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THE OF JOHN Small Group Discussion Guide Text: John 20:24-29

Theme/ Big Idea: Doubt is turned to belief through the power of ' resurrection.

Context/ Background Information: Beginning with chapter 20, John provides four scenes of personal encounters with Jesus after his resurrection. Each one presents evidence that Jesus is the promised Son of God and Messiah, his resurrection is true, and that his resurrection has the power to transform our individual lives and the world.

John starts with himself and Peter and the evidence they saw in the (John 20:1-10). With that, their confusion turns to understanding, and the result is belief. John then directs our attention to Mary, who sees and encounters Jesus personally (John 20:11-18). Her inconsolable grief is turned to joy, and she believes. Then John turns to the upper room disciples who see, encounter, and hear Jesus personally (John 20:19-23). Their fear is turned to peace, and they believe. In John 20:24-29, John presents Thomas, a skeptical who encounters the living Lord Jesus. Thomas' disbelief and doubt immediately vanish into worship and belief. With each witness, their encounter and confession builds one upon the other culminating in Thomas' confession, "My Lord and My God."

In every case, we see that it is Jesus' disciples who doubt and disbelieve, but upon seeing and encountering Jesus, their doubts and disbelief turn to belief. It is the living Lord Jesus, who has the power to transform our lives. This is again a reminder that Jesus' resurrection is not a made-up story. Not even Jesus' own disciples understood, and some, like Thomas, even doubted the possibility of the resurrection. In Thomas, we are given a representative of all who doubt. John 20:24-29 captures for us Thomas' skepticism, Jesus' personal response, Thomas' pinnacle confession, and finally Jesus' word to all future disciples.

THOMAS’ SKEPTICISM, DOUBT, AND DEMANDS Thomas was "one of the twelve "per John. When we first meet Thomas in the , it is in :16. There, Jesus announced Lazarus' death and that he must go back to and . All of the disciples were trying to talk Jesus out of going to Judea because it would put his life in jeopardy (John 11:8). Thomas, however, says, "Let us also go, that we may die with him" (John 11:16). Thomas displays bold courage and commitment, willing to die with Jesus.

When we see Thomas in John 20, the one he committed his life to and was willing to die for is dead. Furthermore, though Thomas was one of the twelve, he was not with the other disciples when Jesus first appeared to them in the upper room. And now, his fellow disciples are shouting that they have personally seen Jesus and Thomas has not! John says, "the other disciples" declared to Thomas, "We have seen the Lord" (John 20:25). They use the same word, "seen," that Mary used when she gave her testimony to the upper room disciples (John 20:18). It is the Greek word "horao." It is the most important verb for seeing. It is interchangeable with "eidon," which John used of himself when he "saw and believed" at the empty tomb (John 20:10).

In the range of meaning, "horao" and "eidon" mean seeing and comprehending, experiencing personally, or knowing confidently. In :18, 3:11, and 6:46, Jesus uses the same word to describe his intimate, personal, first-hand knowledge of the Father, saying, no one has ever "seen the Father except he who is from God; he has seen the Father." In other words, Jesus speaks of what he knows and has seen personally and understands fully. So when John, Mary, and these upper room disciples say they "have seen the Lord," they are saying that they have personally encountered the living Lord Jesus, seen his resurrected body with their own eyes, know that it was him, and they believe. The grammar in the original language for "We have seen the Lord" is continuous, which further communicates their enthusiasm and joy. In other words, they told Thomas and kept on telling him.

Their testimony, joy, and enthusiasm are met with a cold cup of skepticism and doubt when they tell Thomas. Thomas immediately responds, "Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe" (John 20:25). This is a persistent pattern among the disciples of Jesus after his resurrection. The upper room disciples did not accept Mary's testimony (lit. considered it nonsense, :11). Neither did they believe the testimony of the Emmaus Road disciples (:13). So doubt and disbelief are not unique to Thomas, but Thomas’ doubt and disbelief seem to be of a different caliber and intensity.

