Post-Resurrection appearances of Jesus

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Supper at Emmaus, Caravaggio depicted the moment the disciples recognize Jesus.

The major resurrection appearances of Jesus in the canonical gospels (and to a lesser extent other books of the New Testament) are reported to have occurred after his death, burial and resurrection, but prior to his ascension.[1] Among these sources, most scholars believe the First Epistle to the Corinthians was written first,[2] authored by Paul the Apostle along with Sosthenes c. AD 55.[3] Finally, the apocryphal Gospel of the Hebrews recounts the resurrection appearance to James the brother of Jesus.[4]

In the Gospel of Matthew, Jesus appears to Mary Magdalene and another Mary at his empty tomb. Later, eleven of the disciples (minus Judas Iscariot) went to a mountain in Galilee to meet Jesus, who appears to them and commissions them to make disciples of all people and to baptize them in the name of the Father, Son, and Holy Spirit, referred to as the Great Commission.

In the Gospel of Luke, Jesus appears to the disciples and eats with them, demonstrating that he is flesh and bones,[5] not a ghost. He tells them to wait in Jerusalem for the start of their mission to the world, and then he ascends into the heavens. In Acts 1:3, believed to have been written by the same author as Luke,[6] Jesus appears to his disciples after his death and stays with them for 40 days before ascending to heaven. Acts also describes Jesus' appearance to Paul, in which a voice speaks to Paul and a light blinds him while he's on the road to Damascus. In the Gospel of John, Mary finds Jesus at the empty tomb, and he tells her "touch me not" because he has not yet ascended to his father. Later, he appears to the disciples. He moves through a closed door and has "doubting Thomas" touch his wounds to demonstrate that he is corporeal. In a later appearance, Jesus assigns Peter the role of tending to Jesus' sheep, that is, leading Jesus' followers. The traditional ending of Mark summarizes resurrection appearances from Matthew and Luke.

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Appearances reported in the gospels[edit]

Matthew 28[edit]

Luke 24[edit]

Supper at Emmaus by Matthias Stom, c 1633–1639. Note the "breaking of bread" as the precise moment of the disciples' recognition.
  • In the Road to Emmaus appearance to Cleopas and one other disciple as they walked to Emmaus. At first "their eyes were holden" so that they could not recognize him. Later while having supper at Emmaus "their eyes were opened" and they recognized him.
  • To "Simon." This appearance is not described directly by Luke but it is reported by the other apostles. It is not clear whether this happened before or after the appearance at Emmaus.
  • To the eleven, together with some others (including Cleopas and his companion), in Jerusalem.

In Luke 24:13–32 Cleopas and his companion relate how Jesus was made known to them "in the breaking of bread". B. P. Robinson argues that this means the recognition occurred in the course of the meal,[7] but Raymond Blacketer notes that "Many, perhaps even most, commentators, ancient and modern and in-between, have seen the revelation of Jesus' identity in the breaking of bread as having some kind of eucharistic referent or implication."[8]

John 20–21[edit]

The miraculous catch of 153 fish by Duccio, 14th century. Jesus is standing on the left, in the fourth resurrection appearance in John's gospel.

Mark 16[edit]

See also: Mark 16

The so-called "longer ending of Mark" contains three appearances:

  • To Mary Magdalene, Mary, the mother of James, and Salome.
  • To two of Jesus's followers as they were walking in the countryside (Jesus appeared to them in "another form").
  • To the eleven while they were dining.

The ending of Mark varies substantially between ancient manuscripts, and scholars are in near universal agreement that the final portion of the traditional ending, in which all Mark's resurrection appearances occur, is a later addition not present in the original version of Mark's gospel.[9] Most scholars view the lack of a resurrection appearance as having theological significance. Richard Burridge compares the ending of Mark to its beginning:

Appearances reported elsewhere in the New Testament[edit]


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1 Corinthians 15[edit]

Paul's account in 1 Corinthians 15:3–7 seems to represent a pre-Pauline credal statement derived from the first Christian community.[11]

The antiquity of the creed has been established by many biblical scholars as dating to less than a decade after Jesus' death, originating from the Jerusalem apostolic community.[12] Concerning this creed, Campenhausen wrote, "This account meets all the demands of historical reliability that could possibly be made of such a text,"[13] whilst A. M. Hunter said, "The passage therefore preserves uniquely early and verifiable testimony. It meets every reasonable demand of historical reliability."[14]

