John 20:16

Joh_20:16

Jesus saith unto her, Mary

Christs salutation to the Christian

No one ever used human language so eloquently as Jesus.

Men have spoken with such arguments, rhetoric and passion, as to convince and move multitudes. But no one save Jesus could by simply saying, Follow Me, draw any one from his trade, his home, and bind him in life-long devotion. What power in the look He, a helpless prisoner, cast upon His renegade disciple! But I suppose that this word Mary surpassed all others

1. In what it revealed of Himself. Those lips were endowed with a new power, as there had passed upon them the change which had glorified His resurrection body. These bodies, as organs through which our souls express themselves, are like poor untuned instruments upon which one would play. It is only by study of the art and long practice that the most skilful can make them reproduce what is in the depths of the heart. But Christs resurrection body was perfectly adapted to express all the emotions of His spirit. All the sentiment of His soul was doubtless put into the manner and tone with which He spake that word Mary. There must have been a world of revelation and love in it; the infinite thought filling and flowing out from the human word more than the electric light radiates from the bulb of glass which encloses the spark.

2. Because of His choice of an auditor. The import of the occasion was so great, the moment when life and immorality were brought to light, that the earth might well have been assembled while the heavens bowed down to hear the first word of the risen Son of God. But Jesus chooses one auditor. And who is it? A king? A high priest? A prophet with intellect inspired to comprehend the grandeur of His tidings? No; but a simple woman. And why? Because she loved the Saviour most. Very deep the lesson we are to learn from this, that not to the most serviceable even, nor to the most spiritually learned, not to those who were appointed to the highest dignities in the Church by His own designation, the holy apostles, but to her who loved Him most, gave He the most resplendent honour of all. The blessing of Christ will most enwrap us as we come closest to Him. You will learn most of His truth as you give yourself up to feel His affection.

I. WHAT IS THAT WORD WHICH OUR LORD CHOOSES THROUGH WHICH TO REVEAL HIMSELF? There was one word so immense in its meaning, so sacred, that the few would not venture even to pronounce it. How appropriate if those lips which are henceforth to pronounce from the throne of heaven the mandates of the universe had uttered that word in tones of thunder, I am God! It would have been in keeping with the guard of angels and the magnitude of the event. But Jesus saith unto her, Mary. He called her name. His sense of His divinity and dominion is no greater than His love and sympathy for one sorrowing human being. I have called thee by name, said God to the Old Testament people. Our Saviour emphasizes very beautifully the same truth. He called His own sheep by name, and leadeth them out. We cannot lose ourselves in the multitude of the world so as to escape His eye, nor in the multitude of His saints so as to have only a part of His gracious care.

II. MARY RECOGNIZED, NOT ONLY HER OWN NAME, BUT THE VOICE THAT UTTERED IT. At first she did not see that it was Jesus. But the voice penetrated both Jesus disguise and her own blindness. That expressed more than the mere presence did. The call which He makes to the heart is beyond all the external evidence for His divinity and presence. A man may through ignorance be unable to answer infidel objections, and yet be unshaken because of the impression Christ has wrought upon his inner experience. What argument could have robbed the dying Wesley of the confidence he uttered, God is with me? How that word Mary stirred the recollection of the disciple! He said it doubtless just as He used to say it. The word recalled His casting out the seven devils. Such the fulness with which our Saviours call to us to-day is laden. It is a reminder of what He has always been to us. His watch over you began long ago. For you He died as truly as for Mary. And His providence and Spirit have hovered over you like the two wings of a mighty angel shadowing you as you have moved down the path of life. Do you remember what He was to you in the hour of your conversion? in the hour of sorrow? Try to think what you would be now had not His goodness kept or guided you. You were never such a friend to yourself as this unseen, mysterious companion has been to you. And as He calls each of us by name--the name mothers voice so fondly called in our childhood--the name by which dear ones will try in vain to call us back for one moments recognition as our souls disappear through the death shades--He condenses into it all the love and good of past years. Our life-long, tried, infinite Friend calls us again.

III. But it was not merely an old-time greeting Mary received. IT WAS A NEW AND MEASURELESS BENEDICTION. That salutation made real to her all she had ever dared to hope. With the other disciples she did once fondly dream that He who gave life to others would Himself always live. But how terrible the disappointment? But now her wildest dream is surpassed by the reality. Oh! if we could only realize what Christ means by His salutation today! Mass all the longings of your heart; they are nothing to be compared with the reality. (J. M. Ludlow, D. D.)

