face cloth, head cloth
Definition The cloth that had been around Jesus’ head is lying separately, folded by itself.
References John 20:7
Lexicon face cloth, head cloth
Why it matters The detail reinforces the orderliness of the tomb evidence.
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense wrapped, folded, rolled up
Definition The head cloth is folded/wrapped up separately.
References John 20:7
Lexicon wrapped, folded, rolled up
Why it matters The term contributes to the picture of ordered resurrection rather than grave robbery.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense believe, trust
Definition The beloved disciple sees and believes; John writes so readers may believe.
References John 20:8, 20:25, 20:29, 20:31
Lexicon believe, trust
Why it matters Belief is the central response sought by the resurrection witness and the whole Gospel.
Form in passage Accusative · Singular · Feminine What is this?
Sense Scripture, sacred writing
Definition The disciples still did not understand from Scripture that Jesus had to rise from the dead.
References John 20:9
Lexicon Scripture, sacred writing
Why it matters The resurrection is not only event but scriptural necessity.
Individual words ταῦτα δὲ ἔδει ποιῆσαι tauta de edei poiēsai · ἀναστὰς πορεύσομαι anastas poreusomai
Form in passage Aorist · Active · Infinitive What is this?
Sense it is necessary to rise
Definition John says Jesus had to rise from the dead.
References John 20:9
Lexicon it is necessary to rise
Why it matters The phrase expresses divine and scriptural necessity in the resurrection.
Sense dead ones, the dead
Definition Jesus had to rise from the dead.
References John 20:9
Lexicon dead ones, the dead
Why it matters The term confirms that resurrection is victory over real death, not symbolic survival.
Form in passage Present · Active · Participle · Singular What is this?
Sense weeping, crying, mourning
Definition Mary stands outside the tomb weeping.
References John 20:11, 20:13, 20:15
Lexicon weeping, crying, mourning
Why it matters The term shows the depth of grief that resurrection revelation will transform.
Form in passage Accusative · Plural · Masculine What is this?
Sense angels, messengers
Definition Mary sees two angels in white seated where Jesus’ body had been.
References John 20:12
Lexicon angels, messengers
Why it matters The angels mark divine testimony at the empty tomb.
Form in passage Dative · Plural · Neuter What is this?
Sense white, bright
Definition The angels are clothed in white.
References John 20:12
Lexicon white, bright
Why it matters The color signals heavenly purity and divine presence.
Individual words ἀπολύων τὴν γυναῖκα αὐτοῦ apolyōn tēn gynaika autou · τίς ἄνθρωπος ἐξ ὑμῶν tis anthrōpos ex hymōn · ἔκλαυσεν πικρῶς eklausen pikrōs
Form in passage Vocative · Singular · Feminine What is this?
Sense Woman, why are you weeping?
Definition The angels and then Jesus ask Mary why she is crying.
References John 20:13, 20:15
Lexicon Woman, why are you weeping?
Why it matters The repeated question draws attention to grief that is about to be overturned by resurrection recognition.
Form in passage Accusative · Singular · Masculine What is this?
Sense Whom are you seeking?
Definition Jesus asks Mary whom she seeks.
References John 20:15
Lexicon Whom are you seeking?
Why it matters The question echoes earlier Johannine seeking language and focuses Mary’s grief on the personal presence of Jesus.
Form in passage Nominative · Singular · Masculine What is this?
Sense gardener, keeper of a garden
Definition Mary supposes Jesus to be the gardener.
References John 20:15
Lexicon gardener, keeper of a garden
Why it matters The mistaken identity carries garden/new creation resonance within John’s narrative.
Sense Mary
Definition Jesus calls Mary by name.
References John 20:16
Lexicon Mary
Why it matters Recognition comes through the personal voice of the risen Shepherd.
Cross-language bridge 1 link · View in lexicon
Individual words μὴ βαστάζετε βαλλάντιον mē bastazete ballantion · ὑπὲρ ἡμῶν hyper hēmōn · μή μου ἅπτου mē mou haptou
Sense do not cling to me, do not hold on to me
Definition Jesus tells Mary not to hold on to him.
References John 20:17
Lexicon do not cling to me, do not hold on to me
Why it matters Jesus redirects Mary from clinging to the old mode of earthly presence toward ascension-shaped mission.
Form in passage Present · Active · Indicative · 1st Person · Singular What is this?
Sense ascend, go up
Definition Jesus says he has not yet ascended and is ascending to the Father.
References John 20:17
Lexicon ascend, go up
Why it matters The ascension frames the new relationship and mission after the resurrection.
Form in passage Accusative · Plural · Masculine What is this?
Sense brothers
Definition Jesus tells Mary to go to his brothers.
References John 20:17
Lexicon brothers
Why it matters The term signals restored family identity for the disciples after Jesus’ death and resurrection.
Individual words τὸ πνεῦμα τοῦ πατρὸς ὑμῶν to pneuma tou patros hymōn · ὑπὲρ ἡμῶν hyper hēmōn · αὐτῶν καὶ ὑμῶν ὁ κύριός autōn kai hymōn ho kyrios
Sense my Father and your Father
Definition Jesus says he is ascending to his Father and the disciples’ Father.
References John 20:17
Lexicon my Father and your Father
Why it matters The phrase reveals the new filial relationship believers have through the risen Christ while preserving His unique Sonship.
Individual words βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou · ὑπὲρ ἡμῶν hyper hēmōn · αὐτῶν καὶ ὑμῶν ὁ κύριός autōn kai hymōn ho kyrios
Sense my God and your God
Definition Jesus says he is ascending to his God and the disciples’ God.
References John 20:17
Lexicon my God and your God
Why it matters The phrase expresses Jesus’ incarnate, obedient relationship to God and believers’ restored covenant relationship through Him.
Individual words βλέπει / θεωρεῖ / εἶδεν blepei / theōrei / eiden · βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn
Form in passage Perfect · Active · Indicative · 1st Person · Singular What is this?
Sense I have seen the Lord
Definition Mary announces to the disciples that she has seen the Lord.
References John 20:18
Lexicon I have seen the Lord
Why it matters The phrase is the first resurrection announcement in John 20.
Individual words ἀποκλείσῃ τὴν θύραν apokleisē tēn thyran · τῶν θυρῶν κεκλεισμένων tōn thyrōn kekleismenōn
Form in passage Genitive · Plural · Feminine What is this?
Sense doors being locked
Definition The disciples are behind locked doors for fear of the Jewish leaders.
References John 20:19, 20:26
Lexicon doors being locked
Why it matters The locked doors show fear and highlight Jesus’ sovereign resurrection presence among them.
Form in passage Accusative · Singular · Masculine What is this?
Sense fear
Definition The disciples are locked inside because of fear.