Why such a reaction from Thomas? Why such skepticism and doubt? For Thomas, already wrestling with the contradiction of a dead Messiah, it is simply unfathomable that Jesus could rise from the dead after such a brutal death. He also cannot understand why Jesus has not appeared to him. None of it makes any sense to Thomas and because it does not make any sense to him, he thinks it cannot be true.

Thomas’ faith is in seedling form at a transitional moment in salvation history. He has yet to encounter the resurrected Lord Jesus or be given the Holy Spirit. It appears to Thomas that all hope is lost, and Jesus is dead. This means everything Thomas gave himself to the past three ears is gone. No doubt, Thomas wonders if God can really be trusted. Furthermore, Jesus appeared to the other disciples, but not Thomas. Again, Thomas wonders, if God really loves him. On top of all of that, Thomas’ present emotions and circumstances are blinding him to all that Jesus previously taught about his death and resurrection and the disciples’ sorrow turning to joy.

In this moment, Thomas fails to trust God and demands evidence. Thomas must see and must touch. God must bend to him, meet his demands, and fit his expectations. Thomas says, "Unless I see" and touch Jesus' wounds, "I will never believe." "Unless I" is an emphatic negative. "Never believe" is an emphatic double negative, better translated as "never ever." Taken together, Thomas is making a bold conditional statement that hinges upon his "seeing" and his touching Jesus' wounds. Thomas says that unless he sees with his own eyes and touches with his own hands, he will never believe.

The word for "believe" that Thomas uses is "pisteuo," which can mean entrusting one's self to a person/ resting one's confidence on someone (lit. faith), or it can mean accepting a person's word as true. It is this latter use that seems to be what Thomas is saying. Thomas' disbelief and doubt are directed at the disciples' testimony, witness, and word that Jesus has risen. Thomas is saying he will never accept their word or testimony.

It is one thing to have willing doubt (c.f. Mark 9:24), but quite another to have unwilling doubt. Thomas is venturing into this latter category. Thomas refuses to accept the disciple's testimony of Jesus' resurrection and their personal encounter with Jesus, and Thomas demands proof from Jesus himself. In essence, Thomas says, "Unless Jesus appears to me, unless Jesus speaks to me, unless I see Jesus, and unless I touch Jesus with my own hands, I will not believe." Thomas puts remarkable conditions on his belief. Thomas is saying he will only believe if --which is to say-- only if Jesus meets his demands. Doing so reveals that Thomas still sits on the throne of his life. But all of Thomas' doubts and defiance are about to melt in the face of Jesus.

JESUS’ PERSONAL AND GRACIOUS ENCOUNTER Wonderfully there is hope for the doubting. Rather than condemning Thomas, the Lord graciously hears his cries as well as his doubts. Jesus is not only capable of handling our doubts; he graciously and willingly comes near and steps into them.

John says, "Eight days later, [Jesus'] disciples were inside again, and" this time, "Thomas was with them" (John 20:26). Though the doors were locked, John says, "Jesus came and stood among them" (John 20:26). The word for stood among them is "histemi." It is the same word used to describe Jesus' appearance to Mary and the upper room disciples (John 20:14; 19). In all three cases, it means Jesus came near to them and stood in the midst of them. When he appears to them, Jesus repeats exactly what he said to the upper room disciples eight days prior. It is the third time Jesus makes the statement, "Peace be with you." The word for peace that Jesus uses is "eirene," which describes a state of being, a state of calm. To a room full of scared disciples and a man full of skepticism, doubt, and disbelief, Jesus speaks peace and calm. Jesus then turns toward Thomas, and graciously goes right after his heart with the very evidence Thomas demanded.

Everything Thomas demanded Jesus provides. Thomas said, "Unless I see," and Jesus appeared to him. Thomas said, "Unless I see…his hands…and place my finger into the mark of the nails," and Jesus invited Thomas to "see my hands" and "put your finger here" (John 20:27). Thomas said, "Unless I…place my hand into his side," and Jesus invited Thomas to "put out [his] hand, and place it in [Jesus'] side" (John 20:27).

