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The Empty Tomb
1Early on the first day of the week, while it was still dark, Mary
Magdalene went to the tomb and saw that the stone had been removed
from the entrance. 2So she came running to Simon Peter and the other
disciple, the one Jesus loved, and said, "They have taken the
Lord out of the tomb, and we don't know where they have put him!"
3So Peter and the other disciple started for the tomb. 4Both were
running, but the other disciple outran Peter and reached the tomb
first. 5He bent over and looked in at the strips of linen lying
there but did not go in. 6Then Simon Peter, who was behind him,
arrived and went into the tomb. He saw the strips of linen lying
there, 7as well as the burial cloth that had been around Jesus'
head. The cloth was folded up by itself, separate from the linen.
8Finally the other disciple, who had reached the tomb first, also
went inside. He saw and believed. 9(They still did not understand
from Scripture that Jesus had to rise from the dead.)
10Then the disciples went back to their homes,
John 20:1-10
Explanation: Mary Magdalene and Two Disciples Visit
the Tomb (20:1-10)
All of the Gospels agree that Mary of Magdala was the first of the
disciples to go to the tomb. The Synoptics mention she was accompanied
by other women (Mt 28:1; Mk 16:1; Lk 24:1, 10), and her use of the
pronoun we in verse 2 could imply the same. All accounts mention
that she went when it was very early in the morning, though John
goes further and states that it was still dark (v. 1). Earlier the
image of darkness symbolized the period of deadly conflict with
the prince of this world (cf. 13:30), but now Jesus has been victorious.
So if this darkness at the tomb is symbolic, it would reflect Mary's
condition and that of the other disciples rather than the period
of salvation history. This chapter shows the great light breaking
in on a series of disciples who are in various forms of darkness.
The Synoptics mention that Mary came with other women and actually
looked in the tomb (Mk 16:5; Lk 24:3) and encountered the angels.
John mentions such details in the next section, so if his account
is coordinated with the Synoptic accounts, then presumably this
visit by Mary happened earlier at the tomb, while it was still dark.
Perhaps Mary had hurried on ahead of the other women. She does not
look into the tomb at this point. Since it was dark, she would not
have been able to see anything even if she had.
Mary assumes someone has taken Jesus' body because the tomb is standing
open. Tomb robbery was not uncommon. Indeed, one of the caesars
of the first century A.D. (it is unclear whether it was Augustus,
Tiberius or Claudius) made the disturbance of graves and tombs a
capital offense (cf. Barrett 1987:13-15). Mary, however, may not
have had such hostile activity in mind (see vv. 13, 15). In any
case, she runs to the two apostles with her disturbing news. A little
later in the morning she goes to the disciples with a much different
message (v. 18). One can only pass on what one knows.
The grammar may suggest the disciples were staying in two different
places (repetition of pros, not represented in the NIV; cf. v. 10),
though not necessarily far apart from one another. If she knows
of Peter's denial of the Lord, then her fetching him is quite striking.
Certainly the Beloved Disciple knows of the denial, but there is
no suggestion he rejects Peter because of it. They had all deserted
the Lord that night.
The focus now shifts to Peter and the Beloved Disciple and to their
race to the tomb (vv. 3-4). There has been much speculation regarding
the significance of the Beloved Disciple's outrunning Peter. The
idea that this Gospel favors the Beloved Disciple at the expense
of Peter has become popular, but is not supported by the text, for
"in no place is Peter criticized or devalued" (Schnackenburg
1982:314; cf. Brown 1970:1006-7; Beasley-Murray 1987:373-74). The
idea that the Beloved Disciple was spurred on by a greater love
is possible, given that Peter's love must be reaffirmed later (21:15-17).
But perhaps it was not a lesser love that slowed Peter, but rather
a great love that was burdened by shame. But if the Beloved Disciple
had so much love, why did he pause at the tomb entrance? And if
Peter loved less or was ashamed, why did he charge on in? Others
attribute the cause to Peter's being older. The text does not offer
guidance for such speculations.
While there were a few different kinds of tombs in use at this period
(cf. Meyers 1976:906-8), the details provided here (vv. 5-7) help
indicate the type in which Jesus was buried. Most likely it had
a low entrance and a step down into the central, rectangular pit,
with shelves cut into the rock around the pit (see diagram in R.
H. Smith 1976:414). If Jesus had been laid on the shelf either to
the right or left of the entrance, then only part of the grave clothes
would be visible from the entrance. If he had been positioned with
his head toward the entrance wall, this would explain why the cloth
for Jesus' head was not noticed until they actually entered the
tomb.
Great attention is given to the grave clothes. The strips of linen
(vv. 5-6; othonia) were the covering for the body, whether they
consisted of strips, as in the NIV, or a shroud (see comment on
19:40) or both. Since Jesus' resurrected body was able to appear
in a locked room (v. 19), it seems he simply passed through the
grave clothes. With the body gone, the clothes were presumably collapsed,
though perhaps retaining much of their shape due to the spices.