The power of the human voice and ear:

The voice is an instrument more delicate than the finest organ or harp, and capable of expressing emotions more manifold and spiritual than these. The soul within is a player of marvellous subtlety that can so handle this Divine instrument as to translate into articulate sounds (of talk or music), and sometimes into a word, the thousand and one emotions of which the spirit is susceptible. Only one other phenomenon rivals these in strangeness, viz., the capacity which belongs to the intelligence that sits behind the ears of interpreting, with a speed surpassing thought and an accuracy excluding mistake, the thoughts and feelings that another has impressed upon these waves of sound. When Mary, wrapped in sorrow, heard the old voice speak, caught the undefinable something that made that voice stand out from all others as pre-eminently dear to her heart, she comprehended the situation without further remark. No voice but one could say Mary like that. (T. Whitelaw, D. D.)

She turned herself.

We know from Joh_20:14 that Mary had already turned once from the grave when Jesus appeared behind her. Here again she turned herself. Not recognizing the person who spoke to her, and thinking He had been the gardener, she partially turned away, as a woman naturally would from a strange man, and hardly looked at Him, while she spoke of taking the body away. But the moment the voice of Jesus sounded in her ears, she turned again directly to Him, and made some movement towards Him. Chrysostom says, It seems to me that after having said, Where hast thou laid Him? she turned to the angels to ask why they were astonished; and that then Christ, by calling her by name, turned her back to Himself from them, and revealed Himself by His voice. (Bp. Ryle.)

And saith unto Him, Rabboni.--This title existed in Jewish schools under a threefold form: Rab, master, the lowest degree of honour; Rabbi, my master, of higher dignity; Rabboni, my great master, the most honourable of all, publicly given to only seven persons, all of the school of Hillel, and of great eminence. (C. S. Robinson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 20:16-17. Jesus saith unto her, Mary — Expressing himself with an emphasis, and that air of kindness and freedom, with which he had been wont to speak to her. This one word, Mary, was like that to the disciples, in the storm, It is I. She turned herself directly toward him, and, eagerly fixing her eyes upon him, instantly discovered who it was; and transported with a mixture of unutterable passions, she cried, Rabboni, which is to say, Master — And so much was her heart affected, that she could say no more, but immediately prostrated herself at his feet to embrace them; according to that modesty and reverence with which the women of the East saluted the men, 2Ki 4:27; Luk 7:38. But Jesus refused this compliment, saying, Touch me not — Do not embrace me, either to pay thine homage to me, or to confirm thy faith; or do not cling to me; for it seems she held him by the feet, Mat 28:9. Or, Do not detain me now, or waste time in embracing me; for I am not yet ascended to my Father — I have not yet left, and am not immediately to leave, the world; thou wilt, therefore, have many other opportunities of testifying thy regard to me. “The word απτεσθαι, (says Dr. Campbell, here rendered to touch,) in the use of the LXX., denotes also to lay hold on, and to cleave to, as in Job 31:7; Eze 41:6, and other places.” The sense here plainly is, “Do not detain me at present. The time is precious. Lose not a moment, therefore, in carrying the joyful tidings of my resurrection to my disciples.” Accordingly it follows, Go to my brethren, &c. — Thus does he intimate in the strongest manner the forgiveness of their fault, even without ever mentioning it. These exquisite touches, which everywhere abound in the evangelical writings, show how perfectly Christ knew our frame. And say unto them, I ascend — He anticipates his ascension in his thoughts, and so speaks of it as a thing already present; to my Father and your Father; my God and your God — This uncommon expression shows, that the only- begotten Son has every kind of fellowship with his Father. And a fellowship with God, some way resembling his own, he bestows upon his brethren. Yet he does not say our God, (for no creature can be raised to an equality with him,) but my God, and your God: intimating that the Father is his, in a singular and incommunicable manner, and ours through him, in such a kind as a creature is capable of.

