1Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance.
2So she came running to Simon Peter and the other disciple, the one whom Jesus loved. “They have taken the Lord out of the tomb,” she said, “and we do not know where they have put Him!”
3Then Peter and the other disciple set out for the tomb.
4The two were running together, but the other disciple outran Peter and reached the tomb first.
5He bent down and looked in at the linen cloths lying there, but he did not go in.
6Simon Peter arrived just after him. He entered the tomb and saw the linen cloths lying there.
7The cloth that had been around Jesus’ head was rolled up, lying separate from the linen cloths.
8Then the other disciple, who had reached the tomb first, also went in. And he saw and believed.
9For they still did not understand from the Scripture that Jesus had to rise from the dead.
10Then the disciples returned to their homes.
11But Mary stood outside the tomb weeping. And as she wept, she bent down to look into the tomb,
12and she saw two angels in white sitting where the body of Jesus had lain, one at the head and the other at the feet.
13“Woman, why are you weeping?” they asked. “Because they have taken my Lord away,” she said, “and I do not know where they have put Him.”
14When she had said this, she turned around and saw Jesus standing there. But she did not recognize that it was Jesus.
15“Woman, why are you weeping?” Jesus asked. “Whom are you seeking?” Thinking He was the gardener, she said, “Sir, if you have carried Him off, tell me where you have put Him, and I will get Him.”
16Jesus said to her, “Mary.” She turned and said to Him in Hebrew, “Rabboni!” (which means “Teacher”).
17“Do not cling to Me,” Jesus said, “for I have not yet ascended to the Father. But go and tell My brothers, ‘I am ascending to My Father and your Father, to My God and your God.’”
18Mary Magdalene went and announced to the disciples, “I have seen the Lord!” And she told them what He had said to her.
19It was the first day of the week, and that very evening, while the disciples were together with the doors locked for fear of the Jews, Jesus came and stood among them. “Peace be with you!” He said to them.
20After He had said this, He showed them His hands and His side. The disciples rejoiced when they saw the Lord.
21Again Jesus said to them, “Peace be with you. As the Father has sent Me, so also I am sending you.”
22When He had said this, He breathed on them and said, “Receive the Holy Spirit.
23If you forgive anyone his sins, they are forgiven; if you withhold forgiveness from anyone, it is withheld.”
24Now Thomas called Didymus, one of the Twelve, was not with the disciples when Jesus came.
25So the other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the nail marks in His hands, and put my finger where the nails have been, and put my hand into His side, I will never believe.”
26Eight days later, His disciples were once again inside with the doors locked, and Thomas was with them. Jesus came and stood among them and said, “Peace be with you.”
27Then Jesus said to Thomas, “Put your finger here and look at My hands. Reach out your hand and put it into My side. Stop doubting and believe.”
28Thomas replied, “My Lord and my God!”
29Jesus said to him, “Because you have seen Me, you have believed; blessed are those who have not seen and yet have believed.”
30Jesus performed many other signs in the presence of His disciples, which are not written in this book.
31But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name.
John 20 Section and Chapter Commentary
John 20:1-21
Post-Resurrection Appearances: Galilee vs. Jerusalem
The Gospels offer contradictory accounts of where Jesus appeared after his resurrection. Mark's earliest ending suggests Jesus would be seen in Galilee. Matthew confirms this, with Jesus appearing on a mountain in Galilee, where he gives the Great Commission. Luke, however, centers post-resurrection appearances around Jerusalem, with the disciples staying there and Jesus ascending from Bethany, emphasizing Jerusalem as the movement's origin. John includes appearances in both Jerusalem and Galilee.
Summarized by AI · Bart D. Ehrman · YouTube · Gospel contradictions terrified me. Now I love them. · watch the clip
John 20:1-10
The Empty Tomb in the Gospels
The empty tomb narrative first appears in the Gospel of Mark, written about 40 years after Jesus' death. In the New Testament, the empty tomb is never presented as proof of Jesus' resurrection; instead, it often creates doubt or confusion among those who discover it. Later, the story was expanded in subsequent Gospels and became a standard 'proof' of the resurrection.