References John 20:19
Lexicon fear
Why it matters Jesus’ peace directly addresses fearful disciples and transforms them for mission.
Individual words στήκεται / σταθήσεται stēketai / stathēsetai · διὰ μέσον Σαμαρείας καὶ Γαλιλαίας dia meson Samareias kai Galilaias
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense stood in the midst
Definition Jesus comes and stands among the disciples despite locked doors.
References John 20:19, 20:26
Lexicon stood in the midst
Why it matters The phrase emphasizes the risen Lord’s sovereign presence with His gathered people.
Individual words βασιλεὺς εἰρήνης basileus eirēnēs · αὐτῶν καὶ ὑμῶν ὁ κύριός autōn kai hymōn ho kyrios
Form in passage Nominative · Singular · Feminine What is this?
Sense Peace to you
Definition Jesus speaks peace to the disciples.
References John 20:19, 20:21, 20:26
Lexicon Peace to you
Why it matters The greeting carries resurrection fulfillment of Jesus’ promised peace secured through His death.
Individual words βάλω τὸν δάκτυλόν μου...τὴν χεῖρά μου balō ton daktylon mou...tēn cheira mou · τὰς χεῖρας καὶ τὴν πλευρὰν tas cheiras kai tēn pleuran
Form in passage Accusative · Singular · Feminine What is this?
Sense hands and side
Definition Jesus shows the disciples his hands and side.
References John 20:20
Lexicon hands and side
Why it matters The wounds identify the risen Jesus as the crucified Jesus and ground resurrection joy.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense rejoice, be glad
Definition The disciples rejoice when they see the Lord.
References John 20:20
Lexicon rejoice, be glad
Why it matters The term fulfills Jesus’ promise that their sorrow would turn into joy.
Form in passage Perfect · Active · Indicative · 3rd Person · Singular What is this?
Sense send, commission
Definition Jesus says, 'As the Father has sent me, I am sending you.'
References John 20:21
Lexicon send, commission
Why it matters The church’s mission is derived from and patterned after the Father’s sending of the Son.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense breathe on, breathe into
Definition Jesus breathes on the disciples.
References John 20:22
Lexicon breathe on, breathe into
Why it matters The action evokes creation/new creation and the life-giving gift of the Spirit.
Form in passage Aorist · Active · Imperative · 2nd Person · Plural What is this?
Sense receive, take
Definition Jesus says, 'Receive the Holy Spirit.'
References John 20:22
Lexicon receive, take
Why it matters The command presents the risen Jesus as giver of the Spirit for mission.
Form in passage Accusative · Singular · Neuter What is this?
Sense Holy Spirit
Definition Jesus breathes on the disciples and says, 'Receive the Holy Spirit.'
References John 20:22
Lexicon Holy Spirit
Why it matters The Spirit empowers the resurrection mission and witness of forgiveness.
Form in passage Perfect · Passive · Indicative · 3rd Person · Plural What is this?
Sense forgive, release, remit
Definition Jesus speaks of sins being forgiven in connection with the disciples’ mission.
References John 20:23
Lexicon forgive, release, remit
Why it matters The term identifies forgiveness of sins as central to the Spirit-enabled apostolic proclamation.
Form in passage Accusative · Plural · Feminine What is this?
Sense sins, offenses against God
Definition Jesus speaks of sins forgiven or retained.
References John 20:23
Lexicon sins, offenses against God
Why it matters The mission of the risen Jesus addresses the core human problem of sin.
Form in passage Present · Active · Subjunctive · 2nd Person · Plural What is this?
Sense hold, retain, keep
Definition Jesus speaks of sins being retained if they are not forgiven.
References John 20:23
Lexicon hold, retain, keep
Why it matters The term gives weight to the apostolic witness: response to the gospel has real verdict significance.
Individual words Θωμᾶς ὁ λεγόμενος Δίδυμος Thōmas ho legomenos Didymos · Θωμᾶς ὁ λεγόμενος Δίδυμος Thōmas ho legomenos Didymos
Form in passage Nominative · Singular · Masculine What is this?
Sense Thomas, called the Twin
Definition Thomas is absent at Jesus’ first appearance to the disciples and later confesses Jesus as Lord and God.
References John 20:24-29
Lexicon Thomas, called the Twin
Why it matters Thomas’s movement from unbelief to confession functions as a climactic faith moment.
Individual words βλέπει / θεωρεῖ / εἶδεν blepei / theōrei / eiden · βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn
Form in passage Perfect · Active · Indicative · 1st Person · Plural What is this?
Sense We have seen the Lord
Definition The disciples testify to Thomas that they have seen the Lord.
References John 20:25
Lexicon We have seen the Lord
Why it matters The phrase places Thomas before apostolic resurrection testimony that He initially refuses.
Form in passage Accusative · Singular · Masculine What is this?
Sense mark/imprint of the nails
Definition Thomas says he will not believe unless he sees the nail marks.
References John 20:25
Lexicon mark/imprint of the nails
Why it matters The nail marks identify the risen Jesus as the crucified Jesus.
Individual words ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ ebeblēto pros ton pylōna autou · βάλω τὸν δάκτυλόν μου...τὴν χεῖρά μου balō ton daktylon mou...tēn cheira mou · βάλω τὸν δάκτυλόν μου...τὴν χεῖρά μου balō ton daktylon mou...tēn cheira mou
Form in passage Aorist · Active · Subjunctive · 1st Person · Singular What is this?
Sense put/place my finger/hand
Definition Thomas demands tactile evidence of Jesus’ wounds.
References John 20:25, 20:27
Lexicon put/place my finger/hand
Why it matters His demand displays unbelief under self-imposed conditions, which Jesus graciously confronts.
Individual words σὺ πάντοτε μετ’ ἐμοῦ εἶ sy pantote met' emou ei · ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν achri hēs hēmeras eisēlthen Nōe eis tēn kibōton · ὡσεὶ ἡμέραι ὀκτὼ hōsei hēmerai oktō
Form in passage Accusative · Plural · Feminine What is this?
Sense after eight days
Definition Jesus appears again when Thomas is with the disciples.
References John 20:26
Lexicon after eight days
Why it matters The time marker frames the second resurrection appearance to the gathered disciples.
Individual words μὴ βαστάζετε βαλλάντιον mē bastazete ballantion · διὰ χειρῶν γινόμενοι dia cheirōn ginomenoi · ἄπιστος...πιστός apistos...pistos · ἄπιστος...πιστός apistos...pistos
Form in passage Present · Middle · Imperative · 2nd Person · Singular What is this?
Sense do not become unbelieving but believing
Definition Jesus commands Thomas to stop unbelief and believe.
