The Meaning of John 20:17 Explained

John 20:17

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.

YLT: Jesus saith to her, 'Be not touching me, for I have not yet ascended unto my Father; and be going on to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God, and to your God.'

Darby: Jesus says to her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God.

ASV: Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.

KJV Reverse Interlinear

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. 

What does John 20:17 Mean?

Study Notes

Touch me not
Cf. Matthew 28:9 , "and they came and held him by the feet." A contradiction has been supposed. Three views are held:
(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 Matthew 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 2 Corinthians 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.

Verse Meaning

Jesus" next words help us understand that Mary also embraced Jesus. Mary probably prostrated herself before Jesus and embraced His lower legs (cf. Matthew 28:9).
Jesus" words are very difficult to interpret. The translators rendered them, "Touch me not" (AV), "Stop clinging to me" (NASB), and "Do not hold on to me" (NIV). The meaning depends to some extent on what Jesus meant when He said, "For I have not yet ascended to the Father."
One view is that Jesus" second statement connects with what follows it rather than with what precedes it. [1] Since Jesus had not yet ascended to His Father (Gr. anabebeka, perfect tense) Mary should go to the disciples and tell them that He was not yet ascending (Gr. anabaino, present tense). According to this view the initial prohibition against touching Jesus stands alone. The weaknesses of this view are two. First, there is no other example of this anticipatory use of "for" (Gr. gar, translated "since") in the New Testament. Second, it fails to explain any reason for Jesus" prohibition.
Advocates of a second view understand Jesus as telling Mary to release Him because she must go to the disciples with a message. [2] However it is very unusual for the preposition "for" (Gr. gar) to link a prohibition and an imperative. [3] Furthermore this reading makes "for I have not yet ascended to the Father" a rather meaningless parenthetical remark.
A third view is that it was inappropriate for Mary to hold Jesus since He had not yet ascended to the Father, but it was appropriate for Thomas to touch Jesus ( John 20:27). Therefore Jesus must have ascended to the Father and returned between His appearances to Mary and Thomas. [4] Yet there is no biblical evidence that Jesus ascended to the Father and returned from Him between these two appearances. Moreover it is unclear why ascending to the Father should make any difference in the disciples" physical contact with Jesus" body.
A fourth view regards Jesus" statement as not expressing temporal sequence. Advocates regard it as a theological point instead. Jesus was contrasting His passing presence in His post-resurrection state with His permanent presence through the Spirit. [5] What Jesus meant was that Mary should refrain from touching Him because even though He had not yet ascended to the Father He would do so shortly. The resurrection had introduced a new relationship between Jesus and His disciples in which physical contact was inappropriate. This view puts more emphasis on Jesus" exaltation in His passion than the New Testament writers did, including John. Moreover it is impossible to dissociate Jesus" statement from a sequence of events since His death, resurrection, and ascension did happen in sequence (cf. John 20:28-29). Finally this view fails to explain why Jesus permitted Thomas to touch Him ( John 20:27) but did not allow Mary to do so.
The best explanation seems to be that Mary was holding onto Jesus as though she would never let Him go (cf. Matthew 28:9). Jesus told her to stop doing that or, if He knew she was about to do it, He told her not to do it. He was almost ready to disappear permanently. The reason she should release Him was that He had not yet ascended to the Father. He had other work to do first. Only in heaven would it be possible for loving believers such as Mary to maintain contact with Jesus forever. [6] This view makes good sense of the text and harmonizes with Jesus" invitation to Thomas ( John 20:27). Thomas needed to touch Jesus to strengthen his faith. Mary needed to release Him because she did not have to fear losing Him.
The message that Mary was to carry to the disciples was that Jesus was going to return to the Father. She would obviously report that Jesus was alive, but Jesus wanted her to communicate more than that. Jesus had spoken of His ascension before (e.g, John 7:33; John 14:12; John 14:28; Romans 8:15-16; John 16:10; John 16:17; John 16:28). His disciples needed to understand that His death and resurrection had not wiped out these earlier predictions.
Jesus described the Father in a new way. He was Jesus" Father, but He was also the disciples" Father. Jesus did not say "our" Father. He and His disciples had a different relationship to the Father. Nevertheless they were all sons of the Father albeit in a different sense (cf. John 1:12-13; John 1:18; John 5:19-30). Therefore Jesus called the disciples His "brothers" here. The context clarifies that Jesus was referring to the disciples and not to His physical half-brothers ( John 20:18). Likewise Jesus" relationship to God was similar to, though not exactly the same as, the disciples" relationship to God. The emphasis in Jesus" statement was on the privileges that His disciples now shared with Him because of His death, resurrection, and ascension (cf. John 16:5; Hebrews 2:11-12).