In John 20:26-27, we learn even more about the character and nature of Jesus. First, Jesus does not leap to Thomas' demands. Instead, it was eight long days before Jesus appeared to Thomas. Jesus is clearly the one on the throne, not Thomas. Second, Jesus is also not intimidated or afraid of Thomas' doubts or demands. No, he enters into them willing and capable of handling his questions.

Furthermore, Jesus does not ignore Thomas’ doubt. He is not put off by Thomas’ doubts or demands, unwilling to answer. No, Jesus addressed each of his doubts one by one. Finally, Jesus is not so infinite that he is unaware or unconcerned for Thomas’ doubts. Instead, Jesus comes graciously near, tenderly showing Thomas his wounds, and meeting Thomas’ every need. Jesus sees past Thomas’ demands to the bottom of who Thomas is and Jesus is gracious and gentle with him.

Jesus knows our tears, fears, and doubts. He is concerned about them and able to "sympathize with our weaknesses" (Heb 4:15). Further still, Jesus is willing to enter into them. This is the entire story of the , and it is seen in vivid detail in this specific encounter with Thomas.

Therefore, Jesus says to Thomas, "Do not disbelieve, but believe." The phrase is better understood as "stop doubting and believe." Said another way, "Stop doubting and know. Stop demanding and trust. Stop wondering and be at peace." Everything Jesus said and did is true. Jesus is who he said he was and can do what he promised to do. How can Thomas know? The evidence is Jesus' wounded, resurrected body standing in front of him.

THOMAS' CONFESSION It is not clear in the text whether Thomas actually touched Jesus' wounds. What is clear is that everything changes when Thomas sees Jesus' wounds and resurrected body. All of Thomas' conditions and demands fall by the wayside. Thomas immediately makes the highest and most profound confession in the Gospel of John; "My Lord and my God!"(1)

All of Thomas' demands indicated that he was still on the throne of his life. But here, Thomas confesses who Jesus is and simultaneously confesses who Thomas is not. Jesus is master and God, not Thomas. Jesus is the only one with rights to Thomas' life. Jesus is the only one with authority to make demands and set conditions. Thomas acknowledges who is the master and who is the student; who is the Creator and who is the created. Thomas' confession is an act of submission.

Notice also that Thomas' confession is a very personal act of worship. He says, "My Lord and My God." He is not making an abstract confession; his confession is relational, personal, and possessive. Jesus is not just a Lord or a God. Neither is he the Lord and the God. Jesus is Thomas' Lord and God who came near to Thomas in the flesh. Thomas confesses to Jesus not simply about Jesus. In other words, Thomas is saying, "Jesus, you are my king, my master, my God. You are the one to which all of my life must yield.” Thomas sees the wounds and resurrected body of Jesus and confesses the truth about who Jesus is in worship and honor. Thomas' confession is an act of submission and worship, and it is the pinnacle confession of the Gospel of John.

The Gospel of John began with the Word taking on flesh and coming to dwell among us (John 1:14). Specifically, he came to his own, but his own did not receive or believe him. He came with an invitation to receive and believe, grasp and embrace, and offering eternal life. Now, as the Gospel of John concludes, it ends with Jesus coming in the flesh in the midst of his own. Specifically, Jesus came to one who doubts and disbelieves, inviting him to receive and believe, cling to and embrace; and Thomas does!

Here in the story of Thomas is another individual who represents all our hearts. The insurmountable evidence of who Jesus is and what he came to do are presented to Thomas in Jesus' wounds and resurrected body. With that, all of Thomas' skepticism and doubt give way to joy-filled belief and submission. Will we see Jesus' wounds and resurrected body and also believe? Will we also confess with Thomas, "My Lord and My God?" We may not be able to share in Thomas' sight of Jesus, but we can share in Thomas' faith and confession of Jesus.