References John 20:27
Lexicon do not become unbelieving but believing
Why it matters The command shows that Thomas’s demand must yield to faith in the risen Lord.
Individual words βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn · ὑπὲρ ἡμῶν hyper hēmōn · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Sense my Lord and my God
Definition Thomas confesses the risen Jesus as his Lord and his God.
References John 20:28
Lexicon my Lord and my God
Why it matters The phrase is the climactic personal confession of Jesus’ divine identity in the Gospel.
Sense blessed, favored, fortunate
Definition Jesus blesses those who have not seen and yet have believed.
References John 20:29
Lexicon blessed, favored, fortunate
Why it matters The blessing reaches later believers who trust the apostolic witness without direct sight.
Form in passage Accusative · Plural · Neuter What is this?
Sense signs, revelatory miracles
Definition Jesus performed many other signs not written in the book.
References John 20:30-31
Lexicon signs, revelatory miracles
Why it matters The written signs reveal Jesus’ identity and call readers to faith.
Form in passage Perfect · Passive · Participle · Plural What is this?
Sense written
Definition These signs are written so readers may believe.
References John 20:30-31
Lexicon written
Why it matters The term establishes the Gospel as purposeful written testimony for faith.
Sense Christ, Messiah, Anointed One
Definition John writes so readers may believe that Jesus is the Messiah.
References John 20:31
Lexicon Christ, Messiah, Anointed One
Why it matters The term identifies Jesus as the promised anointed King and Savior.
Individual words υἱοὶ ὑψίστου huioi hypsistou · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Sense Son of God
Definition John writes so readers may believe that Jesus is the Son of God.
References John 20:31
Lexicon Son of God
Why it matters The title identifies Jesus’ unique divine Sonship and saving identity.
Sense life
Definition By believing, readers may have life in Jesus’ name.
References John 20:31
Lexicon life
Why it matters Life is the saving result of faith in Jesus and a major theme of the Gospel.
Sense name, revealed identity, authority
Definition Life is found in Jesus’ name.
References John 20:31
Lexicon name, revealed identity, authority
Why it matters The name represents Jesus’ revealed person, authority, and saving identity.
Cross-language bridge 1 link · View in lexicon
Individual words ἀπολέσας ἐξ αὐτῶν ἓν apolesas ex autōn hen · τῇ ἡμέρᾳ τοῦ σαββάτου tē hēmera tou sabbatou
Form in passage Dative · Singular · Feminine What is this?
Definition First day of the week; resurrection day and new creation signal.
References John 20:1, 20:19
Form in passage Accusative · Singular · Neuter What is this?
Definition Tomb; opened and empty after Jesus’ resurrection.
References John 20:1-11
Form in passage Accusative · Plural · Neuter What is this?
Definition Linen cloths; burial wrappings left in the tomb.
References John 20:5-7
Form in passage Accusative · Singular · Neuter What is this?
Definition Head cloth; folded separately, suggesting ordered resurrection evidence.
References John 20:7
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Definition Believe; the central response to resurrection testimony and the Gospel’s written purpose.
References John 20:8, 20:25, 20:29, 20:31
Form in passage Accusative · Singular · Feminine What is this?
Definition Scripture; the resurrection is scripturally necessary.
References John 20:9
Individual words ταῦτα δὲ ἔδει ποιῆσαι tauta de edei poiēsai · ἀναστὰς πορεύσομαι anastas poreusomai
Form in passage Aorist · Active · Infinitive What is this?
Definition It was necessary to rise; divine necessity of resurrection.
References John 20:9
Form in passage Present · Active · Participle · Singular What is this?
Definition Weep; Mary’s grief transformed by the risen Jesus.
References John 20:11, 20:13, 20:15
Form in passage Accusative · Plural · Masculine What is this?
Definition Angel; heavenly witnesses at the empty tomb.
References John 20:12
Form in passage Accusative · Singular · Masculine What is this?
Definition Whom are you seeking? Jesus’ question to Mary before recognition.
References John 20:15
Definition Rabboni; Mary’s recognition of Jesus as Teacher.
References John 20:16
Individual words μὴ βαστάζετε βαλλάντιον mē bastazete ballantion · ὑπὲρ ἡμῶν hyper hēmōn · μή μου ἅπτου mē mou haptou
Definition Do not hold on to me; Jesus redirects Mary toward ascension and witness.
References John 20:17
Form in passage Present · Active · Indicative · 1st Person · Singular What is this?
Definition Ascend; Jesus announces his ascension to the Father.
References John 20:17
Form in passage Accusative · Plural · Masculine What is this?
Definition Brothers; Jesus’ restored disciples after resurrection.
References John 20:17
Individual words βασιλεὺς εἰρήνης basileus eirēnēs · αὐτῶν καὶ ὑμῶν ὁ κύριός autōn kai hymōn ho kyrios
Form in passage Nominative · Singular · Feminine What is this?
Definition Peace be with you; resurrection peace spoken by Jesus.
References John 20:19, 20:21, 20:26
Individual words βάλω τὸν δάκτυλόν μου...τὴν χεῖρά μου balō ton daktylon mou...tēn cheira mou · τὰς χεῖρας καὶ τὴν πλευρὰν tas cheiras kai tēn pleuran
Form in passage Accusative · Singular · Feminine What is this?
Definition Hands and side; wounds identifying the crucified-risen Lord.
References John 20:20
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Definition Rejoice; disciples’ joy when they see the risen Lord.
References John 20:20
Form in passage Perfect · Active · Indicative · 3rd Person · Singular What is this?
Definition Send; disciples sent by Jesus as Jesus was sent by the Father.
References John 20:21
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Definition Breathe on; Jesus’ new-creation act in giving the Spirit.
References John 20:22
Form in passage Accusative · Singular · Neuter What is this?
Definition Holy Spirit; received from the risen Jesus for mission.
References John 20:22
Form in passage Perfect · Passive · Indicative · 3rd Person · Plural What is this?
Definition Forgive/retain; mission authority regarding sins through gospel witness.
References John 20:23
Individual words Θωμᾶς ὁ λεγόμενος Δίδυμος Thōmas ho legomenos Didymos · Θωμᾶς ὁ λεγόμενος Δίδυμος Thōmas ho legomenos Didymos
Form in passage Nominative · Singular · Masculine What is this?
Definition Thomas, called the Twin; moves from unbelief to climactic confession.
References John 20:24-29
Form in passage Accusative · Singular · Masculine What is this?
Definition Mark of the nails; evidence of continuity between crucified and risen Jesus.
References John 20:25
Form in passage Nominative · Singular · Masculine What is this?
Definition Unbelieving/believing; Jesus’ corrective call to Thomas.