The cloth for Jesus' head (soudarion) was either a face covering
or a cloth tied around Jesus' face to hold his jaw in place (see
comment on 11:44). If the latter, then perhaps John's description
indicates the cloth was lying in place, still in the oval shape
it had when around Jesus' head. Or it could be John means this cloth,
however it had been used, was in a separate place, rolled or wrapped
up (v. 7, entetyligmenon). Jesus' body passed through the grave
clothes, presumably including the soudarion, so the fact that the
soudarion was rolled up suggests Jesus tidied up before leaving!
"There were no traces of haste. The deserted tomb bore the
marks of perfect calm" (Westcott 1908:2:340). The royal calmness
of Jesus throughout his Passion is also hinted at here in his resurrection.
When the Beloved Disciple entered, he saw and believed (v. 8). What
is this faith, since the next verse says they still did not understand
from Scripture that Jesus had to rise from the dead (v. 9)? Such
faith, with only limited understanding, has been true of the disciples
throughout this Gospel, beginning from the first sign (2:11). It
is a true faith, for it is based in an openness and receptivity
to God. With this faith one is able to recognize what is seen and
heard in God's presence and activity, though often one does not
understand much more than that. Here the Beloved Disciple sees an
empty tomb and inside grave clothes neatly rolled up. If Jesus'
body had been stolen, the thieves would not have left the grave
clothes behind. If Jesus had revived and had somehow struggled out
of the grave clothes (not likely since seventy-five pounds of spices
held them together), then they would be torn to shreds and the soudarion
would not be rolled up. So the Beloved Disciple sees that something
very strange has happened. He has faith in that he recognizes God's
fingerprints at the scene. But he still does not understand the
full meaning of what he sees.
John does not say whether Peter also believed at this point. But
he does say that neither of them understood the Scripture regarding
resurrection, thereby admitting his own ignorance at this point.
Several texts of Scripture have been suggested as the ones to which
John is referring (Ps 16:10; Hos 6:2; Jon 1:17), but he may simply
mean the Scripture's witness as a whole, as when Paul says Christ
"was raised on the third day according to the Scriptures"
(1 Cor 15:4; cf. Lk 24:44-47; Beasley-Murray 1987:373).
This confession of ignorance puts the Beloved Disciple in the same
boat as Peter, contrary to views that play the two disciples off
against one another. They are able to bear witness to the empty
tomb and the grave clothes, though not yet to the resurrection.
But they do not bear witness at all. Rather, they simply return
to the places where they are staying (v. 10; see comment on v. 2).
If they do speak to the other disciples, John does not mention it.
This lack of witness is another sign that although the Beloved Disciple's
faith may be significant, it is still lacking.
11-18
11but Mary stood outside the tomb crying. As she wept, she bent
over to look into the tomb 12and saw two angels in white, seated
where Jesus' body had been, one at the head and the other at the
foot.
13They asked her, "Woman, why are you crying?"
14"They have taken my Lord away," she said, "and
I don't know where they have put him." At this, she turned
around and saw Jesus standing there, but she did not realize that
it was Jesus.
15"Woman," he said, "why are you crying? Who is it
you are looking for?"
Thinking he was the gardener, she said, "Sir, if you have carried
him away, tell me where you have put him, and I will get him."
16Jesus said to her, "Mary."
She turned toward him and cried out in Aramaic, "Rabboni!"
(which means Teacher).
17Jesus said, "Do not hold on to me, for I have not yet returned
to the Father. Go instead to my brothers and tell them, 'I am returning
to my Father and your Father, to my God and your God.' "
18Mary Magdalene went to the disciples with the news: "I have
seen the Lord!" And she told them that he had said these things
to her.
John 20:11-18
Explanation: Jesus Appears to Mary Magdalene (20:11-18)
John does not describe when Mary returns to the tomb; he simply
picks up the story with her there. The emphasis is on her crying
(vv. 11, 13, 15). Her great love is poured out in her grief. She
thinks she is alone, though "like other sorrowful disciples
since" (H. C. G. Moule 1898:48), she actually has angels in
front of her and the Lord behind her. When she bends down to look
in the tomb she sees the angels. They are sitting, presumably on
the shelf, at the two ends of the grave clothes, that is, where
Jesus' body had been. Such heavenly messengers appear at many of
the significant points in salvation history. Like the grave clothes,
their presence witnesses "that the powers of heaven have been
at work here" (Beasley-Murray 1987:374).
Often in Scripture the person who encounters an angel is struck
with terror. But if Mary felt such a reaction, John does not mention
it. Indeed, there is no indication that she even recognizes them
as angels, presumably due to is the depth of her grief. The angels
speak to her with great compassion: Woman, why are you crying? (v.
13). This is in striking contrast with the angels' triumphant announcement
of the resurrection recorded in the Synoptics (Mt 28:5-7 par. Mk
16:6-7 par. Lk 24:5-7). In the face of this grief the angels do
not bombard her with good news but rather ask the question that
can lead to the healing word.