A WORD TO FUTURE DISCIPLES With that, Jesus turns from Thomas to another audience and says Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet have believed" (John 20:29). Who is Jesus talking about? Who are these words directed towards? They are directed toward every future believer who will not physically see Jesus' wounds or resurrected body but will hear the testimony of the apostles and prophets and believe.

There are different ways to interpret the first half of verse 29. Some interpret Jesus' initial words to Thomas as a question and mild rebuke. Though possible, it would seem that a better way to understand Jesus' initial words is to see them as a statement (or rhetorical question) and, therefore, an affirmation of Thomas' confession. Verse 29 is transitional from Thomas (and the other disciples who tangibly saw and believed) to future believers who will have to believe without tangibly seeing. In other words, the emphasis in the text is not backward but forwards to all who will come after Thomas; to all who will believe without "seeing."

Jesus says blessed are those who believe the witness of the first disciples. The church is built on the foundational testimony of the apostles and prophets (Eph 2:20). Their testimony is built on the witness of the Holy Spirit who instructed them and called to mind all that Jesus taught (:26; 16:33). The Holy Spirit's witness is based on his commissioning by the Son (John 14:16, 26; 15:26; 16:7). And Jesus' witness is based on his commissioning by the Father who sent Jesus in the flesh to proclaim liberty to the captives (:36, 38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3; 20:21; Rom. 8:3; 1 :9, 10, 14). To believe the apostle's testimony is to believe the witness of the Holy Spirit in the word, which is to believe the person and word of Jesus and his power over the grave, which is to trust God the Father at his word.

Blessed (lit. "makarious") means happy or accepted before God. Jesus is not making a statement about how we feel; rather, "he is making an objective statement about what God thinks of" those who believe without sight.(2) In other words, they are approved by God, rewarded with his smile and applause.

Here Jesus is calling for belief "not based on sight or touch but on the message of the witnesses." (3) Here Jesus is calling for faith, "the assurance of things hoped for, the conviction of things not seen" (Heb 11:1). It is transferring trust from ourselves to the person and work of Jesus. The Scriptures teach us that it is resting our confidence on his work on our behalf that is "counted as righteousness" or right standing before God (Gen 15:6; :29; Rom 4:3, 5, 9, 22; Gal 3:16; James 2:23). This is the invitation of the Gospel of John (John 20:30-31), indeed the whole Bible (Rom 10:17).

Quotes To Consider • "Taking the time and effort to answer hard questions gives believers the opportunity to deepen their own faith while creating the possibility that doubtful people may become open to the joy of Christianity." — Timothy Keller

Discussion Questions: 1. What conditions have you placed on faith, obedience, and following Jesus? 2. How does Jesus handle Thomas' doubt, demands, and conditions? 3. What do we learn about the nature and character of Jesus in this text? 4. How does Thomas respond when he sees Jesus' wounds and resurrected body? 5. Similar to Jesus' blessing in John 20:29, what does Peter commend, celebrate, and praise in 1 Peter 1:8?

Footnotes: 1. Every confession up to this point has been building toward this one confession. called Jesus "the Lamb of God who takes away the sin of the world" (John 1:29). Andrew called him "the Messiah" (John 1:41). Philip said Jesus was the "one whom Moses in the Law and also the prophets wrote" (John 1:45). Nathanael called Jesus "the Son of God…the King of Israel!" (John 1:49). called him "a teacher come from God" along with the blind man who had been given sight (:2; 9:33). Peter said Jesus had the "words of eternal life" (John 6:68). Mary called Jesus "my Lord," which means master and "my teacher" (John 20:13 and 16). The upper room disciples saw their "Lord" and master. And now, all of these confessions culminate in Thomas' declaration "My Lord, My God" (John 20:28). 2. R. Kent Hughes, The Sermon on the Mount: The Message of the Kingdom, 2013. KL 195-198. 3. Gerald L. Borchert, -21: An Exegetical and Theological Exposition of Holy Scripture (Nashville: Holman Reference, 2002). 316.