When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus.
Jesus said to her, “Woman, why are you weeping? Who are you looking for?” She, supposing him to be the gardener, said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”
Jesus said to her, “Mary.” She turned and said to him, “Rabboni!” which is to say, “Teacher!”
Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ ”
Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.
John Calvin 1540 · Public Domain On vv14–17 14. And seeth Jesus standing It may be asked,…
14. And seeth Jesus standing It may be asked, Whence arose this mistake, that Mary does not recognize Jesus, with whom she must have been intimately acquainted? Some think that he appeared in a different form, but I think that the fault lay rather in the eyes of the women, as Luke (Luke 24:16) says of the two disciples, their eyes were withheld from knowing him We will not say, therefore, that Christ was continually assuming new shapes, like Proteus but that it is in the power of God, who gave eyes to men, to lessen their sharpness of vision whenever he thinks proper, that seeing they may not see.
In Mary we have an example of the mistakes into which the human mind frequently falls. Though Christ presents himself to our view, yet we imagine that he assumes various shapes, so that our senses conceive of any thing rather than of the true Christ; for not only are our powers of understanding liable to be deceived, but they are also bewitched by the world and by Satan, that they may have no perception of the truth.
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.
Geneva Bible translators 1599 · Public Domain On vv14, 17 Jesus witnesseth by his presence, that he is truly…
Jesus witnesseth by his presence, that he is truly risen.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–18 14 And when she had thus said, she turned…
14 And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
Ver. 14. She turned herself back] As not able to abide the brightness of those glorious angels any longer. To the gardener therefore she addresseth herself for further direction. See what a happiness it is to be taught by the ministry of men, like ourselves, and to have angels about us, but invisible.
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.
Matthew Poole 1685 · Public Domain On vv14–18 And presently Christ himself appeareth to her, though at…
And presently Christ himself appeareth to her, though at first she did not know him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv16, 18 In the former of these verses, Christ makes himself…
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.
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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.
John Gill 1763 · Public Domain On vv14–18 And when she had thus said,.... As soon as…
And when she had thus said,.... As soon as the words were out of her mouth, before she could have an answer from the angels:
she turned herself back; perceiving, either by the looks and gesture of one of the angels, or by hearing a noise, that somebody was behind her:
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and saw Jesus standing, and knew not that it was Jesus; she saw a person, but did not know who he was, by reason of the form of his appearance, the difference of his clothes, and not expecting to see him alive; or through modesty, she might not look wistfully at him; and besides, her eyes were filled with tears, and swollen with weeping; so that she could not see clearly; and her eyes might be holden also, as the disciples were, that as yet she might not know him: so sometimes, in a spiritual sense, Christ is with, and near his people, and they know it not: Christ, as God, is omnipresent; he is every where, and in all places; the spiritual presence of Christ, is more or less, in some way or another, always in all his churches, and among his dear people; but the sight of him is not always alike to them, nor does he appear to them always in the same form; sometimes against them, at least in their apprehensions, nor always in a manner agreeably to their expectations; nor is his grace always discovered in the same way, nor has it the same effect.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–17 Jesus saith to her, Mary - With his usual…
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.
Adam Clarke 1810 · Public Domain On vv14–18 Verse 14. She turned herself back] Or, εστραφη εις…
Verse 14. She turned herself back] Or, εστραφη εις τα οπισω, she was turned back, i.e. to go again with the other women to Jerusalem, who had already departed; but she had not as yet gone so far as to be out of the garden.