Context Summary

John 20:11-18 - The Joy Of The Resurrection
Mary wept with hopeless sorrow, with no thought that Jesus was risen, and anxious only to secure the body of her dear Master and Friend. It is because we know so little of the inner meaning of events which are happening around us, under the hand of God, that we weep so bitterly. What we suppose we have lost is really close at hand, and what we count disastrous is part of the process designed to irradiate our lives for evermore.
In her grief Mary mistook Jesus for the gardener, but who shall say that she was greatly mistaken? for surely Jesus is the Keeper of the Church, which may fitly be compared to a garden. At that moment He had come into it to lift up one drooping flower. She recognized the intonation of His voice, for speech is ever a telltale. In the resurrection we shall hear again tones that we have not heard since childhood. In John 20:17 women receive the highest authority for acting as evangelists. Let them tell out the glad news of a love that is stronger than death, and which passes through death undiminished and unchanged. Our beloved are waiting for us in the garden of Paradise. We shall hear and see them and be with them forever. [source]

Chapter Summary: John 20

1  Mary comes to the tomb;
3  so do Peter and John, ignorant of the resurrection
11  Jesus appears to Mary Magdalene,
19  and to his disciples
24  The incredulity and confession of Thomas
30  The Scripture is sufficient to salvation

Greek Commentary for John 20:17

Touch me not [μη μου απτου]
Present middle imperative in prohibition with genitive case, meaning “cease clinging to me” rather than “Do not touch me.” Jesus allowed the women to take hold of his feet Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (John 16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. My God Jesus had said “My God” on the Cross (Mark 15:34). Note it also in Revelation 3:2. So Paul in Romans 15:6, etc., has “the God and Father of our Lord Jesus Christ.” [source]
Touch me not [μή μοῦ ἅπτου]
The verb, primarily, means to fasten to. Hence it implies here, not a mere momentary touch, but a clinging to. Mary thought that the old relations between her Lord and herself were to be renewed; that the old intercourse, by means of sight, sound, and touch, would go on as before. Christ says, “the time for this kind of intercourse is over. Henceforth your communion with me will be by faith through the Spirit. This communion will become possible through my ascending to the Father.” [source]
My Father []
The best texts omit the pronoun and read the Father. See on John 12:26. This expression, emphasizing the relation of God to humanity rather than to Christ himself, is explained by what follows - “my Father and your Father.” [source]
My brethren []
The word brethren, applied to the disciples, occurs before (John 7:3, John 7:5, John 7:10), but not the phrase my brethren, which follows from my Father and your Father. Compare Matthew 28:10. [source]
I ascend [ἀναβαίνω]
The present tense is used, not in the sense of the near future, but implying that He had already entered upon that new stage of being which the actual ascension formally inaugurated. The resurrection was really the beginning of the ascension. [source]

Reverse Greek Commentary Search for John 20:17

Matthew 28:9 Jesus met them [Ιησους υπηντησεν αυταις]
Came suddenly face to face Cf. Matthew 8:34; Matthew 24:1-6. Probably the lost portion of Mark‘s Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary “Hail” They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John 20:17). It was a great moment of faith and cheer. [source]
John 4:21 The Father []
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
Acts 1:11 Why? [τι]
Jesus had told them of his coming Ascension (John 6:62; John 20:17) so that they should have been prepared. This Jesus (ουτος ο Ιησους — houtos ho Iēsous). Qui vobis fuit eritque semper Jesus, id esto4, Salvator (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). So in like manner Same idea twice. “So in which manner” (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition. [source]
Ephesians 1:3 God and Father of our Lord, etc. []
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Ephesians 1:17 God of our Lord Jesus Christ []
Compare John 20:17; Matthew 27:46, and see on Ephesians 1:3. [source]
Colossians 2:21 Touch - taste - handle [ἅψῃ - γεύσῃ - θίγῃς]
Ἅπτομαι , A.V., touch, is properly to fasten one's self to or cling to. So John 20:17(note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. “The idea of a voluntary or conscious effort is often involved.” No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch. [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 John 5:18 Toucheth [ἅπτεται]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]
1 John 5:18 Sinneth not [ουχ αμαρτανει]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου — ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον — tērei auton not τηρει εαυτον — tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου — gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις — ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι — gegennēmai of himself and uses also τηρεω — tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
1 John 5:18 The evil one [ο πονηρος]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
1 John 5:18 Touchest him not [ουχ απτεται αυτου]
Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Revelation 1:6 Kingdom [βασιλειαν]
So correctly Aleph A C, not βασιλεις — basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις — hiereis). In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 Unto his God and Father [τωι τεωι και πατρι αυτου]
Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]

What do the individual words in John 20:17 mean?

Says to her Jesus Not Me touch not yet for have I ascended to the Father go however the brothers of Me and say to them I am ascending of you and [to] God God
Λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα πορεύου δὲ τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω ὑμῶν καὶ Θεόν Θεὸν

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῇ  to  her 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
μου  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἅπτου  touch 
Parse: Verb, Present Imperative Middle, 2nd Person Singular
Root: ἅπτω  
Sense: to fasten one’s self to, adhere to, cling to.
οὔπω  not  yet 
Parse: Adverb
Root: οὔπω  
Sense: not yet.
ἀναβέβηκα  have  I  ascended 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: ἀναβαίνω  
Sense: ascend.
Πατέρα  Father 
Parse: Noun, Accusative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
πορεύου  go 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀδελφούς  brothers 
Parse: Noun, Accusative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
εἰπὲ  say 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἀναβαίνω  I  am  ascending 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀναβαίνω  
Sense: ascend.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
καὶ  and  [to] 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
Θεόν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.