References John 20:27
Individual words βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων basileus tōn basileuontōn kai kyrios tōn kyrieuontōn · ὑπὲρ ἡμῶν hyper hēmōn · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Definition My Lord and my God; Thomas’s climactic confession of the risen Jesus.
References John 20:28
Definition Blessed; those who believe without direct sight.
References John 20:29
Form in passage Accusative · Plural · Neuter What is this?
Definition Signs; selected written signs reveal Jesus’ identity and call for faith.
References John 20:30-31
Definition Christ/Messiah; Jesus as the promised Anointed One.
References John 20:31
Individual words υἱοὶ ὑψίστου huioi hypsistou · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Definition Son of God; Jesus’ divine Sonship as the object of saving faith.
References John 20:31
Individual words βίβλῳ ζωῆς biblō zōēs · τὸ φῶς τὸ ἐν σοὶ to phōs to en soi · ὀνόματι Λάζαρος onomati Lazaros · αὐτῶν καὶ ὑμῶν ὁ κύριός autōn kai hymōn ho kyrios
Definition Life in his name; saving life given through faith in Jesus.
References John 20:31
Key Aramaic Terms
Ῥαββουνί
Sense Rabboni, my teacher/master
Definition Mary responds to Jesus by saying, 'Rabboni,' meaning Teacher.
References John 20:16
Lexicon Rabboni, my teacher/master
Why it matters The term expresses recognition, devotion, and personal relationship to the risen Jesus.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (44)
grounds / explanation 2inference / conclusion 11strong contrast / correction 2purpose clause 2conditional clause 2content marker or causal 7comparative / scriptural grounding 1continuation or mild contrast 7contrast setup (μέν...δέ) 1additive / emphatic 9
| v.1 | δὲNowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.2 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.3 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.4 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.5 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.6 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.7 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.8 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.9 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.10 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.11 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.12 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιBecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.14 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.15 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.17 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.19 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.21 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it. |
| v.22 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.24 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.25 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνOnlyconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.26 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.27 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.28 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.29 | ὅτιBecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.30 | μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.31 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (123 main verbs)
completed 31ongoing 29prospective 1resultant 14imperative 9subjunctive 8background 6infinitive 1participle 24
| v.1 | ἔρχεταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthβλέπειsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἠρμένονtaken awayperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.2 | τρέχειtréchōranpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔρχεταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἐφίλειphiléōlovedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἮρανtakenaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἴδαμενeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἔθηκανtíthēmilaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | ἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed actionἤρχοντοérchomaigoingimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.4 | ἔτρεχονtréchōrunningimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροέδραμενprotréchōoutranaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.5 | παρακύψαςparakýptōstooping downaorist active participleparticipleParticiple — verbal adjective, supporting actionβλέπειsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκείμεναkeîmailyingpresent middle participleparticipleParticiple — verbal adjective, supporting actionεἰσῆλθενeisérchomaigo inaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.6 | ἔρχεταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἀκολουθῶνfollowingpresent active participleparticipleParticiple — verbal adjective, supporting actionεἰσῆλθενeisérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionθεωρεῖtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκείμεναkeîmailyingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.7 | κείμενονkeîmailyingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐντετυλιγμένονentylíssōfolded upperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | εἰσῆλθενeisérchomaiwent inaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλθὼνérchomaicomeaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπίστευσενpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.9 | ᾔδεισανeídōunderstandpluperfect active indicativeresultantPluperfect — action completed before another past actionδεῖdéōmustpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀναστῆναιriseaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.10 | ἀπῆλθονwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.11 | εἱστήκειhístēmistoodpluperfect active indicativeresultantPluperfect — action completed before another past actionκλαίουσαklaíōweepingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔκλαιενklaíōweptimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπαρέκυψενparakýptōbent over to lookaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.12 | θεωρεῖtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκαθεζομένουςkathézomaisittingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἔκειτοkeîmailyingimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.13 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκλαίειςklaíōweepingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἮρανtaken awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἶδαeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἔθηκανtíthēmilaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | εἰποῦσαlégōsaidaorist active participleparticipleParticiple — verbal adjective, supporting actionἐστράφηstréphōturnedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionθεωρεῖtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἑστῶταhístēmistandingperfect active participleparticipleParticiple — verbal adjective, supporting actionᾔδειeídōknowpluperfect active indicativeresultantPluperfect — action completed before another past action |
| v.15 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκλαίειςklaíōweepingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthζητεῖςzētéōseekingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδοκοῦσαdokéōsupposingpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐβάστασαςcarried ~ awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἰπέépōtellaorist active imperativeimperativeImperative mood — command or exhortationἔθηκαςtíthēmilaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀρῶtake ~ awayfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.16 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthστραφεῖσαstréphōturnedaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.17 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἅπτουcling topresent middle imperativeimperativeImperative mood — command or exhortationἀναβέβηκαascendedperfect active indicativeresultantPerfect indicative — completed action with present resultπορεύουporeúomaigopresent middle imperativeimperativeImperative mood — command or exhortationεἰπὲépōsayaorist active imperativeimperativeImperative mood — command or exhortationἈναβαίνωascendingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.18 | ἔρχεταιérchomaiwentpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἀγγέλλουσαannouncedpresent active participleparticipleParticiple — verbal adjective, supporting actionἙώρακαhoráōseenperfect active indicativeresultantPerfect indicative — completed action with present resultεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.19 | Οὔσηςṓnwaspresent active participleparticipleParticiple — verbal adjective, supporting actionκεκλεισμένωνkleíōshutperfect passive participleparticipleParticiple — verbal adjective, supporting actionἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔστηhístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.20 | εἰπὼνépōsaidaorist active participleparticipleParticiple — verbal adjective, supporting actionἔδειξενdeiknýōshowedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐχάρησανchaírōrejoicedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.21 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέσταλκένsentperfect active indicativeresultantPerfect indicative — completed action with present resultπέμπωpémpōsendpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.22 | εἰπὼνépōsaidaorist active participleparticipleParticiple — verbal adjective, supporting actionἐνεφύσησενemphysáōbreathed onaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΛάβετεlambánōreceiveaorist active imperativeimperativeImperative mood — command or exhortation |
| v.23 | ἀφῆτεforgiveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἀφέωνταιforgivenperfect passive indicativeresultantPerfect indicative — completed action with present resultκρατῆτεkratéōretainpresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκεκράτηνταιkratéōretainedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.24 | ἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.25 | ἔλεγονlégōtoldimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἙωράκαμενhoráōseenperfect active indicativeresultantPerfect indicative — completed action with present resultεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἴδωhoráōseeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentβάλωputaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentβάλωputaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπιστεύσωpisteúōbelieveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.26 | ἔρχεταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκεκλεισμένωνkleíōshutperfect passive participleparticipleParticiple — verbal adjective, supporting actionἔστηhístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.27 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΦέρεphérōputpresent active imperativeimperativeImperative mood — command or exhortationἴδεhoráōseeaorist active imperativeimperativeImperative mood — command or exhortationφέρεphérōreach outpresent active imperativeimperativeImperative mood — command or exhortationβάλεputaorist active imperativeimperativeImperative mood — command or exhortation |
| v.28 | ἀπεκρίθηansweredaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.29 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἑώρακάςhoráōseenperfect active indicativeresultantPerfect indicative — completed action with present resultπεπίστευκαςpisteúōbelievedperfect active indicativeresultantPerfect indicative — completed action with present resultἰδόντεςhoráōseenaorist active participleparticipleParticiple — verbal adjective, supporting actionπιστεύσαντεςpisteúōbelievedaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.30 | ἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | γέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultπιστεύητεpisteúōyou might believepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπιστεύοντεςpisteúōbelievingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔχητεéchōhavepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
The reader must see that the crucified Jesus is bodily risen, personally revealed, divinely confessed, and missionally commissioning His Spirit-enabled witnesses.
