THE GOSPEL OF JOHN Small Group Discussion Guide Text: John 20:1-10 Theme/ Big Idea: Darkness gives way to understanding and joy. He has risen! Context/ Background Information: The entire narrative of Jesus' empty tomb and resurrection from the dead is written in order to give weight and truthfulness to the resurrection of Jesus.(1) After all, John's entire purpose in writing is so that we believe. For this reason, John makes it emphatically clear that Jesus died a real death (John 19:30, 33, 34, 35). Then John gives multiple details that make clear Jesus was buried in a real grave (John 19:38-42). With that, John turns toward elaborating on the countless witnesses that saw the empty tomb and the resurrected body of Jesus. Summarily, Jesus died a real death, was buried in a real grave, and actually rose from the grave. John's primary evidence for Jesus' resurrection are the multiple disciples who saw the empty tomb and his resurrected body. John begins in the most unlikely of places. He begins with a solitary woman alone in the dark. In her haste and confusion, she first perceives Jesus' body is taken rather than resurrected. The scene quickly grows, and two male witnesses run to the tomb and confirm along with the woman that the tomb is indeed empty. Then the woman personally encounters Jesus, and then multiple disciples see Jesus, then a skeptic, then hundreds (1 Cor 15:6), then his closest disciples share a meal with him. Witnesses and evidence continue to build until finally, there is no doubt, Jesus is alive, the tomb is empty, sin and death have been defeated, and the reader must decide. In structuring his narrative in this way, John presents evidence and witnesses that build layer upon layer to a crescendo declaring Jesus is alive! DARKNESS TO LIGHT, CONFUSION TO BELIEF John begins the story of Jesus' resurrection in the most unlikely of places. He starts with a solitary individual alone in the dark. As Gerald Borchert notes, "It was indeed early morning when Mary Magdalene saw a sign of the resurrection—the removed stone—but she [as well as the disciples, were] still in the dark concerning its significance."(2) The scene, words, and pace of the narrative emphasize the darkness and despair of the disciples and this individual. However, as the text progresses, Mary and the other disciples move from darkness to light. They move from crushing defeat to glorious victory, from confusion (John 20:2) to belief (John 20:8). Everything hinges on discovering the empty tomb and Jesus' resurrection from the dead. This indeed is the pattern of Mary Magdalene in John's Gospel and his aim for writing. This move from darkness to light on the first day of the week also reiterates that something brand new is happening. Jesus' death and resurrection initiated the re- creation of all things. BEGINNING WITH THE MOST UNLIKELY OF WITNESSES John does not simply emphasize any solitary individual walking in darkness. No, he emphasizes the most unlikely of witnesses; Mary Magdalene. Though the other Gospel writers indicate there were multiple women at the tomb, John focuses solely on Mary. Mary is referenced in all four Gospels as a follower of Jesus and the first person to see Jesus' resurrected body, but as a witness, she is a curious place to begin.(3) As Craig Keener notes, "Those inventing an empty-tomb tradition would hardly have included women as the first witnesses."(4) Why? "In Jewish eyes the testimony of women was unacceptable," says George Beasley- Murray.(5) Despite this, women play a prominent role throughout the Gospels as witnesses to the resurrection of Jesus. Including a woman as a witness might not be the place to begin if someone were trying to impress people with a story in a first-century Jewish context. But it is something important to include if the gospel is true and if it is truly for every person. By doing so, "John illustrates the significance of women in the Christian church and in the heart of the Lord."(6) Furthermore, John includes a woman who was previously full of evil. Mark and Luke both say Jesus removed seven demons from Mary (Mark 16:9 and Luke 8:2). Again, this is not where you begin if you are making up a story about Jesus' resurrection. A female, formerly demon-possessed in a first-century Jewish context, would seemingly undercut any plausible argument for the supernatural resurrection of Jesus. Mary is an unlikely place to begin if the story were about popularity or external performance. But if you are trying to communicate the power of Jesus over sin, darkness, and death, there is no better place to begin than with a woman so familiar with darkness and evil. John strips everything and everyone else away to this single, unbelievable, and implausible witness (see footnote below on "we" in verse 2).(7) Walter Elwell notes, "John gives her the role of first to discover the resurrection, first to report to the disciples, and first to see the resurrected Christ as she lingers by the tomb weeping after all the others have gone."(8) Not only is John beautifully elevating the credibility and value of Mary and her testimony, but he is also highlighting the astonishing nature of the gospel. Here is the Messiah who died on a cross in order to reign. Here is a formerly demon-possessed woman who is the first to witness Jesus' resurrection. And here are the disciples looking into the tomb and finding it empty. The gospel is indeed foolishness and astonishing. God has indeed "made foolish the wisdom of the world… saving those who believe through the folly of what we preach" (1 Cor 1:20-21, 25). TWO WITNESSES SEE John starts the resurrection narrative with darkness, despair, confusion, and even a surprising and unlikely witness. But the darkness is soon replaced with light; despair with hope; confusion with understanding; and surprise with certainty. Only John provides this interesting narrative regarding Peter and John running to the tomb. John says, "So Peter went out with the other disciple, and they were going toward the tomb. Both of them were running together, but the other disciple outran Peter and reached the tomb first. And stooping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen cloths lying there, and the face cloth, which had been on Jesus' head, not lying with the linen cloths but folded up in a place by itself" (John 20:2-7). Everything about the narrative builds on itself. Mary gives way to two more disciples who run to the tomb and confirm that it is empty. The pace of the narrative accelerates. Mary "ran," then "both [Peter and John] were running," and finally, "the other disciple outran" (John 20:2 and 4). The proximity in the narrative increases. John looked into the tomb, but Peter went into the tomb (John 20:6). And finally, the revelation in the narrative expands. This is seen in the three different Greek words John uses for "see" in verses 5-7. John says the first disciple to arrive "saw" the linen clothes (John 20:5). The Greek word in verse 5 is "blepo," and it means "to notice something." Then Peter went into the tomb and "saw the linen cloths lying there, and the face cloth" (John 20:6–7). This Greek word is "theoreo," which means Peter observed intently, paid attention, or pondered what he saw. And finally, John says, "Then the other disciple, who had reached the tomb first, also went in, and he saw and believed" (John 20:8). This Greek word is "eidon," and it means "to pay special attention, to perceive and comprehend, or to understand." The disciples saw, pondered, and understood. THE RESULT IS CONFIDENT BELIEF The narrative began with darkness and now ends with understanding. As the disciples enter the tomb, they saw, and as they exit, they believe. Seeing and believing is a significant theme throughout the Gospel of John. John says, "Then the other disciple, who had reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the Scripture, that he must rise from the dead" (John 20:8-9). What does John mean by "believed?" He clarifies with the qualifying statement, "for as yet they did not understand the Scripture, that he must rise from the dead" (John 20:8-9). It must be remembered, John is writing from a post-resurrection perspective. He acknowledges that prior to entering the tomb and prior to the resurrection, neither he nor the other disciples understood "that [Jesus] must rise from the dead." Evidence for this can be seen in Mary's first thought that the body was stolen rather than Jesus had risen (John 20:2). Specifically, they did not understand the written word of God or the personal Word of God, Jesus, and what they taught regarding the resurrection (Isa. 25:8; 26:19; Hos. 6:2; 13:14; Ps. 16:10; 49:15; Dan 12:2). Though the Scriptures taught it, and though Jesus said it, the disciples did not yet understand it on that first day of the week as they ran to the tomb. But after entering the tomb and after seeing with his own eyes the clear evidence (that his tomb was empty and the linen clothes were left undisturbed), John comprehended and understood Jesus was alive.(9).