João 20
Charles Spurgeon · Citado em PreceptAustin
João 20
Spurgeon - Our Lord Jesus was not disappointed in his hope. He declared his Father's faithfulness in the words, "thou wilt not leave my soul in hell," and that faithfulness was proven on the resurrection morning. Among the departed and disembodied Jesus was not left; he had believed in the resurrection, and he received it on the third day, when his body rose in glorious life, according as he had said in joyous confidence, "neither wilt thou suffer thine Holy One to see corruption." Into the outer prison of the grave his body might go, but into the inner prison of corruption he could not enter. He who in soul and body was pre-eminently God's "Holy One," was loosed from the pains of death, because it was not possible that he should be holden of it. This is noble encouragement to all the saints; die they must, but rise they shall, and though in their case they shall see corruption, yet they shall rise to everlasting life. Christ's resurrection is the cause, the earnest, the guarantee, and the emblem of the rising of all his people. Let them, therefore, go to their graves as to their beds, resting their flesh among the clods as they now do upon their couches. "Since Jesus is mine, I'll not fear undressing, But gladly put off these garments of clay; To die in the Lord is a covenant blessing, Since Jesus to glory through death led the way." Wretched will that man be who, when the Philistines of death invade his soul, shall find that, like Saul, he is forsaken of God; but blessed is he who has the Lord at his right hand, for he shall fear no ill, but shall look forward to an eternity of bliss. NET NOTE - Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10–12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific. Rise again (get/got up, stand/stood) (450) anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect (Acts 9:41). To rise from a lying or reclined position. To stand straight up from a prostrate position (Acts 14:10). Most uses of anistemi denote the act of getting up from a seated or reclined position. Anistemi is especially common of the preparation of a journey Lk 1:39, Lk 15.18, 20; 17.19. Anistemi can also can be used in the sense of “to appear” or “to come” (Mt 12:41) Figuratively anistemi can refer to a change of position, of “rising” to a position of preeminence or power; e.g., of Christ as a prophet, Acts 3:22; 7:37; as God’s servant in the midst of the nation of Israel, Acts 3:26; as the Son of God in the midst of the nation, Acts 13:33; as a priest, Heb 7:11, 15; as king over the nations, Ro. 15:12; ANISTEMI IN JOHN - Jn. 6:39; Jn. 6:40; Jn. 6:44; Jn. 6:54; Jn. 11:23; Jn. 11:24; Jn. 11:31; Jn. 20:9 John 20:10 So the disciples went away again to their own homes. went away again to their own homes: John 7:53 16:32 JOHN AND PETER RETURN TO OWN HOMES So (oun - term of conclusion) the disciples (mathetes) went away again (aperchomai) to their own homes - John and Peter simply returned to their own homes. and not to a meeting in a room with the other disciples (Jn 19:19-29+). What they were in need of (just as is everyone today) was a meeting with the living Lord, which John would soon describe. One can imagine the conversation John had with Jesus' mother Mary, for presumably she was now being cared for by John (cf Jn 19:26-27+). John 20:11 But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; See COMPARISON OF RESURRECTION IN THE FOUR GOSPEL ACCOUNTS MARY WEEPING AT THE TOMB But Mary was standing outside the tomb (mnemeion) weeping (klaio - present tense) - Presumably returned to the tomb after she had communicated that it was empty to Peter and John. The fact that she was weeping indicates she still thinks Jesus is dead. and so, as she wept (klaio - imperfect tense - sobbing repeatedly), she stooped and looked (parakupto) into the tomb (mnemeion) - Stooped and looked (parakupto) is the same description used of John in John 20:5. Weeping (2799) klaio means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Weeping thus was a sign of the pain and grief for the entity or person being wept over. Klaio implies not only the shedding of tears, but also external expression of grief. It was a term frequently used to describe the actions of professional mourners. Josephus reports people in his time hired flute-players to lead lamentations for public mourning. The haunting sound of the flute then became synonymous with death, tragedy and mourning. The custom of employing professional mourners (generally women) is still prevalent in the Middle East. The idea is weep aloud, expressing uncontainable, audible grief typically accompanied by wailing and sobbing, as when one suffers a traumatic personal loss or despair (like the death of a family member). NIDNTT writes that in classical Greek klaio is "found from Homer onwards (and ) means intransitively to cry aloud, weep; transitively to bewail. In secular Greek. klaio does not express remorse or sorrow, but physical or mental pain which is outwardly visible. (Brown, Colin, Editor. New International Dictionary of NT Theology.) KLAIO - 33V - weep(18), weeping(17), wept(4). Matt. 26:75; Mk. 5:38; Mk. 5:39; Mk. 14:72; Mk. 16:10; Lk. 6:21; Lk. 6:25; Lk. 7:13; Lk. 7:32; Lk. 7:38; Lk. 8:52; Lk. 19:41; Lk. 22:62; Lk. 23:28; Jn. 11:31; Jn. 11:33; Jn. 16:20; Jn. 20:11; Jn. 20:13; Jn. 20:15; Acts 9:39; Acts 21:13; Rom. 12:15; 1 Co. 7:30; Phil. 3:18; Jas. 4:9; Jas. 5:1; Rev. 5:4; Rev. 5:5; Rev. 18:9; Rev. 18:11; Rev. 18:15; Rev. 18:19 John 20:12 and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. saw: Mt 28:3-5 Mk 16:5,6 Lu 24:3-7,22,23 in: 2Ch 5:12 Da 7:9 Mt 17:2 Ac 1:10 Rev 3:4 7:14 Angels on Either Side of the Ark of the covenant MARY SEES TWO ANGELS IN TOMB and she *saw two angels (aggelos) in white sitting, one at the head and one at the feet, where the body of Jesus had been lying - Angels (aggelos) at the head and foot of the stone slab remind one of the mercy seat on the Ark of the covenant in the Holy of Holies with cherubim situated at either end (Ex 25:20+). Indeed, this was in a sense a most holy place, for from it our Lord rose! Mark 16:3-4 - Angels Ahead And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. Mark 16:3, 4. Others, like Dr. Jowett, have caught the precious lesson of these verses. How often have we set out expecting trouble and dreading the difficulty ahead, to find upon arrival that God had "rolled away the stone"! Like the lepers in Samaria's gate, we venture forward, to find that God has scattered the enemy. What "stone" lies ahead of you? You are wondering how you will get it rolled away, you lie awake all night making plans to remove tomorrow's obstacle. And how often have you reached the place appointed, to find that God had anticipated your dilemma. Some stones we can roll away. "Take ye away the stone," commanded Jesus at Lazarus' grave. Some hindrances we can remove, and we must if the miracle is to follow. But the stone that is too big for us God's angel can handle. Some saints in weakened condition wonder how it will be when they come to death. Fear not. The grave could not hold Jesus nor will it hold you. For Him the stone which enemies thought they had made sure would hold Him in the grave was turned into a throne of triumph with an angel sitting on it. Do not walk in dread. God's angel will arrive at the dilemma first. Are you looking for stones ahead or angels ahead? (Vance Havner) John 20:13 And they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” Woman: John 2:4 19:26 why: John 20:15 14:27,28 16:6,7,20-22 1Sa 1:8 Ps 43:3-5 Ec 3:4 Jer 31:16 Lu 24:17 Ac 21:13 Because: John 20:2 ANGELS QUESTION MARY'S WEEPING And they said to her, “Woman (an address of dignity), why are you weeping (klaio - present tense)?” She *said to them, “Because they have taken away (airo) my Lord (kurios), and I do not know where they have laid Him - This is the second time Mary refers to Jesus as my Lord (kurios) ("the Lord" in Jn 20:2). She is still convinced someone has taken His body. NET NOTE - Woman was a polite form of address (see BDAG 208–9 s.v. gyne see here), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15. David Black says "The historical present describes a past event as though it were actually taking place: λέγουσιν αὐτῷ περὶ αὐτῆς, they spoke to him about her (Mark 1:30). Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences ("then he says to me"). (BORROW It's Still Greek to Me page 106) Historical presents in John 18-21 - Jn 18:3 - came; Jn 18:4 - said; Jn 18:17 - said; Jn 18:26 - said; Jn 18:29 - said; Jn 18:38 - said; Jn 19:4 said; Jn 19:5 - said, Jn 19:6 - said; Jn 19:9 - said; Jn 19:10 - said; Jn 19:14 - said; Jn 19:15 - said; Jn 19:26 - said; Jn 19:27 - said; Jn 20:1 - came, was, saw; Jn 20:2 - ran, came, said; Jn 20:5 - saw; Jn 20:6 - came, beheld; Jn 20:12 - beheld; Jn 20:13 - said, said; Jn 20:14 - beheld; Jn 20:15 - said; Jn 20:16 - said, turned, said; Jn 20:17 - said; Jn 20:18 - came; Jn 20:19 - said; Jn 20:22 - said; Jn 20:26 - came; Jn 20:27 - said; Jn 20:29 - said; Jn 21:3 - said, said; Jn 21:5 - said; Jn 21:9 - saw; Jn 21:10 - said; Jn 21:12 - said; Jn 21:13 - came, took, gave; Jn 21:15 - said, said; Jn 21:16 - said, said, said; Jn 21:17 - said, said; Jn 21:19 - said, Jn 21:20 - saw; Jn 21:21 -said; Jn 21:22 - said; Jn 21:25 - were, would, were John 20:14 When she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. and saw: Song 3:3,4 Mt 28:9 Mk 16:9 and did not know: John 8:59 21:4 Mk 16:12 Lu 4:30 24:16,31 MARY TURNS AND ENCOUNTERS JESUS When she had said this, she turned (strepho) around (opiso) and saw (theoreo) Jesus standing there, and (absolutely) did not know (eido) that it was Jesus - Mary encounters another figure at the tomb but does not recognize that this was her Lord. John 20:15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she *said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” whom: John 1:38 18:4,7 Song 3:2 6:1 Mt 28:5 Mk 16:6 Lu 24:5 if: 1Sa 1:16 Mt 12:34 JESUS DIALOGUE WITH MARY MAGDALENE Jesus said to her, “Woman (an address of dignity), why are you weeping (klaio - present tense)? - This is the same question the angels had just asked her. Whom are you seeking (zeteo)?” Supposing (dokeo) Him to be the gardener (kepouros - kepos = garden + ouros = a watcher; only NT use), she said to Him - Of course she was seeking Jesus, but not a Jesus Who was alive. Mary assumed Jesus was the caretaker of the garden. He had come into the garden to lift up one drooping flower (Mary Magdalene) -- Brian Bell “Sir (kurios), if you have carried Him away (bastazo), tell me where you have laid Him, and I will take Him away (airo)" - This is quite a declaration on Mary's part, implying she would take the body. This is a bold offer by Mary, for a woman could not likely transport Jesus' body. James Butler - GRACIOUS ENCOUNTER John 20:15 - Sermon Starters “Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? She supposing Him to be the gardener, saith unto Him, Sir, If thou have borne Him hence, tell me where thou hast laid Him and I will take Him away” (John 20:15). Our text speaks of the beginning of the encounter that Mary Magdalene had with the unrecognized Christ on that first Easter Sunday morning. Three words can be used to describe this encounter. FIRST—SORROW “Why weepest thou?” Mary Magdalene had been a very wicked woman (POSSESSED BY 7 DEMONS) until she met Christ. Here she was very pessimistic. • An example of pessimism. Like many