Mary's answer (v. 13) shows that she is totally focused on the fact
that Jesus' body is missing. He is still her Lord even though he
is dead; her loyalty is still fixed on him. In saying she does not
know where they have put him she seems to assume that Joseph of
Arimathea had his workmen move Jesus to a more permanent site (H.
C. G. Moule 1898:58).
Her answer gives the angels a perfect opportunity to proclaim the
good news, but they are interrupted by the appearance of the Lord
himself. Mary turns to see Jesus (v. 14). Perhaps she heard him
or simply sensed a presence behind her, or perhaps, as Chrysostom
suggests, "while she was speaking, Christ suddenly appeared
behind her, striking the angels with awe" (In John 86.1). She
saw him, but she did not realize that it was Jesus (v. 14). She
had not been able to pick up on the clues provided by the grave
clothes nor even recognize the angels who spoke with her. Now she
sees the very object of her concern, but she is unable to recognize
him. Such can be the blinding effect of profound emotions. In this
case her inability to recognize him also seems to be due to the
character of Jesus' resurrection body, since such failure is typical
of encounters with him (cf. Mt 28:17; Mk 16:12; Lk 24:16, 37; Jn
21:4).
Jesus is well aware of her condition, and he comes to her with great
love and gentleness. The good news is not just that Jesus arose
but that the character of God is revealed in Jesus. He is life,
and he is also love. He asks the same question asked by the angels,
Woman, . . . why are you crying? but immediately he focuses it further:
Who is it you are looking for? This question, the first thing the
risen Jesus says, echoes the very first thing he said at the beginning
of this Gospel (1:38). It is a question that reveals the heart.
Mary does not answer the question but assumes that Jesus is Joseph's
gardener and that he knows whom she is looking for (v. 15). His
appearance has given her hope--hope that she can now find Jesus'
dead body. She wants to care for Jesus' corpse. "So she plans
a second interment for Jesus, while the living Jesus is there, and
just about to lift her in the embrace of His manifested power and
love" (H. C. G. Moule 1898:59).
The sight of the grave clothes and of angels and of Jesus himself
have not been able to pierce her darkness. But when Jesus calls
her name she knows his voice, for she is a true sheep (10:3-4).
Rabboni could mean "my dear teacher," and such endearment
would be in keeping with Mary's attachment to Jesus. But the term
is not always used so (cf. Mk 10:51), and John simply translates
it teacher. Jesus calls her by the name he used for her before,
and she responds with the title she used before. She would naturally
assume that their relationship could pick up where it left off and
continue on as before. Jesus' response, however, lets her know there
has been a radical change in him and consequently in his relationship
with his followers.This change is indicated when Jesus tells her
not to touch him (v. 17). The use of the present tense (haptou)
suggests in this context that he is not forbidding her to touch
him but telling her to stop that which she is already doing. Apparently,
then, when Mary recognizes Jesus she approaches him and touches
him. John does not describe what exactly happens. It is possible
that she is touching him on the arm or hand, to be assured that
he is really there (H. C. G. Moule 1898:64-66). In this case, Jesus
would be saying, "You don't have to continue to touch me since
(gar) I have not yet ascended to the Father--I really am here."
Or perhaps she kneels before him and grabs his feet (Mt 28:9; cf.
Beasley-Murray 1987:376), not just touching him, but holding onto
him, as in the NIV. Such clinging may suggest she is not only trying
to assure herself that he is really there, but expressing her desire
that he not leave again. In this case, Jesus lets her know that
she must not try to restrict him, for he has not yet ascended to
the Father.
Jesus says he is still on the move, and he also sets Mary in motion
to bear the news to the disciples. She has just found him, and now
she is sent away, but she is sent with a commission. As the ancient
church put it, she becomes an apostle to the apostles. The message
she is given says a great deal about the new phase that has begun
in the relations between the Father, the Son and the disciples.
Indications of change begin with the commission itself: Go instead
to my brothers and tell them (v. 17). This is the first time in
this Gospel that Jesus refers to his disciples as his brothers (cf.
Mt 12:50 par. Mk 3:35 par. Lk 8:21). This implies not only that
Jesus has not put off his humanity in his resurrected state (Alford
1980:980), but that he has inaugurated a new level of intimacy between
himself and his disciples. The new community he founded during his
ministry became a new family at the cross (19:26-27), and now the
disciples are to enter into this new form of relationship.
This new relationship is expressed in the message Mary is to convey:
tell them, "I am returning [ascending, anabaino] to my Father
and your Father, to my God and your God" (v. 17). It is perhaps
surprising that his first message is not "I have risen from
the dead." He does not focus on himself in this way; he focuses
on himself in relation to his Father. Jesus had spoken of his going
to the Father, both in his general teaching (7:33-36) and in the
farewell discourse to his disciples (13:3; 14:2-4, 12, 28; 16:5,
10, 17, 28). The Father is his center of reference, and to return
to him is his greatest joy and therefore the joy of his disciples
(14:28). So the message I am returning to my Father expresses Jesus'
great delight. He has finished the work (19:30) and can now return
to the Father.