According to Mr. West, this text, I am not yet ascended, &c., comprehends, in a few words, a variety of very important hints, which have not commonly been taken notice of in them; particularly that our Lord intended by them to recall to the minds of his disciples the discourse he had with them three nights before, in which he explained what he meant by going to the Father, (Joh 16:28,) and by twice using the word ascend, designed to intimate that he was to go up to heaven, not merely in spirit, as the pious dead do, but by a corporeal motion and translation, and that it would be some time before he took his final leave of earth, by this intended ascension. All which expressions and predictions concur, with a great many other circumstances, to show how impossible it was that such an apprehended appearance should have been merely the result of a disordered imagination, which Mr. West illustrates at large, as he also does the mistaken apprehension of those disciples, who, when some of their companions, whose veracity they could not suspect, testified they had seen the Lord, thought his body was not risen, but that it was only his spirit which appeared to them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20:16 When Jesus called Mary by name, she recognized him immediately (see 10:3-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 20:16. Λέγει, saith) with His wonted expression of countenance and accent. [A voice which, as we may suppose, poured such a flood of sweetness on her pious soul!—V. g.]—ἐκείνη, she) believing at once.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_20:16. Jesus now calls her by name. Nothing more. By the voice, and by this voice, which utters aloud her name, she was to recognise Him.

στραφεῖσα] She had therefore, after Joh_20:14, again turned towards the grave.

ῥαββουνί] See on Mar_10:51.

The ʼΕβραϊστί is, indeed, matter of course, and in itself is superfluous; but in this circumstantiality there lies a certain solemnity in the delineation of the impressive moment. Note how, on the mention of her name, there follows nothing further on her side also, except that she utters the expressive Rabboni! More she cannot in all the throng of joyful surprise. Thus took place the ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδ., Mar_16:9.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 20:16 . λέγει … Διδάσκαλε . His uttering her name, Μαριάμ , revealed that He was a friend who knew her; and there was also that in the tone which made her instantly turn fully round to search Him with her gaze. Surprise, recognition, relief, joy, utter themselves in her exclamation, Ῥαββουνί , which Buxtorf renders “Domine mi”; but probably the pronominal suffix had ceased to have significance, as in “Monsieur,” etc. Lampe quotes the saying; “Majus est Rabbi quam Rabh, et majus est Rabban quam Rabbi,” cf. Mar 10:51 . With the exclamation Mary made a forward movement as if to embrace Him. But this is forbidden.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Jesus saith unto her, Mary--It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.

She turned herself, and saith to him, Rabboni!--But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Mary.] This word was no doubt spoken with uncommon emphasis; and the usual sound of Christ's voice accompanied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be remarked that Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him than any of the rest: therefore to her first, Jesus is pleased to show himself, and she is made the first herald of the Gospel of a risen Saviour.

After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS., the later Syriac, Syriac Hieros., and three copies of the Itala, add και προσεδραμεν ἁψασθαι αυτου, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. Jesus saith to her, Mary! That Christ allowed Mary, a short time, to fall into a mistake, was useful for confirming her faith; but now, by a single word, he corrects her mistake. He had formerly addressed her, but his discourse seemed to be that of an unknown person; he now assumes the character of the Master, and addresses his disciple by name, as we have formerly seen that

the good shepherd calleth to him by name every sheep of his flock, (John 10:3.)

That voice of the shepherd, therefore, enters into Mary’s heart, opens her eyes, arouses all her senses, and affects her in such a manner, that she immediately surrenders herself to Christ.

Thus in Mary we have a lively image of our calling; for the only way in which we are admitted to the true knowledge of Christ is, when he first knows us, and then familiarly invites us to himself, not by that ordinary voice which sounds indiscriminately in the ears of all, but by that voice with which he especially calls the sheep which the Father hath given to him. Thus Paul says,

After that you have known God, or rather, after that you have been known by him, (Galatians 4:9.)

And said to him, Rabboni! The efficacy of the address is evident from this circumstance, that Mary immediately renders to Christ the honor which is due to him; for the word Rabboni is not only respectful, but involves a profession of obedience. Mary therefore declares, that she is a disciple of Christ, and submits to him as her Master. This is a secret and wonderful change effected on the human understanding, when God, enlightening her by his Spirit, renders her clear-sighted, who formerly was slow of apprehension, and, indeed, altogether blind. Besides, the example of Mary ought to serve the purpose of exhortation, that all whom Christ invites to himself may reply to him without delay.