of us, Mary was a pessimist. She allowed a few negative circumstances to dictate her sorrow. She ignored the empty tomb and the angels at the tomb, she ignored the message of the resurrection. She hung black crape on everything regardless of the facts and refused to see hope even though hope was all around her. No wonder she did not recognize Christ. • The evil of pessimism. Pessimism kills our hope and blinds us to the truth. In her pessimism she could not see hope standing right in front of her. Spiritually pessimism will kill our faith, it will makes unhappy as Mary was here. Furthermore it dishonors God. It makes God look weak and sickly. Nothing good comes from pessimism SECOND—SEEKING “Whom seekest thou?” This is an arresting question and one that Mary could answer without shame. She was seeking Jesus. Her problem was she was only seeking His corpse. But seeking Jesus is the key to a bad situation turning into a good situation. She was not seeking personal fame, or fortune, but Christ. Whom are you seeking? What are you seeking? Isaiah said, “Seek ye the Lord while he may be found” (Isaiah 55:6). Many of our troubles are a result of us seeking the wrong thing or the wrong person. THIRD—SUPPOSITION “She, supposing him to be the gardener” Mary did not recognize the Lord in this encounter with Him. Many still do not recognize the true identity of Christ. A lot of theology does not recognize Christ either. Many folk, including many clergyman and denominations, want to make Him a mere man. But He is more than a mere man. He is the Son of God, the Creator of the universe (John 1:1–3), and the great “KING OF KINGS AND LORD OF LORDS” (Revelation 19:16). He is also the only Savior of mankind from the condemnation of sin (Acts 4:12). To call Him a gardener is akin to blasphemy, for it degrades our Savior’s Person. But if you do not believe in the resurrection of Christ, you will not have high views of Jesus. It is no accident that those people and groups that deny Christ’s resurrection also deny His true identity. When Mary realized that the person before her was the risen Lord, her theology changed quickly. Sermon Starters Vance Havner - God As a Gardener Supposing him to be the gardener. John 20:15. Men have sometimes mistaken the voice of "gardeners" for the voice of God, but then, again, it is easy to mistake God for the gardener. Remember that day in our Lord's ministry when the Father spoke from heaven and some said, "It thundered"? Our Lord does not always manifest Himself with His first word. Sometimes He speaks to ask the simplest question. "Woman, why weepest thou?" Anyone could have asked that. But He is interested in our griefs and sorrows. And then He may want to lead us out by His simple inquiry. Think of how He asked Philip concerning the hungry multitude: "Whence shall we buy bread, that these may eat?" God does not always break on us with the glory of Isaiah's vision or Paul's blinding light on the Damascus road. Sometimes He appears in a manner so plain that we suppose Him to be the gardener. Do not ignore His lowliest approach. Tell Him your trouble, and the next word, as here, may bring the needed revelation. QUESTION - Why didn’t the disciples always recognize Jesus after His resurrection? ANSWER - The Bible does not specifically tell us why the followers of Christ did not always recognize Jesus after His resurrection. As a result, some of the following is speculation. Keeping this in mind, there are a few things that might have contributed to the disciples not recognizing Jesus immediately when He first appeared to them after His resurrection. First, even though Jesus had predicted that He would rise again on the third day, the disciples did not fully understand (Mark 9:32), because clearly they were not looking for Him to be resurrected. This can account for some of their surprise and shock at seeing Him. One of the instances where Jesus was not recognized was Mary Magdalene’s coming to the tomb early in the morning (John 20:15). Instead of recognizing Jesus, she first mistook Him for the gardener. One thing that is important to remember is that we do not know how far Mary was from Jesus when she misidentified Him. It could be that she was simply too far to clearly recognize who He was until He spoke to her. Second, we must remember that since it was very early in the morning, the light would not have been very bright which could also have made it more difficult for her to see Him clearly. When we couple that with the fact that she was not expecting to see Him alive, it is easy to see why she did not recognize Him from a distance until He spoke to her. A second instance in which Jesus was not immediately recognized was when the disciples did not recognize Him when they were out fishing (John 21:4). This could also be related to the distance Jesus might have been from them. A third instance is when the two disciples on the road to Emmaus (Luke 24:13-35) did not recognize Jesus until He broke bread. How could these two disciples have walked, talked, and eaten with Jesus without recognizing Him? In this instance, it seems that they were supernaturally prevented from recognizing Jesus. Jesus perhaps had taken on a different appearance to keep Himself from being recognized. Why would Jesus have done this? The Bible does not say. Perhaps Jesus “veiled” His identity so the two disciples would truly think through the things Jesus was saying, rather than accepting the teaching blindly, as they likely would have if they had known it was Jesus. What we can know for certain is that it was Jesus Himself who appeared to them because of all the testimony of those who saw the resurrected Christ. In addition, there was the witness of the remarkable change that took place in the lives of the disciples. Immediately before and after the crucifixion, the eleven apostles were in hiding in fear, yet after spending considerable time with the resurrected Christ, they became fearless evangelists proclaiming the gospel boldly no matter how strong the opposition. In addition, all eventually gave their lives for the sake of the gospel. Only witnessing the resurrected Jesus Christ can account for such a radical change. Related Resource: What happened on the road to Emmaus? John 20:16 Jesus *said to her, “Mary!” She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher). Mary: John 10:3 Ge 22:1,11 Ex 3:4 33:17 1Sa 3:6,10 Isa 43:1 Lu 10:41 Ac 9:4 10:3 She: Ge 45:12 Song 2:8-17 3:4 5:2 Mt 14:27 Rabboni: John 20:28 1:38,49 3:2 6:25 11:28 13:13 Mt 23:8-10 Related Passages: John 10:3 “To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. MARY RECOGNIZES RABBONI Jesus said to her, “Mary!” - In John 10:3 we recall that "the sheep hear his voice, and he calls his own sheep by name." Here Jesus the Shepherd calls Mary by name. She now recognizes His voice. Obviously there is some mystery here and surely involves the supernatural work of the Spirit Who makes Jesus known to Mary. This is the first person who was blessed with the privilege of recognizing the resurrected Lord! Brian Bell- What a tender moment when Jesus said, Mary! and her recognition of Him & cry of Rabbi! Is one of the emotional highlights of the entire Gospel. What did Jesus convey when He said, “Mary”? And He calls His sheep by name…(Jn.10:3) Think about it: Jesus could have paraded through the streets of Jerusalem; He could have knocked on Pilate’s door; He could have confronted the high priest (“I’m back!”), but the first person our resurrected Lord appears to is a woman without hope. And His first words, “why are you crying?” (Jn 20:15). He doesn’t shout His resurrection from a housetop, but instead quietly to a woman who grieves, who desperately needs to hear His voice, see His face, feel His embrace. What a Savior we serve, or rather, Who serves us! She turned (strepho) and said to Him in Hebrew, “Rabboni!” (which means, Teacher) - Rabboni was a title of respect. When should heard Jesus call her name, she recognized the Shepherd's voice. Spurgeon Study Bible - “Jesus said to her, ‘Mary.’ Turning around, she said to him in Aramaic, ‘Rabboni!’—which means ‘Teacher.’ ” In the simple utterance of her name, there were tones she could not mistake. It was the sweetest music she had heard since her Lord’s last message from the cross. “Mary.” “Why, surely,” she must have thought, “it is the Master’s voice calling me by name!” The word, “Rabboni” means something more than “Master.” Mary seems to say, “Greatest and best of all Teachers, I know your voice! Now that you have called me by my name, I recognize you, and I wait to listen to the instruction you are ready to impart to me.” Rabboni (4462) (rhabbouni related to Hebrew rab meaning chief and denotes one who holds a respected position, e.g., an official. Rab is used by an inferior to a superior) Master, chief, prince. The highest title of honors attributed, usually to the president of the Jewish Sanhedrin if he was a descendant of the school of Hillel. It means my great master and was addressed to Christ by blind Bartimaeus and Mary Magdalene (Mark 10:51; John 20:16). SEE RELATED WORD rhabbi Gilbrant - This noun (also spelled rhabbouni, rhabbounei, rhabbonei) is from the Aramaic term rhabbûnî (an equivalent term to Hebrew rabbî) and has no significant difference in meaning. The Aramaic term rhabbei, transliterated into Greek, is the most commonly used address to Jesus. However, rhabboni is used twice in the Gospels. In Mark 10:51 a blind man called Jesus rhabboni, “Lord,” when requesting restoration of his sight. After Christ’s resurrection, He appeared to Mary Magdalene. In order to assure herself of who she was seeing, Mary called Him rhabboni, “Master,” and grabbed hold of Him (John 20:16). In John 20:17 the Greek phrase behind the KJV’s translation “Touch me not” is referred to as a prohibitive subjunctive; i.e., it is a prohibition against continuing an action, “an interruption of an action already begun” (Turner, Grammar of New Testament Greek, 3:74f.). Thus, a more precise translation of the phrase is “Stop touching me.” (Complete Biblical Library) QUESTION - Was Jesus a rabbi? | GotQuestions.org ANSWER - It is clear from the gospels that Jesus had a reputation as a Jewish rabbi (Mark 14:45; John 1:38). Peter (in Mark 9:5) and Mary Magdalene (in John 20:16) both referred to Jesus as “Rabbi.” (ED: MORE ACCURATELY MARY REFERRED TO JESUS AS Rabboni) Moreover, the Jewish ruler Nicodemus thought that this title was appropriate for Jesus: “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2). Elsewhere, we see Jesus referred to as “Teacher” (Mark 5:35). According to John 1:38, Rabbi and Teacher are synonymous titles. A rabbi (literally, “my master”) is a member of the clergy in the religion of Judaism. Rabbis often function as leaders of synagogues where they provide instruction in the Hebrew Scriptures and Jewish traditions. Rabbis preach sermons, interpret the Old Testament, and perform other functions similar to those of Christian pastors. While Jesus was never part of the official temple leadership, He was still considered a rabbi because of His ministry of teaching. Even the Babylonian Talmud describes Jesus as a teacher who had students (Sanhedrin 43a). During the first century AD, the word rabbi was used in a more informal sense than today. In Jesus’ day, the title “Rabbi” merely signified that a person had a reputation as a wise teacher or sage. Gamaliel the Elder, who taught Saul of Tarsus and who is mentioned in Acts 5:34–40, is referred to in the Mishna as a rabbi: “Since Rabban [Rabbi] Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time” (Sotah 15:18). We learn from John’s gospel that John the Baptist was also addressed by this title: “They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him’” (John 3:26). So it seems undeniable that Jesus was considered a wise teacher and thus could be properly categorized as a rabbi, as the term was used in Jesus’ time. It wasn’t until after the destruction of the temple in AD 70 that the title of “Rabbi” took on a more formal meaning for those who were ordained in the rabbinic movement. As time went on, the definition of rabbi continued to evolve. So, yes, Jesus was a rabbi, as defined in the first century, but today He would not hold the same title, as defined in modern-day Judaism. Known by God [Mary] turned toward him and cried out . . . “Rabboni!” John 20:16 Today's Scripture & Insight : John 20:11–18 After two brothers were separated by adoption, a DNA test helped to reunite them almost twenty years later. When Kieron texted Vincent, the man he believed was his brother, Vincent thought, Who is this stranger? When Kieron asked him what name he’d been given at birth, he immediately answered, “Tyler.” Then he knew they were brothers. He was recognized by his name! Consider how a name plays a key role in the Easter story. As it unfolds, Mary Magdalene comes to Christ’s tomb, and she weeps when she finds His body missing. “Woman, why are you crying?” Jesus asks (John 20:15). She didn’t recognize Him, however, until He spoke her name: “Mary” (v. 16). Hearing Him say it, she “cried out in Aramaic, ‘Rabboni!’ (Which means ‘Teacher’)” (v. 16). Her reaction expresses the joy believers in Jesus feel on Easter morning, recognizing that our risen Christ conquered death for all, knowing each of us as His children. As He told Mary, “I am ascending to my Father and your Father, to my God and your God” (v. 17). How does it feel knowing that Jesus rose again and knows you by name? How can you know Him better? Your knowledge of me is humbling, dear Jesus. Thank You for the sacrificial gift of Your knowing love. He Knows My Name by Maranatha Singers I have a Maker He formed my heart Before even time began My life was in His hands He knows my name He knows my every thought He sees each tear that falls And hears me when I call Lets all sing, I have a Father I have a Father He calls me His own He'll never leave me No matter where I go He knows my name I'm so glad I can say He knows my every thought He sees each tear that falls And hears me when I call He knows me, He knows my name He knows my name He knows my every thought He sees each tear that falls And hears me when I call He knows your name He knows your every thought He sees all those tears that fall And He'll hear you when you call Our Lord's Post-resurrection Appearances During 40 days between His resurrection and ascension, the Lord Jesus is recorded to have appeared to His own 10x, the first 5 being on the day of resurrection. The order may be as follows (1) to Mary Magdalene (Mk 16:9-11; Jn 20:11-18); (2) to the women returning from the tomb with the angelic message (Mt 28:8-10); (3) to Peter, probably in the afternoon (Luke 24:34; 1Co 15:5); (4) to the Emmaus disciples toward evening (Mk 16:12; Lk 24:13-32); (5) to the disciples, Thomas being absent (Mark 16:14; Luke 24:36-43; John 20:19-25); (6) the next Sunday night, the appearance to the disciples, Thomas being present (Jn 20:26-31; 1Co 15:5); (7) to the seven disciples beside the Sea of Galilee (Jn 21:1-25); (8) to the apostles and "more than five hundred of the brothers" (Mt 28:16-20; Mk 16:15-18; 1Co 15:6); (9) to James, the Lord's half-brother (1Co 15:7); (10) His last recorded appearance and His ascension from Olivet (Mk 16:19-20; Lu 24:44-53; Acts 1:3-12). After His ascension, Christ appeared one or more times to three men: (1) Stephen, at his stoning (Acts 7:55-60); (2) Paul: (a) at conversion (Acts 9:3-8,17; 22:6-11,14-15; 26:12-19; 1Co9:1; 15:8); (b) at Corinth (Acts 18:9-10); (c) in the Temple at Jerusalem (Acts 22:17-21); (d) later at Jerusalem (Acts 23:11); (e) in another vision (2Co 12:1-4); (3) John, the apostle, on Patmos (Rev 1:10-19, and other visions in Revelation RABBONI--MY MASTER - F B Meyer "But Mary stood without at the tomb weeping Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni, which is to say, Master."-- Jn 20:11-16. WHEN THE disciples had returned to their home, Mary stood at the door of the sepulchre, weeping. Then she took one more look at the place where He had lain. Thus still we look down into the grave of ordinances, of past emotions, of old and sacred memories, seeking for the Redeemer. The angel-guards sought in vain to comfort her; but what could they do for her, who longed to hear His Voice only? The sense of a Presence behind, or perhaps, as St. Chrysostom finely suggests, because of an expression of love and awe that passed over the angels' faces--led her to turn herself, and she saw One standing there whom she supposed to be the gardener. Then He called her by the old familiar name, with the same intonation of voice, and she knew that it was her Lord. The knowledge that He was there, to Whom she owed all, thrilled her and she answered in the country tongue they both knew so well, "Rabboni!" Does not this suggest that in that new life, which lies beyond, we shall hear again the voices speak with which we have been familiar? "'As we have borne the image of the earthly, we shall also bear the image of the heavenly, and shall have fellowship again with those whom we have lost awhile." "Rabboni" is "my Master." We must take the Risen Lord not only as our Saviour, but our Master. Too many look to Him only for what He shall do for them in the way of salvation and deliverance from sin, but we shall never realise the fullness of either until we fall at His feet and own Him Master and Lord. It must be a personal act--"My Master." It is not enough that He should be Lord of others, or of His Church. He must be thine. Give your all for His all. Begin to live as if there were none but He and you in this world. He is ever appealing to us: "Son! Daughter! Give Me thine heart, thy love." When He is Master, we obey His bidding. It is useless to call Him "Lord, Lord," and not do the things which He says. Ours must be the alert ear, the swift foot. "Go, tell!" So He speaks still. PRAYER Open our eyes to see the Face of Christ looking down upon as amid household duty or daily business. Give us a quick ear for Thy Voice, and may we go on doing good, as Thou shalt give us opportunity. AMEN. Stephen Olford - “Jesus said to her, ‘Mary!’” – John 20:16 Earlier in this Gospel, the Lord Jesus had given expression to these words, “He who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name” (John 10:2, 3). The Lord Jesus had just opened the door or way to the Father by His death and resurrection. He now stood before one of His puzzled and confused sheep. “Jesus said to her, ‘Mary!’” He called His own sheep by name and the sheep knew His voice and followed Him. It is grand to know that He has my name carved on the very palms of His hands. May I ever be ready to hear my name called, and reply, “Master!” F B
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Spurgeon - His presence among them when the doors were closed must have astonished and delighted them. While they were trembling he came to reassure them both by his words and his smiles. (The Interpreter) NET NOTE - The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus. Brian Bell - In John 20 we have 4 reactions to the resurrection: 1. Hearing is Believing! (Mary Mag hearing Jesus say, “Mary”) - Seeing is Believing! (10 apostles) - Proving is Believing!(Thomas) - Trusting is Believing!(us) Evening (late)(3798) opsios from opsed = long after, late, after the close of day) is a noun meaning late. Louw-Nida - pertaining to a point near the end of a day (normally after sunset but before night). It is also possible to understand ὀψέ in Mk 11:19 as indicating a period of time, namely ‘evening’." Friberg says opsios was used (1) adjectivally, as a time of day, either before or just after sundown and thus late (Mk 11.11) (2) substantivally he opsia (hora) evening; predominantly in the phrase opsias genomenes when evening came, when it was late. BDAG - (1). as adjective pertaining. to a point in time that is relatively later than another point of time = late,- since it was already late.= Mk 11:11 (2). In our literature mostly substantivally = the period between late afternoon and darkness or evening. Gilbrant on opsios - The term denotes both the time of “lengthening shadows” before sunset (Proverbs 7:9; Jeremiah 6:4) and the time between sunset and total darkness. OPSIOS - 14V - Matt. 8:16; Matt. 14:15; Matt. 14:23; Matt. 16:2; Matt. 20:8; Matt. 26:20; Matt. 27:57; Mk. 1:32; Mk. 4:35; Mk. 6:47; Mk. 14:17; Mk. 15:42; Jn. 6:16; Jn. 20:19 Shut (Closed) (2808) kleio literally means to shut or close (like shutting the door of your prayer room so that you pray in secret - Mt 6:6, the door has already been shut = Lk 11:7, after the resurrection the disciples were together and the doors were shut… for fear of the Jews = Jn 20:19, 26). Figuratively to shut the windows of heaven means to have no rain (Lk 4:25, Rev 11:6). In Mt 23:13 kleio is used metaphorically of the Scribes and Pharisees shutting off the kingdom of heaven from men. In the parable of the 10 virgins (Mt 25:1-12) the foolish virgins were shut out of the wedding feast (Mt 25:10) because the Lord did not know them (Mt 25:11, cp Mt 7:21-23). Kleio is used figuratively in 1Jn 3:17 to describe the shutting of one's heart to the obvious needs of their brethren. Kleio is used of Jesus who "shuts and no one opens." (Rev 3:7) In Rev 3:8 Jesus tells the church at Philadelphia "I have put before you an open door which no one can shut." In Rev 20:3 Satan is shut in the abyss for one thousand years. In Rev 21:25 the gates of the city of the New Jerusalem shall never be closed. The first use of kleio in the Septuagint describes God closing the door of the ark = "And those that entered, male and female of all flesh, entered as God had commanded him; and the LORD closed [it] behind him." (Ge 7:16). KLEIO - 15v - close(1), closed(1), closes(1), locked(1), shut(11), shuts(1). Matt. 6:6; Matt. 23:13; Matt. 25:10; Lk. 4:25; Lk. 11:7; Jn. 20:19; Jn. 20:26; Acts 5:23; Acts 21:30; 1 Jn. 3:17; Rev. 3:7; Rev. 3:8; Rev. 11:6; Rev. 20:3; Rev. 21:25 MARKS OF THE LIVING CHRIST John 20:19–23 Croft Pentz We serve a living Savior. He overcame death. Now He lives forevermore. This living Savior gives us joy and peace which the world cannot take away. Look at the four marks left by the Savior. 