His returning to the Father is also good news for the disciples,
not just because they share in his joy, but also for their own condition.
For when Jesus returns to the Father he will send the Paraclete,
who will teach them all things and complete their union with the
Father and the Son (16:7; cf. 14:16-17, 28; 15:26). This new relationship
has already been established through Jesus' death and resurrection,
but the disciples will enter into it fully when the Spirit comes.
The message Jesus gives Mary shows the christological basis of the
new relationship. "Because God is Jesus' Father, he is also
their Father; because he is Jesus' God, he is also their God. They
are taken up into the fellowship that unites Jesus and the Father"
(Ridderbos 1997:640). Jesus is the point of contact between the
disciples and the Father (see comment on 17:21-22). The Father is
the Father of the disciples in this new intimacy precisely because
he is Jesus' Father, for the disciples are now Jesus' brothers.
Jesus characterizes the time of his resurrection appearances as
the time when he is ascending to the Father. He has received his
orders, and he is about to ship out. This focus implies a contrast
between "the passing nature of Jesus' presence in his post-resurrectional
appearances and the permanent nature of his presence in the Spirit"
(Brown 1970:1015). But it does not mean the resurrection and the
ascension have somehow been blended into one another or that the
one has been replaced by the other (Carson 1991:645). Jesus must
return to the Father before the Paraclete can come (16:7). The fact
that Jesus imparts the Spirit later this same day (v. 22) suggests
to many that John does not view the ascension as a definite act
as described by Luke (Lk 24:51; Acts 1:9-11).
But we will see that the account of Jesus' breathing
impartation of the Spirit suggests his giving of the Spirit, like
his ascension, was not a simple event. John may not describe the
ascension, but his account assumes it, as becomes evident in his
description of the impartation of the Spirit and what follows.
Mary Magdalene goes off and announces to the disciples what she
has seen and heard. John does not mention the poor reception that
was given to her message (Mk 16:11 par. Lk 24:11), though the fearful,
doubting state of the disciples in the next section implies as much.
All a witness can do is share what he or she knows to be true.
Christian witness should not attempt to share
an experience; it should direct people to Jesus so people can encounter
him for themselves. Mary's message could alert the disciples to
the fact that Jesus was alive, but they had to come to faith for
themselves. Jesus met Mary in a way that was best for her. Now he
will do the same for the disciples as a group.
Jesus Appears to His Disciples
19On 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!"
20After he said this, he showed them his hands and side. The disciples
were overjoyed when they saw the Lord.
21Again Jesus said, "Peace be with you! As the Father has sent
me, I am sending you." 22And with that he breathed on them
and said, "Receive the Holy Spirit. 23If you forgive anyone
his sins, they are forgiven; if you do not forgive them, they are
not forgiven."
John 20:19-23
Explanation: Jesus Appears to the Disciples as
a Group (20:19-23)
In the evening of the day of the resurrection the disciples were
gathered together. They had heard the witness of Mary (v. 18) and
perhaps also of the Beloved Disciple and Peter, as well as of other
women mentioned in the Synoptics, though John does not mention any
of these. Perhaps her witness has given them hope and expectancy
or perhaps has just confused them; the only thing John mentions
is their fear of the Jewish opponents. The Feast of Unleavened Bread
was still in progress, but these disciples are isolated from the
festivities. They have lost the feast of Israel and have not yet
discovered the peace of Jesus. Their hearts were troubled before
the crucifixion (14:1), and now, if anything, they are more so.
Despite the locked doors, Jesus appears in their midst and greets
them with the greeting still common today in that part of the world--Peace
be with you (v. 19). In his farewell discourse Jesus had given them
peace and charged them not to fear (14:27), and now he will begin
to lead them into that experience. This may be a common greeting,
but in this context the full significance of the word peace is present.
In the Old Testament peace is closely associated with the blessing
of God, especially the salvation to be brought by the Messiah (cf.
Ps 29:11; Is 9:6; 52:7; 55:12; Ezek 37:26; Zech 9:10; cf. Osborne
1984:166). Now indeed such peace has come, for "his `Shalom!'
on Easter evening is the complement of `It is finished!' on the
cross, for the peace of reconciliation and life from God is now
imparted" (Beasley-Murray 1987:379).
The disciples, apparently did not receive peace from this greeting,
for it is only after Jesus showed them his hands and side that they
were filled with joy at the sight of him (v. 20). Jesus had said
they would have joy when they saw him again (16:21-22), and now
they do, once the wounds have certified it is really him. Such joy,
like peace, was viewed as a mark of God's salvation, including the
expected time of salvation in the future (Ps 96:11; 97:1; Is 49:13;
61:10; 66:10, 14; Joel 2:21-27; Hab 3:18; Zech 10:7). Both the peace
and the joy come from the presence of Jesus himself, the very presence
of God come to earth.
Jesus immediately speaks of a mission for these disciples, just
as he did with Mary Magdalene. He repeats his blessing of peace.