The word Rabboni is Chaldee, though the Chaldeans pronounce it Ribboni; but it is customary to make a change on words, when they are transferred to a foreign tongue. The meaning is the same as if we were to say, My Lord! or, My Master! But in the time of Christ this mode of expression had gained currency, of using Rabbi and Rabboni instead of Master.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) Jesus saith unto her, Mary.—It is to that devoted love that the first words of the risen Lord are spoken. He who knew her whole past, and knew that her devotion to Him had sprung from the freedom from the thraldom of evil which He had wrought for her, is near to that woman weeping by the grave-side, while Apostles, even the true-hearted Peter and the loving John, have gone to their own homes. The voice of God is always most quickly heard by the hearts that love Him; the presence of God is never so truly felt as in the utter helplessness of human woe.

Saith unto him, Rabboni; which is to say, Master.—The better reading is, saith unto Him in Hebrew, Rabboni . . .—Comp. Notes on Joh_19:13, and on Mar_10:51, which is the only other passage in the New Testament where “Rabboni” occurs. She had heard in the well-known voice her own name, and it has brought back to her all the old associations. It is the “Master,” or, as the Hebrew word means, “My Master,” and she falls at His feet to embrace Him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Mary] The term of general address, ‘Woman’ awoke no echo in her heart; the sign of personal knowledge and sympathy comes home to her at once. Thus ‘He calleth His own sheep by name’ (Joh_10:3).

saith unto him] We must add with the best authorities, in Hebrew. The insertion is of importance as indicating the language spoken between Christ and His disciples. S. John thinks it well to remind Greek readers that Greek was not the language used. Comp. Act_22:2; Act_26:14. The expression here used (Hebraïsti) occurs only in this Gospel (Joh_5:2, Joh_19:13; Joh_19:17; Joh_19:20) and in Revelation (Joh_9:11, Joh_16:16). See on Joh_19:37

Rabboni] More exactly, Rabbuni. This precise form occurs also in Mar_10:51, but has been obliterated in the A. V. It is said to be Galilean, and if so natural in a woman of Magdala. Would any but a Jew of Palestine have preserved this detail?

Master] Or, Teacher. Its literal meaning is ‘my Master,’ but the pronominal portion of the word had lost almost all meaning. S. John’s translation shews that as yet her belief is very imperfect: she uses a mere human title.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jesus saith unto her, Mary,.... He might alter the tone of his voice, and speak unto her as he used to do, calling her by her name in his usual manner: so Christ has personal knowledge of all his people, and can call them by name; he knows them, and makes himself known to them, before they can know him; and though he may absent himself from them for a while, yet not always:

she turned herself, and saith unto him, Rabboni, which is to say, Master; it seems, as if she had dropped her conversation with the supposed gardener at once, and scarce waited for an answer from him, but turns herself to the angels again, if she could hear any tidings from them; acting like a person in the utmost distress, hurry and confusion; looking this way and that way, to this or the other person: and now upon Christ's speaking to her, in this plain, familiar manner, she turns herself again; when fully knowing him, she addresses him with the greatest faith and affection, reverence and humility; calling him her Lord and master, and throws herself at his feet: thus when Christ is pleased to manifest himself to his people, there goes a power along with his word, making himself known; and a word from Christ, attended with divine power, will give a soul a turn to him from the most excellent creatures, even angels; and when Christ is known, he will be acknowledged with all love, humility, and obedience. The word Rabboni, is of the Chaldee and Syriac form, and signifies "my Lord, or master"; and is commonly applied to one that has a despotic power over another; though all the Oriental versions say, that she spoke to him in Hebrew. The Syriac and Ethiopic, "Rabboni", but the Arabic and Persic, "Rabbi". The titles of Rab, Rabbi, and Rabban, are frequent with the Jewish doctors; who say (m), that Rabbi is greater than Rab, and Rabban is greater than Rabbi; and a man's own name greater than Rabban: but the word in the form here used Rabbon, I do not remember ever to have observed applied to any of the doctors; but is frequently used of the Divine Being, who, in their prayers, is often addressed in this manner, "Lord of the world" (n). I conjecture therefore, that Mary used this word, as expressive of her faith in his power and Godhead, seeing him alive from the dead; though it might be a name she was used to call him by before, being convinced from what he had done to her, and by the miracles she had observed performed by him on others, of his proper deity; as the poor blind man expresses his faith in the power of Christ to cure him, by addressing him in the same language, using the same word, Mar 10:51.

