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THE OF JOHN Small Group Discussion Guide Text: John 20:19-23

Theme/ Big Idea: Fear is turned to joy-filled peace through the power of ' resurrection.

Context/ Background Information: Studying all four , it is clear that the disciples experienced confusion, disbelief, uncertainty, and even doubt after Jesus' death (:14; :38; John 20:25). This shows the very personal nature and fragile emotions of real people. But it also serves as yet another reminder that Jesus' resurrection is not a man-made story.(1) The is honest and reveals that not even Jesus' own disciples fully grasped or believed what they were being told.

John, however, does not focus on the 's disbelief and Jesus' rebuke. John will address disbelief when he recounts Jesus' encounter with Thomas, the chief representative of doubt. Instead, in this text, John focuses on the disciple's fearful hearts and the power of Jesus' resurrection to transform fear and chaos into peace, joy, and purpose. In John 20:19-23, we see the disciples huddled together in fear, their encounter with Jesus and his offer of peace and joy, and finally their commissioning to go as Jesus came, proclaiming peace and joy to the world.

THE DISCIPLES ARE HUDDLED AND HIDING TOGETHER "On the evening of that day, the first day of the week," the same day John and Peter saw the and Mary encountered Jesus, John says the disciples were "locked" in the upper room "for fear of the Jews" (John 20:19). To put this scene in context, at least five witnesses, three of which saw and spoke to Jesus personally, returned to the upper room disciples and shared their personal stories of seeing the empty tomb and encountering Jesus.

Though not explicit in the text, the first two witnesses were John and Peter, who returned after seeing the empty tomb (John 20:10). The third witness was Mary, who encountered Jesus personally, was sent by Jesus, and "went and announced to the disciples, 'I have seen the Lord'" (John 20:18). Despite this, Luke says the disciples dismissed Mary's words as "an idle tale" (lit. nonsense), "and they did not believe [her words]" (Lk 24:11).

The fourth and fifth witnesses who went to the upper room disciples were the two disciples who encountered Jesus on the road to Emmaus (Luke 24:13-35). Luke says they immediately ran and "found the eleven and those who were with them gathered together, saying, 'The Lord has risen indeed'" (Luke 24:33–34). Despite their eye witness encounter, Mark says the upper room disciples still "did not believe them" (Mark 16:13). Therefore, when Jesus appeared to the eleven in the upper room, "he rebuked them for their unbelief and hardness of heart because they had not believed those who saw him after he had risen" (Mark 16:14).

While the other Gospel writers emphasize the disciples' disbelief of the witnesses, John is the only Gospel writer to note that the disciples were locked in a room terrified and gripped by fear of the Jews. John says they were fearful (lit. "phobos"). This means they were panic stricken and terrified. The word John uses can also be used to describe someone who flees in terror, hides, or cowers. In the Old Testament the word was often used to describe someone's trembling encounter with the living God. John wants us to see the disciple's intense fear, the focus of that fear, and in particular, Jesus' resurrection power to replace their fear with peace and joy.

Throughout the , "fear of the Jews" means fear of the religious leaders and their persecution of anyone who aligns themselves with Jesus. No doubt Jesus' warnings of persecution, suffering, and possible death were fresh on their minds (:18-19; 16:1-4). Furthermore, they just witnessed what the religious leaders had done to Jesus. Like many in the Gospel of John, the disciples were not immune to fear. At root, however, their fear of the religious leaders is the fear of man. The disciples were hiding, inordinately distracted by what the Jews might do to them as Jesus' followers.

Like Mary, who wept where there should have been joy, this is another instance of irony in the Gospel of John. These disciples know, serve, and follow the Savior and Son of God with power over death, sin, Satan, and the world. They saw Jesus heal a paralyzed man, give sight to the blind, cleanse the demon-possessed, raise the dead, walk on water, and feed thousands. These disciples are known by God in the flesh, and yet, they cower in fear, inordinately distracted by what the religious leaders might do to them. In this moment, the horizontal fear of man blinds the disciples from seeing the vertical power of God in Jesus over all things. However, when Jesus appears, fear gives way and is replaced with peace and joy.

JESUS COMES NEAR OFFERING PEACE AND JOY In their anxious state of fear and hiding, John says, "Jesus came and stood among them" (John 20:19). The Greek word is "histemi," which means to stand in the midst or to stand near. It is the same word used to describe Jesus standing before Mary (John 20:14). The implication is certainly that Jesus stands there alive. But it also communicates that Jesus has come near to the anxious, brokenhearted, and fearful. Just as Jesus came near to an inconsolable Mary, he has come near to a fearful group of disciples.

But Jesus does not simply come near and stand; Jesus comes near to the fearful and brokenhearted, offering the longing of the human heart, peace. Jesus says, "Peace be with you" twice to the disciples (John 20:19 and 20) and a third time to Thomas in John 20:26. No doubt, this is intended to remind the disciples of the assurance and promise Jesus gave in :27, where he said, "Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid."