The chapter presses believers away from fear, grief without hope, unbelief, and missionless hiding, and toward resurrection faith, peace, joy, Spirit-dependence, bold witness, and personal confession of Jesus as Lord and God.
A resurrection-formed people who believe the apostolic witness, rejoice in the wounded risen Lord, receive His peace, live by the Spirit, proclaim forgiveness, and confess Jesus as Lord and God.
Practice Response
- Read John 20 and mark references to seeing, believing, Lord, peace, sent, Spirit, forgive, wounds, and life.
- Use John 20:1-10 to teach the empty tomb, grave cloths, and faith seeking scriptural understanding.
- Use John 20:11-18 to show Jesus personally calling His sheep and sending Mary as a witness.
- Use John 20:19-20 to preach peace grounded in the wounds of the risen Lord.
- Use John 20:21-23 to teach the church’s mission as sent by Christ, Spirit-dependent, and forgiveness-centered.
- Use John 20:24-29 to call doubters from unbelief to confession.
- Use John 20:30-31 as the controlling purpose statement for preaching and teaching the whole Gospel of John.
Warnings and Misreadings
- John 20 warns against unbelief in the face of sufficient testimony, fear that locks disciples away from mission, grief that fails to recognize the risen Lord until He speaks, and demanding terms of belief like Thomas. Yet the chapter is also gracious: Jesus comes to the fearful, calls the weeping by name, meets Thomas’s doubt, and blesses later believers who receive the apostolic witness without seeing.
- John combines the empty tomb, grave cloths, Mary’s encounter, Jesus’ wounds, apostolic witness, Thomas’s confession, and the written signs.
- Mary first assumes the body has been taken. She comes to resurrection faith through Jesus’ personal self-revelation.
- John says He saw and believed, yet also notes they still did not understand from Scripture that Jesus had to rise.
- Jesus redirects Mary from clinging to the old mode of presence toward the new ascension-shaped relationship and mission.
- Jesus distinguishes 'my Father' and 'Your Father.' Believers are brought into filial relationship through Him, but His Sonship remains unique.
- In the resurrection context, it is the peace Jesus promised and secured by His finished work.
- The wounds identify the risen Jesus as the crucified Jesus and ground the disciples’ joy and Thomas’s confession.
- Jesus sends the disciples as the Father sent Him · the church’s mission is derivative and Christ-shaped.
- John emphasizes the risen Jesus as giver of the Spirit for mission · this must be integrated with Luke-Acts without erasing John’s theological focus.
- The authority is tied to the Spirit-enabled apostolic mission and the proclamation of forgiveness in Jesus’ name.
- Thomas refuses the testimony of the apostolic community, then is graciously confronted by the risen Jesus and brought to confession.
- The phrase is a direct confession addressed to Jesus and functions as a climactic Christological confession in the Gospel.
- Jesus blesses those who have not seen and yet have believed through testimony.
- The Gospel is written to bring readers to faith that Jesus is the Messiah, the Son of God, and to life in His name.
Discipleship Questions
- Where am I interpreting resurrection realities through the lens of loss rather than faith?
- Do I receive the apostolic witness to the empty tomb and risen Jesus as trustworthy?
- Am I willing for Scripture to reshape what I think is possible?
- Do I recognize the voice of the Shepherd when He calls me personally?
- Where am I trying to hold on to Jesus according to old expectations rather than obeying His resurrection mission?
- Do I live as one whose Father is God through the risen Christ?
- Am I hiding behind locked doors of fear when Jesus has spoken peace?
- Do I connect Christian peace to the wounds and finished work of Jesus?
- Do I understand mission as being sent by Jesus, not self-appointed activity?
- Am I depending on the Holy Spirit in gospel witness?
- Do I proclaim forgiveness of sins in Jesus’ name with clarity and seriousness?
- Where do I resemble Thomas, refusing credible testimony unless God meets my conditions?
- Can I confess Jesus personally as 'my Lord and my God'?
- Do I understand that the Gospel of John was written to bring me to believing life?
- Am I helping others believe that Jesus is the Messiah, the Son of God?
Pastoral Applications
- John 20 should be preached as resurrection witness moving toward faith. The sermon must not reduce the chapter to an empty tomb argument only. It must include personal recognition, peace, wounds, mission, Spirit, confession, and John’s purpose statement.
- John gives His reason for writing: belief that Jesus is the Messiah, the Son of God, and life in His name. Evangelistic preaching from John 20 should press toward that stated response.
- Mary’s tears are not mocked. Jesus meets her in grief and calls her by name. Resurrection hope does not erase sorrow mechanically · it is brought by the personal presence and voice of the risen Lord.
- The risen Jesus is the crucified Jesus. He shows His wounds, meaning peace rests on the completed cross, not vague spirituality.
- The church is sent because the Son was sent. Mission must be Christ-shaped, peace-rooted, Spirit-dependent, and centered on forgiveness of sins.
- Jesus breathing the Spirit should be taught in connection with new creation and mission. The risen Christ gives the Spirit to empower witness.
- Thomas is treated with mercy but also correction. Pastoral care should neither shame strugglers harshly nor leave unbelief unchallenged.
- Thomas’s confession is climactic: Jesus is Lord and God. Any teaching from John that does not lead to high Christology has missed the Gospel’s aim.
- John’s written testimony is sufficient for those who have not seen. The church must train believers to trust the apostolic Scriptures.
- The proper response to the risen Jesus is personal surrender and worship: 'My Lord and my God.'
Pastoral Trajectories
Mary comes while it is still dark, but the resurrection begins the dawning of new creation.
Mary assumes the body has been taken, and the disciples run to examine the tomb.
