Week 50 (John 20:24-31): "Believe in Jesus."
Notes
Transcript
Let's start today by rereading last week's passage. John 20:19-22. This is the moment Jesus first reveals himself to all his disciples after rising from the dead:
(19) Then, when it was evening on that day-- the first day of the week, and the doors having been shut where the disciples were because of fear of the Judeans-- Jesus came,
and he stood in their midst,
and he says to them,
"Peace to you,"
(20) and this saying, he showed his hands
and his side to them.
Then, the disciples rejoiced,
seeing the Lord.
(21) Then, Jesus said to them again,
"Peace to you.
Just as the Father sent me, also I send you,"
(22) and this saying, he breathed on them,
and he says to them,
"Receive the Holy Spirit.
(23) If the sins of any, you forgive, they are forgiven them.
If [the sins] of any, you hold/retain, they have been held/retained.
Here, the new stuff begins. Verse 24:
(24) Now, Thomas-- one of the twelve, the one being called "Twin"-- wasn't with them when Jesus came.
(25) Then, the other disciples were saying to him,
"We have seen the Lord."
Now, he said to them,
"Unless I see in his hands the mark of the nails,
and I put my finger in the mark of the nails, I will absolutely never believe,"
What we've seen, in John 20, is that Jesus' disciples need different things to come to a full, mature "belief" in Jesus. The beloved disciple needed only the facts-- he saw the empty tomb, the linen grave clothes, and the face cloth rolled up separately, and that was enough. Mary needed to hear Jesus' voice. The rest of the disciples needed to see Jesus-- it wasn't until Jesus was standing in their midst, greeting them, showing them his hands and side, that they were filled with joy.
This brings us to Thomas. The church for probably forever has called Thomas, "Doubting Thomas." It's like Donald Trump gave him an insulting name, and that name has stuck with him for 2,000 years. Sleepy Joe. Lyin' Ted. Crooked Hillary. Doubting Thomas.
But notice that Thomas is almost exactly like every other disciple. Mary had told all of them that Jesus rose from the dead, but no one really believed her. Maybe, their hopes were raised a little. Maybe, they were gathered to talk about her. But if there was no joy until Jesus showed up, then there was no belief.
The bottom line is that the disciples didn't really believe Mary, until they saw Jesus face to face. And Thomas won't believe the disciples, unless he sees Jesus face to face. Thomas is like the disciples, and needs the same thing most of the other disciples needed.
What, then, is distinctive about Thomas? Two things:
Thomas needs the exact same thing as the other disciples. The difference between them, the first distinctive mark, is that Thomas shouldn't need the same thing. The circle of people who have seen Jesus risen from the dead is growing. More and more people's voices are being added to Mary's. But Thomas is unwilling to listen to their testimony.
That said, Thomas is not hopeless. Thomas is open about his doubt, and his skepticism. And what we've seen, over and over in John, is that doubt and skepticism are not deal-breakers (John 1:46). Jesus can work with people like this, as long as they open about where they are at (John 1:47), and open to the possibility of new truth (John 9, esp. verse 36).
The second distinctive thing about Thomas, is that he missed church one week. There was somewhere more important that Thomas thought he had to be. And sometimes when you don't show up, you miss seeing Jesus.
Verse 26-27:
(26) and after eight days, again his disciples were inside-- and Thomas [was] with them.
Jesus comes,
while the doors having been locked/barred,
and he stood in their midst,
and he said,
"Peace to you."
(27) Next, he says to Thomas,
"Bring your finger here,
and see my hands,
and bring your hand,
and put it into my side,
and don't become[1]unbelieving/unfaithful but believing/faithful."
Thomas had told the other disciples that unless he saw Jesus' hands and side, there was absolutely no way he would believe.
And when Thomas said that, Jesus heard him. He heard the skepticism, and doubt. He heard the stubborn refusal to believe the disciples' testimony, unless Thomas sees the same thing they did.
How then, did Jesus respond? What kind of Savior is he? Jesus is the kind of Savior who has a policy: No Disciple Left Behind (John 17:12). He's not angry or frustrated with Thomas. Instead, he comes a second time to his disciples, to give them his peace, and to give Thomas what he needs to come to a complete, full faith. And notice: not even Jesus' disciples are out knocking down the gates of hell yet. They're still locked in a house together. They still need more of Jesus' peace [although Schnackenberg notes that there's no mention of fear. So maybe the emphasis here is on the miraculous nature of Jesus' appearing, more than it is on the disciples' continued fear].