1. MARK OF PEACE—v. 19 2. MARK OF PRINTS—v. 20a 3. MARK OF PLEASURE—v. 20b 4. MARK OF POWER—vv. 21–23 Do you know this living Savior? He wants to live in you. He wants to control your life. No one really lives a happy life until Christ controls the life. Norman Geisler - When Critics Ask Page 359 JOHN 20:19—How could Jesus walk through a closed door with a physical body? PROBLEM: It is inferred by some critics that, since the resurrected Christ could appear in a room with closed doors (John 20:19), this proves that His body must have dematerialized to do so, showing that His resurrection body was not essentially or continuously material. However, many other Scriptures indicate that Jesus’ resurrection body was literal “flesh and bones” (Luke 24:39) that could eat physical food and even had the crucifixion scars in it (Luke 24:40–43). SOLUTION: Jesus’ resurrection body was essentially and continuously material (see comments on Luke 24:34). The fact that Jesus could get into a room with a closed door in no way proves that He had to dematerialize in order to do it. This is clear for several reasons. First, the text does not actually say Jesus passed through a closed door. It simply says that “when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst” (John 20:19). The Bible does not say how He got into the room. Second, if He chose to do so, Jesus could have performed this same miracle before His death in His pre-resurrection material body. As the Son of God, His miraculous powers were just as great before the Resurrection. Third, even before His resurrection Jesus performed miracles with His physical body that transcended natural laws, such as walking on water (John 6:16–20). But walking on water did not prove that His pre-resurrection body was immaterial. Otherwise, Peter’s pre-resurrection walk on water (Matt. 14:29) would mean his body dematerialized for a moment and then quickly rematerialized! Fourth, although physical, the resurrection body is by its very nature a supernatural body (see comments on 1 Cor. 15:44). Hence, it should be expected that it can do supernatural things, such as appearing in a room with closed doors. Fifth, according to modern physics, it is not an impossibility for a material object to pass through a door. It is only statistically improbable. Physical objects are mostly empty space. All that is necessary for one physical object to pass through another is for the right alignment of the particles in the two physical objects. This is no problem for the One who created the body in the first place. G Campbell
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Spurgeon - And well might they be, for his presence is ever a well-spring of joy. Mark the loving familiarity which thus unveiled his scars, and note the full proofs of his identity which those wounds afforded them. Even now the Lord reveals himself unto his chosen as he doth not unto the world. Oh, for a view of him by faith. (The Interpreter) NET NOTE - When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20–22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again. Showed (1166) deiknuo/deiknumi means to show and has the sense of (1) to draw attention to, to point out, to show, to make known, to exhibit something (by visual, auditory, gestural, or linguistic means) so that it can be apprehended by the senses, to cause to see (Mt 4:8, Lk 4:5, Mt 8:4) or (2) to show so as to prove something is true or to make clear by evidence or reasoning. Show in the sense of demonstrate or prove as in Jas 3:13). To exhibit or present to the view of others. To explain the meaning or significance of something by demonstration. Note the concentration of deiknuo in the most "graphic" NT book, the Revelation, or the revealing. How interesting that in the "revealing" we repeatedly encounter the verb to show, and specifically to show what God's plan is for the rest of the ages. DEIKNUO - 31V - bring(1), show(21), showed(8), shown(2), shows(1). Matt. 4:8; Matt. 8:4; Matt. 16:21; Mk. 1:44; Mk. 14:15; Lk. 4:5; Lk. 5:14; Lk. 20:24; Lk. 22:12; Lk. 24:40; Jn. 2:18; Jn. 5:20; Jn. 10:32; Jn. 14:8; Jn. 14:9; Jn. 20:20; Acts 7:3; Acts 10:28; 1 Co. 12:31; 1 Tim. 6:15; Heb. 8:5; Jas. 2:18; Jas. 3:13; Rev. 1:1; Rev. 4:1; Rev. 17:1; Rev. 21:9; Rev. 21:10; Rev. 22:1; Rev. 22:6; Rev. 22:8 Rejoiced (5463) chairo means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Several Greek lexicons (Zodhiates, Liddell-Scott, et al) associate the origin of chairo with charis or grace as follows - Chairo is from the root char-, "favorably disposed, leaning towards" and cognate with cháris, "grace" and so properly means to delight in God's grace ("rejoice") and literally, to experience God's grace (favor) or be conscious (glad) for His grace. It follows that rejoicing ("glad by grace") is principally internal and eternal because it depends only on grace. In contrast, "happiness" is external and temporal (requiring pleasant "happenings"). Thus Zodhiates writes "The word charis is related to chairo, to rejoice, and chara, joy, delight, the result of the activity of the grace of God in man." CHAIRO - 68V - am glad(1), glad(7), gladly(1), greeted*(1), greeting(2), greetings(4), hail(4), joyfully(1), make(1), rejoice(33), rejoiced(8), rejoices(2), rejoicing(10). Matt. 2:10; Matt. 5:12; Matt. 18:13; Matt. 26:49; Matt. 27:29; Matt. 28:9; Mk. 14:11; Mk. 15:18; Lk. 1:14; Lk. 1:28; Lk. 6:23; Lk. 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8; Jn. 3:29; Jn. 4:36; Jn. 8:56; Jn. 11:15; Jn. 14:28; Jn. 16:20; Jn. 16:22; Jn. 19:3; Jn. 20:20; Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26; Rom. 12:12; Rom. 12:15; Rom. 16:19; 1 Co. 7:30; 1 Co. 13:6; 1 Co. 16:17; 2 Co. 2:3; 2 Co. 6:10; 2 Co. 7:7; 2 Co. 7:9; 2 Co. 7:13; 2 Co. 7:16; 2 Co. 13:9; 2 Co. 13:11; Phil. 1:18; Phil. 2:17; Phil. 2:18; Phil. 2:28; Phil. 3:1; Phil. 4:4; Phil. 4:10; Col. 1:24; Col. 2:5; 1 Thess. 3:9; 1 Thess. 5:16; Jas. 1:1; 1 Pet. 4:13; 2 Jn. 1:4; 2 Jn. 1:10; 2 Jn. 1:11; 3 Jn. 1:3; Rev. 11:10; Rev. 19:7 Vance Havner - Sad or Glad? For they all saw him, and were troubled. Mark 6:50. Then were the disciples glad, when they saw the Lord. John 20:20. The disciples saw Him in a storm but supposed Him to be a spirit. They did not recognize Him. But in our second verse they saw the risen Lord and knew Him by the print of the nails in His hands and feet. Surely the sight of the Lord should make us glad. But sometimes we wist not that it is He. He draws near, but, like the Emmaus disciples, we have holden eyes. What should thrill us only troubles us. Indeed, as the Emmaus disciples related their experience, Jesus appeared, but they "supposed that they had seen a spirit." He quelled their fears then as He did in John's account by showing the marks of the cross. We walk by faith, not by sight, these days, and are not granted a view of Him with our eyes. But in His dealings with us He still walks our seas and comes into our rooms through doors we have shut. Alas, that fear so often sees a spirit when faith should see the Saviour! What should bring triumph then brings only trouble. See Him and be glad! Sad Or Glad? Mark 16:1-14 They mourned and wept. —Mark 16:10 Then the disciples were glad when they saw the Lord. —John 20:20 Yes, Christ the Lord is risen, Has come forth from the grave; He breaks the chains of death for you And now has power to save. —Woodruff Christ's empty tomb fills us with hope. James Butler - GLADNESS John 20:20 Sermon Starters “When he had so said, he showed unto them his hands, and his side. Then were the disciples glad, when they saw the Lord” (John 20:20). Our text describes a scene on the first Easter Sunday night. The situation was not a good one for the disciples. They were gathered together behind closed doors. They had been accused of stealing the body of Christ from the grave (Matthew 28:13) and the disciples were “assembled for fear” (John 20:19), for the story of their stealing of the body was proclaimed and believed by many. Like Mary Magdalene who in her pessimism thought Jesus was the gardener (John 20:15), these disciples thought the end had come and their doom was near. Then Jesus showed up and changed every thing. No longer were they a morgue of unhappiness and fear but felicity replaced fear and gladness replaced grief. We note three things about this gladness. FIRST—THE MOMENT OF GLADNESS “Then.” Someone has said it is darkest before dawn. Whether that is true or not, it does describe many a sour situation turned sweet. The relief seems to come at the darkest hour. So it was with the disciples, they figured the end had come. All the news of the resurrection had lost its effect upon them and unbelief prevailed. But God is in the habit of changing things when they get to their worse. This shows the great power of God. So it was “then” when everything seemed against them that Christ showed up to change their dread to delight. SECOND—THE MEN OF GLADNESS “The disciples.” Not everyone had this wonderful experience. It was only for the disciples. Many blessings and promises in the Scripture are not for everyone, though everyone has a tendency to claim the promises. God gives His blessings to those who are devoted to Him. That eliminates most people from the promises as few are devoted to the Lord. The disciples, whatever faults they had—and they had plenty, were devoted to Jesus Christ. Therefore they were receivers of some of the great blessings from the resurrected Christ. If you are short of Divine blessing, do not complain, look at your devotion. Those who are devoted to Him, as these disciples were, will experience the great blessings of life. THIRD—THE MEANS OF GLADNESS “When they saw the Lord.” The means of gladness was the Lord. • The proof in the means. “He showed unto them His hands and His side.” The Lord does not expect us to jump up and down with joy without a good reason. He gives us good reason. Here it was the proof that He was indeed the One they loved, Who was crucified. • The Person in the means. “Glad … Lord” It was the Lord who was the source of joy. Where is your joy? Joy will be found in the Lord (Philippians 4:6). Where your joy is determines the character of the joy you will have. Joy in the Lord is lasting and satisfying but the joy of the world is neither. Nail-Scarred Hands TODAY’S READING: John 20:19-29 Put your finger here, and look at my hands. . . . Don’t be faithless any longer. Believe! -John 20:27 Like me, you may know exactly when you received certain wounds that left scars. A small scar on my wrist is the result of a fellow middle-school band member plowing me over in his haste. Another on my elbow is from the time a driver mistook the gas pedal for the brakes and slammed into our van. And a third comes from a surgery. Perhaps you also have mental and emotional scars from the pain of sickness, loss, or death. The wonderful, healing news is that, as the song “The Only Scars in Heaven” by Casting Crowns affirms, the only scars in heaven will belong to Jesus. In that place, we won’t be broken or wounded. We have the hope of a life without doubts, fears, mental anguish, or physical pain. We’ll be with Jesus, made new (Revelation 21:4). After Jesus’ death and resurrection, He appeared to His disciples and showed them the scars in His hands and side (John 20:20). Thomas wasn’t there, so he doubted the news (v. 25). Jesus returned and told him to touch His scars and not “be faithless any longer” (v. 27). His doubts gone, Thomas responded, “My Lord and my God!” (v. 28). What emotional or mental wounds do you still bear? How have you experienced healing through Jesus? Dear Jesus, thank You for being scarred for me. Help me to rejoice in You. Sad Or Glad? They mourned and wept. —Mark 16:10 Then the disciples were glad when they saw the Lord. —John 20:20 Today's Scripture : Mark 16:1-14 The first Resurrection Day began with gloom and despair for the disciples of our Lord. Three days earlier, their Master had been crucified and buried. We can imagine them huddled together behind closed doors as “they mourned and wept” (Mark 16:10). But John told us that before the day ended the disciples “were glad” (John 20:20). From mourning in the morning—to gladness in the evening! What made the difference? Seeing their resurrected Lord made all the difference. It changed mourning into gladness, weeping into joy. There is still a deeper and a greater lesson here. All their mourning and weeping had been unnecessary. Jesus did not sympathize with their heartbreaking sorrow, but instead He “rebuked their unbelief and hardness of heart” (Mark 16:14). He had told them repeatedly that He would rise from the dead on the third day (Matthew 20:19; Mark 10:34; Luke 18:33). His enemies remembered (Matthew 27:62-66), but His disciples forgot. They were filled with sorrow because they didn’t believe His promise. Yes, Christ the Lord is risen, Has come forth from the grave; He breaks the chains of death for you And now has power to save. —Woodruff Christ's empty tomb fills us with hope. John 20:21 So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you.” Peace: John 14:27 as: John 13:20 17:18,19 21:15-17 Isa 63:1-3 Mt 10:16,40 Mt 28:18-20 Mk 16:15-18 Lu 24:47-49 Ac 1:8 2Ti 2:2 Heb 3:1 Related Passages: John 14:27+ “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. John 16:33+ “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” Luke 24:47-49+ and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. 