The beloved disciple sees the orderly burial cloths and believes.
Faith at the tomb must grow into understanding that Jesus had to rise according to Scripture.
Mary’s grief turns to recognition when Jesus calls her by name.
Jesus redirects Mary from holding on to Him to announcing His ascension to the disciples.
The risen Jesus calls the failed disciples His brothers.
Jesus comes into the locked room and speaks peace to fearful disciples.
The disciples rejoice when they see the crucifixion wounds of the risen Lord.
Jesus’ peace becomes the foundation for sending the disciples.
Jesus breathes on the disciples and gives the Holy Spirit for mission.
Thomas refuses the witness of the disciples but is brought by Jesus to confess Him as Lord and God.
Jesus blesses those who believe without direct sight.
John’s selected signs are written to produce faith and life.
Motifs in This Chapter
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
The Biblical World
Chapter At A Glance
Mary discovers the opened tomb, Peter and the beloved disciple inspect the grave cloths, Mary encounters the risen Jesus, Jesus appears to the fearful disciples with peace and mission, Thomas moves from unbelief to worshipful confession, and John declares that the Gospel was written so readers may believe and have life in Jesus’ name.
John 20 reveals the new covenant people as those gathered around the crucified and risen Jesus, reconciled to the Father through Him, commissioned in His peace, empowered by the Spirit, and sent with the message of forgiveness. The resurrection is the decisive vindication of Jesus’ identity and the beginning of new creation. The garden tomb, first day of the week, breath of Jesus, and gift of the Spirit all signal new-creation life.
Jesus’ words to Mary indicate a newly secured relationship: His Father is now also their Father, while His unique Sonship remains distinct. The chapter also establishes the apostolic witness as the foundation for later faith: blessed are those who have not seen and yet believe through the written testimony.
John 20 clarifies the gospel by showing that the Jesus who was crucified, pierced, and buried is bodily risen. The empty tomb is not enough by itself; the risen Lord reveals Himself, calls His own by name, shows His wounds, speaks peace, gives joy, sends witnesses, breathes the Spirit, and authorizes the proclamation of forgiveness. Thomas’s confession identifies the risen Jesus as Lord and God.
John writes so readers who did not directly see may believe that Jesus is the Messiah, the Son of God, and by believing have life in His name. The gospel is not merely that Jesus died, but that the crucified one lives and gives life to believers.
A resurrection-formed people who believe the apostolic witness, rejoice in the wounded risen Lord, receive His peace, live by the Spirit, proclaim forgiveness, and confess Jesus as Lord and God.
Focus Points
- First day of the week
- Empty tomb
- Removed stone
- Mary Magdalene as witness
- Peter and beloved disciple
- Linen cloths
- Folded head cloth
- Seeing and believing
- Need to understand Scripture
- Mary’s grief
- Angelic testimony
- Recognition by Jesus’ voice
- Jesus the risen Teacher
- Jesus’ ascension
- Jesus’ brothers
- My Father and Your Father
- Mary’s resurrection announcement
- Fearful disciples
- Locked doors
- Peace be with You
- Hands and side
- Resurrection joy
- Mission as sent ones
- Breathing the Spirit
- Forgiveness of sins
- Thomas’s unbelief
- Jesus’ wounds
- My Lord and my God
- Blessed faith without sight
- Signs written
- Jesus as Messiah
- Jesus as Son of God
- Life in His name
- Bodily Resurrection of Christ
- Eyewitness Testimony
- Scriptural Necessity of Resurrection
- Good Shepherd Recognition
- Ascension of Christ
- Adoption / Family Relation through Christ
- Peace of the Risen Christ
- Continuity of Crucified and Risen Christ
- Mission of the Church
- Gift of the Holy Spirit
- Faith and Unbelief
- Deity of Christ
- Jesus as Messiah and Son of God
- Life in Jesus’ Name
Cross References
The gatekeeper opens the gate for Him, and the sheep listen to His voice. He calls His own sheep by name, and leads them out. Whenever He brings out His own sheep, He goes before them, and the sheep follow Him, for they know His voice.
Shepherd voice background
Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if He dies. Whoever lives and believes in me will never die. Do You believe this?”
Resurrection claim
Peace I leave with You. My peace I give to You; not as the world gives, I give to You. Don’t let Your heart be troubled, neither let it be fearful.
Peace promise
Most certainly I tell You that You will weep and lament, but the world will rejoice. You will be sorrowful, but Your sorrow will be turned into joy. A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn’t remember the anguish any more, for the joy that a human being is born into the world....
Sorrow to joy
As You sent me into the world, even so I have sent them into the world.
Mission background
However one of the soldiers pierced His side with a spear, and immediately blood and water came out. He who has seen has testified, and His testimony is true. He knows that He tells the truth, that You may believe.
Wounds and testimony
This is the disciple who testifies about these things, and wrote these things. We know that His witness is true.
Written testimony confirmation
For You will not leave my soul in Sheol, neither will You allow Your holy one to see corruption.
Old Testament resurrection hope
I will declare Your name to my brothers. Among the assembly, I will praise You.
Brothers theme
Yet it pleased Yahweh to bruise Him. He has caused Him to suffer. When You make His soul an offering for sin, He will see His offspring. He will prolong His days and Yahweh’s pleasure will prosper in His hand. After the suffering of His soul, He will see the light and be satisfied. My righteous servant will justify many by the knowledge of Himself; and He...
Servant after suffering
Then He said to me, “Prophesy to the wind, prophesy, son of man, and tell the wind, ‘The Lord Yahweh says: “Come from the four winds, breath, and breathe on these slain, that they may live.” ’ ” So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceedingly great army. Then He said to me, “Son...
Breath and life
As they said these things, Jesus Himself stood among them, and said to them, “Peace be to You.” But they were terrified and filled with fear, and supposed that they had seen a spirit. He said to them, “Why are You troubled? Why do doubts arise in Your hearts?
Parallel resurrection commission
Peter said to them, “Repent, and be baptized, every one of You, in the name of Jesus Christ for the forgiveness of sins, and You will receive the gift of the Holy Spirit.
Forgiveness mission
That if You will confess with Your mouth that Jesus is Lord, and believe in Your heart that God raised Him from the dead, You will be saved.
Confession and resurrection faith
The testimony is this, that God gave to us eternal life, and this life is in His Son. He who has the Son has the life. He who doesn’t have God’s Son doesn’t have the life. These things I have written to You who believe in the name of the Son of God, that You may know that You have eternal life, and that You may continue to believe in the name of the Son of...