Some of you, maybe, have a tendency to get frustrated with how slowly the rest of us are growing Spiritually. What seems obvious, and easy, to you, is Mt. Everest to us. You find yourself biting your tongue, holding back harsh, critical words. You wonder if we are even really Jesus' disciples at all. If this is you, think about your Savior's patience, and kindness, and mercy. Jesus is the perfect picture for a Good Shepherd. Let's be as patient with one another, as Jesus is with us.
Verse 28:
(28) Thomas answered,
and he said to him,
"My Lord, and my God."[2]
This is the high point of the entire book. This is what Jesus wants from you-- for you to come to a place where you echo Thomas by surrendering, and submitting, and committing to Jesus.
When my kids were baptized, I asked the pastor if he would be willing to bend the normal procedure a little for me [because I wasn't a fan of how baptisms were normally done. There was often no clear profession of faith]. I had the pastor ask my kids, "Who is Jesus?"
That's the question, right? Who do we decide that Jesus is?
And I'd coached my kids on the right answer, and explained it to them as carefully as I knew how: "Jesus is my Lord and King."
They could just as well have echoed Thomas's words: "Jesus is my Lord and my God."
When we say that Jesus is my Lord, we are not just stating a theological truth that Jesus is Lord over all. What we are doing, is submittingto Jesus' "lordship." Jesus is MY Lord. "Lord" means "Master." It's the word Paul uses to describe slave owners in Ephesians 6. When I say "Jesus is my Lord," I willingly, deliberately, make myself Jesus' slave. I bend my knee before his throne. And that knee is something that stays bent, the rest of my life.
"Jesus is my Lord."
Thomas also says that Jesus is "my God."
What do we think about this?
A friend of mine wrestles with this kind of language. It really, really bothers him when he goes to church, and people sing songs to Jesus, worshipping him. He doesn't like that the church treats Jesus like he is God, because he knows that the Father is God.
Let's turn to Revelation 4:11. These words are addressed to the Father:
"Worthyyou are, our Lord and God, to receive glory and honor and power."
Literally, they sing, "The Lord and the God of us."
That's the kind of language that my friend is more comfortable with. You praise your Father in heaven, telling him that HE is worthy to receive glory and honor and power. That, he can get behind.
Where he struggles, is with the idea that Jesus can also be called "my God," and worshipped. He would say, I think, that Thomas is doing something wrong here.
But let's turn from Revelation 4, to Revelation 5:11-14 (NIV for no reason):
11 Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. 12 In a loud voice they were saying:
“Worthy is the Lamb, who was slain,
to receive power and wealth and wisdom and strength
and honor and glory and praise!”
13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying:
“To him who sits on the throne and to the Lamb
be praise and honor and glory and power,
for ever and ever!”
14 The four living creatures said, “Amen,” and the elders fell down and worshiped.
The elders worshipped the one seated on the throne-- the Father. And they also worshipped the Lamb-- Jesus Christ.
The church has spent almost 2,000 years trying to find a helpful way to talk about all of this. It quickly gets really complicated, using really big words. But if we accept that we can't really explain it, what we end up with is something like this: The Bible clearly teaches that Jesus is my God, and the Father is my God. And both of them are worthy to receive power and wealth and wisdom and strength and honor and glory and praise. When you are face to face with either one, the correct response, is to fall down before them, and worship them.
So, let's turn back to John 20:28:
(28) Thomas answered,
and he said to him,
"My Lord, and my God."
Thomas here isn't doing something wrong. Thomas finally gets it right, and makes a marvelous profession of faith. He sees Jesus for who Jesus fully is. But, just as important, he submits to Jesus, for who Jesus really is. Jesus is his Lord and his God. This is perfect. This is the high point of the book.
Verse 29-31:
(29) Jesus says to him,
"Because you have seen me you have 'believed.'
Blessed [are] the ones not seeing and 'believing.'
(30) And so then, on the one hand, also many other signs Jesus did in the presence of his disciples, which aren't written in this book.
(31)On the other hand, these are written,
in order that you would continue[3]believing that Jesus is the Christ/Messiah/King, the Son of God,
and in order that, believing, lifeyou would have in his name.