If peace prepares them to receive him, they also need it to receive
his commission: As the Father has sent me, I am sending you (v.
21). Over forty times throughout the Gospel, Jesus is said to have
been sent by God, and now that will become the characteristic of
his disciples also. The Son has a role in the sending of the Paraclete
(14:16; 15:26; 16:7), and he plays a role in the sending of the
disciples. The Son, like the Father, sends. Mission is at the heart
of discipleship.
Two different words are used here for sending: As the Father has
sent [apostello] me, I am sending [pempo] you. It is often said
that apostello denotes being sent with a commission with an emphasis
on the sender whereas pempo focuses on the sending as such (Rengstorf
1964a:398-406). But this distinction is quite dubious (Köstenberger
1998b:97-106) and certainly the two words are used interchangeably
in John (Barrett 1978:569).
Of greater significance is the idea of comparison.
The Son was sent as one completely dependent upon the Father and
one with the Father, so he was the presence of God while yet remaining
distinct from the Father.
Such a relationship is also at the heart of the
community of Jesus' disciples. This text, accordingly, has enormous
implications for the nature and mission of the church. C. K. Barrett
addresses this issue with great clarity:
The sending of Jesus by God meant that in the words, works, and
person of Jesus men were veritably confronted not merely by a Jewish
Rabbi but by God himself (1:18; 14:9; and many passages). It follows
that in the apostolic mission of the church . . . the world is veritably
confronted not merely by a human institution but by Jesus the Son
of God (13:20; 17:18). It follows further that as Jesus in his ministry
was entirely dependent upon and obedient to God the Father, who
sealed and sanctified him (4:34; 5:19; 10:37; 17:4, and other passages:
6:27; 10:36), and acted in the power of the Spirit who rested upon
him (1:32), so the church is the apostolic church, commissioned
by Christ, only in virtue of the fact that Jesus sanctified it (17:19)
and breathed the Spirit into it (v. 22), and only so far as it maintains
an attitude of perfect obedience to Jesus (it is here, of course,
that the parallelism between the relation of Jesus to the Father
and the relation of the church to Jesus breaks down). The life and
mission of the church are meaningless if they are detached from
this historical and theological context. (Barrett 1978:569)
Thus, in this Gospel, which focuses so much attention on the identity
of Jesus, we also have a clear revelation of the core identity of
the church. Unfortunately, the church has difficulty living up to
this identity, despite the giving of the Spirit, which John now
recounts.
If this community is to function in the way just described, then
the gift of the Spirit is essential. Human beings in themselves
are not capable of manifesting God's presence and doing God's will
as Jesus did. Indeed, without the Spirit there is no spiritual life
(3:3, 5). But Jesus now has been glorified, so the Spirit can be
given (7:39; see comment on 16:7). At this point the life that has
been in Jesus in his union with God is now shared with the disciples.
The new state of affairs, described in the farewell discourse and
hinted at already by the risen Christ (v. 17), begins to take effect
among the disciples. They have been reunited with Jesus and now
are given his very life by the Spirit--not only reunited with him,
but beginning to be united to him. The word used for breathed on
(emphysao) is the same word used in the Greek Old Testament to describe
God's action when he formed the man from the dust of the ground
and "breathed into his face the breath of life" and the
man became a living being (Gen 2:7; cf. Wisdom of Solomon 15:11;
also Ezek 37:5-10, 14). This allusion implies there is now the new
beginning of life, though, as George Beasley-Murray says, "Strictly
speaking, one should not view this as the beginning of the new creation
but rather as the beginning of the incorporation of man into the
new creation which came into being in the Christ by his incarnation,
death, and resurrection, and is actualized in man by the Holy Spirit
(cf. 2 Cor 5:17)" (1987:381).
This imparting of the Spirit is clearly a climactic moment in the
Gospel. Precisely because it is climactic one wonders how it is
related to the coming of the Spirit at Pentecost (Acts 2). On the
assumption that both John and Luke are describing the one giving
of the Spirit a number of scholars think the accounts reflect different
theological emphases (for example, Brown 1970:1038-39; Beasley-Murray
1987:381-82). Others would embrace a view condemned at the Fifth
Ecumenical Council at Constantinople in A.D. 553, namely, that the
imparting of the Spirit in John is symbolic of the later experience
at Pentecost, "a kind of acted parable pointing forward to
the full enduement still to come" (Carson 1991:655). Yet another
position is that the two accounts describe two different events,
though there is much variety in how the differences are understood
(cf. Brown 1970:1038; Beasley-Murray 1987:381).
The evidence seems, in fact, to suggest that two different events
are mentioned. The breathing of the Spirit by Jesus is certainly
climactic, but the results do not fulfill the promises he made earlier
in this Gospel. A week later they are not bearing witness but are
back in the room with locked doors (v. 26). In the next chapter
they are back fishing for fish, not for disciples. Furthermore,
the conditions for the presence of the Spirit have not been completely
met. The Spirit will be given after Jesus' return to the Father
(14:16, 26; 16:7, 13). Jesus is in the process of returning but
has not yet returned. Thus, it appears that Jesus' giving of the
Spirit, like his ascending to the Father, is a complex process and
not a simple, one-time event. John is filling in details not given
by Luke regarding the beginning of the disciples' new life and ministry
(though see the hint in Acts 1:2) just as he did regarding the outset
of Jesus' ministry in his connection with John the Baptist and in
the calling of the first disciples.
