The Climax Of John's Gospel

John 20: 19 — 31

Verse 19

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.

Verse 19

By the time St. John wrote this Gospel, near the end of the first century, Sunday was beginning to be recognised as the special time for Christians to meet (like this occasion, after work).

Verse 19

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. “Jesus came and stood among them…” Notice he did not just suddenly appear. He came, and said to them “Peace”, (He might just have well said “Where were you all when I needed you!”) His greeting is like an absolution. When Jesus speaks peace, there is peace.

Verse 20

Jesus shows them his wounds before going any further, and they are overjoyed.

Verse 21

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, 2 Tim 1: 6).

Verse 22

As the disciples were to carry out the work of the master, so too they were to share his power, so he breathed on them. This symbolic action fulfilling 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.

Verse 23

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 John’s interpretation of the giving of the Holy Spirit to the Christian community, as Pentecost is 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 and the same Easter Sunday. This need not be seen to conflict with Luke’s portrayal of Ascension and Pentecost separate from Easter. 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.

Verse 25

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!”

Verse 27

When Jesus finally appears to Thomas he says to him, (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”.

Verse 28

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:

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 at work in the infant Church already.

Verse 29

John ends his Gospel record with a beatitude from Jesus: “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 receive the Holy Spirit.

Conclusion

A FINAL BEATITUDE FROM JESUS

“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 is able to respond to Jesus’ words:

“Stop doubting and believe”.

And his response has remained one of the most common prayers on the lips of Christ's disciples ever since.

Our Lord is saying to you and me: “Through the Holy Spirit you can make an even greater act of faith — and this is what will be needed if the world is able to believe. Go forth and proclaim it with power! That those who believe may have in them MY LIFE”.

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