Here, AJ sets aside his story for a minute, to explain why he wrote this book. He wrote this for you, to help you reach a final decision for Jesus. He wants two things for you, verse 31:
First, he wants you to continue believing that Jesus is the Christ, the Son of God.
Second, through believing, he wants you to receive life in Jesus' name.
What is life? We've talked about what John means by "life" before. But, echoing Paul, it's no hardship to talk about this again with you.
When Jesus, or John, talk about life, they aren't talking about what you receive after you die. Life is something you have now.
Let's turn to John 17:3:
"Now, this is eternal life:
that they know you, the only true God,
and whom you sent, Jesus Christ."
When we think about what "life," and "eternal life," are in the Gospel of John, this is our starting point. God is reaching out to you through Jesus, inviting you into a relationship with him. He will partner with you in life. He will live in fellowship with you (1 John 1:3). You can truly, fully, know God the Father, and God the Son. And they will truly, fully "know" you.
How does this happen? How can you receive this life?
If you want the life that Jesus gives, you come to him, "believing." And this believing has two parts (echoing my introduction at the start of the series). First, you have to believe that certain things are true about Jesus. Jesus is God's lamb, who takes away the sin of the world. Jesus is the Savior of the world, the Son of God, and God.
Second, you have to commit yourselves to Jesus. Jesus isn't just Lord. He is yourLord. Jesus isn't just God. He is yourGod.
The next step, if you are ready to make this commitment, is to be baptized.
We learned in John 3 that when you are baptized with water and the Spirit, you are born from above. You have a new birth, and you become Spirit people. You go through life on a higher plane. You live on the second floor.
And once you've arrived there, a more abundant life awaits you (John 10:10). You go through life with a new Father-- God the Father, instead of Satan (John 8:41, 44). You receive peace from Jesus, and joy.
So that's how you receive the life Jesus offers. You believe that Jesus is who he says he is, and who AJ says he is. You commit yourself to Jesus. You get baptized.
At this point, let's take a step back, and reread John 20:30-31:
(30) And so then, on the one hand, also many other signs Jesus did in the presence of his disciples, which aren't written in this book.
(31)On the other hand, these are written,
in order that you would continue[4]believing that Jesus is the Christ/Messiah/King, the Son of God,
and in order that, believing, lifeyou would have in his name.
A few people (most prominently, D.A. Carson), thinking about this purpose statement, and the meaning of "belief" and "life," have argued that the Gospel of John is like a giant evangelism tract. Like AJ is walking through a mall, or a workplace, and handing out a 21 chapter handwritten story to non-Christians.
But I think that's not quite right. I think AJ is writing to people who are part of the church, but who are for one reason or another on the fence about Jesus. Basically, AJ is writing to people who are like Doubting Thomas.
Lots of people have come partway to Jesus. They've heard Jesus' voice; they've been drawn by the Father (John 6:44). They can legitimately be called "disciples" (John 6:61). And they are here, with us. But many of these people lack a mature, full faith in Jesus. There is a final step they need to take-- a moment of total "belief," and total surrender. We saw this earlier in the book, John 6:60-69. Let's turn there. Jesus has just taught everyone that he can offer a better bread than Moses. Everyone who ate Moses' bread dies. But the bread Jesus offers, will let you live forever.
60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”
61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[e] and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.”
66 From this time many of his disciples turned back and no longer followed him.
67 “You do not want to leave too, do you?” Jesus asked the Twelve.
68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.” (NIV)
At some point, you will find yourselves at a crossroads in life, having to make a choice about who Jesus really is, and if you really trust him.
Maybe, you think that you've already done that. Jesus is your Lord and your God. You've been baptized. You walk with God. All of this is good news. But it's old news.
We all maybe say this now. But there are things that pop up in life, that will stretch that belief and trust. For AJ's readers, it's persecution. It's one thing to say, "Jesus is my Lord and my God." It's another to say that, when you suffer financially, or socially as a result.
For other people, something tragic happens in life. You lose a child. Your spouse leaves you. You pray for someone really hard, you thought with faith, and your prayer wasn't answered. When something tragic happens, you may find yourself wanting to walk away from Jesus.
For me, it was going to community college. If you'd asked me before my first class there about my faith in Jesus, I'd have told you I was a pretty solid Christian for my age. I'd grown up with godly parents, in a reasonably good church. I had a moment of clear decision, where I realized the cost of following Jesus. And I embraced it. And my youth group had prepared me for a world that was hostile to Christianity.