John's account describes a preliminary stage of preparation for
ministry. "The mission is inaugurated, but not actually begun.
. . . The actual beginning of the mission lies outside the scope
of the Fourth Gospel. There remains, therefore, room for the Pentecostal
outpouring, after which the disciples take up the mission in public
in the power of the Spirit descending from Father and Son in heaven"
(Hoskyns 1940b:653). Such preparation is clearly the point in Jesus'
bringing the disciples to faith in himself and in the commissioning.
But in what sense is the presence of the Spirit preparatory? A clue
may be found in one of the strangest aspects of these first encounters:
Thomas was not present when the Spirit was given (v. 24), yet he
is the one who confesses Jesus as Lord and God, a confession which
is the work of the Spirit. This suggests that the breathing of the
Spirit was not simply directed at the individuals present, as if
one had to be hit by the molecules coming from Jesus' mouth or nose
in order to receive the Spirit. Rather, the Spirit is now unleashed
into the world in a new way and begins to bring about new life where
he finds faith. The disciples enter into a new phase in their life
with God, but it is not yet the time of their active witness, as
it will be from Pentecost on. Thus, it would seem John is describing
the conception of the church, and Luke (in Acts), the birth.Jesus
then speaks further of his commission to them: If you forgive anyone
his sins, they are forgiven; if you do not forgive them, they are
not forgiven (v. 23). This is a surprising way to put the commission,
since it is never said that anyone is "forgiven" in this
Gospel. While the reality of forgiveness is depicted (e.g., see
comments on 5:14 and 8:11), this is the only occasion where it is
stated explicitly. The ultimate sin for which one needs forgiveness
is the rejection of Jesus (9:41; 15:22-24; 16:9).
The disciples are to bear witness to Jesus (15:26-27),
not just by representing Jesus but by actually being the presence
of Jesus through the Spirit. In this way they will be the agents
of the Spirit's confrontation of the world (16:8-11), which is a
continuation of Jesus' own confrontation. "The apostles were
commissioned to carry on Christ's work, and not to begin a new one"
(Westcott 1908:2:350). Through the disciples' witness to Jesus by
word and by the life and love of the community, the world will be
forced to choose for or against Jesus, just as they were during
Jesus' own ministry. Those who repent and believe in Jesus can be
assured of forgiveness, and those who refuse to repent can be assured
that their sins are not forgiven. Such is the consequence of rejecting
the Lamb of God who has taken away the sin of the world. This is
how judgment takes place as people come in contact with the light
(see comments on 3:19-21; 9:39-41; 12:44-50).
The ancient church understood this forgiveness and nonforgiveness
as referring to admission to baptism (cf. Brown 1970:1042). Since
baptism is associated with the forgiveness of sins (for example,
Acts 2:38) this is certainly an important way in which this commission
has been fulfilled, though it does not exhaust the commission. The
text has also been applied to the matter of discipline within the
community. Accordingly, the text has served to ground the sacrament
of penance (cf. Brown 1970:1041). Such discipline was indeed necessary.
The issue of cleansing and forgiveness among the disciples is of
concern in the Gospel (13:3-11; 21:15-17; cf. Hoskyns 1940b:650).
John's later reference to the sin unto death and the sin not unto
death (1 Jn 5:16) seems to deal with matters that preclude membership
in the community (cf. Whitacre 1982:136-40). The value and validity
of the forms that developed over the centuries to embody such discipline
is a separate matter, but such discipline in itself would be another
way in which this commission has been fulfilled. This would be true
whether or not the group gathered at this point is limited to the
eleven (minus Thomas), though if this commission is given to the
disciples in general, then presumably the exercise of discipline
in the community was not limited to the leadership, as represented
by the Twelve (cf. Mt 16:19; 18:15-17). John's first letter is an
interesting study in the combination of a strong authority figure
(John) and shared responsibility, as illustrated by 1 John 5:16
itself.
Both of these matters--entering into the community and maintaining
the health of the community and its members--are a significant part
of the missionary part of this commission. For the life of the community
itself is a major aspect of the witness to the world (17:21, 23).
It is through the disciples' unity with God and with one another
that the world will be confronted with the truth about the Father
and the Son. Such unity in God cannot include error and evil, for
they are not of God, hence the need for discipline for the sake
of the mission itself.
This encounter between Jesus and his band of disciples comes in
the midst of a series of stories concerning individuals and speaks
of the community Jesus has created. Both the imparting of the Spirit
and the commission given reveal that the foundation of the church,
its conception and its commissioning, was a concern to Jesus. "The
foundation of the church is shown to be the actual words, actions,
death and resurrection of Jesus who came in the flesh. And it is
from him that the Spirit proceeds" (Hoskyns and Davey 1947:165).