Robert M. Price and Hermann Detering dissented from the majority view and asserted that 1 Corinthians 15:3–4 was not an early Christian creed but a post-Pauline interpretation.[15][16]

However, according to Geza Vermes in The Resurrection (2008) these verses are not interpolated but were written by Paul in the early 50s AD. Vermes says that the words of Paul are "a tradition he has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus".[17] According to Paul's Epistle to the Galatians he had previously met two of the people mentioned in these verses as witnesses of the resurrection: James the Just and Cephas/Peter:

Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord's brother. I assure you before God that what I am writing you is no lie. —Apostle Paul[Gal 1:18–20]

Also, even skeptical scholars agree that the creed in 1 Corinthians 15 was formulated and taught at a very early date after Jesus' death and resurrection. Gerd Lüdemann, a skeptic scholar, maintains that "the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus... not later than three years..."[18] Michael Goulder, another skeptic scholar, states that it "goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion".[19]


John of Patmos experienced a vision of the resurrected Christ described in 1:12–20. According to 1:11, the Son of Man whom John sees is the one writing the letters to the seven churches in chapters 2 and 3. In 2:8, meanwhile, he calls himself "the First and the Last, who died and came to life again."

The appearance to Mary Magdalene[edit]

Rembrandt's perception of the moment when Mary turns her head and sees the newly-risen Jesus. He is holding a spade to explain her initial belief that he was a gardener

While Mark doesn't mention when the incident occurred, Matthew states that Jesus appeared to Mary Magdalene and "the other" Mary while they were returning to tell the disciples what they had seen. John, on the other hand, presents a completely different incident. John's account parallels the synoptic Gospels' accounts of Mary's first visit to the tomb, though in John, Mary has already been to the tomb once, and Peter has already inspected it. Unlike the first visit, the second visit, reported in John, is much more similar to the synoptic Gospels' account of the empty tomb, with Mary peering into the tomb and witnessing two angels inside dressed in shining white. Having been questioned by the angels about her concern for the tomb's emptiness, Mary turns and sees Jesus, according to John.

Why John describes Mary as remaining outside the tomb is unknown, though Augustine of Hippo proposed that "when the men went away, a stronger affection kept the weaker sex firmly in place". F.F. Bruce suggested that Mary was hoping someone would pass by who could give her some information. It is wondered why Mary does not seek out Joseph of Arimathea, the owner of the tomb, for information. One theory is that Joseph was so senior to Mary in terms of social class that it would not be right for her to approach him directly. A more obvious solution is presented by Schnackenberg—the Codex Sinaiticus version of John has Mary waiting inside rather than outside, and this may be the original form—though that does not explain why she was waiting at all.

John depicts Mary as weeping, ultimately causing her name to be associated with Maudlin (a corruption of Magdalen, "typifying tearful repentance").[20] Both the angels address Mary as woman, and then ask why she had been crying. This is not as uncouth as it may first appear since the underlying Greek term—gynai—was the polite way to address an adult female. While the synoptic Gospels demonstrate an awareness of Jewish beliefs, and people at the tomb are presented as being shocked and afraid of angels, John demonstrates no such awareness. Instead, he presents Mary as responding straightforwardly. While some believe that this is due to Mary's not recognising the figures as angels, due to grief or tears, some scholars attribute it to issues surrounding the author of John. The conversation itself differs considerably from the one reported by the synoptics, and the angels are brief and do not give any hint of resurrection having happened. Calvin attempted to justify this by arguing that John was only including what was necessary to back up the resurrection. At this point the angels abruptly disappear from the narrative, and John and the synoptics begin to share the order of events again.

Mark mentions Mary's post-tomb encounter with Jesus but gives no details, though he does remark that Jesus had cast seven devils out from her, presumably indicating an exorcism. Matthew instead reports that Jesus met Mary and Mary as they were returning to the other disciples; that they fell at his feet and worshiped him; and that he instructed them to tell the disciples that they would see him in Galilee.