Summarized by AI · Bart D. Ehrman · YouTube · What Happened to Jesus' Body? Was He Buried on the Day of His Crucifixion? · watch the clip
John 20:11-29
Jesus' Post-Resurrection Appearances
The accounts of Jesus' post-resurrection appearances vary significantly. Mark's original ending contains no appearances. Matthew describes one appearance to the eleven disciples in Galilee. Luke details appearances to two disciples on the road to Emmaus, then to Simon Peter, and finally to the disciples in Jerusalem before his ascension on the same day. John records appearances to Mary Magdalene, then to the disciples without Thomas, then with Thomas, and later to seven disciples by the Sea of Tiberias.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
John 20:11-18
Ghost-like Elements in John's Resurrection Account
John's Gospel also contains details that align with ancient ghost stories. Mary Magdalene initially mistakes Jesus for the gardener, suggesting an altered appearance. Furthermore, Jesus appears to his disciples behind locked doors, a common motif in ancient ghost narratives used to emphasize a paranormal event and the non-physical nature of the apparition.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Mary Magdalene as Special Disciple
The Gospel of Mary portrays Mary Magdalene as a uniquely privileged disciple, chosen by Jesus to receive secret, private teachings. Peter acknowledges that Jesus loved her 'more than the rest of women,' and she is tasked with proclaiming these hidden words to the other disciples. This narrative provides a backstory for Mary Magdalene's special honor in John, where she is the first to see the resurrected Jesus, by suggesting her pre-existing role as a favored recipient of Jesus's esoteric wisdom.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 13: The Lost Gospels | Stories From the Shadows · watch the clip
Mary Magdalene as the First Apostle
Mary Magdalene's significance is rooted in her role as the first to discover Jesus' empty tomb and proclaim his resurrection. This led early church fathers to consider her the 'Apostle to the Apostles,' as she was sent to deliver the message to the other disciples. If historically true that she was the first to believe in Jesus' resurrection, she could be considered a pivotal figure in the founding of Christianity.
Summarized by AI · Bart D. Ehrman · YouTube · Was Mary Magdalene Jesus' Wife? · watch the clip
John 20:24-29
Jesus' Physical Resurrection in Luke and John
In contrast to Paul's emphasis on a pneumatic body, the Gospels of Luke and John highlight Jesus' physical resurrection. They portray him in a material body that is continuous with his crucified self, emphasizing his bodily ascension into the heavens.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 20: The End of Ancient Christianity · watch the clip
Mark's Gospel: Disciples do not come to faith in the resurrection
The Gospel of Mark does not depict the disciples coming to faith in Jesus' resurrection. This raises the question of whether Mark is suggesting a historical reality where some disciples did not believe, especially given the 'doubting Thomas' narrative where belief is tied to seeing Jesus, and no one sees Jesus in Mark's account.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Emphasis on Jesus' materiality suggests reader doubt
The New Testament accounts strongly emphasize Jesus' physical presence after the resurrection, such as the women clinging to his feet (Matthew 28), Jesus eating fish (Luke 24), and showing his wounds (John 20). This stress on materiality suggests that the authors were trying to convince readers who might have doubted the bodily resurrection of Jesus.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Followers claimed Jesus appeared after death
Historians can confidently state that Jesus' followers reported and claimed that he appeared to people after his death. This is multiply attested in Paul's writings, where he lists various individuals and groups who saw Jesus, and in the Gospels of Matthew, Luke, and John, which also contain accounts of post-resurrection appearances. While history cannot confirm the supernatural event of resurrection itself, it can confirm the historical fact that these claims and reports were made by his followers.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip
Gospel Emphasis on Jesus' Physical Resurrection
The Gospel writers, particularly John and Luke, emphasize the physical and material nature of Jesus' resurrected body to counter ideas that he was merely a ghost or spirit. John recounts Thomas needing to touch Jesus' wounds to believe, while Luke describes Jesus eating fish to prove his bodily presence. These accounts aim to show that Jesus' corpse was reanimated, albeit with some extraordinary abilities like passing through locked doors.
Summarized by AI · Bart D. Ehrman · YouTube · Early Christian Controversies About Jesus' Resurrection · watch the clip
Jesus' Physical Resurrection in the New Testament
The New Testament consistently portrays Jesus' resurrection as a physical, bodily event. Paul explicitly states this in 1 Corinthians 15, explaining that Jesus was raised in a glorified body, and believers will be raised similarly. The Gospels of Luke and John further emphasize the physical nature of Jesus' resurrected body by depicting him eating and inviting disciples to touch his wounds.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Believe in Heaven? · watch the clip
Gospels Emphasize Jesus's Bodily Resurrection
The Gospels insist on Jesus's bodily resurrection, not merely a spiritual one, to counter beliefs that he was not physically raised. They describe an empty tomb and Jesus appearing to disciples, allowing them to touch him and even eat, to prove his physical presence. While Paul describes a transformed body, Luke and John depict a more resuscitated corpse with a digestive system, but all agree the spirit does not live on without the body.