48 “You are witnesses of these things (HERE IS THEIR COMMISSION TO BE HIS WITNESSES). 49 “And behold, I am sending forth the promise of My Father upon you (THE HOLY SPIRIT); but you are to stay in the city until you are clothed with power from on high.” Matthew 28:18-20+ And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” JESUS' COMMISSIONS THE ELEVEN So (oun) is a term of conclusion. Jesus (Iesous) said to them again, “Peace (eirene) be with you; as the Father (pater) has sent (apostello) Me, I also send (pempo) you - Jesus doubles down on His gift of peace to His men. Note the authority Jesus claims is that His Father had sent him. How did the Father send Jesus? When He began His 3+ year ministry, the Spirit came upon Him and He was filled with the Holy Spirit Who empowered His ministry. That is what is to happen with the eleven disciples, for just before He ascended Jesus informed them "you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." (Acts 1:8+) Brian Bell - Peace to you! - The 1st message of peace was accompanied by Him showing his wounds. Now the 2nd time the message of peace was accompanied by an injunction to go forth into the world. (On the great errand of world evangelism) 1. See My hands...It’s Me! - See My hands...and Go! 2. The 1st “peace” is peace with God, based on His sacrifice on the cross. That is why He showed them His hands and side. 3. The 2nd “peace” is the peace of God that comes from His presence with us. a) He commissioned them to take His place as the Father’s ambassadors in the world. Peace (1515) eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene can convey the sense of an inner rest, well being and harmony. The ultimate peace is the state of reconciliation with God, effected by placing one's faith in the gospel. In eschatology, peace is prophesied to be an essential characteristic of the Messianic kingdom (Acts 10:36).
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Spurgeon - He gave them a commission and added the power to carry it out by the gift of the Holy Ghost. Moreover he promised to put force into the sentences which they pronounced in his name, so that when they preached remission to penitents, the Lord granted that remission, and when in the name of Jesus they declared that the sins of unbelievers remained upon them, it was so. The gospel is not our word, but the word of Jesus who has sent us. (The Interpreter) Brian Bell Forgiving or Retaining sin? 1. In light of being called to be sent to the world, the church (not just the apostles) is now given authority to declare that certain sins are forgiven & certain sins retained. (Morris; LKGNT; pg.261) 2. Proclaiming the forgiveness of sins was the prominent feature of the apostolic preaching in the Book of Acts. a) Jesus was giving the apostles (and by extension, the church) the privilege of announcing heaven’s terms, on how a person can receive forgiveness. (1) If one believes in Jesus, then a Christian has the right to announce his forgiveness. (2) If a person rejects Jesus’ sacrifice, then a Christian can announce that that person is not forgiven. Note: There is no instance in the New Testament of any apostle forgiving sins. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. 1. This glorious promise applies to all believers who will tell the story of Christ’s love for men. NET NOTE - The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1–4, and 17:18). Forgive (863) aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. It is worth noting that the most common way aphiemi is translated in the NAS is left (to go away from a place, to depart from, to remove oneself from an association with, to leave behind - [ponder how these might relate to "forgiveness!"]) (38x) followed by forgive (23x) and forgiven (23x). Aphiemi refers to the act of putting something away or of laying it aside and as used in the present context means that God lets go of the obligation we "owe" Him because of sin against His holiness. It means to remit (to release from the guilt or penalty of) as one would a financial debt (e.g., on the Rosetta stone it refers to the "total remission" of certain taxes). Unfortunately the English word "forgive" does not adequately picture the meaning of the Greek. In secular Greek literature, aphiemi was a fundamental word used to indicate the sending away of an object or a person. Aphiemi was used to describe the voluntary release of a person or thing over which one has legal or actual control. The related noun aphesis meant described a setting free. .Later it came to include the release of someone from the obligation of marriage, or debt, or even a religious vow. In its final form it came to embrace the principle of release from punishment for some wrongdoing. . Trench says that the image underlying aphiemi is that of releasing a prisoner (Isaiah 61:1), or letting go, as of a debt (Deut 15:3). One is reminded of the one goat who was offered as a sin-offering on the Day of Atonement, and of the other goat upon which was placed the sins of the people (symbolically) and which was let go in the wilderness, never to be seen again by Israel, the latter goat typifying that aspect of redemption in which the sins of the human race were put away, never to be charged against the individual again (see Leviticus 16)..
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Spurgeon - He had no right to claim such a proof; unbelief is unreasonable in its demands. (The Interpreter) NET NOTE - "I will never believe it!" (Jn 20:25NET) The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusō) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28). Imprint (5179) tupos from túpto = strike, smite with repeated strokes) literally refers to a visible mark or impression made by a stroke or blow from an instrument or object. What is left after the stroke or blow is called a print, a figure or an impression. For example, the most famous reference to a literal mark (tupos) is when Thomas doubted Jesus' resurrection from the dead declaring "Unless I shall see in His hands the imprint (tupos) of the nails" (John 20:25). (See also ISBE Article) Stated another way tupos properly means a "model" or "pattern" or "mold" into which clay or wax was pressed (or molds into which molten metal for castings was poured), that it might take the figure or exact shape of the mold. Our English word "type" is similar and originally referred to an impression made by a die as that which is struck. TUPOS - 14V - example(3), examples(2), form(2), images(1), imprint(1), model(1), pattern(3), type(1). Jn. 20:25; Acts 7:43; Acts 7:44; Acts 23:25; Rom. 5:14; Rom. 6:17; 1 Co. 10:6; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12; Tit. 2:7; Heb. 8:5; 1 Pet. 5:3 Finger (1147) (daktulos) literally finger (Mk 7.33) and figuratively refers to one's power or authority (Mt 23.4). Daktulos expresses God's direct intervention in likeness of human activity (Lk 11.20 - "finger of God" = power of God the effects of which are made visible to men "by the Spirit of God" - Mt. 12:28 also Ex. 8:19) God is spirit and clearly does not literally have fingers like men but is an anthropomorphism. Anthropomorphism helps us understand and relate better to the transcendent, incomprehensible God. Gilbrant - Daktulos is the normal word in Greek of all periods for “finger.” Other usages in classical Greek include “toe” (a “finger” of the foot). In another sense daktulos is a term of measurement used both of physical length (a “finger’s breadth”) and of metrical (poetic) pace. It also denotes a “date” (a fruit) and a kind of grape (Liddell-Scott). Septuagint Usage - The Septuagint regularly uses daktulos in the literal sense (e.g., Leviticus 4:6,17,25, of the priest who dips his finger [’etsba‛] in sacrificial blood). “Toes,” too, is an attested literal use (2 Samuel 21:20 [LXX 2 Kings 21:20]; Daniel 2:42; cf. 1 Chronicles 20:6, of a huge man with six fingers and toes). Peculiar to the Septuagint, and undoubtedly influential on the New Testament writers, is the anthropomorphic expression “finger of God” (describing God in “human form” so as to be intelligible). The Egyptian magicians, unable to duplicate the plague of gnats, explained to Pharoah that it was done by “the finger of God” (Exodus 8:19). Elsewhere, the tablets containing the Law are said to be inscribed “by the finger of God” (Exodus 31:18; cf. Deuteronomy 9:10; Daniel 5:5, of the finger that wrote on the wall). The Psalmist used the phrase “the work of thy fingers” referring to God’s creative works (8:3). Later, Jewish tradition used this expression frequently in reference to God’s miraculous deeds (see Schlier, “daktulos,” Kittel, 2:20f.). The works of God’s “fingers”—His creative acts—caused the Psalmist to be overwhelmed (Psalm 8:3), but in contrast, Isaiah 2:8, 17:8, and 31:7 speak of human “works of fingers” as the manufacturer of idolatrous altars (cf. Wisdom of Solomon 15:15 which denounces the heathen idols as not having eyes to see, ears to hear, “nor fingers to feel with”). New Testament Usage - Most often the literal sense of “finger” occurs in the New Testament. Jesus placed His fingers in the ears of the deaf man and healed him (Mark 7:33; cf. John 20:25,27 which describes putting a finger in the scars). In a more figurative sense, Jesus condemned the legal experts for not even being willing to lift a “finger” to help God’s people live righteous lives (Luke 11:46; cf. Matthew 23:4). The expression “finger of God” occurs in an important text in Luke 11:20. Jesus declared: “If I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.” Here Jesus was using Old Testament language in reference to His own ministry. Theologically it says that Jesus’ miracles witness not only to the inbreaking of the Kingdom, but to His source of power as well—“by the finger of God." (Complete Biblical Library) DAKTULOS - 8V - Matt. 23:4; Mk. 7:33; Lk. 11:20; Lk. 11:46; Lk. 16:24; Jn. 8:6; Jn. 20:25; Jn. 20:27 DAKTULOS IN SEPTUAGINT - Ex 8:19; Ex 29:12; Ex 31:18; Lev. 4:6; Lev. 4:17; Lev. 4:25; Lev. 4:30; Lev. 4:34; Lev. 8:15; Lev. 9:9; Lev. 14:16; Lev. 14:27; Lev. 16:14; Lev. 16:19; Deut. 9:10; 2 Sam. 21:20; 1 Ki. 7:15; 1 Chr. 20:6; 2 Chr. 10:10; Job 29:9; Ps. 8:3; Ps. 144:1; Prov. 6:13; Prov. 7:3; Song 5:5; Isa. 