John presents a far more elaborate conversation. According to John, once Mary has explained to the angels about her concern at the emptiness of the tomb, she turns and suddenly sees Jesus, but mistakes him for a gardener.[21] In John's account of the conversation, Jesus repeats the angels' question of why Mary is weeping, and Mary responds similarly, by requesting to know what Jesus (whom she does not yet recognize) has done with Jesus' body. After this response, John states that Jesus says Mary's name. She turns, realises who he is and cries out, "Rabboni!" (which means "Teacher"). Jesus enigmatically tells her to Touch [him] not, for [he is] not yet ascended to [his] Father (see Noli me tangere). He then instructs her to inform the disciples. To resolve the differences between the Gospels, some inerrantist commentators like Norman Geisler believe that after the events recounted by John, Mary runs into another group of women, whereupon the events of the synoptic accounts occur, though there is no evidence for such a conclusion from John's Gospel.

Mary's report[edit]

Jesus Appearing to the Magdalene by Fra Angelico. Jesus is shown holding an adze, symbolizing Mary's thinking of him as a gardener

Matthew 28:1 reports that Mary Magdalene and the other Mary went to look at the tomb. After the Resurrection, Jesus met them. After he greeted them, "they came to him, clasped his feet and worshiped him. Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.'" as instructing Mary to arrange for the disciples to meet him.[Mt. 28:9–10] Matthew also reports that while Mary and Mary were returning to the disciples, the watchmen of the city informed the chief priests of "the things that were done", and the Sanhedrin gave money to the soldiers to spread the message that Jesus' corpse had been stolen by his disciples. Matthew mentions that this had become a common claim of the Jews.[Mt. 28:11:15]

Mark only states that Jesus met Mary.[Mk 16:10]

Luke 24:9–11 says that "When (the women) came back from the tomb, they told all these things to the Eleven and to all the others. It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles. But they did not believe the women, because their words seemed to them like nonsense".

John's gospel gives a rather complete report of Jesus' post-Resurrection appearance to Mary.

…she turned around and saw Jesus standing there, but she did not realize that it was Jesus. He asked her, "Woman, why are you crying? Who is it you are looking for?" Thinking he was the gardener, she said, "Sir, if you have carried him away, tell me where you have put him, and I will get him." Jesus said to her, "Mary." She turned toward him and cried out, "Rabboni!" (which means "Teacher"). Jesus said, "Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." Mary Magdalene went to the disciples with the news: "I have seen the Lord!" And she told them that he had said these things to her. —John 20:14–18

Noli me tangere[edit]

Main article: Noli me tangere
Jesus represented as telling Mary not to touch him, by Hans Holbein the Younger.

What is meant by Jesus telling Mary (in older Bible translations) to Touch [him] not, for [he is] not yet ascended to [his] father,[Jn 20:17] has been the subject of debate. The Latin phrase, Noli me tangere ("Touch me not"), became well known as a reference to these words found in translations of the Gospel of John, words that appear to be at odds with Jesus' invitation, later in the same chapter of John, to Thomas Didymus to touch his hands and side[Jn 20:27] and to the account in Matthew 28:1–9 of Mary Magdalene "and the other Mary" taking hold of his feet.

There are a wide variety of proposed solutions, perhaps the most facile being suggestions of textual corruption, with some saying that the word not was not originally there, while W.E.P Cotter proposed that the text originally said fear rather than touch (i.e., do not fear me), and W.D. Morris has proposed it originally said fear to touch (i.e., do not fear to touch me).[citation needed]

There is, however, no manuscript evidence for these suggestions, and so most scholars concentrate on non-textual arguments. Kraft proposes that it was against ritual to touch a corpse, and Jesus wished to enforce this, regarding himself as dead, while C. Spicq proposes that Jesus saw himself as a (Jewish) high priest, who was not meant to be sullied by physical contact, and others still have proposed that Mary is being ordered to have faith and not seek physical proof.[citation needed]

Resurrection appearances. Clockwise from bottom: Resurrection, Noli me tangere, Ascension, Pentecost (Meister des Schöppinger, c. 1449, Pfarrkirche, Westfalen).

These non-textual solutions neglect the fact that John later describes Jesus as encouraging doubting Thomas Didymus to touch Jesus' wounds,[Jn. 20:27–28] apparently contradicting the prior arguments. Consequently, other proposals hinge on portraying Jesus as upholding some form of propriety, with Chrysostom[22] and Theophylact arguing that Jesus was asking that more respect be shown to him. The notion of "propriety" held by some is linked to the idea that, while it was inappropriate for a woman to touch Jesus, it was fine for a man like Thomas. Kastner has argued that Jesus was naked, since the grave clothes were left in the tomb, and so that John portrays Jesus as being concerned with Mary being tempted by his body.[citation needed]