Life in the Son
Passages
Chapter opening: John 20:1-18
Now on the first day of the week (τη δε μια των σαββατων). Locative case of time when. Both Mark ( Mr 16:2 ) and Luke ( Lu 24:1 ) have this very idiom of the cardinal τη μια, instead of the usual ordinal τη πρωτη (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar , p. 671). In all three instances also we have the genitive plural των σαββατων for "the week" as in Ac 20:7 .
The singular σαββατον also occurs for "the week" as in Lu 18:12 ; Mr 16:9 . Cometh Mary Magdalene (Μαρια η Μαγδαληνη ερχετα). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. While it was yet dark (σκοτιας ετ ουσης). Genitive absolute. For σκοτια see Joh 6:17 ; Mt 10:27 . Mark ( Mr 16:2 ) says the sun was risen on their actual arrival.
She started from the house while still dark. Taken away (ηρμενον). Perfect passive participle of αιρω, predicate accusative in apposition with τον λιθον.
Runneth (τρεχε). Vivid dramatic present indicative of τρεχω. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics ( Mr 16:2-8 ; Mt 28:5-8 ; Lu 24:1-8 ). Luke ( Lu 24:9-12 ) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter (προς Σιμωνα Πετρον).
Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in Joh 18-21 is like that between Peter and John in Ac 1-5 . Loved (εφιλε). Imperfect of φιλεω for which see 5:20 ; 11:3 and for distinction from αγαπαω see 11:5 ; 13:23 ; 21:7 , 15 , 17 . They have taken away (ηραν). First aorist active indicative of αιρω, indefinite plural.
We know not (ουκ οιδαμεν). Mary associates the other women with her in her ignorance. For εθηκαν (have laid) see 19:42 . Mary fears a grave robbery. She has no idea of the resurrection of Jesus.
They went (ηρχοντο). Imperfect middle picturing the scene, "they were going." The two started instantly (εξηλθεν, aorist active indicative).
They both (ο δυο). "The two" (Peter and the other disciple whom Jesus loved). Ran together (ετρεχον ομου). Imperfect active of τρεχω. It was a race in eagerness to reach the tomb of Jesus. Outran Peter (προεδραμεν ταχειον του Πετρου). Second aorist active indicative of προτρεχω, old verb, in N. T. only here and Lu 19:4 , to run on before (ahead). "He ran ahead more swiftly (see Joh 13:27 ) than Peter" (ablative case after comparative adverb ταχειον, Koine for older θασσον).
First (πρωτος). Predicative nominative (not adverb προτον) and superlative used where only two involved. John won the race.
Stooping and looking in (παρακυψας). Originally to stoop and look, but in the LXX ( Ge 26:8 ; Jud 5:28 ; 1Ki 6:4 , etc.) and the papyri rather just to peep in and so Field ( Ot. Norv .) urges here. See also verse 11 ; Lu 24:12 (the verse bracketed by Westcott and Hort). For οθονια (linen cloth) see Joh 19:40 . Lying (κειμενα). Present middle participle of κειμα, predicative accusative.
John notices this fact at once. If the body had been removed, these clothes would have gone also. John's timid nature made him pause (yet, μεντο, however).
Entered and beholdeth (εισηλθεν κα θεωρε). Aorist active and present active indicative. Peter impulsively went on in and beholds (θεωρε, vivid term again, but of careful notice, θεωρεω, not a mere glance βλεπω such as John gave in verse 5 ).
The napkin (το σουδαριον). Already in 11:44 which see. This napkin for the head was in a separate place. Rolled up (εντετυλιγμενον). Perfect passive participle, predicate accusative like κειμενον, from εντυλισσω, late verb, to wrap in, to roll up, already in Mt 27:59 ; Lu 23:53 . It was arranged in an orderly fashion. There was no haste. By itself (χωρις). Old adverb, "apart," "separately."
Then therefore (τοτε ουν). After Peter in time and influenced by the boldness of Peter. And he saw and believed (κα ειδεν κα επιστευσεν). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him.
According to Lu 24:12 Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas ( 20:29 ). Peter and John did not see the angels.
For (γαρ). Explanatory use of γαρ. The Scripture (την γραφην). Probably Ps 16:10 . Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus ( Mt 27:62 ff. ). Must (δε). For this use of δε concerning Christ's death and resurrection see Mr 8:31 ; Mt 26:54 ; Lu 9:22 ; 17:25 ; 22:37 ; 24:7 , 26 , 44 ; Joh 3:14 ; 12:34 ; Ac 1:16 .
Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.
Unto their own home (προς αυτους). "To themselves." Luke ( Lu 24:12 ) has προς αυτον about Peter ("to his home"). This use of the reflective pronoun for home (literally, "to themselves"), like the French chez eux , occurs in Josephus ( Ant . VII. 4, 6). John had taken the mother of Jesus to his home ( 19:27 ) and so he now hurried home to tell her the glorious news as he believed.
Was standing (ιστηκε). Past perfect of ιστημ as imperfect as in 19:25 . At the tomb (προς τω μνημειω). Προς (in front of) with locative while παρα (by the side of) with locative in 19:25 . Pathetic and common picture of a woman weeping by the tomb. See 11:31 . As she wept (ως εκλαιεν). Imperfect, "as she was weeping." She stooped and looked (παρεκυψεν). Aorist active indicative of παρακυπτω for which see verse 5 . Mary "peeped into" the tomb, but did not enter.
Beholdeth (θεωρε). Vivid historical present again as in verses 6 , 14 . Peter and John had not seen the two angels. Westcott suggests an "economy" in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mr 16:5 (a young man in a white robe), Mt 28:5 (the angel), Lu 24:4 (two men in dazzling apparel).
For other angels in John's Gospel see 1:41 ; 12:29 ; 20:12 . Had lain (εκειτο). Imperfect in progressive sense, "had been lying," though not there now.
I do not know (ουκ οιδα). Singular here, not plural as in verse 2 , because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.
She turned herself back (εστραφη εις τα οπισω). Second aorist passive indicative of στρεφω in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, Grammar , p. 817. See also στραφεισα (second aorist passive participle) in verse 16 . On εις τα οπισω see 6:66 ; 18:6 . Standing (εστωτα).
Second perfect active (intransitive) of ιστημ. Instinctively Mary felt the presence of some one behind her. Was (εστιν). Present active indicative retained in indirect discourse after ηιδε (knew).
Sir (Κυριε). Clearly not "Lord" here, for she thought him to be "the gardener" (ο κηπουρος), old word (κηποσ, ουρος), keeper of the garden, only here in the N.T. If thou hast borne him hence (ε συ εβαστασος αυτον). Condition of the first class. Note emphasis on συ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. And I (καγω). Emphasis and crasis.