2:8; Isa. 17:8; Isa. 59:3; Jer. 52:21; Dan. 2:42; Dan. 5:1; Dan. 5:5 Related Resource: What is the finger of God? | GotQuestions.org The Death of Doubt 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. John 20:25 Today's Scripture: John 11:1–16 We know him as Doubting Thomas (see John 20:24–29), but the label isn’t entirely fair. After all, how many of us would have believed that our executed leader had been resurrected? We might just as well call him “Courageous Thomas.” After all, Thomas displayed impressive courage as Jesus moved purposefully into the events leading to His death. At the death of Lazarus, Jesus had said, “Let us go back to Judea” (John 11:7), prompting a protest from the disciples. “Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?” (v. 8). It was Thomas who said, “Let us also go, that we may die with him” (v. 16). Thomas’s intentions proved nobler than his actions. Upon Jesus’s arrest, Thomas fled with the rest (Matt. 26:56), leaving Peter and John to accompany Christ to the courtyard of the high priest. Only John followed Jesus all the way to the cross. Father, teach us to act on what we do know about You and Your goodness, and trust You in faith for what we don’t know. Real doubt searches for the light; unbelief is content with the darkness. John 20:26 After eight days His disciples were again inside, and Thomas with them. Jesus *came, the doors having been shut, and stood in their midst and said, “Peace be with you.” eight: John 20:19 Mt 17:1 Lu 9:28 Thomas: John 20:24 Peace: John 20:19 Isa 26:12 27:5 54:10 DOORS STILL LOCKED TIGHT After eight days His disciples (mathetes) were again inside, and Thomas with them - The scene is virtually identical to that of 8 days prior with one addition, "doubting" Thomas. Jesus *came, the doors (thura) having been shut (kleio tight or locked - perfect tense = shut and stayed shut) and stood in their midst and said, “Peace (eirene) be with you - Eight days later and it appears they are still fearful (door locked tight) and so Jesus repeats His gift of (My) peace to their hearts, which clearly are still fearful as evidenced by the locked doors. In This Very Room Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!” — John 20:26 Today's Scripture : John 20:19-29 At our church we often sing the beautiful song by Ron and Carol Harris: “In This Very Room.” It begins, “In this very room there’s quite enough love for one like me.” This song reminds me that although there is great encouragement in gathering with other Christians for worship, the important thing is that Christ is present. But it goes beyond that. He is with us not just at church but in every room of our lives. I wonder where you’re reading this—a kitchen, a coffee shop, a prison cell, a military post? Perhaps you’re in a hospital or a courtroom. It may be a room that reflects everything that’s right in your life or a place that represents all that’s wrong. And you might be afraid. In the aftermath of the awful reality of Jesus’ crucifixion, His followers met in a familiar room. John records that “when the doors were shut [locked] where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you’” (John 20:19). A week later it happened again when Jesus entered through locked doors to bring peace through His presence (vv.26-29). John 20:27 Then He *said to Thomas, “Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” Reach: John 20:25 Ps 78:38 103:13,14 Ro 5:20 1Ti 1:14-16 1Jn 1:1,2 reach hither thy hand: 1Jn 1:1 and be: Mt 17:17 Mk 9:19 Lu 9:41 1Ti 1:14 JESUS COMMANDS THOMAS TO BE BELIEVING Then He *said to Thomas, “Reach (aorist imperative) here with your finger (daktulos), and see (aorist imperative) My hands; and reach (present imperative) here your hand and put (ballo - aorist imperative) it into My side (pleura) ; and do not be unbelieving (apistos), but believing (pistos) - Jesus gives doubting Thomas 5 commands, the last being the most important in which He commands him to stop being faithless but keep being faithful (pistos). There is no record of Thomas ever actually touching Jesus' imprints. It is likely that the sight of them was sufficient. For Thomas seeing was believing. Spurgeon - Infinite was the Redeemer’s condescension. Knowing the doubts of Thomas he stooped to meet them, for he knew him to be sincere and willing to be convinced. (The Interpreter) Unbelieving (571) apistos from a = without + pistos = believing, faithful) means lacking in faith, without faith, disbelieving, unbelieving - in this context apistos is one who does not believe the Good News about Jesus Christ (1Ti 5:8, Titus 1:15, Rev 21:8). It is used once to describe that which is incredible (Acts 26:8+), but most NT uses describe those without faith, not trusting, unfaithfulIn secular Greek use apistos described reports, etc as incredible. BDAG gives a example of an ancient secular use of apistos in the description of "a patient (who) sneers in disbelief at healings recorded in a shrine of Asclepius and subsequently receives the sobriquet (a descriptive name) : "Apistos"" APISTOS - 23X/21V - incredible(1), unbeliever(4), unbelievers(7), unbelieving(10), unbelieving one(1). Matt. 17:17; Mk. 9:19; Lk. 9:41; Lk. 12:46; Jn. 20:27; Acts 26:8; 1 Co. 6:6; 1 Co. 7:12; 1 Co. 7:13; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 10:27; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 4:4; 2 Co. 6:14; 2 Co. 6:15; 1 Tim. 5:8; Tit. 1:15; Rev. 21:8 Believing (faithful) (4103) pistos to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. (1) ACTIVE MEANING = trusting or believing. This is the less frequent usage. This sense speaks of a sinner exercising faith in the Lord Jesus. In the first NT use in this sense, Jesus "said to Thomas, “Reach here your finger, and see My hands; and reach here your hand, and put it into My side; and be not unbelieving, but believing." (Jn 20:27) Paul instructs Timothy to "let those who have believers (pistos) as their masters not be disrespectful to them because they are brethren, but let them serve them all the more, because those who partake of the benefit are believers (pistos) and beloved. Teach and preach these principles." (1Ti 6:2) When pistos is used in this active sense to refer to the faith which a lost sinner must place in the Lord Jesus in order to be saved, it includes the following ideas -- the act of considering the Lord Jesus worthy of trust as to His character and motives, the act of placing confidence in His ability to do just what He says He will do, the act of entrusting the salvation of his soul into the hands of the Lord Jesus, the act of committing the work of saving his soul to the care of the Lord. This means a definite taking of one’s self out of one’s own keeping and entrusting one’s self into the keeping of the Lord Jesus. 2) PASSIVE MEANING = trustworthy or faithful. Here the basic idea is that of trustworthiness. In this sense pistos describes God, Christ, servants, His Word as faithful, reliable, worthy of belief or trust, in short, dependable. Marvin
João 20
Spurgeon - Thus in a moment reading the Deity of Jesus in wounds. A sweet lesson. Oh, to learn it every day afresh. (The Interpreter) Brian Bell I think it's unlikely that Thomas took Jesus up on His invitation to touch. 1. Thomas hears that Jesus had knowledge of what He said & His willingness to meet it, were sufficient. 2. My Lord & my God! - all demands for proof forgotten. Q. So for Thomas seeing/proving was believing...but to his discredit! - The greater blessing is to not see & believe! 1. W/o faith it is impossible to please God. Heb.11:6 NET NOTE - Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes Jn 1:1 and Jn 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (Jn 1:29, 36); the Son of God (Jn 1:34, 49); Rabbi (Jn 1:38); Messiah (Jn 1:41); the King of Israel (Jn 1:49); the Son of Man (Jn 1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from Jn 1:1, where the author had introduced him to who Jesus was, to Jn 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am” (Greek “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [theos], used by the LXX to translate Elohim). Treasury of Scripture - The disbelief of the apostle is the means of furnishing us with a full and satisfactory demonstration of the resurrection of our Lord. Throughout the divine dispensations every doctrine and ever important truth is gradually revealed; and here we have a conspicuous instance of the progressive system. An angel first declares the glorious event; the empty sepulchre confirms the women's report. Christ's appearance to Mary Magdalene shewed that he was alive; that to the disciples at Emmaus proved that it was at the least the spirit of Christ; that to the eleven shewed the reality of his body; and the conviction given to Thomas proved it the self-same body that had been crucified. Incredulity itself is satisfied; and the convinced apostle exclaims, in the joy of his heart, "My Lord and my God!" Lord (master, owner)(2962) kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (e.g., Roman emperors - Acts 25:26+) and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Colin Brown (editor) - Classic Greek- kyrios (attested from Pindar on) adj. having power, authoritative, from to kyros, power, might; as a noun, lord, ruler, one who has control (over people things, himself). kyrios always contains the idea of legality and authority. kyrios is often used beside despotés which means especially an owner (with overtones of high-handedness). Later anyone occupying a superior position was referred to quite generally as kyrios and addressed as kyrie (fem. kyria). From here it penetrated as a loan-word into the Heb. of the Talmud and Midrash, and also into Aram. (cf. e.g. Tg. Job 5:2; Tg. Ps. 53:1) to denote God. (NOTE -- CLICK HERE FOR 10 PAGE IN DEPTH TREATMENT OF KYRIOS IN THE The New International Dictionary of New Testament Theology NIDNTT - page 590) Gilbrant - Classical Greek Originally kurios was an adjective which meant “to have power, authority.” The term also functioned as a noun, and in that case it meant “lord, master, ruler.” It could be an address reserved for those with a superior status (“sir”). In classical Greek kurios might be applied to the gods, but it was not usually a divine title. That did not happen until the later Hellenistic period when the Oriental emperors over the Greek people took the title for themselves, according to their custom. Later, some Roman emperors also employed the title kurios to themselves. They also promoted the notion of emperor worship and considered themselves divine. Here is where the term came to have religious connotations. Since Christians were unable to acknowledge such “gods,” they often met with severe persecution from the official government. Septuagint Usage - The Septuagint records kurios more than 9,000 times. The term equals such Hebrew words as ’ādhôn, and bā‛al, and the Aramaic term marē (cf. marana-tha, “our Lord come”), which all mean “lord.” Furthermore, gᵉvîr (“commander”) and shallîṯ (“ruler”) are also translated by kurios. But first and foremost kurios denotes God’s name as is depicted by the tetragrammaton (literally, “four letters”) YHWH (Yahweh). Thus kurios occurs more that 6,000 times in the Septuagint for YHWH (Bietenhard, “Lord,” Colin Brown, 2:511). New Testament Usage - Of the more than 700 times kurios occurs in the New Testament, over 200 are in Luke’s writings and nearly 280 belong to Paul. Used in reference to men, kurios ordinarily has