H.C.G. Moule suggested that Jesus is merely reassuring Mary that he is firmly on Earth and she need carry out no investigation, and others have suggested that Jesus is merely concerned with staying on-topic, essentially instructing Mary "don't waste time touching me, go and tell the disciples". Barrett has suggested that as Jesus prohibits Mary by arguing that he "has not ascended to [his] father", he could have ascended to heaven before meeting Thomas (and after meeting Mary), returning for the meeting with Thomas, though this view implies that the meeting with Thomas is some form of second visit to Earth, hence raising several theological issues, including that of a second coming, and is consequently unfavourably viewed by most Christians. John Calvin argued that Mary Magdalene (and the other Mary) had started to cling to Jesus, as if trying to hold him down on Earth, and so Jesus told her to give up.[23] Some say Jesus was willing to provide Thomas with sufficient evidence to overcome his unbelief, whereas this was not a problem for Mary. In the case of Mary, she had evidently loved Jesus deeply, not surprising in view of her deliverance,[Mk 16:9] and was reluctant for Jesus to leave her now that he had returned. This shows Jesus' ability to penetrate beneath the surface and understand each individual's deepest motivations.

The phrase formed one of the main arguments in the early debate on Christology, seemingly suggesting some form of intangibility—a view shared in the modern era by Bultmann—and hence appearing to advocate docetism (a view where Jesus' body is not resurrected as a physical object—do not touch me because you can't). This is quite at odds with John's general emphasis elsewhere against docetism, and so those who regard John as being deliberately polemic tend instead to see this verse as an attack on Mary. It also is at odds with Jesus' invitation to Apostle Thomas to "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."

Why John portrays Mary as initially not recognising Jesus, even though she had known him well for a long time, is something of much debate. One theory is that, since Luke records two disciples as failing to recognise a post-death appearance of Jesus, the physical form of Jesus after resurrection must have been different, either due to the resurrection process itself, or due to the ordeal of crucifixion. More down-to-earth explanations have also been advanced, the most prominent being that Mary's tears had clouded her vision, or alternately that she is so focused on recovering Jesus' body that she is temporarily blind to its being in front of her. However, John Calvin and many other Christians[who?] read this as a metaphor: that Mary's blindness despite seeing Jesus represents the blindness, according to Christians, of non-Christians who have already been informed about Jesus. Why Jesus initially encourages Mary's lack of recognition is also something of a mystery, though Dibelius sees it as a literary conceit, since the trope of a returning hero being unrecognised or disguised dates back at least as far as Homer's Odyssey, and André Feuillet sees echoes of the Song of Solomon in this passage.

Gnostics frequently viewed Mary Magdalene as being greater than the other disciples, and much closer to Jesus on both a spiritual and personal level, and hence Jesus treating Mary with disdain would question the respect and emphasis that gnosticism placed on her, much in the same way that Thomas Didymus is presented as doubting Jesus is physically there until he actually confirms it, while Gnostics viewed Thomas as a great teacher who had many revelations, and advocated docetism.[citation needed]

John describes the crucifixion as taking place in a garden in which the tomb used for Christ's burial also is located. The two angels which Mary Magdalene later sees in this tomb are described as sitting on stone bench on which Christ's body had lain in terms reminiscent of the Cherubim on the Mercy Seat of the Ark of the Covenant. Thus, through Christ's resurrection his burial place as the place of ultimate defilement has been transformed into the very Holy of Holies: the burial bench with the Mercy Seat; his body with the Shekinah, the visible form of the Divine Presence. In this light, Christ's words to Mary Magdalene could indeed represent the fact that as the heavenly high priest he is not to be touched until he has entered the heavenly Holy of Holies to appear before "my God and your God" (i.e., indicative of the human relation to God he shares with Mary Magdalene and his disciples) and "my Father and your Father" (i.e., indicative of the his divine relation to God which he shares with Mary Magdalene and his disciples as the first-born of an new humanity). Like the Jewish high priest on the Day of Atonement and the angels in resurrection narratives he would not have been naked, but clothed in a radiant white garment, the same garment of white light in which he appeared at his Transfiguration.[citation needed]

Other views[edit]

Critics have suggested that Jesus may have existed and the events chronicled in the Bible may have happened but were misinterpreted by his followers. James A. Keller questions the reliability of the resurrection appearances, claiming: "All we have is other people's accounts of what the eyewitnesses purportedly saw, and these accounts are typically sketchy and were written many years later. Thus, the historian who wants to understand what the resurrection event was must use later, sketchy, second-hand accounts of what the eyewitnesses saw, and from these accounts he must try to determine what the resurrection event was."[24] However, the vast majority of critical scholars agree that the disciples sincerely thought that they had seen Jesus and "believed that Jesus was alive, resurrected from the dead."[25]

Liturgical use[edit]

In the Orthodox Church, the Resurrection appearances of Jesus which are found in the four Gospels are read at Matins in an eleven-week cycle of Gospel readings, known as The Eleven Matins Gospels.