In Luke, Jesus' involvement is evident in his gathering the disciples
together and charging them to wait for power from on high (Lk 24:48;
Acts 1:4-5). In John we see Jesus' own giving of the Spirit. "What
the Lord will do invisibly from heaven He here does visibly on earth"
(Hoskyns 1940b:653).
Jesus Appears to Thomas
24Now Thomas (called Didymus), one of the Twelve, was not with the
disciples when Jesus came. 25So 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."
26A 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!" 27Then 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."
28Thomas said to him, "My Lord and my God!"
29Then Jesus told him, "Because you have seen me, you have
believed; blessed are those who have not seen and yet have believed."
30Jesus did many other miraculous signs in the presence of his disciples,
which are not recorded in this book. 31But these are written that
you may[1] believe that Jesus is the Christ, the Son of God, and
that by believing you may have life in his name.
John 20:24-31
Explanation: Jesus Appears to Thomas (20:24-29)
John now tells us that Thomas had not been present on that first
day of the resurrection (v. 24). The disciples tell him they have
seen the Lord, but he does not believe them. Perhaps they have only
seen a ghost (cf. Mt 14:26 par. Mk 6:49). In fact, Luke tells of
a meeting between Jesus and the disciples at which the disciples
think they are seeing a ghost (Lk 24:37). So to convince them he
is not a ghost, Jesus invites them to touch him and he eats a piece
of broiled fish (Lk 24:39-43). Perhaps Thomas is simply saying he
needs to see the same evidence that they have seen (Westcott 1908:2:353).
John's description of Thomas touching the wounds is quite dramatic
(v. 25). Thomas wants to shove his hand into Jesus' side! On the
assumption that the disciples have told Thomas about Jesus' wounds,
some have taken Thomas's statement as evidence that Jesus' wound
was large enough for one to put one's hand in and that it was not
closed over. But more likely Thomas is simply being dramatic, as
he was earlier in the Gospel (11:16). Similarly, the language he
uses when he says he will not believe is very emphatic (ou me pisteuso).
A week later, the next Sunday after the resurrection, the disciples
(including Thomas) were again in a locked room (v. 26). Jesus' appearances
on Sundays, along with the timing of the resurrection itself, contributed
to the church's making that the primary day of worship (cf. Beasley-Murray
1987:385). The expression John uses is literally "after eight
days," since Jews counted the beginning and the ending of a
period of time. This term itself was taking on special meaning at
the time John is writing. In Barnabas (from about A.D. 96-100) the
eighth day represents "the beginning of another world"
(15:8). The author links it with Jesus' resurrection: "That
is why we spend the eighth day in celebration, the day on which
Jesus both arose from the dead and, after appearing again, ascended
into heaven" (Barnabas 15:9).
Faith throughout the Gospel is depicted as progressive, renewed
in the face of each new revelation of Jesus. The other disciples
have moved on to the next stage, but Thomas has not been able to.
To not move on when Jesus calls us to do so is to shift into reverse
and move away. Both believing and unbelieving are dynamic--we are
growing in one direction or the other. Thus, when Jesus appears
in their midst he challenges Thomas to move on ahead in the life
of faith, to stop doubting and believe (v. 27). The actual expression
used may capture the dynamic quality, since ginomai often has the
sense of "becoming" and the present tense "marks
the process as continually going on" (Westcott 1908:2:355).
Translated woodenly this reads, "Stop becoming unbelieving
and get on with becoming believing" (me ginou apistos alla
pistos). To get Thomas moving in the right direction again Jesus
offers him the chance to feel his wounds. His offer echoes Thomas's
own graphic language from verse 25, suggesting that Jesus was actually
present when Thomas was making his protest or that he could at least
perceive what was going on, an ability Jesus had even before he
was raised from the dead (cf. 1:48).
John does not say whether Thomas actually did touch Jesus' wounds.
The impression is that he did not, for John says, "Thomas answered
and said to him . . ." That is, Thomas's confession is an immediate
response to seeing Jesus and hearing his offer. Furthermore, in
Jesus' response to Thomas he mentions seeing but not touching (v.
29).
Thomas's confession of Jesus as my Lord and my God is yet another
climax in this Gospel. Jesus has invited him to catch up with the
others in their new stage of faith, and he shoots past them and
heads to the top of the class. His confession is climactic not only
as part of the Gospel's story line, but also as an expression of
the core of John's witness to Jesus in this Gospel. Thomas confesses
Jesus as God when he sees that the crucified one is alive. It is
in the crucifixion that God himself is made known, for he is love,
and love is the laying down of one's life (1 Jn 4:8; 3:16). But
God is also life. In John, this God is revealed perfectly in the
death of the Son, but this death would be nothing without the life.
When Thomas finds death and life juxtaposed in Jesus he realizes
who the one standing before him really is.