its normal Greek understanding. It may signify the owner of either animate or inanimate objects: “lord of all” (Galatians 4:1); “master of the house” (Mark 13:35); the owners of a colt (Luke 19:33); the master of servants, slaves (Matthew 10:24f.; Acts 16:16); and many, many more usages (see e.g., Matthew 9:38; 20:8). But like the Old Testament usage, kurios in the New Testament also functions as the name of God. Each person of the Godhead—the Father, Son, and Holy Spirit—is called kurios. In the following texts kurios is the equivalent of ’ādhôn: Mark 12:11/Psalm 118:22; Mark 12:36/Psalm 110:1; Acts 4:26/Psalm 2:1f. God is frequently called “Lord” in the Old Testament citations and allusions found in the New Testament. The Father exercises His authority as Lord over all His created universe. Jesus praised Him with the address “Lord of heaven and earth” (Matthew 11:25; Luke 10:21). This authority is primarily a result of the fact that He is the creator of the universe: “God that made the world and all things therein, seeing that He is Lord of heaven and earth . . . ” (Acts 17:24). God is the Lord of mankind, the Lord of the harvest (Matthew 9:38); He is the Lord of His church, the master of His vineyard. He has at His disposal human instruments who carry out the work of proclaiming His salvation (Matthew 21:33-43). Since the Lord is Lord in the ultimate sense, He is, moreover, the Lord of history who sovereignly governs all the earthly powers and rulers. He is the “blessed and only Ruler, the King of kings and Lord of lords” (1 Timothy 6:15, NIV). We note that kurios is the name most frequently applied to Jesus Christ. The extensive use of the name obviously is because the writers invested this term with more than just an ordinary meaning. The title is applied in its ultimate and divine sense to Jesus. “Jesus Lord” chiefly refers to the elevated and glorified Christ. It is a title which God has given him in response to His saving work: “Wherefore (because of His abasement and death) God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9). God has, through the resurrection and the ascension of Christ to the right hand of the Father, “made that same Jesus . . . both Lord and Christ” (Acts 2:36). The lordship of Christ is especially related to the Church. Christ is, above all else, the Lord of His people, His body. He is “our Lord Jesus Christ,” one of Paul’s most frequently used descriptions of Jesus’ relationship to His people. Paul uniquely emphasized Christ’s lordship over the heavenly angelic powers. The underlying assumption is that the fall of man and his subsequent rebellion against God has cosmic dimensions. Christ brings everything into subjection to His lordship; everybody will be subsumed under His headship (Ephesians 1:10; Colossians 1:20). All powers are essentially conquered through His death and resurrection; the main battle has been won (Colossians 2:15). Satan’s empire has been upended (Luke 10:18; Revelation 12:8,9). Still, there remains an ultimate battle, and everything will be under Christ’s power and rule. “For he must reign, till he hath put all enemies under his feet” (1 Corinthians 15:25). This dominion of Christ is, though, only visible to the faithful (Hebrews 2:8). The Old Testament witness to God as YHWH is remarkably applied to Jesus consistently in the New Testament. Here the New Testament is uniquely underscoring the reality that Jesus is Lord in the divine sense (e.g., Psalm 102:26f./ Hebrews 1:10-12 passim the New Testament; Isaiah 40:3; Joel 2:32/Romans 10:13; Malachi 3:1/Mark 1:2-4;). Almost 20 New Testament allusions and citations to Psalm 110 are applied to Jesus (e.g., Matthew 22:44; 26:64; Mark 12:36; Luke 20:42; Acts 2:35; Romans 8:34; passim the New Testament writings). The goal of Christian exhortation is to encourage the believer to place every aspect of his or her life under the lordship of Christ. “But in your hearts set apart Christ as Lord” (1 Peter 3:15, NIV). To confess Christ as Lord one must be willing to faithfully carry out His perfect will. Any distortion of Christ’s commands results in catastrophe. “Why do you call me ‘Lord, Lord’ and not do what I say” (Luke 6:46, NIV; cf. Matthew 7:21). The one confessing Christ as Lord and not doing His will has built his faith on sand (Luke 6:49). The final judgment of evil and good rests in the hands of the Lord as Lord of the universe, the world, the Church, the individual, the living, and the dead (2 Thessalonians 1:7-10). Ever since His resurrection and ascension Jesus has assumed the role of Lord (Acts 2:36; Philippians 2:5-11). The fact that Jesus Christ is seated at the right hand of God identifies Him as the authoritative arm of God. He is Lord in the ultimate sense of the word. (Complete Biblical Library) Doubts And Faith My Lord and my God! — John 20:28 Today's Scripture : John 20:24-31 Can a believer in Jesus who has occasional doubts about matters of faith ever be effective in serving the Lord? Some people think that mature and growing Christians never question their beliefs. But just as we have experiences that can build our faith, we can also have experiences that cause us to temporarily doubt. The disciple Thomas had initial doubts about reports of Jesus’ resurrection. He said, “Unless I see in His hands the print of the nails, . . . I will not believe” (John 20:25). Christ did not rebuke Thomas but showed him the evidence he asked for. Amazed at seeing the risen Savior, Thomas exclaimed: “My Lord and my God!” (20:28). After this incident, the New Testament says very little about what happened to Thomas. A number of early church traditions, however, claim that Thomas went to India as a missionary. It is said that while there he preached the gospel, worked miracles, and planted churches. Some of these churches in India still have active congregations that trace their founding back to Thomas. When faith grows weak and doubts arise, Recall God’s love and tender care; Remind yourself of all He’s done And of those times He answered prayer. —D. De Haan Learn to doubt your doubts and believe your beliefs. Thomas Time Thomas answered and said to Him, “My Lord and my God!” — John 20:28 Today's Scripture : John 20:24-29 A young adult was struggling with his faith. After growing up in a home where he was loved and nurtured in a godly way, he allowed bad decisions and circumstances to turn him away from the Lord. Although as a child he had claimed to know Jesus, he now struggled with unbelief. One day while talking to him I said, “I know that you walked with the Lord for a long time, but right now you’re not so sure about Jesus and faith. Can I suggest to you that you are in the ‘Thomas Time’ of your life?” He knew that Thomas was one of Jesus’ 12 apostles and that he had trusted Christ openly for several years. I reminded this young man that after Jesus’ death Thomas doubted that He had really risen from the tomb. But after 8 days the Lord appeared to Thomas, showed him His scars, and told him to stop doubting and believe. Finally ready to abandon his doubts, Thomas said, “My Lord and my God!” (John 20:24-28). I told this young man, “Jesus patiently waited, and Thomas came back. I think you will too. I’m praying that someday you will again say to Jesus, ‘My Lord and my God!’?” There can be times when our minds are in doubt, Times when we ask what our faith is about; But we can believe Him, we know that He cares— Our God is real, as the Bible declares. —Fitzhugh A child of God is always welcomed home. Thomas answered and said to Hint, "My Lord and my God" (John 20:28). The English preacher Alexander Maclaren once asked, "Why is it that one Person, and one Person only, triumphs over space and time and is the same close Friend with whom millions of hearts are in loving touch, as He was to those that gathered around Him upon the earth?" That is a valid question. The following story, attributed to the British statesman Benjamin Disraeli, will help to answer it. A young scholar approached Disraeli one day. He had developed a new religion and written a book to explain its doctrines. The young man claimed that his newly devised creed surpassed in beauty the message of Christ and His sacrificial crucifixion on Calvary. Disraeli asked the young man about the success of the book's sales, only to hear him complain that he couldn't get anyone to buy it or to believe in his religion. The old statesman placed his hand on the young man's shoulder and said, "No, my boy, you will never get anyone to read your book and believe in your religion until you too have been crucified on a cross and risen from a tomb." When we recognize Jesus' lordship,we'll give Him our worship. My Lord Thomas answered and said to Him, “My Lord and my God!” — John 20:28 Today's Scripture : John 20:19-29 On the day of His resurrection, Jesus appeared to His disciples and showed them His hands and feet. We are told that at first they could not believe for joy—it appeared too wonderful to be true (Luke 24:40-41). Thomas was not with the disciples, but he also had trouble believing until he saw for himself. When Jesus appeared to Thomas and told him to put his fingers in the nail holes and his hand in His side, Thomas cried, “My Lord and my God!” (John 20:28). Later, as Paul told the Philippians of his own suffering, he also declared Jesus as Lord. He testified that he had come to the place where he considered all his experiences as loss “for the excellence of the knowledge of Christ Jesus my Lord” (Phil. 3:8). You and I have never seen Jesus calm a storm or raise someone from the dead. We haven’t sat at His feet on a Galilean hillside and heard Him teach. But through eyes of faith we have been spiritually healed by His death on our behalf. Thus we can join Thomas and Paul and countless others in acknowledging Jesus as our Lord. See, from His head, His hands, His feet, Sorrow and love flow mingled down; Did e’er such love and sorrow meet, Or thorns compose so rich a crown? —Watts Though we cannot see Him with our eyes, we can believe with our heart—He is Lord! J C RYLE - THE DIVINITY OF CHRIST My Lord and my God. JOHN 20:28 CHRIST WAS ADDRESSED BY A disciple as "God," without prohibition or rebuke on his part. The noble exclamation which burst from the lips of Thomas, when convinced that his Lord had risen indeed - the noble exclamation, "My Lord and my God" - admits of only one meaning. It was a distinct testimony to our blessed Lord's divinity. It was a clear, unmistakable declaration that Thomas believed him, whom he saw and touched that day, to be not only man, but God. Above all, it was a testimony which our Lord received and did not prohibit and a declaration which he did not say one word to rebuke. When Cornelius fell down at the feet of Peter and would have worshipped him, the apostle refused such honor at once: "Stand up; I myself also am a man" (Acts 10:26). When the people of Lystra would have done sacrifice to Paul and Barnabas, "they rent their clothes and ran in among the people. . .saying, Sirs, why do ye these things? We also are men of like passions with you" (Acts 14:14,15). But when Thomas says to Jesus, "My Lord and my God," the words do not elicit a syllable of reproof from our holy and truth- loving Master. Can we doubt that these things were written for our learning? Let us settle it firmly in our minds that the divinity of Christ is one of the grand foundation truths of Christianity and let us be willing to go to the stake rather than let it go. Unless