and stooping to look in, he saw the linen cloths lying there, but he did not go in.  **Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, ** **and the napkin, which had been on His head, not lying with the linen cloths but rolled up in a place by itself. **
**5-7. **The words the Evangelist uses to describe what Peter and he saw in the empty tomb convey with vivid realism the impression it made on them, etching on their memory details which at first sight seem irrelevant. The whole scene inside the tomb in some way caused them to intuit that the Lord had risen. Some of the words contained in the account need further explanation, so terse is the translation.
“The linen clothes lying there”: the Greek participle translated as “lying there” seems to indicate that the clothes were flattened, deflated, as if they were emptied when the body of Jesus rose and disappeared–as if it had come out of the clothes and bandages without their being unrolled, passing right through them (just as later He entered the Cenacle when the doors were shut). This would explain the clothes being “fallen”, “flat” “lying”, which is how the Greek literally translates, after Jesus’ body–which had filled them–left them. One can readily understand how this would amaze a witness, how unforgettable the scene would be.
“The napkin…rolled up in a place by itself”: the first point to note is that the napkin, which had been wrapped round the head, was not on top of the clothes, but placed on one side. The second, even more surprising thing is that, like the clothes, it was still rolled up but, unlike the clothes, it still had a certain volume, like a container, possibly due to the stiffness given it by the ointments: this is what the Greek participle, here translated as “rolled”, seems to indicate.
From these details concerning the empty tomb one deduces that Jesus’ body must have risen in a heavenly manner, that is, in a way which transcended the laws of nature. It was not only a matter of the body being reanimated as happened, for example, in the case of Lazarus, who had to be unbound before he could walk (cf. John 11:44).
 **Then the other disciple, who reached the tomb first, also went in, and he saw and believed. ** **for as yet they did not know the Scripture, that He must rise from the dead. **
**8-10. **As Mary Magdalene had told them, the Lord was not in the tomb; but the two Apostles realized that there was no question of any robbery, which was what she thought had happened, because they saw the special way the clothes and napkin were; they know began to understand what the Master had so often told them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke 9:22; etc…)
The empty tomb and the other facts were perceptible to the senses; but the resurrection, even though it had effects that could be tested by experience, requires faith if it is to be accepted. Christ’s resurrection is a real, historic fact: His body and soul were re-united. But since His was a glorious resurrection unlike Lazarus’, far beyond our capacity in this life to understand what happened, and outside the scope of sense experience, a special gift of God is required–the gift of faith—to know and accept as a certainty this fact which, while it is historical, is also supernatural. Therefore, St. Thomas Aquinas can say that “the individual arguments taken alone are not sufficient proof of Christ’s resurrection, but taken together, in a cumulative way, they manifest it perfectly. Particularly important in this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testimony (cf. Luke 24:4-7) and Christ’s own post-resurrection word confirmed by miracles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)” (St. Thomas Aquinas, “Summa Theologiae”, III, q. 55, a. 6 ad 1).
In addition to Christ’s predictions about His passion, death and resurrection (cf. John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also foretells the glorious victory of the Messiah and, in some way, His resurrection (cf. Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true meaning of Sacred Scripture after the resurrection, particularly once they receive the Holy Spirit, who fully enlightens their minds to understand the content of the Word of God. It is easy to imagine the surprise and elation they all feel when Peter and John tell them what they have seen in the tomb.