Thomas has accepted the revelation, but he gets no commendation
from Jesus. Rather, Jesus looks ahead to those who will believe
through the witness of these disciples who have seen (cf. 15:27;
17:20): blessed are those who have not seen and yet have believed
(v. 29). This beatitude, like others Jesus had spoken, is a shocking
reversal of common expectations (cf. Mt 5:3-12; Lk 6:20-26). It
suggests that if seeing is believing, as it was for Thomas, believing
is also seeing. What matters is the relationship established by
faith. But this faith is not a vague or general feeling, nor is
it merely an intellectual assent to a position. It is openness and
acceptance and trust directed toward God in Jesus. In John, as in
the rest of the New Testament, the concern is not simply with various
conceptions of God or various ideas, but with events in history
that demand an interpretation and a response. If John is the "spiritual
Gospel," as Clement of Alexandria said (Eusebius Church History
4.14.7), it is so not in the sense of being nonmaterial or ahistorical,
for in John there is no sharp dichotomy between spirit and matter,
though the two are not confused with one another. Rather, this Gospel
is spiritual in the sense that it interprets historical events in
the light of divine reality. As E. C. Hoskyns and Noel Davey have
said, "The Fourth Gospel persuades and entices the reader to
venture a judgment upon history" (Hoskyns and Davey 1947:263).
Thomas's confession was such a judgment, and
now Jesus challenges all who come after to venture a judgment upon
this history, that is, upon his person, his presence through the
Spirit in this particular community and through the life he offers.
Peter later describes such believers: "Though you have not
seen him, you love him; and even though you do not see him now,
you believe in him and are filled with an inexpressible and glorious
joy, for you are receiving the goal of your faith, the salvation
of your souls" (1 Pet 1:8-9).
John Declares His Purpose in
Writing This Gospel (20:30-31)
John's statement of purpose is directly linked with Jesus' blessing
upon those who have not seen and yet have believed (v. 29). John
says, "therefore" (oun, left out of the NIV), while (men)
Jesus did many other signs, these (tauta de) are written that you
may believe. John refers to the Gospel as a whole, this book, and
this entire sentence (vv. 30-31 are one sentence in the Greek) is
appropriate for the whole Gospel, not just for the present chapter.
The reference to the presence of his disciples is probably due to
the crucial role their witness plays in the faith of those who come
later. They had been with him from the beginning (15:27) and thus
had received the full revelation. While many of Jesus' signs were
done in the presence of others, the presence of his disciples is
the crucial fact, for it is they who have believed and been enabled
to, by the Spirit, understand their significance and bear witness
to Jesus and Jesus' witness to the Father.
John's purpose is precisely to enable others to experience the blessedness
that Jesus has just spoken of, which comes through faith. The two
central titles for Jesus are Christ and Son of God, representing
in this Gospel both the fulfillment of Jewish expectation and much
more--the personal presence of God himself in our midst. The purpose
(or result; hina can mean either) of this believing is to have life
in his name. This life "belongs to the Father (5:26; 6:57)
and the Son (11:25; 14:6), and is offered to men through Jesus'
words (6:63; 10:10) and death (3:16; 7:39) on the basis of faith
(3:16; 5:24; 20:31)" (Osborne 1984:176). Thus, it is the very
life of God himself made available in the Son. It is in his name
because it is in fellowship with him as he has made himself known
(see comment on 1:12). He has brought life, but this life is not
a gift separate from himself. Rather, it is a life in himself who,
like the Father, is life itself (1:4; 5:26; 11:25; cf. Chrysostom
In John 87.2). To live in his name is to live his own life, with
its source in the Father, and therefore to live his pattern of life.
This means to love as he loved (13:34; 1 Jn 2:6), obedient to God,
totally trusting him and interpreting all the events in our own
lives in the light of his divine presence. John expresses this same
call--to share in God's life--at the beginning of his first letter.
"The life appeared; we have seen it and testify to it, and
we proclaim to you the eternal life, which was with the Father and
has appeared to us. We proclaim to you what we have seen and heard,
so that you also may have fellowship with us. And our fellowship
is with the Father and with his Son, Jesus Christ" (1 Jn 1:2-3).
There has been much discussion about whether John is writing for
non-Christians, that they might come to faith, or for Christians,
that they might continue and grow in the faith. This difference
is perhaps reflected in the two main readings in the manuscripts
for the word believe. Some texts have an aorist tense (pisteusete)
and some a present (pisteuete), only one letter distinguishing them
from one another. The aorist could be rendered "begin to believe,"
and the present, "continue to believe." The manuscript
support is fairly evenly divided between the two. The Gospel as
it now stands contains elements that clearly have in mind someone
who has not heard the story before (1:38) as well as other elements
that assume readers (or hearers) do know the story (11:2; cf. 12:3).
Furthermore, given John's dynamic view of faith (20:29), there is
a sense in which every believer is to continue to grow in his or
her faith. While it appears John's primary purpose was to encourage
believers, there was probably also an evangelistic concern. Certainly
the Gospel has proved quite valuable for both purposes!