But then I started taking classes at North Hennepin.
I had a philosophy professor who said that what religion you are, was mostly based on where you were born. Statistically, if you were born in the West, you're probably a Christian. If you were born in Iran, you'd be a convinced Muslim. India, a Hindu. She also taught us how every argument for God's existence is flawed, from a strictly logical perspective.
Then, I had a sociology class taught by a professor who used to be an elder in his church before abandoning Christianity. He basically dedicated his class to attacking Christianity. We learned about Marxism, and radical feminism, and nihilism. Every week, my faith was attacked from a different, unexpected, direction.
In John 6, Jesus saw many of his disciples leave him. He'd then turned to the 12, and said, "You don't want to leave, right?"
Eventually, that's where I was at. All of it was too much. It was too hard. I had become the question mark.
When we talk about "belief" in Jesus, or "faith," we tend to think in terms of black and white. Either you believe in Jesus, or you don't. Either you're Jesus' disciples, or you're not. But AJ is writing to disciples who are like Peter, and Thomas. Disciples who are being stretched, and who have to make a choice. You can either walk away from Jesus ("Don't become unfaithful/unbelieving"), or you can either reach up for a higher level of faith ("but become believing/faithful").
AJ is writing to encourage you, "Step up. Everything you've been taught about Jesus here is true. Jesus is the Messiah, the Son of God. He isLord over all."
You probably won't ever see Jesus standing in the middle of this room, showing you his hands and his side. But even without seeing Jesus, you can have confidence about all of this. You've read about the signs Jesus did, pointing to the truth about who he is, and what he offers. Jesus offers a better drink. He offers a better loaf. He offers an abundant life. And the ultimate proof of all of this, is that Jesus rose from the dead.
Jesus knows that you have a disadvantage over Thomas. You can't see his hands and his side. You have to trust Jesus, without being able to see him (like the beloved disciple).
Let's read John 20:29:
"(29) Jesus says to him,
"Because you have seen me you have 'believed.'
Blessed [are] the ones not seeing and 'believing.'
So this is your choice. You can walk away from us, and from Jesus. That's an option. But what Jesus wants from you, is belief. Trust Jesus, that he is who he says. That he can give the life he promises. And commit to Jesus, as your Lord, and your God.
Translation:
(24) Now, Thomas-- one of the twelve, the one being called "Twin"-- wasn't with them when Jesus came.
(25) Then, the other disciples were saying to him,
"We have seen the Lord."
Now, he said to them,
"Unless I see in his hands the mark of the nails,
and I put my finger in the mark of the nails, I will absolutely never believe,"
(26) and after eight days, again his disciples were inside-- and Thomas [was] with them.
Jesus comes,
while the doors having been locked/barred,
and he stood in their midst,
and he said,
"Peace to you."
(27) Next, he says to Thomas,
"Bring your finger here,
and see my hands,
and bring your hand,
and put it into my side,
and don't become[5]unbelieving/unfaithful but believing/faithful."
(28) Thomas answered,
and he said to him,
"My Lord, and my God."
(29) Jesus says to him,
"Because you have seen me you have 'believed.'
Blessed [are] the ones not seeing and 'believing.'
(30) And so then, on the one hand, also many other signs Jesus did in the presence of his disciples, which aren't written in this book.
(31)On the other hand, these are written,
in order that you would continue[6]believing that Jesus is the Christ/Messiah/King, the Son of God,
and in order that, believing, lifeyou would have in his name.
[1] γίνομαι "become," not "be." BDAG #5 is interesting: ⑤ to experience a change in nature and so indicate entry into a new condition, become someth.[1]
[2]"The Lord of me, and the God of me."
[3]There is a famous text-critical problem here, but the subjunctive here is probably a present tense. Which would mean this is an imperfective, open-ended believing. "Keep on believing."
[4]There is a famous text-critical problem here, but the subjunctive here is probably a present tense. Which would mean this is an imperfective, open-ended believing. "Keep on believing."
[5] γίνομαι "become," not "be." BDAG #5 is interesting: ⑤ to experience a change in nature and so indicate entry into a new condition, become someth.[5]
[6]There is a famous text-critical problem here, but the subjunctive here is probably a present tense. Which would mean this is an imperfective, open-ended believing. "Keep on believing."