(m) Halichot Olam Tract. 1. c. 3. p. 25. (n) T. Bab. Taanith, fol. 20. 1. Sanhedrin, fol. 94. 1. Abot R. Nathan, c. 9. Bereshit Rabba, sect. 8. fol. 6. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Ver. 16. Jesus saith unto her, Mary] Christ is nearest to such as, with Mary, cannot see him for their tears, if with her in humility they seek after him. He calls her but by her name, and she acknowledgeth him. The ear, we say, is first up in a morning; and nothing so soon awakes us as to be called by our names. How easily can Christ call up our drowsy hearts, when he pleaseth; and (when we are even turned away from him, as Mary here was) make us reciprocate and cry Rabboni? Mary! saith Christ; Master! saith Mary; and presently she clasps about his feet having her heart as near to his heart, as her hands were to his feet. What a meeting of love (saith a divine hereupon) will there be between the new glorified saint and the glorious Redeemer?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jesus saith unto her, Mary - This was spoken, doubtless, in a tone of voice that at once recalled him to her recollection.

Rabboni - This is a Hebrew word denoting, literally, my great master. If was one of the titles given to Jewish teachers. This title was given under three forms:

Rab, or master - the lowest degree of honor. Rabbi, my master - a title of higher dignity. Rabboni, my great master the most honorable of all.

This title, among the Jews, was only given to seven persons, all persons of great eminence. As given by Mary to the Saviour, it was at once an expression of her joy, and an acknowledgment of him, as her Lord and Master. It is not improbable that she, filled with joy, was about to cast herself at his feet.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Jesus saith to her, Mary. Magdalene, now in grief and tears, knew not Jesus, till he called upon her by her name, and with his usual voice: then with joy, she cried out, Rabboni, Master. And Jesus saith to her, touch me not, &c. The meaning of which words seems to be: I am not yet leaving thee, nor ascending to the Father, so that thou mayest have time enough to embrace my feet afterwards; now go to my disciples, &c. (Witham) --- Magdalene, having inquired where he had placed him, appears to have turned towards the angels, to inquire the cause of the awe and reverence she had observed in them. Upon this, Jesus calls upon her by name, and she, turning again towards him, discovers him by his voice. (St. John Chrysostom, hom. lxxxv. in Joan.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Christ calleth her by name, making such a sound as he certainly knew she understood. She calleth him Rabboni, which is as much as to say: My Master.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Saith unto her, Mary—Here are both the voice and the word to startle her mind to new attention! It is this voice that wakes the dead, and it wakens her to a new life.

Turned herself—For her face had not been toward the supposed gardener.

Rabboni—In her ecstasy her native Hebrew dialect comes first to her lips.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus saith unto her, Mary. The more general expression, "woman" (ver. 15), makes her seem to us the representative of the whole of suffering humanity, weeping over the inability to find any link of fellowship between itself and the invisible God, feeling unconsciously after the Christ and haply not finding him, weeping because hostility had obliterated him or superstition had concealed him, while all the while he is near at hand. But now Jesus stirred the affection of the living, weeping person at his side by uttering her own name in tones that thrilled her to the heart, and created the new sublime conviction that he had risen, as he said. She turned herself, as though the previous glance had been momentary and partial, and now the vision and voice blended, and she knew him. And saith unto him in Hebrew, Rabbouni (Ebraisti is here introduced by modern editors, This word only occurs in this Gospel and the Apocalypse), a word (the evangelist adds) which is to say, Master. The Hebrew term probably preserved in its Galilaean form, yniWBr, rabbouni, rather than in the ordinary form (see Authorized Version) yniroBr, rabboni if strictly translated, would be "my Teacher," or "my Master," yet the personal pronoun must not be pressed. It doubtless had lost its specialty as we find in many other languages (monsieur, mein herr, "my Lord," are familiar instances). Even if the full force of the pronoun were urged, Mary"s faith had not gone beyond the ideal of her devotedly loved Teacher, Friend, Master, and fell far short of the insight which even the incredulous Thomas would soon exhibit, that the Lord had put on Divine glory, and filled all things. She apparently fell in speechless, passionate affection at his feet, as the other women did shortly afterwards; (see Mat_28:9) but with the idea that now the old relations between Teacher and loving disciples would be resumed. She was in no mood answering to the doubtfulness of the disciples who desired proof of his identity, of the fact of his corporeity, before they could understand his claim to be their perpetual Guide, and his promise to be with them "unto the end of the world;" but she thought at once of the old life in Galilee. Her joy knew no bounds, but her conception of the reality of that which was revealed to her was most imperfect. It was the realization of love rather than the perception of intellect. She rushed hastily to a very limited conclusion; and she suffered an obvious correction, if not repulse, which has been interpreted in many ways.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Jesus saith to her, Mary - With his usual voice and accent.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