Mary (Μαριαμ). Aramaic form in Aleph B W, though Μαρια in 19:25 . Clearly the old familiar tone of Jesus was in the pronunciation of her name. Rabboni (Ραββουνε). Aramaic again for Διδασκαλε (Teacher), "my Teacher." In N.T. only here and Mr 10:51 though practically the same as Ραββ. See 11:28 for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.
Touch me not (μη μου απτου). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (εκρατησαν) and worship (προσεκυνησαν) as we read in Mt 28:9 . The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun.
Jesus checks Mary's impulsive eagerness. For I am not yet ascended (ουπω γαρ αναβεβηκα). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said ( 16:7 ) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. My God (θεου μου).
Jesus had said "My God" on the Cross ( Mr 15:34 ). Note it also in Re 3:2 . So Paul in Ro 15:6 , etc. , has "the God and Father of our Lord Jesus Christ."
And telleth (αγγελλουσα). Present active participle, "announcing." I have seen the Lord (Hεωρακα τον κυριον). Perfect active indicative of οραω. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ. How that . No word in the Greek, but a conjunction like ως is implied.
Hοτ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women ( Lu 24:11 ; Mr 16:11 ). Paul does not mention the vision to Mary or the women in 1Co 15:5-7 . But Mary Magdalene was the first one to see the Risen Lord.
When therefore it was evening on that day (ουσης ουν οψιας τη ημερα εκεινε). Genitive absolute with οψια (οψιος, late), old word with ωρα (hour) understood and here for the time from six to nine ( 6:16 ) and the locative case of time with ημερα (day). John often uses this note of time ( 1:39 ; 5:9 ; 11:53 ; 14:20 ; 16:23 , 26 ). The addition of τη μια σαββατων (see 20:1 for this use of μια like πρωτη) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it.
When the doors were shut (των θυρων κεκλεισμενων). Genitive absolute again with perfect passive participle of κλειω, shut to keep the Jews out. News of the empty tomb had already spread ( Mt 28:11 ). See Joh 7:13 for the phrase "for fear of the Jews"; cf. 12:42 . Stood in the midst (εστη εις το μεσον). Second aorist (ingressive) active (intransitive) of ιστημ, "stepped into the midst."
Peace be unto you (Ειρηνη υμιν). The usual oriental salutation as in verses 21 , 26 ; Lu 24:36 , here with probable reference to Joh 14:27 (Christ's legacy of peace).
Showed (εδειξεν). First aorist active indicative of δεικνυμ. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke ( Lu 24:39 f. ) adds feet to hands and side.
Were glad (εχαρησαν). Second aorist passive indicative of χαιρω. Jesus had said ( 16:22 ) that it would be so. Luke adds ( Lu 24:41 ) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared ( Lu 24:37 ) because of the suddenness of Christ's appearance and their highly wrought state.
Even so send I you (καγω πεμπω υμας). Jesus has often spoken of the Father's sending him using both αποστελλω and πεμπω. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as ... so) see 6:57 ; 10:15 . This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee ( Mt 28:16-20 ; 1Co 15:6 ), another on the Mount of Olives ( Lu 24:44-51 ; Ac 1:3-11 ).
He breathed on them (ενεφυσησεν). First aorist active indicative of εμφυσαω, late verb, here only in N. T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam ( Ge 2:7 ). It occurs also in Eze 37:9 . See Christ's promise in Joh 16:23 . Jesus gives the disciples a foretaste of the great pentecost.
Receive ye the Holy Ghost (λαβετε πνευμα αγιον). Second aorist (ingressive) active imperative of λαμβανω. Note absence of article here (πνευμα αγιον) though το πνευμα το αγιον in 14:26 . No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.
Whosesoever sins ye forgive (αν τινων αφητε τας αμαρτιας). "If the sins of any ye forgive" (αφητε, second aorist active subjunctive with αν in the sense of εαν), a condition of the third class. Precisely so with "retain" (κρατητε, present active subjunctive of κρατεω). They are forgiven (αφεωντα). Perfect passive indicative of αφιημ, Doric perfect for αφειντα.
Are retained (κεκρατηντα). Perfect passive indicative of κρατεω. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right ( Mr 2:5-7 ). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins.
In Mt 16:19 ; 18:18 we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.
Didymus (Διδυμος). The same expression applied to Thomas in 11:16 ; 21:2 , but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.
We have seen the Lord (εωρακαμεν τον κυριον). The very language in the plural that Mary Magdalene had used ( 20:18 ) when no one believed her. Except I shall see (εαν μη ιδω). Negative condition of third class with εαν and second aorist active subjunctive and so as to βαλω (from βαλλω) "and put." The print (τον τυπον). The mark or stamp made by the nails, here the original idea.
Various terms as in Ac 7:44 ; 1Ti 4:12 . Finally our "type" as in Ro 5:14 . Clearly the disciples had told Thomas that they had seen the τυπον of the nails in his hands and the spear in his side. I will not believe (ου μη πιστευσω). Strong refusal with ου μη (doubtful negative) and first aorist active subjunctive (or future indicative).
After eight days (μεθ' ημερας οκτω). That is the next Sunday evening, on the eighth day in reality just like "after three days" and "on the third day." Within (εσω). Apparently in the same room as before. Cometh (ερχετα). Vivid dramatic present. The other items precisely as in verse 19 save Thomas was with them.
Then saith he to Thomas (ειτα λεγε τω Θομα). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named ( 25 ). Be not faithless (μη γινου απιστος). Present middle imperative of γινομα in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence.
Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on απιστος (disbelieving) and πιστος (believing).
My Lord and my God (Hο κυριος μου κα ο θεος μου). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koine . Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.
Thou hast believed (πεπιστευκας). Perfect active indicative. Probably interrogative, but "it was sight , not touch that convinced Thomas" (Bernard). And yet (κα). Clear use of κα in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter ( 1Pe 1:8 ) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.
Many other signs (πολλα αλλα σημεια). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel ( 2:23 ; 4:45 ; 12:37 ). Are not written (ουκ εστιν γεγραμμενα). Periphrastic perfect passive indicative of γραφω, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (ενωπιον των μαθητων), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in 1Jo 3:22 .
John's book is written with a purpose which he states.
Are written (γεγραπτα). Perfect passive indicative of γραφω, "have been written" by John. That ye may believe (ινα πιστευητε). Purpose with ινα and the present active subjunctive of πιστευω, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. Jesus is the Christ, the Son of God (Ιησους εστιν ο Χριστος ο υιος του θεου).
The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (αεον) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of Joh 1:1-18 (the Prologue).
"Very God of very God," Incarnate Revealer of God. But there is a further purpose. And that believing ye may have life in his name (κα ινα πιστευοντες ζωην εχητε εν τω ονοματ αυτου). Note present participle πιστευοντες (continuing to believe) and the present active subjunctive εχητε (keep on having). "Life" (ζωην) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God.
This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).