Knew not that it was Jesus] John has here omitted what the angels said to the women, about Christ's being risen; probably because it was so particularly related by the other evangelists: Mt 28:5-7; Mr 16:6-7; Lu 24:5-7. Mary was so absorbed in grief that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him; nor could she imagine such an appearance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 16, 18 Joh 20:14-15. And when she had thus said, she…
Joh 20:14-15. And when she had thus said, she turned herself back — Probably hearing a sudden noise behind her, and being affrighted; and saw Jesus standing — Near her; but knew not that it was Jesus — His habit being changed, her eyes also overflowing with tears, and her mind being so far from any expectation of his appearance, and so much distressed, that she probably did not so much as look up to the face of the person who appeared; Jesus saith — With his usual tone of voice and accent; Woman, why weepest thou? — These were probably the first words Christ spoke after his resurrection. Why weepest thou? — I am risen. The resurrection of Christ has enough in it to allay all our sorrows, to check the streams, and dry up the fountains of our tears. Here we may observe, Christ takes cognizance, 1st, Of his people’s griefs, and inquires why they weep? 2d, Of his people’s cares, and inquires whom or what they seek, or what they would have; when he knows they are seeking him, yet he will know it from them; they must tell him whom they seek. She, supposing him to be the gardener — The person employed by Joseph to dress and keep his garden, who she thought was come hither thus early to his work; saith, Sir, if thou have borne him hence — If, for any unknown reason, thou hast taken him away from this place, where the master of the sepulchre saw fit so honourably to lay him but a few hours ago; tell me where thou hast laid him — Where I may find his corpse; and I will take him away — Will take effectual care that his corpse shall be removed and decently interred elsewhere. Here we may observe, 1st, That her taking Jesus for the gardener intimates, that there was nothing very splendid in his dress: accordingly when he appeared to the two disciples on the way to Emmaus they seem to have taken him for a person of a rank not superior to their own. 2d, That she accosts this stranger in respectful language, even when she took him for a servant, prudently reflecting, that an error on that hand would be more excusable than one on the other, supposing he should prove a person of superior rank in a plain dress. 3d, That she does not name Jesus, but speaks in indefinite terms; If thou have borne him hence — Intimating that he was the one person of whom her own thoughts and heart were so full, that she took it for granted every one must know whom she meant. 4th, She seems to have supposed, that this gardener disdained that the body of a person who was ignominiously crucified should have the honour of being laid in his master’s new tomb, and that therefore he had removed it to some sorry place which he thought fitter for it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14, 16, 17 Knew not that it was Jesus - She was…
Knew not that it was Jesus - She was not expecting to see him. It was yet also twilight, and she could not see distinctly.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14–17 It may be asked, why Magdalene, after putting the…
It may be asked, why Magdalene, after putting the question to the angels, turns around, without waiting for the answer. No doubt, as soon as she had spoken, the heavenly messengers perceived their Lord behind Mary, and by their looks and actions, gave her to understand that they beheld their Lord. This caused her immediately to look behind her. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–18 Sir, if thou have borne him hence--borne whom? She…
Sir, if thou have borne him hence--borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" (Sol 3:3).
tell me where thou hast laid him, and I will take him away--Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself (Gen 45:1).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–18 14. Turned herself back—Simply her recoil from her stooping…
14. Turned herself back—Simply her recoil from her stooping posture and turning to her natural position.
Knew not that it was Jesus—Her eyes doubtless being half covered with weeping, she did not fully glance at him until she fully turned round, at Joh_20:16.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–18 14. And when] Omit ‘and.’ Perhaps she becomes in…
14. And when] Omit ‘and.’ Perhaps she becomes in some way conscious of another Presence.
saw] Better, beholdeth, as in Joh_20:6; Joh_20:12.
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knew not] Christ’s Risen Body is so changed as not to be recognised at once even by those who had known Him well. It has new powers and a new majesty. Comp. Joh_21:4; Luk_24:16; Luk_24:37; Mat_28:17; [Mar_16:12].
