John 20:17 - Printer Friendly

ESV: Jesus said to her, "Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’"

NIV: Jesus said, "Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ "

NASB: Jesus *said to her, 'Stop clinging to Me, for I have not yet ascended to the Father; but go to My brothers and say to them, ‘I am ascending to My Father and your Father, and My God and your God.’?'

CSB: "Don’t cling to me," Jesus told her, "since I have not yet ascended to the Father. But go to my brothers and tell them that I am ascending to my Father and your Father, to my God and your God."

NLT: Don’t cling to me,' Jesus said, 'for I haven’t yet ascended to the Father. But go find my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’'

KJV: Jesus saith unto her, 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.

NKJV: Jesus said to her, “Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, ‘I am ascending to My Father and your Father, and to My God and your God.’ ”

This response is to Mary Magdalene, who has just realized that the person speaking to her at Jesus' empty grave is Christ, Himself (John 20:11–16). The term Jesus uses here is haptou, which implies a close, clutching action. Later, Jesus will invite others to physically touch Him (John 20:27). So, His meaning here does not seem to be that Mary should not contact Him, at all. It more likely means that she is not to stay there, or keep clinging to Him, but that she needs to go and tell the disciples what she has seen.

That the first person given a message from the resurrected Christ is a woman would have gone against that era's prejudices about women. The message Jesus asks her to relate, in fact, will be waved off by the disciples as feminine hysteria (Luke 24:10–11, 22–24).

The details of Jesus' statement are somewhat vague. He refers to the disciples as "brothers," reinforcing the idea of salvation as a spiritual adoption by God (Hebrews 2:11–18). Referring to the Father as both "[His] God and [their] God" also echoes the same idea. Christ also refers to His ascension, which will come as He leaves the apostles to grow the infant church (Acts 1:6–11).

John 20:11–18 describes a remarkable scene. In an era where women were ignored and often mistrusted, a woman becomes the first person to share her experiences with a risen Jesus. Mary Magdalene encounters two angels outside Jesus' empty tomb, followed by Jesus Himself. She obeys His commands to speak with the disciples. This event is another example of John including certain details, without repeating the exact same points as the other, older gospel writings (Matthew 28:1–10; Mark 16:1–8; Luke 24:1–12).

Peter and John get a report from Mary Magdalene that Jesus' body is gone. They arrive to find an open grave, and empty grave clothes, along with a folded face cloth. When the two men leave, Mary remains and suddenly encounters a resurrected Jesus. Though she tells the others, they resist believing until they see Jesus in person. Thomas is especially stubborn, and Jesus remarks on how blessed they are to have been given so much proof. John points out that his writing is meant to prove that Jesus is the Messiah, arranged to encourage those who read to come to faith.

Most of Jesus' disciples scattered and hid when He was arrested (Matthew 26:56). Only John and some women were present to see His death and burial (John 19:26–30, 41–42; Matthew 27:60–61). When Jesus' tomb is seen empty, there is further confusion. Jesus appears to His followers, proving that He is alive, and remarking that they are blessed to have so much proof. John will complete his account in the next chapter with another encounter and more reminders about the nature of his writing.

The disciple John wrote the gospel of John decades after the gospels of Matthew, Mark, and Luke were written. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls "signs"— to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.