our Lord Jesus is very God of very God, there is an end of His mediation, His atonement, His advocacy, His priesthood, His whole work of redemption. These glorious doctrines are useless blasphemies, unless Christ is divine. For ever let us bless God that the divinity of our Lord is taught everywhere in the Scriptures and stands on evidence that can never be overthrown. He is God and therefore is "able to save to the uttermost all who come unto God by Him." Not only is imagination an aid to love.44 It is also an aid to faith in the unseen. In imagination unseen realities draw very near. Like a breath of wind it plays on the mists till they scatter and show the everlasting hills. And so imagination, which is an aid to love, is also an aid to faith in the invisible, for it draws into something of visionary clearness the objects on which faith must always rest. Imagination is not faith, any more than it is love. But imagination may be their foster mother. Faith is the whole being turning Godward and coming to rest in the eternal certainties. The imagination is only a particular faculty or power of that being. No one is saved by imagination. It is a question if anyone is saved without it. Without its vivifying and realizing help, the task of faith is simply overwhelming. And therefore, because it wakes the sleeping past, because it helps to [compassion], because it helps to God, I want you to realize that the imagination is a religious power of the highest order. Friends, among all the services of Christ to a world that he has redeemed and is redeeming, there are not many more notable and blessed than his quickening of the imagination. It would be much had he taught us perfect truth, but he has done more: he has shown us perfect beauty. He has given us a vision of such grace that it haunts the heart and will not let it go. It is that figure, so tender and so loving, so brave and patient, so silent, so unselfish, that has cast a spell on the imagination and through the imagination reached the heart. No worse curse can fall on a person than to have a corrupt imagination. There is no greater purifying power than an imagination that is pure. And the person who dwells in the communion of Christ has such a vision of what is fair and lovely that things unclean and bestial and base steal away into the forests of the night. John 20:29 Jesus *said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” blessed: John 20:8 4:48 Lu 1:45 2Co 5:7 Heb 11:1,27,39 1Pe 1:8 BLESSED ARE THOSE BELIEVING WITHOUT SEEING Jesus *said to him, “Because you have seen Me, have you believed (pisteuo)? - Jesus does not doubt that Thomas has now believed He is God. Blessed (markarios) are they who did not see, and yet believed (pisteuo) - The blessing is for believing without sight. This means this blessing is for every believer who has placed their faith in Christ after about 30-33 AD! Spurgeon - The richest blessing falls to the share of those simple minds who believe the word of God, even when surrounded with difficulty and unsupported by signs and evidences. The more childlike the faith the happier the heart. (The Interpreter) Brian Bell Blessed are those who have not seen - Blessed are those who believe, even in the pitch black when no stars are shining; Blessed are those who believe even when the sun hasn’t shone for days, but stays hidden behind the darkest blanket of clouds; Blessed are those who believe when there is no friendly voice amidst the crowd. To believe then is to get very near the heart of Him who on the cross clung to the Father in the midnight darkness. Trusting is believing. Relying on Jesus, blesses Him. Habakkuk ends his letter with a Hymn of Faith! His name means “embrace/one who embraces/or clings.” Habakkuk chooses to cling firmly to God regardless of what he sees before his eyes! (see Hab 3:17-19) Here is one of the greatest confessions of faith! Though Babylon comes to destroy; Though You send away your people; Though the bottom drops out of everything…yet I will trust in you!!! Had he looked ahead he would only see the invading Babylonian army; Had he looked within he would only see fear & trembling; Had he looked around he would only see everything falling apart; But by looking up by faith he saw God…& all his fears vanished! To walk by faith means to focus on the greatness & glory of God! God became Habakkuk’s Strength, Song, & his Salvation! “If my legs were shaking, I probably would be looking for a place to sit down… not bounding up the side of a mountain, like a deer!” The Lord gives us bounding feet so we can overcome the obstacles of life. God doesn’t always change the circumstances, but He can change us to meet the circumstances! Faith gives you the ability to stand sure-footed like a deer, & to be able to run-swiftly & go higher then ever before! Like the eagle & like the deer, God made us for the heights! They both will go down into the valley, but that’s not where they live! (us too!) NET NOTE - Some translations treat πιστεύσαντες (pisteusantes) as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8). Spurgeon Study Bible - “Jesus said, ‘Because you have seen me, you have believed. Blessed are those who have not seen and yet believe.’ ” We have a special and singular blessing through not having seen and yet having believed. So let us not diminish it by looking for a voice, or a vision, or a revelation—something that is like sight—so that it could not then be said of us that we have not seen. Perhaps we have said to ourselves, “Oh that God would in some way reveal himself to me so that my senses might assist my faith. Oh that I might be hidden away in some cleft of the rock and might see the hem of Jehovah’s robe. If I might hear some divine voice whisper that I am his, then I would, indeed, rejoice and never doubt again. Or if I might see some miracle, something I was sure was the finger of God so that I would never doubt again, what a grand thing it would be!” We should not ask for anything like that. We should not wish to have it even if we could, for “blessed are those who have not seen and yet believe.” We would be waiting for something that is practically the same as sight. We would show that we do not feel content to swim in the pure sea of faith. After all, it is only vanity that we are waiting for, so he will deny it to us and will say, “My children, instead of wanting to see, believe, trust, follow me in the dark, for it is better for you not to see. Even if you did see and believe, you would have obtained only an inferior gift; for the higher blessing, the cream of blessing, belongs to those who have not seen and yet have believed.” Blessed (3107) makarios from root makar, but others say from mak = large or lengthy) means to be divinely favored and is not based on positive circumstances. Some say makarios describes a person as being happy, but that is not the best description, because the English word "happy" (from hap (n.) "chance, fortune") is the favorable state that depends on what happens! Makarios means spiritually contented and fulfilled and focuses on the state of happiness (independent of circumstances) experienced by people who have received God’s blessings. Makarios does not refer to how a person feels (although a blessed person of course may still "feel" blessed), but more importantly to the divinely bestowed inner spiritual condition of those who are the objects of God’s supernatural favor. From the Biblical perspective Makarios describes the person who is free from daily cares and worries because his every breath and circumstance is in the hands of His Maker Who gives him such an assurance (such a "blessing"). Kenneth
João 20
Spurgeon - Have we so believed? If not, the Bible has been read by us in vain. (The Interpreter) Crown him, the Lord of Love; Behold his hands and side, Rich wounds, yet visible above In beauty glorified. Crown him, the Lord of Peace, Whose power a sceptre sways From pole to pole, that wars may cease, Absorb’d in prayer and praise: His reign shall know no end, And round his piercèd feet Fair flowers of Paradise extend Their fragrance ever sweet. All hail! Redeemer, hail! For thou hast died for me: Thy praise shall never, never fail Throughout eternity. NET NOTE - A difficult textual variant is present at this point in the Greek text. Some MSS (𝔓66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuēte) after ἵνα (hina; thus NEB text, “that you may hold the faith”) while others (א2 A C D L W Ψ f1, 13 33 𝔐) read the aorist subjunctive πιστεύσητε (pisteusēte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA27 puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220). NET NOTE - A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13–17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27–28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is The Reason for Writing But these are written that you may believe. John 20:31 Today's Scripture & Insight : John 20:24–31 “The Lord is my high tower . . . . We left the camp singing.” On September 7, 1943, Etty Hillesum wrote those words on a postcard and threw it from a train. Those were the final recorded words we would hear from her. On November 30, 1943, she was murdered at Auschwitz. Later, Hillesum’s diaries of her experiences in a concentration camp were translated and published. They chronicled her perspectives on the horrors of Nazi occupation along with the beauty of God’s world. Her diaries have been translated into sixty-seven languages—a gift to all who would read and believe the good as well as the bad. The apostle John didn’t sidestep the harsh realities of Jesus’ life on earth; he wrote of both the good Jesus did and the challenges He faced. The final words from his gospel give insight into the purpose behind the book that bears his name. Jesus performed “many other signs . . . which are not recorded” (20:30) by John. But these, he says, were “written that you may believe” (v. 31). John’s “diary” ends on the note of triumph: “Jesus is the Messiah, the Son of God.” The gift of those gospel words allows us the opportunity to believe and “have life in his name.” How might it change the way you read the Gospels if you thought of them as diaries? How are you being led to the heart of Christ through them? Gracious God, thank You for the gift of the Scriptures, written down by faithful hands so that I might believe and have life. Information and Evidence These are written that you may believe that Jesus is the Messiah, the Son of God. John 20:31 Today's Scripture & Insight : John 20:26–31 When Doris Kearns Goodwin decided to write a book about Abraham Lincoln, the fact that some fourteen thousand books had already been written about America’s sixteenth president intimidated her. What could be left to say about this beloved leader? Undeterred, Goodwin’s work resulted in A Team of Rivals: The Political Genius of Abraham Lincoln. Her fresh insights on Lincoln’s leadership style became a top-rated and top-reviewed book. The apostle John faced a different challenge as he wrote his account of the ministry and passion of Jesus. The final verse of John’s gospel says, “Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (John 21:25). John had more material than he could possibly use! How do you view the biblical evidence for Jesus and His claims? What does it mean for you to believe in Him? Heavenly Father, please strengthen my faith with solid evidence so that I may truly live for Jesus. Learn how to better defend your faith.