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–18 (14) And saw Jesus standing, and knew not that…
(14) And saw Jesus standing, and knew not that it was Jesus.—There is no need to imagine an external cause for her turning round, and if there was one it is useless for us to ask what it was. She has expressed her woe, and turns aside again to weep, when she sees another form. Weighed down by her sorrow, not looking intently, it may be, or seeing indistinctly through tear-filled eyes, she does not recognise her Lord. We know not what the appearance was. Figure, feature, clothing, there must have been; but these differing, in this as in other manifestations, from those with which they had been familiar. She, perhaps, hardly looked at all, but supposed that the only person there at that early hour would be the keeper of the garden.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–18 Then follows the simple record of the most wonderful…
Then follows the simple record of the most wonderful event in the history of the world. There and then a flash of light broke on one human soul, and on human life at large, which has been brightening and broadening in its luster till this very hour. With what awful and tender simplicity is it related! When she had said this, she turned herself back (eiv ta opisw) to what was behind her, away from the angels, and from their apparent but fruitless offer of sympathy, still weeping passionately in the utter desolation of a broken heart. But why did she turn? Was she not conscious of a presence near her which she had not seen? The blind are Often aware of the presence of unseen persons, when no footfall is heard and no word spoken. And beholdeth (yewrei) Jesus standing (estwta , perfect participle), as though for some time he had been standing there, watching her (cf. that which he had said to the eleven, (Joh_16:22) "I will see you"). But strange, mysterious, unutterably wonderful, entirely and absolutely inconsistent with the hypothesis, to which we have often referred, that this book is a theological romance, John, on Mary"s own authority, adds, She knew not that it was Jesus. This is one of those remarkably vivid and autoptic touches that carry conviction of truth, whatever may be the explanation or the conclusion to be drawn from it. How far was this lack of recognition due to her, and how far to this the first manifestation made of "spiritual body" to human ken? Some have frigidly taken a commonplace explanation. Her eyes were blinded with continuous weeping; or the darkness of the morning; or Jesus may have stood in the shadows of the city wall, as the glare of the first beam of sunrise broke out of the purple mists on the Moab hills; or Christ"s appearance was so changed by the agony through which he had passed, and by the recovery and reconstitution of his humanity, that the signs of his identity were obscured. He could not have clothed himself with the glittering garments of the Transfiguration, or with the dazzling robes of angels; for she mistook him for the keeper of the garden, either for Joseph of Arimathaea himself or his steward. "She knew not that it was Jesus." Human eyes are often holden so that they do not see the Lord, even when by some objective manifestation he makes it possible to do this thing. Thus, (Jud_1:13:16) "Manoah knew not that it was the angel of the Lord." And several other of the theophanies of the Old Testament, encountering the blindness of human vision, slowly dawn upon even prophetic intelligence. Abraham, Jacob, Moses, Joshua, Gideon, Samuel, are all instances. And we find that in Mat_28:16, Mat_28:17, "some doubted" the Resurrection, even when the vision led others to adore. (Luk_24:16) The eyes of Cleophas and his friend were holden, even though their hearts were burning. Those who traveled with Paul to Damascus saw a light and heard a sound, but they did not see nor did they hear what the apostle saw and heard. The morfh of the risen Jesus was not, according to Mark, (Mar_16:12) always the same. For the vision and perception of this mode of being, the eye needs special training and preparation. Though the eyes of love are the quickest to discern these wondrous realities, yet the vision tarries, and is for an appointed time, and even they who ultimately see have to wait for it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–17 And when she had thus said, she turned herself…
Joh_20:14
And when she had thus said, she turned herself back.
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Why? Simply because she had now no care about glimpses of a mere heaven--felt no interest in the discourse of mere angels, but only longed to have her grief out uninterruptedly? Perhaps. But some of the earliest teachers of the Church thought that it was because at this point of the dialogue she saw a new expression rise on the faces of the two shining ones, as if suddenly looking at some august appearance dawning behind her. This explanation is more fascinating, and not less likely to be true; but we cannot know: we only know that she turned--perhaps turned mechanically, turned without interest or expectation. (C. Stanford, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 Touch me not
Touch me not
Cf. Mat 28:9, "and they came and held him by the feet." A contradiction has been supposed. Three views are held:
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(1) That Jesus speaks to Mary as the High Priest fulfilling the day of atonement (Leviticus 16). Having accomplished the sacrifice, He was on His way to present the sacred blood in heaven, and that, between the meeting with Mary in the garden and the meeting of Mat 28:9. He had so ascended and returned: a view in harmony with types.
(2) That Mary Magdalene, knowing as yet only Christ after the flesh 2Co 5:15-17 and having found her Beloved, sought only to hold Him so; while He, about to assume a new relation to His disciples in ascension, gently teaches Mary that now she must not seek to hold Him to the earth, but rather become His messenger of the new joy.
(3) That He merely meant: "Do not detain me now; I am not yet ascended; you will see me again; run rather to my brethren," etc.
Touch me not Or, do not detain me.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 Jesus appears to Mary:
Jesus appears to Mary:
v. 14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
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v. 15. Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, if Thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away,
v. 16. Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni; which is to say, Master.
v. 17. 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.
v. 18. Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her.