Appearances reported outside the New Testament[edit]

Apocryphal literature[edit]

In the Gospel of the Hebrews, Jesus appears to James the Just.[26]

In the Gospel of Peter, the watching soldiers see Jesus emerge from the grave, supported by two men, followed by the Cross, which speaks on his behalf:

And while they were relating what they had seen, they saw again three men come out from the sepulchre, and two of them sustaining the other, and a cross following them, and the heads of the two reaching to heaven, but that of him whom they led by the hand overpassing the heavens. And they heard a voice out of the heavens crying, 'Have you preached to those who had fallen asleep?, and from the cross there was heard the answer: 'Yes.'[27]

The Book of Mormon[edit]

In the theology of the Latter Day Saint movement, Jesus appeared to the inhabitants of the Americas following his resurrection in Jerusalem, as recounted in the Book of Mormon (starting in 3 Nephi 11). This is believed by its adherents to be a fulfillment of Christ's mentioning "other sheep" in the Gospel of John.[28]

See also[edit]


  1. ^ These are: Matthew 28:8–20, Mark 16:9–20 (see also the article on Mark 16), Luke 24:13–49, John 20:11–21:25, Acts 1:1–11, and 1 Corinthians 15:3–9.
  2. ^ Harris, Murray J. The Expositor's Bible Commentary, Vol. 10, Grand Rapids: Zondervan, 1976, p. 307
  3. ^ The First Letter to the Corinthians
  4. ^ Jerome, the chief source of knowledge about this Gospel, says that he had made a Greek and a Latin version of it. The statement is wholly rejected by some, and by others thought to be an exaggeration, one that is very difficult to accept it as it stands: "Also the Gospel according to the Hebrews, lately translated by me into Greek and Latin speech, which Origen often uses, tells, after the resurrection of the Saviour: 'Now the Lord, when he had given the linen cloth unto the servant of the priest, went unto James and appeared to him (for James had sworn that he would not eat bread from that hour wherein he had drunk the Lord's cup until he should see him risen again from among them that sleep), and again after a little, 'Bring ye, saith the Lord, a table and bread', and immediately it is added, 'He took bread and blessed and brake and gave it unto James the Just and said unto him: My brother, eat thy bread, for the Son of Man is risen from among them that sleep'". This is a famous passage. One interesting clause is apt to escape notice, about the giving of the shroud to the servant of the (high) priest, which implies that priests must have been apprised of the resurrection as soon as the apostles. Was the servant of the priest Malchus? Presumably the servant was at the sepulcher: if so, it was being guarded by the Jews as well as the Roman soldiers (as in the Gospel of Peter). Rhode, Montague. "James" in The Apocryphal New Testament (Oxford: Clarendon Press 1924), pp. 1–8. Accessed 12 May 2013
  5. ^ Luke 24:39
  6. ^ See Luke-Acts
  7. ^ B. P. Robinson, "The Place of the Emmaus Story in Luke-Acts," NTS 30 [1984], 484.
  8. ^ Raymond A. Blacketer, "Word and Sacrament on the Road to Emmaus: Homiletical Reflections on Luke 24:13–35," CTJ 38 [2003], 323.
  9. ^ D. C. Parker, The Living Text of the Gospels (Cambridge: Cambridge University Press, 1997), p. 125; a 12th-century commentary on Matthew and Mark also ends at 16:8.
  10. ^ Richard A. Burridge, Four Gospels, One Jesus? A Symbolic Reading (2nd ed., Grand Rapids: Eerdmans, 2005), 64–65.
  11. ^ Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) p. 47; Reginald Fuller, The Formation of the Resurrection Narratives (New York: Macmillan, 1971) p. 10; Wolfhart Pannenberg, Jesus—God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90; Oscar Cullmann, The Early Church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 64; Hans Conzelmann, 1 Corinthians, translated James W. Leitch (Philadelphia: Fortress 1969) p. 251; Bultmann, Theology of the New Testament vol. 1 pp. 45, 80–82, 293; R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81, 92