In the former of these verses, Christ makes himself known to Mary, and calleth her by name. In the latter he gives her a prohibition and injunction.

Observe, 1. The prohibition, Touch me not; together with the reason of it, For I am not yet ascended to my Father. It is concluded by interpreters, that Mary Magdalene was now fallen at Christ’s feet, and embraced them; that having found him whom her soul loved, she hugs him now, and hangs about him; but Christ forbids any farther embracing, and rejects such testimonies of her love: as if he had said, although I will allow you as much familiarity as shall satisfactorily convince you of the verity of my resurrection, yet you must not expect to converse with me in the bodily manner which you did before my death; for I am ascending to my Father, and must be enjoyed no longer after a corporeal, but spiritual manner.

Learn hence, that our love to Christ is best shown, not by our human passionate affections to his bodily presence, but by our spiritual communion with him by faith here on earth, in order to an immediate communion with him face to face in heaven. Christ now after his resurrection was advanced to a more spiritual condition, therefore refuses at Mary’s hand the offices of human conversation, but expects of her the duties and services of spiritual devotion.

Observe, 2. Christ’s injuction: But go to my brethren, and say, I ascend to my Father, and your Father, to my God and your God.

Where note, the endearing title given to the disciples, my brethren. He had before his death called them his servants, his friends, his children; but now, after his resurrection, he calls them his brethren: he became our brother by assuming our nature in his incarnation, he continues our brother by resuming that nature at his resurrection.

Note farther, that Christ calls his disciples, brethren after his exaltation and resurrection; thereby showing, that the change of his condition had wrought no change in his affection towards his poor disciples; but those that were his brethren before, in the time of his humiliation and abasement, are so still, after his exaltation and advancement: Go to my brethren and say, &c. Humility doth not only go before honour, but dwells with honour, and doth evermore accompany it.

Observe, lastly, the good news or message of joy which Christ sends by Mary to his dear disciples; Say, I ascend to my Father and your Father, to my God and your God; as if nature and adoption gave the same interest. Christ calls God his God, and his disciples’ God, his Father and their Father; first his and then theirs, and therefore theirs because his.

Learn hence, that God for Christ’s sake hath dignified believers with that near and dear relation of his being a Father to them in and through his Son; so that as they ought to carry it towards him like children by obedience, subjection, and resignation, so they may expect that he will retain a fatherly affection towards them, and they may expect from him fatherly compassion, provision, protection, correction, and all things needful.

Lastly, remark from Christ’s saying, I go to my God and your God, the false inferences of the Socinians, viz. That because Christ styled God his God, hence, say they, it is evident that Christ is not God: but from these words it only follows, that he was not God according to that nature which ascended. Thus Psa 45:7 it is said of Christ, God even thy God hath anointed thee: and yet he adds of the same person, Thy throne, O God, is for ever and ever.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Rabboni

The word "Rabboni" means rabbi or teacher in Aramaic, the language that Jesus and his disciples spoke.

brothers

Jesus used the word "brothers" to refer to his disciples.

I will go up to my Father and your Father, and my God and your God

Jesus rose from the dead and then predicted he would go up into heaven, back to his Father, who is God. AT: "I am about to return to heaven to be with my Father and your Father, to the one who is my God and your God" (See: Assumed Knowledge and Implicit Information)

my Father and your Father

These are important titles that describe the relationship between Jesus and God, and between believers and God. (See: Translating Son and Father)

Mary Magdalene came and told the disciples

Mary Magdalene went to where the disciples were staying and told them what she had seen and heard. AT: "Mary Magdalene went to where the disciples were and told them" (See: Assumed Knowledge and Implicit Information)

translationWords

Mary Magdalene

Hebrew

Rabbi

teacher

God the Father

brother

God

disciple

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. Before Ῥαββουνί insert Ἑβραϊστί with אBDLXΔ against A (omitted as unnecessary).