While Mary was still in the midst of her bitter complaint to the angels, she may have heard some noise behind her, a footstep or a rustling, which caused her to turn around quickly. She noticed that there was a man standing there, but somehow she did not associate this man with her Lord. It was not merely that her eyes were dim with tears, but that Jesus now appeared in a form from which all lowliness had vanished, and which was also glorified, spiritualized. As Jesus chose, He could make Himself visible and invisible, be present now in one place, now in another; He could either assume the old familiar aspect in which His disciples knew Him, or He could appear before them as a stranger whom they in no way associated with their former Master. So it was in this instance. Even His voice He had changed. His sympathetic question, therefore, couched in the same words as that of the angels, only causes a new outburst of resentment and grief. She took Jesus for the gardener, the man that certainly should know something about the disappearance of her Lord. If he was responsible for the removal of the body, he was to give her the necessary information at once, in order that she might go and carry Him away. The idea may have struck Mary that the gardener had seen fit to take the body to some other grave nearby, because this tomb was to be used for another body. Note the love of Mary: Weak woman that she is, she will undertake single-handed to carry the body of her beloved Lord away. But Jesus felt that the time had now come for Him to reveal Himself. In the old familiar voice which all the disciples knew and loved, He spoke only that one word: Mary! The form of the speaker might have been unfamiliar, His body might have been glorified. but by that voice Mary would have known Him anywhere. From the depths of a heart transported with joy her shout broke forth: Rabboni; my Master! He was there, alive and well; and nothing else mattered. And she may have thought that the old, familiar intercourse would again be resumed, that she could touch Him, assure herself definitely as to His identity. But the time of intimate companionship between Master and pupils had now gone by. Jesus warns her not to touch Him; this was not His permanent return to visible fellowship with His disciples. He gives her the reason for this prohibition: Because I have not yet ascended to My Father. After His glorification had been fully accomplished, His disciples might enter into closer communion with Him than ever before, in the manner which He had explained to the apostles in the last discourses on the evening before His death. By His ascension, Jesus entered into the full and unlimited use of His divine majesty, and thus also of His omnipresence. And therefore He is now closer to His disciples than ever before. By faith all the believers have Jesus in their own hearts, a much more intimate, a much closer communion than ever that was which obtained between Christ and His disciples in the state of His humiliation. It is a wonderfully beautiful message which Jesus incidentally entrusts to Mary, which she should commit to His brethren: I ascend to My Father and to your Father, to My God and to your God. There is a world of comfort in the word "brethren. " "These words should fittingly be written with great and golden letters, not simply on paper nor into a book, but on our hearts, that they might live therein: Go, and tell My brethren. That surely should be a word to make a Christian joyful, and to awaken and stimulate love to. ward Christ. If one would consider rightly how rich and comforting these words are, he would become intoxicated for joy and desire, as Mary Magdalene was intoxicated with devotion and love toward the Lord. Who of us would believe certainly and firmly in his heart that Christ is his Brother, he would come along with leaps and say: Who am I to be honored thus and to be, and be called, the son of God? For I surely am not worthy that such a great King and Lord of all creatures should call me His creature. But now He is not satisfied to call me His creature, but wants me to be and be called His brother. Should I, then, not be happy, since that Man calls me His brother who is the Lord over heaven and earth, over sin and death, over devil and hell, and all that may be named, not only in this world, but also may be in that to comet?" The words of Jesus are unmistakable: He gives to His believers the high and great honor, placing them absolutely on the same level with Himself. That is the glorious fruit and result of His work of redemption. Mary Magdalene, for her part, now believed. She was convinced that the resurrection of Jesus was the seal of the completed redemption. And she brought her message to the disciples. She stated, without doubt or hesitation, that she had seen the Lord, and that these were His words to them. A true believer will always testify of the faith in his heart. And if, in addition, such a person is commissioned and called by the Lord to make known the fact of the resurrection to others, the testimony should be made with all gladness and with the assurance that carries conviction.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16 Jesus said to her
Jesus said to her
"Jesus asked her"
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Sir, if you have taken him away
Here the word "him" refers to Jesus. AT: "If you have taken away the body of Jesus" (See: Assumed Knowledge and Implicit Information)
tell me where you have put him
"tell me where you have put it"
I will take him away
Mary Magdalene wants to get Jesus' body and bury it again. AT: "I will get the body and bury it again" (See: Assumed Knowledge and Implicit Information)
translationWords
turn
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 16, 17, 18 20:14-15 Jesus, whom Mary mistook for the gardener, repeated…
20:14-15 Jesus, whom Mary mistook for the gardener, repeated the angel’s question and added, Who are you looking for? Jesus’ question was to provoke Mary’s thinking: At this point Mary was looking for the body of Jesus, but she was about to meet the living Christ.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.