My Lord and My God
John 20: 19 — 31
Verse 19
On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you!"
The account of Jesus appearing to his disciples begins with a clear indication that it is still Easter Day. All that follows is tied very closely to the Easter event.
By the time St. John wrote this Gospel, near the end of the first century, Sunday was beginning to be celebrated more formally as the special time for Christians to meet (like this occasion, after work).
At this late afternoon meeting, the disciples locked the doors for fear of the Jewish authorities. In John's Gospel, the reference to "Jews" almost always applies to the antagonistic authorities;not to the Jewish people. "Jesus came and stood among them..…" Notice he did not just suddenly appear. He came, and said to them "Peace", (He would have been justified in saying, "Where were you all when I needed you!") His greeting is like an absolution. When Jesus speaks peace, there is peace: peace within them and peace around them.
Verses 20 and 21
After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.
Again Jesus said, "Peace be with you! As the Father has sent me, I am sending you."
Jesus shows them his wounds before going any further, and they are overjoyed.
Why does Jesus repeat the peace greeting? St. Augustine said to reassure them. A 19th century writer explained that the second peace was, through them, to be passed on to others. Jesus then declares "In the same way that my Father sent me into the world, so I am sending you out into the world". These words are to be taken in the fullest sense. God sent Jesus to teach his doctrine, to gather out a flock, to pasture and feed a flock and to give the Holy Spirit. As the Father instructed the Son what to teach (12: 49) , so the Son instructed his disciples (17: 8). If there was one thing likely to be reserved by God, and withheld from mere humans, it was giving the Holy Spirit. Yet they did give it (Acts 8: 15, 18; 19: 6, and 2 Tim 1: 6).
Verses 22 and 23
And with that he breathed on them and said, "Receive the Holy Spirit.
If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven."
As the disciples were to carry out the work of the master, so too they were to be channels of his power, so he breathed on them. This symbolic action fulfilled the expectation of John 1: 33 and the promise of the Paraclete. In the Greek original, the word for "breathed" is the same as used in Genesis 2: 7 and Ezekiel 37: 9 in the Greek version of the Old Testament. (This, until the 4th century, was the version the early Church used as its base text rather than the Hebrew). So the connection between God's breathing life into the first man, life into dry bones, and new life into the disciples, is clearly evident.
With the gift of the Spirit, Jesus directs how it is to be used: in the active demonstration of God's mercy and loving kindness! This can only be done through the agency of the Holy Spirit within, making the disciples Jesus' ambassadors. To those who respond, the forgiveness is assured. But to those who refuse, their sins remain unforgiven.
Special Note on Chapter 20: 22, 23
Confusion can arise if we try to harmonise these verses and Pentecost in Acts into a chronological arrangement. This is the Apostle St. John's interpretation of the giving of the Holy Spirit to the Christian community, as Pentecost is St. Luke's interpretation of the same experience. For John, the Resurrection, Ascension and coming of the Holy Spirit all take place on one and the same Easter Sunday. This need not be seen to conflict with Luke's portrayal of Ascension and Pentecost separated from Easter by fifty days. What John is emphasising so very strongly is the intimate connection of the Resurrection with the animation of the Church by the Spirit, (see 1 Corinthians 15: 45). This is the essential message.
Verses 24 and 25
Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came.
So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."
Thomas, who had been absent from the Sunday evening meeting, was briefed by the others as to what happened. Understandably, Thomas outlines the condition on which he would believe the testimony of his fellow disciples. After all, they had the chance first to see Jesus' wounds (v 20). Thomas is very emphatic: "I will not believe it!"
Verses 26 — 28
A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, "Peace be with you!"
Then he said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."
Thomas said to him, "My Lord and my God!"
A week later Thomas is present when the disciples gather. Again Jesus appears and this time speaks to Thomas: (literally) "Do not be unbelieving but believing". In other words, "Thomas, put aside the world's conditions for believing and allow all I have taught you to come alive and take over your mind and heart. Then you will be able to truly believe".
This Thomas does instantly, and he accords Jesus with the most sublime acclamation ever made to him from human lips. "You are Adonai Eloheinu". (You are the Lord, the God of me). Three times daily this devout Jew recited the most central prayer of Judaism from the Torah:
Sh'ma Yishrael. Adonai Eloheinu, Adonai Ehad.
The Lord (is) Our God, The Lord is (the) One.
The Apostle would not have used Yahweh as this was whispered only once a year in the Holy of Holies. But Thomas meant:
"You are Yahweh Elohim. You are my Lord, even my God". This is the climax of St. John's Gospel. The Spirit is actively at work in the infant Church.
Verses 29 — 31
Then Jesus told him, "Because you have seen me, you have believed; blessed are those who have not seen and yet have believed."
Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book.
But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
Blessed are those who have not seen and yet have believed.
Thomas' acclamation is warmly received by Jesus. The acclamation of disciples who have not seen Jesus will move Heaven even more so. The Spirit continues to be at work in the Church today seeking to empower similar acts of faith and love in those who will place themselves at the disposal of the Holy Spirit. So with an open heart let us ask for and be open to receive the Holy Spirit.
Conclusion
A Final Beatitude from Jesus for us:
Blessed are those who have not seen and yet have believed
(The remainder of the Gospel was added by the writer some time later.)
Aided by the Spirit of Truth, Thomas was able to respond to Jesus' words: Stop doubting and believe.
His response has remained one of the most common prayers on the lips of Christ's disciples ever since.
The meaning is clear to those who wish to be his disciples:
Through the Holy Spirit we too can proclaim Jesus to be Lord, and this is what will be needed, if the world is to be able to believe.
Let us go forth and proclaim it with power that those who believe may also share in the Life of the risen Christ.
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