Summarized by AI · Bart D. Ehrman · YouTube · Do We Have a Soul? · watch the clip
Doubting Thomas and Disciples' Doubt
Despite John's Gospel often being presented as vastly different from the Synoptics, there are notable similarities. The story of 'Doubting Thomas' in John 20, a characteristic Johannine narrative, can be paralleled with Luke 24, where the disciples themselves express doubt. Some sentences are strikingly similar, suggesting a closer relationship between John and the Synoptics than often assumed.
Summarized by AI · Bart D. Ehrman · YouTube · What Are the Synoptic Gospels? · watch the clip
John 20:24-28
Thomas's Doubt and Physical Proof in John
The story of 'doubting Thomas' in John's Gospel strongly emphasizes Jesus' physical resurrection. Thomas demands to see and touch the marks of the nails and the wound in Jesus' side before he will believe. Jesus then invites him to do so, providing tangible proof of his continued physical constitution and countering any notion of a mere illusion or spiritual apparition.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
John 20 Verse Notes
John 20:1-2
Paul's Early Reports of Jesus' Resurrection Appearances
The earliest accounts of Jesus' resurrection are found in Paul's letters, predating the Gospels. Paul emphasizes that Jesus' resurrection was central to his identity as the Messiah and the beginning of the general resurrection of the dead. He lists multiple appearances to Peter, the twelve, over 500 brothers and sisters, James, all the apostles, and finally to himself.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Discrepancies in Accounts of First Witnesses to the Empty Tomb
The Gospels present conflicting accounts regarding who first discovered the empty tomb. John states it was Mary Magdalene alone, while other Gospels mention Mary Magdalene with varying numbers of other women, with different names. This contrasts with Paul's account, which names Cephas (Peter) as the first to see Jesus, without mentioning the women.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
John 20:1
Absence of Women in Paul's Resurrection Account
While the Synoptic Gospels and John are unanimous that women, including Mary Magdalene, were the first to discover the empty tomb, Paul's list of resurrection appearances in 1 Corinthians 15 does not explicitly mention women. This raises questions about whether the earliest tradition known to Paul omitted their role or if the traditions were divided, with Paul focusing on appearances and the Gospels on the tomb.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Rolling Stone Implies a Multiple-Person Tomb
The mention of a rolling stone in the Synoptics and John, while rare in archaeological findings of first-century Jerusalem tombs, suggests a multiple-person tomb designed for repeated access. This type of tomb would allow for secondary burials, such as placing bones in ossuaries. This detail highlights a potential apologetic problem: how to ensure Jesus' body wasn't confused with another, leading to the emphasis on the women knowing 'the place where they laid him' (Mark 16:6).
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 10: Why Are the Synoptic Resurrection Stories So Different? · watch the clip
Number of Women at the Tomb
The Gospels provide differing accounts of how many women visited Jesus' tomb. Mark mentions three women, Matthew states two, Luke indicates five or more, and John specifies only Mary Magdalene. While technically reconcilable by assuming the higher number and selective reporting, this variation is not how people typically recount events.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
The Stone at the Tomb
The Gospels offer conflicting details regarding the stone covering Jesus' tomb. Mark, Luke, and John describe the stone as already rolled away when the women arrived. In contrast, Matthew explicitly states that the women witnessed an angel descend and roll the stone away upon their arrival, making these accounts irreconcilable.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
Jesus' Resurrection on the Third Day
The Gospels consistently state that Jesus was raised on the third day, specifically early Sunday morning. This timing is calculated from his death on Friday, making Saturday the second day. While the Gospels agree on Sunday morning, they differ on other details related to the dating. The later concept of 'three days and three nights' is a generalized expression that doesn't precisely fit the Friday afternoon to Sunday morning timeline.
Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip
Discrepancy in Resurrection Witnesses: Paul vs. Gospels
Paul, in 1 Corinthians, states that Christ first appeared to Peter after the resurrection, without mentioning women witnesses. This contrasts with the New Testament Gospels, where women, particularly Mary Magdalene, are the first to witness the resurrected Jesus or discover the empty tomb. This discrepancy highlights differing oral traditions and potential theological priorities in early Christian accounts, rather than necessarily implying deliberate falsehood.
Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Accept the Teachings of Jesus? · watch the clip
John 20:2
The Beloved Disciple as a Literary Device
The 'beloved disciple' in John's Gospel is best understood as a literary invention rather than a specific historical figure. This character serves to authorize the text by presenting an insider's perspective, amplifying the narrative's authority and lending veracity to the story, rather than being a verifiable eyewitness.
Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip
The Beloved Disciple as a Literary Device
Another scholarly view suggests the beloved disciple is a symbolic, invented character, embodying ideal discipleship. Unlike the Synoptics where all disciples abandon Jesus, in John, the beloved disciple remains with Jesus through his crucifixion, symbolizing unwavering loyalty and true discipleship.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip
Empty tomb leads to perplexity, not belief
Despite being used by apologists as proof of the resurrection, the empty tomb in the New Testament narratives never immediately leads to belief. Instead, it causes perplexity, as seen with the women in Luke 24:4 and Mary Magdalene in John 20:2, who initially assumes the body was stolen.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
Identity of the Beloved Disciple
The 'beloved disciple' in the Gospel of John is a figure whose identity is debated. The most common theory identifies this disciple as John, son of Zebedee, due to his prominence in the other Gospels and the beloved disciple's pairing with Peter in John. Arguments against Mary Magdalene being the beloved disciple include the consistent use of masculine pronouns for the disciple, his presence at the Last Supper (implying one of the Twelve), and Mary Magdalene being distinguished from the disciples at the end of John's Gospel.
Summarized by AI · Bart D. Ehrman · YouTube · Were the Apostles of Jesus All Martyred? · watch the clip
John 20:3-4
The Beloved Disciple cannot be Peter or James
The Beloved Disciple, an unnamed figure in the Gospel of John, is clearly distinguished from Peter because they appear together in several episodes, such as running to the empty tomb. It also cannot be James, John's brother, because James was martyred early in Christian history, making it impossible for him to have written the Gospel, which was composed much later.
Summarized by AI · Bart D. Ehrman · YouTube · Who Really Wrote the Gospel of John? · watch the clip
John 20:4
The Father's Unsurprising Welcome and Reconciliation
The father's compassionate response to the younger son's return in Luke 15, running to meet him and embracing him, is not as surprising or culturally transgressive as some interpretations suggest. Other biblical and rabbinic narratives depict fathers welcoming lost sons, and figures like Abraham and Peter also run in moments of significance. The father's actions align with a theme of reconciliation and welcome, rather than defying cultural norms.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 1: Pearls and Prodigals | How to Hear a Parable · watch the clip
John 20:10-12
Women as Distinct Literary Characters in John
The Gospel of John portrays women as distinct and engaging literary characters who play crucial roles in advancing the plot and revealing Christology. Unlike the disciples, who often have limited dialogue, women like the mother of Jesus, the Samaritan woman, Martha, and Mary Magdalene actively converse with Jesus, deepening the theological understanding. John's use of the term 'woman' for these characters highlights their presence and significance, challenging interpretations that view them as secondary or subpar.
Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip
John 20:11
Empty tomb leads to perplexity, not belief
Despite being used by apologists as proof of the resurrection, the empty tomb in the New Testament narratives never immediately leads to belief. Instead, it causes perplexity, as seen with the women in Luke 24:4 and Mary Magdalene in John 20:2, who initially assumes the body was stolen.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
John 20:12
Figures Seen at the Tomb
The accounts vary on who the women encountered at the empty tomb. Mark describes a young man, Matthew an angel, Luke two men, and John two angels. While a reconciliation could suggest two angels appearing as men, and authors selectively reporting, the specific descriptions differ.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
John 20:13
Instructions Given to the Women
The messages conveyed to the women at the tomb also differ across the Gospels. Mark and Matthew instruct them to tell the disciples to go to Galilee, where Jesus will meet them. Luke's account, however, has the men reminding the women of Jesus' prior predictions about his death and resurrection in Galilee, without a direct instruction to go there. John's angels simply ask Mary Magdalene why she is weeping.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
John 20:14-15
Mistaken identities suggest initial uncertainty
Several post-resurrection accounts feature mistaken identities, where Jesus' followers do not recognize him immediately. Examples include the disciples on the road to Emmaus (Luke 24), Mary Magdalene mistaking him for the gardener (John 20), and the disciples at the Sea of Tiberias (John 21). These narratives might reflect a historical reality where people were initially unsure if they were truly seeing Jesus.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
John 20:18
The Women's Silence After the Resurrection
The gospels contradict each other regarding whether the women who visited Jesus' tomb told anyone about what they saw. Mark concludes by stating that the women 'said nothing to anyone, for they were afraid.' In contrast, Luke and John depict the women immediately going to tell the disciples, and Matthew implies they did so as the disciples subsequently go to Galilee as instructed. This is a direct contradiction.
Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip
Women's Obedience to Instructions
The Gospels present conflicting narratives on whether the women followed the instructions given at the tomb. Mark explicitly states that the women told no one out of fear, ending the original Gospel there. In contrast, Matthew, Luke, and John all depict the women immediately informing the disciples.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 1: Can We Trust the Resurrection Accounts? · watch the clip
John 20:19
Ghost-like Elements in John's Resurrection Account
John's Gospel also contains details that align with ancient ghost stories. Mary Magdalene initially mistakes Jesus for the gardener, suggesting an altered appearance. Furthermore, Jesus appears to his disciples behind locked doors, a common motif in ancient ghost narratives used to emphasize a paranormal event and the non-physical nature of the apparition.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
John 20:20
Emphasis on Jesus' materiality suggests reader doubt
The New Testament accounts strongly emphasize Jesus' physical presence after the resurrection, such as the women clinging to his feet (Matthew 28), Jesus eating fish (Luke 24), and showing his wounds (John 20). This stress on materiality suggests that the authors were trying to convince readers who might have doubted the bodily resurrection of Jesus.
Summarized by AI · The Other Doubting Thomases: Did Jesus' Disciples Believe in the Resurrection? · Lecture 2: Why Did the Disciples Doubt? · watch the clip
John 20:25
Apostles' Initial Doubt as a Credibility Enhancer
The Gospels portray the apostles as initially doubting the resurrection accounts, with passages noting their skepticism and calling the women's reports 'an idle tale.' This narrative strategy counters potential accusations that early Christians were overly credulous, instead presenting the apostles as initially skeptical witnesses whose eventual belief lends greater credibility to the resurrection claims.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
Gospel accounts of doubt in the resurrection
The Gospels consistently portray doubt among Jesus' followers regarding his resurrection. Every time an empty tomb is discovered, people doubt, and even when the disciples encounter Jesus, they often question if it is truly him. This suggests that many disciples genuinely doubted the resurrection.
Summarized by AI · Bart D. Ehrman · YouTube · Bart Fact Checks Apologist Wes Huff · watch the clip
John 20:26
Ghost-like Elements in John's Resurrection Account
John's Gospel also contains details that align with ancient ghost stories. Mary Magdalene initially mistakes Jesus for the gardener, suggesting an altered appearance. Furthermore, Jesus appears to his disciples behind locked doors, a common motif in ancient ghost narratives used to emphasize a paranormal event and the non-physical nature of the apparition.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 26: Jesus the "Ghost" at his Resurrection · watch the clip
John 20:27
Nature of the resurrected body
Luke and John emphasize the physical continuity of Jesus' resurrected body, with Luke's Jesus showing flesh and bones and eating fish, and John's Jesus displaying his crucifixion wounds. However, Paul refutes this, insisting that Jesus' raised body was not 'flesh and blood' but a 'spiritual body' (pneuma), which he believed would also be the nature of believers' resurrected bodies.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 3: Beginnings | From Jesus to Christ · watch the clip
Glorified Bodies vs. Wounded Bodies
There's a tension between Paul's description of a glorified, immortal body in 1 Corinthians 15 and the Gospel accounts (Luke and John) where Jesus' resurrected body retains the crucifixion wounds. Paul emphasizes the transformative nature of the resurrection, where believers will receive perfect bodies like Jesus. The Gospels, however, stress the physical continuity of Jesus' body, highlighting the wounds and his ability to eat to prove he was not a ghost but truly the same person.
Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip
Early Christian views on Jesus's resurrected body varied
Early Christianity held diverse views on the nature of Jesus's resurrected body. Some, like Paul in 1 Corinthians 15, believed the body was transformed into an immortal, spiritual body, while others, as depicted in Luke and John, emphasized continuity with the physical body, showing Jesus eating and bearing scars. There were also views, later deemed heretical, that Jesus's spirit, not his body, was raised.
Summarized by AI · Bart D. Ehrman · YouTube · Who Really Wrote the Gospel of John? · watch the clip
John 20:28
John's Gospel Explicitly States Jesus is Divine
The Gospel of John clearly presents Jesus as a divine being. The author begins by stating, 'In the beginning was the Word, and the Word was with God, and the Word was God,' identifying this Word as Jesus Christ who became flesh. The gospel concludes with Thomas declaring Jesus as 'my Lord and my God,' framing Jesus' divinity from start to finish.
Summarized by AI · Did Jesus Think He Was God? A Closer Look at the Evidence · Did Jesus Think He Was God? A Closer Look at the Evidence · watch the clip
Thomas's confession of Jesus as 'Lord and God'
Thomas's declaration to the risen Jesus, 'My Lord and my God' (Ho kurios mou kai ho theos mou), uses titles that Roman emperors, such as Domitian, insisted upon for themselves during their lifetime. While not necessarily a direct copy, the striking similarity in these titles suggests a shared cultural context where such divine claims carried significant weight and imperial resonance.
Summarized by AI · Bart D. Ehrman · YouTube · Gospel Readers Already Knew a Son of God. It Wasn't Jesus. · watch the clip
John 20:30-31
Purpose of John's Gospel
The author of John's Gospel explicitly states its purpose in John 20:30-31. The signs performed by Jesus and recorded in this book are written so that readers may believe that Jesus is the Messiah, the Son of God, and through this belief, they may have eternal life in His name. This makes John's Gospel a form of early Christian 'propaganda' aimed at fostering belief.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 1: What is a "Gospel"? What Are the "Synoptic" Gospels? · watch the clip
John's Gospel states its Christological purpose
John explicitly states his reason for writing: to lead readers to believe that Jesus is the Messiah, the Son of God, so that through this belief, they might have eternal life in his name. This reveals a fundamental Christological and salvific purpose behind the gospel's composition.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip
Chapter 21 as a Later Addition to John
Many scholars believe John chapter 21 is a later addition to the gospel. Chapter 20 concludes with a typical ancient book sign-off, stating Jesus performed many unrecorded signs and the purpose of the book. Chapter 21 then redundantly offers another miracle story and a similar concluding statement, suggesting it was appended by a different hand.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip
John's Unique Focus on Jesus' Divine Identity
John's Gospel is radically different from the Synoptics (Matthew, Mark, Luke). While the Synoptics focus on Jesus teaching about the coming Kingdom of God, John's Jesus primarily teaches about his own divine identity, his heavenly origin, and the path to eternal life through belief in him. His miracles are presented as 'signs' to prove his divine nature.
Summarized by AI · Bart D. Ehrman · YouTube · How Many Jesuses Are in the New Testament? · watch the clip
John 20:30
Gospels as Historical Writing, Not Fiction
The Gospels present themselves as historical accounts, intending to convince readers that the events described truly happened. Unlike modern fiction, there is no implied contract between the author and reader for a suspension of reality; the authors aim for their narratives to be understood as history, even if their content may not be entirely historical.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 2: From Scrolls to Scripture | How the New Testament Was Handed Down · watch the clip
John 20:31
The Beloved Disciple as Author
The Gospel of John implies that the 'disciple whom Jesus loved' is the author. John 19:35 states, "He who saw this has borne witness - his testimony is true, and he knows that he tells the truth so that you also may believe." This verse, given in the third person, suggests the narrator is intimately aware of this disciple's mind and purpose, aligning the disciple's testimony with the narrator's stated goal in John 20:31 for readers to believe.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Gospel of John a Forgery? · watch the clip
Chapter 21 as Later Addition Confirming Authorship
Chapter 21 of John is widely considered a later addition to the Gospel, as chapter 20 already provides a fitting conclusion. This added chapter reinforces the idea that the Beloved Disciple is the author. John 21:24-25 explicitly states, "This is the disciple who is bearing witness to these things, and who has written these things, and we know that his testimony is true." The author of chapter 21 combines language from earlier parts of the Gospel to solidify the Beloved Disciple's authorial claim.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Gospel of John a Forgery? · watch the clip
