Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved, and said to them, They have taken away the LORD out of the sepulcher, and we know not where they have laid him.
to the.
John 13:23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.
John 19:26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
John 21:7,20,24 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea…
They have taken.
John 20:9,13,15 For as yet they knew not the scripture, that he must rise again from the dead…
Matthew 27:63,64 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again…
“They have taken the Lord out of the tomb,” she said,
Mary's statement reflects her initial misunderstanding of the resurrection. At this point, she assumes that Jesus' body has been moved or stolen, a common concern in ancient times when tombs were sometimes robbed. This misunderstanding sets the stage for the revelation of the resurrection. The use of "the Lord" signifies her recognition of Jesus' authority and divinity, even in her confusion. This phrase also connects to the broader theme of misunderstanding and revelation that runs throughout the Gospel of John.
“and we do not know where they have put Him!”
The use of "we" suggests that Mary was not alone in her visit to the tomb, aligning with other Gospel accounts that mention multiple women visiting the tomb. This collective uncertainty emphasizes the shared experience of the disciples and followers of Jesus during this pivotal moment. The phrase underscores the human element of the resurrection narrative, highlighting the disciples' initial lack of understanding and the gradual unfolding of the truth. This moment of confusion is contrasted with the later clarity and joy of the resurrection appearances.
• Mary Magdalene discovers the stone rolled away (John 20:1) and immediately rushes back.
• Her sprint underscores the reality of the empty tomb—no leisurely stroll, but urgent movement that fits the historical, literal event (cf. Luke 24:1–9).
• The speed of her response highlights both her devotion and the shock of finding the Lord’s body missing (Mark 16:9–10).
• She seeks out the two leading eyewitnesses:
– Simon Peter, prominent among the Twelve (Matthew 16:16–19).
– “The other disciple, the one whom Jesus loved,” almost universally understood as John, the Gospel’s author (John 13:23; 19:26).
• Their presence satisfies the biblical requirement for multiple witnesses (Deuteronomy 19:15) and shows early Christian emphasis on verifiable testimony (Luke 24:12).
• The phrase “whom Jesus loved” reminds readers of the intimate, covenantal love Christ extends to His followers (John 15:9).
• Mary speaks for the group of women (cf. Mark 16:1; Luke 24:10), using “we.”
• “They have taken” reflects her honest but mistaken assumption of body theft, common in that era (Matthew 28:13–15).
• Calling Jesus “the Lord” shows enduring faith even in confusion (John 20:13–15).
• Her statement sets the stage for the unfolding revelation: the resurrection will be proven by Christ’s physical appearances, starting with Peter and John’s inspection (John 20:3–10) and climaxing in Mary’s own encounter (John 20:14–18).
John 20:2 records Mary Magdalene’s urgent report of the empty tomb. Her running testifies to the event’s reality; her appeal to Peter and John brings authoritative witnesses; her bewildered words reveal human confusion that God will soon answer with the risen Christ. The verse bridges despair and dawn, anchoring our confidence in the literal, bodily resurrection that follows.
(2) To Simon Peter, and to the other disciple.--St. Matthew has, "to His disciples;" St. Luke has, "to the Eleven, and to all the rest." St. John relates only that announcement of which he had special personal knowledge.For "the other disciple" comp. Introduction, p. 375. For the connection between St. John and St. Peter, comp. Introduction, p. 371.
Whom Jesus loved.--Comp. Note on John 11:3; John 21:15. The word here used of St. John is that which is used of Lazarus in John 11:3. It is not the word which occurs in John 19:26; John 21:7; John 21:20. . . .
Verse 2. - Then she runneth in advance of the other women, who are each intent on communicating what she had seen and heard, and cometh to Simon Peter - why not, if, as Mark says, Peter had been specially mentioned by the angel? - and to the other disciple, whom Jesus loved. The form of the expression suggests that they were living in different houses. [There were two disciples on whom Jesus poured out the abundance of his love. The word here used is not ἠγάπα, that which is used in John 13:23 and John 21:7-20, and which denotes the love of high regard, but ἐφίλει, the love of personal affection, the kind of love showered on Lazarus and his sisters (John 11:5). So far, then, from John especially exalting himself at the expense of Peter, he gives to Peter the first place in the affection of his Master.] And she saith to them, They have taken away the Lord - even the corpse of Jesus was the Lord to this urgent and impassioned disciple - out of the sepulcher, and we know not where they - Joseph and Nicodemus, or the chief priests, or Roman soldiers, or Jews - have laid him. We know not what other burying-place "they" have chosen! The anti-harmonistic commentators, with ponderous literalism, insist that Mary could have said nothing more. A gushing woman like Mary of Magdala uttered one sentence, and that was all: It is, however, entirely evident that she must have said enough to excite great wonderment, haste, and activity in the breasts of these two disciples (see above on the three hypotheses).