On the surface Jesus’ word of peace seems like an ordinary Jewish greeting of shalom. However, the word Jesus used in John 14:27 and again in John 20:19, 20, and 26 is "eirene." It is not so much a matter of peace between persons but a settled state of being, an inward disposition or identity. It is not world peace but true inward, personal peace. It is peace with God, peace within, and peace towards others. "Peace and rest of soul" are the very heartbeat of the good news Jesus came to proclaim.(2)

Eirene is a settled state of quietness, rest, or calm in the context of turbulence, disturbance, or chaos. Therefore, what Jesus offers is a soothing calm and a rock-solid hope in the midst of brokenness, chaos, and inordinate fear. The peace Jesus offers is permanent, secure, and enduring. The Psalmist describes it as a banquet table in the midst of his enemies (Ps 23:5). Paul says it is the peace "that surpasses all understanding" (Phil 4:7). Jesus says it is "his peace" (John 14:27).

While the disciples may have wondered in John 14:27 if Jesus could actually provide the quietness, rest, and calm that he promised, in John 20:19-20, there is no question. Why? Because this time, Jesus has conquered the grave and resurrected from the dead. To prove it and give them even more assurance, Jesus "showed them his hands and his side" (John 20:20). Therefore, his offer of peace in John 20:19 carries with it the full assurance that Jesus can do what he says he can do and can give what he promises to give.

Jesus promised that the disciples would experience sorrow at his death but that they would be reunited and their sorrow would turn to joy (:20-22). By showing them his hands and side, Jesus confirmed and gave full assurance to the disciples that the person standing in their midst was the resurrected Lord with power over death and the grave. And if he has power over death and the grave, then he has power over our greater enemies of sin and Satan. Therefore, what do they have to fear (Ps. 56:4, 11; 118:6; Rom 8:31; 1 :4)?

The result, "when they saw" [lit. perceived and understood] that it was the Lord, was indescribable joy. John simply says the disciples "were glad" (John 20:20). In the original language, the word indicates exceeding and abundant joy. Luke says they were "disbelieving for joy" and "marveling," which means they stood in astonished wonder and amazement (Luke 24:41). Their fear is transformed into joy-filled peace, and the hinge upon which everything changed was Jesus' resurrection power.

DISCIPLES ARE SENT IN THE FLESH AND IN POWER, PROCLAIMING PEACE, JOY, AND FORGIVENESS In verse 21, John says, "Jesus said to them again, 'Peace be with you. As the Father has sent me, even so, sending you.'" Like Mary, these disciples are being commissioned. Mary's joy was intended to be conveyed and communicated to the world. The peace and joy these disciples experienced are also intended to be conveyed to the world. Just as the disciples receive the same access to the Father that Jesus has (John 20:17), they receive the same commission Jesus was given. Just as the Father sent Jesus, so now Jesus is sending the disciples.

How did the Father send Jesus? The Father sent Jesus in the flesh, to draw near to the huddled and hiding, broken and grieving, to proclaim light, life, peace, joy, and the forgiveness of sins! In Mark 1:14-15, Jesus entered , "proclaiming the gospel of God." Namely, that the Kingdom of God and her King has come near, and that all mankind must repent and believe the good news of the gospel. Jesus commissions and empowers the disciples to convey that same message saying, "If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld" (John 20:23).

Most commentators agree verses 22-23 are statements of empowerment and authority given to the church to proclaim the gospel. It is akin to Jesus' statement to Peter and to the whole church in Matthew 16:19 and 18:18. "It is God who effectively forgives or retains sin," and it is given to the disciple, empowered by the Holy Spirit, to proclaim God's holiness and grace.(3) Therefore, "Christian ministry is a continuation of Jesus ministry."(4) As Paul states it, Jesus' disciples have experienced the joy of reconciliation (Rom 5:11) and now have been given "the ministry of reconciliation" (2 Col 5:18-21). The good news of the gospel is that there is no condemnation for those in Christ Jesus (Rom 8:1). Just as Jesus conveyed the hope of the gospel and the forgiveness of sins in him, we have been sent with the same message.

There is more good news for these disciples in their newfound joy, however. Though they were intimidated and hiding from the world and are now being sent into the world, they will not be going alone. No, Jesus commissions them and then empowers them to accomplish the task. They are going with the third person of the Trinity who will guide, teach, comfort, nudge, equip, direct, and protect them.