  12. ^ see Wolfhart Pannenberg, Jesus—God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90; Oscar Cullmann, The Early church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 66–66; R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81; Thomas Sheehan, First Coming: How the Kingdom of God Became Christianity (New York: Random House, 1986) pp. 110, 118; Ulrich Wilckens, Resurrection translated A. M. Stewart (Edinburgh: Saint Andrew, 1977) p. 2; Hans Grass, Ostergeschen und Osterberichte, Second Edition (Gottingen: Vandenhoeck und Ruprecht, 1962) p. 96; Grass favors the origin in Damascus.
  13. ^ Hans von Campenhausen, "The Events of Easter and the Empty Tomb," in Tradition and Life in the Church (Philadelphia: Fortress, 1968) p. 44
  14. ^ Archibald Hunter, Works and Words of Jesus (1973) p. 100
  15. ^ Apocryphal Apparitions:1 Corinthians 15:3–11 as a Post-Pauline Interpolation by Robert M Price
  16. ^ The Falsified Paul; pg 3 Herman Detering
  17. ^ Geza Vermes (2008) The Resurrection. London, Penguin: 121–2
  18. ^ Gerd Lüdemann (1994). The Resurrection of Jesus. p. 38. 
  19. ^ Michael Goulder (1996). The Baseless Fabric of a Vision (as quoted in Gavin D'Costa's Resurrection Reconsidered, p. 48). 
  20. ^ Morris, William, ed. (1973), "s.v., maudlin", The American Heritage Dictionary of the English Language, Boston: American Heritage Publishing Co., Inc., ISBN 0-395-09066-0 
  21. ^ The word gardener is a hapax legomenon in the Bible.
  22. ^ Chrysostom's idea differs from any notion of merely human "propriety": he pictures Jesus as telling Mary not to hold him as if he were still as he had been before his resurrection (Homily 86 on the Gospel of John).
  23. ^ If Calvin used the word "cling" or its equivalent, he was translating more exactly the original text of John 20:17, which uses the form of the verb (Greek present imperative) that indicates a prolonged action, in contrast to the Greek aorist imperative used in John 20:27 to indicate the proposed momentary touching action of Thomas. Modern translations such as the New American Standard Bible, New International Reader's Version, New International Version, New Life Version, New Living Translation, New Revised Standard Version and the Revised Standard Version itself (and including Catholic versions such as the Jerusalem Bible, the New Jerusalem Bible, the New American Bible) and even the New King James Bible use "cling" or "hold" to translate the original verb in this verse, since in English "touch" usually refers to a merely momentary action.
  24. ^ Keller, James A. "Contemporary Doubts About the Resurrection." Faith and Philosophy 5 (1988): 40–60.
  25. ^ Habermas, Gary (2006). "Experiences of the Risen Jesus: The Foundational Historical Issue In the Early Proclamation of the Resurrection". Dialog: A Journal of Theology. 
  26. ^ Kirby, Peter (2001), "The Gospel of the Hebrews", Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers,, retrieved 2007-08-13 
  27. ^ Gospel of Peter, (10:39–42)
  28. ^ See John 10:16 and 3 Nephi 15:21–22.


  • Barrett, C.K. The Gospel According to John, 2nd Edition. London:SPCK, 1978.
  • Brown, Raymond E. "The Gospel According to John: XIII-XI" The Anchor Bible Series Volume 29A New York: Doubleday & Company, 1970.
  • Bruce, F.F. The Gospel According to John. Grand Rapids: William B. Eerdmans Publishing Company, 1983.
  • Leonard, W. "St. John." A Catholic Commentary on the Bible. B. Orchard ed. New York: Thomas Nelson & Sons, 1953.
  • Schnackenburg, Rudolf . The Gospel According to St. John: Volume III. Crossroad, 1990.
  • Tilborg, Sj. van and P. Chatelion Counet. Jesus' Appearances and Disappearances in Luke 24, Leiden etc.: Brill, 2000.
  • Wesley, John. The Wesleyan Bible Commentary. Ralph Earle ed. Grand Rapids: William B. Eerdmans Publishing Company, 1964.
  • Westcott, B.F. The Gospel of St. John. London: John Murray, 1889.

External links[edit]