16. Μαριάμ. The term of general address, Γύναι, awoke no echo in her heart; the sign of personal knowledge and sympathy comes home to her at once. Thus ‘He calleth His own sheep by name’ (Joh 10:3). The addition of Ἑβραϊστί is of importance as indicating the language spoken between Christ and His disciples. S. John thinks it well to remind Greek readers that Greek was not the language used. Comp. Act 22:2; Act 26:14, and see on Joh 5:2. The form Ῥαββουνί or Ῥαββουνεί occurs also in Mar 10:51, but has been obliterated in A. V. It is said to be Galilean, and if so natural in a woman of Magdala. Would any but a Jew of Palestine have preserved this? Its literal meaning is ‘my Master,’ but the pronominal portion of the word had lost almost all meaning: comp. ‘Monsieur.’ S. John’s translation shews that as yet her belief is very imperfect: she uses a mere human title.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] With one word, and that one word her name, the Lord awakens all the consciousness of His presence: calling her in that tone doubtless in which her soul had been so often summoned to receive divine knowledge and precious comfort.

στραφεῖσα seems to imply that she had not been looking full at Him before.

ῥαββουνί] See ref.: רֵבּוֹנִי, either my Master,—or only Master, the י being merely paragogic; which last appears (from διδάσκαλε) to be the case here.

That she gives way to no impassioned exclamations, but pours out her satisfaction and joy in this one word, is also according to the deepest psychological truth. The addition of και προσέδραμεν ἅψασθαι αὐτοῦ (see digest: so also, but with προέδραμεν, the cursives 13, 346) is an explanatory gloss to μή μου ἅπτου—but doubtless a correct one. “It was the former name with which He called her: His former appellation in which she replied; and now she seeks to renew the former intercourse.” (Luthardt.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. λέγει αὐτῂ͂ Ἰησοῦς. Here (see on v. 15) BD om ὁ before Ἰησοῦς, but ins. אANWΓΔ.

Μαριάμ So אBNW 1 33; but the rec., with ADΓΔΘ, has Μαρία. See on 19:25 for the spelling of the name.

Apparently Mary had turned her face away from Jesus towards the tomb, taking no interest in the gardener who gave her no help in her quest; for when she hears her name, she turns round again (στραφεῖσα) in amazement. Who is this that calls her “Mary”? The personal name, addressed to her directly, in well remembered tones, reveals to her in a flash who the speaker is.

λέγει αὐτῷ Ἑβραϊστί. So אBDNWΘ, although the rec., with AΓ, om. Ἑβραϊστί. Mary addresses Jesus in the Aramaic dialect which they were accustomed to use. See on 5:2 for Ἑβραϊστί.

Ρ̓αββουνεί (ὃ λέγεται Διδάσκαλε). The form Rabboni, “my Teacher,” is found in N.T. here only and at Mar 10:51, but it is hardly distinguishable in meaning from Rabbi, the pronominal affix having no special force.1 Jn. interprets it here for his Greek readers, as he interprets “Rabbi” (see on 1:38). It will be remembered that Martha and Mary were accustomed to speak of Jesus as the Rabbi ὁ διδάσκαλος (see 11:28), when talking to each other

An interpretative gloss is added here by אcaΘ and fam. 13, viz. καὶ προσέδραμεν ἅψασθαι αὐτοῦ, which appears also in Syr. sin. in the form “and she ran forward unto Him that she might draw near to (or to touch) Him.” So also the Jerusalem Syriac. The gloss “et occurrit ut tangeret eum” is found in several Latin texts with Irish affinities; e.g. in the Book of Armagh, the Egerton MS. (mm), Cant., Stowe, and Rawl. G. 167. The idea behind the gloss is probably that Mary approached to clasp the Lord’s feet in respect and homage; cf. Mat 28:9 where it is said of the women that “they took hold of His feet, and worshipped Him.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Saith unto Him, Rabboni. Insert, as Rev., after Him, in Hebrew.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.