Jesus promised on numerous occasions that after his death, burial, and resurrection, he would send the Holy Spirit (John 14:16; 15:26; 16:7) and that the Spirit would guide, instruct, and comfort them. In John 20:22, we see Jesus keeping his word. John says that after commissioning the disciples to go, Jesus "breathed on them and said to them, 'Receive the Holy Spirit'" (John 20:22). Jesus does not leave them to wander on their own or grope in the dark. Instead, he empowers and equips them to accomplish the mission. (5)

Throughout the Gospel of John, we are told that Jesus has the power to give life. Here Jesus breathes the Life of the Spirit on the disciples. No doubt, John wants his readers to reflect back to the beginning of creation, where God breathed life into man (Genesis 2:7). In fact, John uses the same word "emphysao" found in the Greek translation of Genesis 2:7.

What is John drawing our attention to? Here at the inauguration of the new creation, on the first day of the week, Jesus fulfills all of his promises to breathe new eternal and abundant life into his disciples (John 4:14; 5:24; 6:40; 10:28; 17:2) and to breathe the new life of the Spirit (John 14:16; 15:26; 16:7). Now, these disciples are sent to proclaim that new life to mankind. The first commission given to Adam and Eve to be fruitful and multiply is now a renewed commission given to these disciples to be fruitful and multiply disciples.

Jesus' resurrection transforms everything. It has the power to transform our individual lives, but also the entire world. The brokenness of the earth and the brokenness of our lives are healed and rewoven in the wholeness and power of Jesus' resurrection. Jesus' resurrection power turned the confusion of John and Peter into understanding. His resurrection power turned Mary's dark grief into joy. Now Jesus' resurrection power transforms inordinate fear into confident joy-filled peace. In every case, the experience of Jesus’ resurrection power is intended to be shared with the world.

Quotes To Consider • "We must tell people the gospel, but [we also] embody the gospel in all our attitudes and relationships. Evangelism is inviting people to look into our lives and see how a human life has been transformed and re-arranged by the gospel." —Tim Keller

Discussion Questions: 1. What does John want us to see in the condition and state of mind of the disciples? What are they inordinately distracted by and focused on, according to John 20:19? 2. What did Jesus promise in John 14:18-20, 25-29; 15:18-19, 26-27, and 16:19-22? What did the disciples forget and fail to focus on? 3. John 20:19-23 is the fulfillment of all Jesus' promises in the Scripture references listed above. What does that mean for the truthfulness and trustworthiness of Jesus' word? 4. If horizontal cares can easily distract and deceive us from the truth of our vertical relationship in Christ, what must we keep our eyes squarely focused on? What two things does Paul say in Col 3:15-16? How is one related to the other? 5. When does the disciple's fear turn to joy and their sadness turn to gladness? What is John communicating about the power of Jesus' resurrection for our personal lives and for the world? 6. What ought to be the natural result of personally experiencing such power, peace, and joy? 7. The Father sent Jesus, and now Jesus sends the disciples. How was Jesus sent, and what message was he sent with? What implications does that have for how we are sent?

Footnotes: 1. Andreas Kostenberger notes, "it is striking that neither Mary nor the disciples expect to see the risen Jesus, despite the fact that he predicted numerous times that he would rise from the dead 'on the third day' (cf. 2:19; and Synoptic references). This, in turn, shows that the disciples were not the ones who created the 'myth' of Jesus' resurrection but that their faith in the resurrection was the result of actually seeing the risen Jesus." Andreas J. Köstenberger, Encountering John: The Gospel In Historical, Literary, And Theological Perspective, 2 edition. (Grand Rapids, Michigan: Baker Academic, 2013). 259. 2. J C Ryle, Expository Thoughts on the Gospel of John: A Commentary. (S.l.: Aneko Press, 2019). 352. 3. D. A. Carson, The Gospel According to John, Reprint edition. (Leicester, England : Grand Rapids, Mich: Eerdmans, 1990). 656. 4. Ibid. 5. Rather than "placing a wedge" between Jesus' resurrection at Easter and the Holy Spirit's arrival at Pentecost in -2, it is better to understand that John only wrote a one-volume Gospel whereas Luke wrote a two-volume account in Luke and Acts. In the Gospel of John, Jesus promised the Holy Spirit's arrival to the disciples after he departed and now John shows Jesus keeping his word. George R. Beasley-Murray, John, Volume 36: Revised Edition (Dallas: Zondervan Academic, 2015). 381. Additionally, one of chief the roles of the Holy Spirit is to teach, guide, equip, and direct. Therefore, Jesus giving them the Holy Spirit is a matter of "empowerment for ministry," as F.F. bruce suggests. F. F. Bruce, The Gospel of John (Grand Rapids, Mich: Eerdmans Pub. Co, 1983). 525. As Herman Ridderbos puts it, "the bestowal of the Spirit referred to here is related particularly to the equipping of Jesus' disciples for their task as continuers of Jesus' work." Herman Ridderbos, The Gospel According to John: A Theological Commentary, Translation edition. (Grand Rapids, Michigan: Eerdmans, 2018). KL 15893-15894.