Mary Magdalene in the Bible: First Witness of the Resurrection in John 20
Quick Summary
Mary Magdalene is the first witness of the resurrection in John’s Gospel. Her encounter with the risen Christ at the empty tomb shows how grief can turn to joy, doubt to faith, and silence to proclamation: “I have seen the Lord.”
Introduction
Mary Magdalene stands at the heart of the resurrection story. All four Gospels place her at the tomb, but John gives her the most prominent role. She is the first to arrive, the first to weep, the first to encounter the risen Christ, and the first to proclaim his victory. For centuries she has been remembered as the apostle to the apostles, carrying the news that changed the world.
Her story in John 20 is deeply human. She comes to the tomb in grief, weighed down by loss. She mistakes Jesus for the gardener, unable to see through her tears. But when he calls her by name—“Mary”—everything changes. Recognition bursts into joy, and she runs to tell the disciples, “I have seen the Lord.” In this post, we’ll explore Mary Magdalene’s role in John’s Gospel, what her encounter means for discipleship, and how her witness still shapes faith today.
Historical Background of Mary Magdalene
Mary Magdalene was a devoted follower of Jesus, mentioned in all four Gospels. She was from Magdala, a town by the Sea of Galilee, and Luke 8:2 notes that Jesus had cast seven demons out of her. She became one of the women who traveled with Jesus, supporting his ministry. In John’s Gospel, she appears at the cross, standing near with Jesus’ mother and others (John 19:25). She does not flee; she remains.
Historically, Mary Magdalene has often been misidentified—confused with the sinful woman in Luke 7 or with Mary of Bethany. But John makes her identity clear: she is the faithful disciple who stays close to Jesus in death and in life. Early Christian communities honored her as a key witness, and her testimony carried weight in proclaiming the resurrection.
Theological Significance
Theologically, Mary Magdalene’s encounter at the tomb encapsulates John’s vision of discipleship. She experiences the pattern of encounter, recognition, and confession. She encounters Jesus in the garden, though she does not recognize him at first. She comes to recognize him when he calls her name. And she makes her confession in the form of witness: “I have seen the Lord.”
This moment is rich with symbolism. In a garden—the place of humanity’s fall—Mary meets the risen Christ, the gardener of new creation. Her recognition by name echoes John 10, where Jesus says the shepherd calls his sheep by name. Her commission to tell the others shows that discipleship is not only receiving good news but sharing it.
Mary Magdalene also reminds us that resurrection is personal. It is not first a doctrine or a creed; it begins with a voice calling your name. Before Easter becomes proclamation to the world, it is an intimate encounter between Jesus and Mary.
Literary Features
John crafts Mary’s story with tenderness and dramatic irony. She mistakes Jesus for the gardener—an error that points to a deeper truth: he is the gardener of new creation. Her tears give way to recognition, showing how sorrow can turn to joy. The narrative structure highlights her movement from weeping to witnessing.
Mary’s role as the first to see the risen Lord is no accident. John consistently elevates the voices of those often overlooked—Samaritans, the blind, women—and here he entrusts the climax of the Gospel to Mary Magdalene. The literary effect is to underscore that God’s revelation comes to the humble, the grieving, the faithful.
Implications for Understanding the Gospel of John
Mary Magdalene’s story illuminates the Gospel’s purpose: “that you may believe” (John 20:31). She models belief not through argument but through recognition and testimony. Her proclamation anchors the resurrection narrative: faith spreads because she tells what she has seen.
Her role also challenges assumptions about who gets to bear witness. In the first century, women’s testimony carried little weight in court. Yet Jesus chooses Mary as the first witness, making her the messenger of the most important truth in history. John’s Gospel affirms that discipleship is not about status but about faithfulness.
John 20:1–18 Meaning for Today
For today’s church, Mary Magdalene’s story is deeply encouraging. Many of us know what it is to come to the tomb in grief—to stand in moments where hope feels buried. Like Mary, we may not recognize Jesus in those places. But he knows our name. He calls us personally, and recognition dawns. The risen Christ meets us in sorrow and turns it into hope.
Mary also shows us that discipleship is not about eloquence but about witness. Her sermon is just five words: “I have seen the Lord.” Sometimes the most powerful testimony is the simplest one, born out of personal encounter. We don’t need to explain everything; we only need to tell what we have seen.
Finally, Mary Magdalene reminds us that women have always been central to the story of the Gospel. She was not on the margins but at the center, entrusted with the news of resurrection. Her example continues to inspire all disciples to claim their voice in bearing witness to Christ.
See Also
FAQ
Why is Mary Magdalene called the first witness of the resurrection?
Because in John 20, she is the first to see the risen Jesus and the first to proclaim, “I have seen the Lord.” Her role establishes her as the primary resurrection witness.
Why did Mary mistake Jesus for the gardener?
Her grief blinded her to his identity, but John uses the detail symbolically—Jesus is the true gardener, bringing new creation through resurrection.
What does Mary Magdalene teach us about discipleship?
She shows that discipleship begins with being known by name, grows through recognition of Jesus, and leads to testimony. Her story encourages us to share our own encounters with Christ.
Sources / Further Reading
Raymond Brown, John (AYB), vol. 2, pp. 1008–1016
D.A. Carson, John (PNTC), pp. 634–640
Gail O’Day, John (NIB), pp. 839–842
Craig Keener, John, vol. 2, pp. 1172–1182
Andreas Köstenberger, John (BECNT), pp. 559–563
