Acts 2:14a, 22-32

Reading

14a Peter, standing with the eleven, raised his voice and addressed the crowd, 22 “You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know— 23 this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. 24 But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
25 For David says concerning him, ‘I saw the Lord always before me, for he is at my right hand so that I will not be shaken.
26 therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will live in hope.
27 For you will not abandon my soul to Hades or let your Holy One experience corruption.
28 You have made known to me the ways of life; you will make me full of gladness with your presence.’

29 “Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. 31 Foreseeing this, David spoke of the resurrection of the Messiah, saying, ‘He was not abandoned to Hades, nor did his flesh experience corruption.’

32 This Jesus God raised up, and of that all of us are witnesses.”

Commentary

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with a second account of the Ascension of Jesus (the first one is in Luke 24) and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.

Today’s reading presents the second portion of Peter’s long speech (vv. 14-36) after the Pentecost Event and reflects the theology of the community from which Luke-Acts came. In Luke and Acts, everything that happened was said to be guided by the Holy Spirit and was part of “God’s Plan.”

Peter’s speech said that Jesus was a “man” (v.22). At the end of the speech, Peter said the “God has made him both Lord and Messiah” v.36) through the Resurrection. The New Oxford Annotated Bible interprets this verse as a form of “adoptionist christology” that appears to be at variance with the adoptionist notions in Luke’s account of Jesus’ baptism — “You are my Beloved Son” (Luke 3:21-22). The NAOB observes that the differences likely reflect different sources for the stories in Luke-Acts.

In Peter’s speech, “God’s Plan” included the handing over of Jesus to the Israelites (v. 23), the crucifixion of Jesus by the Israelites (“whom you crucified”) “by the hands of those outside the law” (i.e. Gentiles, Romans), and the “impossibility” (v. 24) that death could hold Jesus in its power. The balance of the speech stated that Jesus descended from King David whose kingly line was promised by God to endure forever (2 Sam. 7:13).

Based on the ancient view that David composed all the Psalms, in verses 25 to 28, the author of Acts paraphrased Psalm 16:8-11 and attributed the words to David. The Jewish Annotated New Testament asserts that the location of David’s tomb was known in the First Century and cites Josephus as a substantiating authority.

The harsh words of “Peter’s speech” against the Israelites need to be considered in the historical and religious contexts in which they were written.

After the Temple was destroyed by the Romans in 70 CE, the only two surviving sects in Judaism were the Pharisees and the Jesus Followers (not called “Christians” until 85 or so). The other sects in Judaism (Sadducees, Zealots, Herodians, Essenes) became irrelevant or were killed by the Romans. For example, the Sadducees (priests) disappeared because there was no Temple for animal sacrifice.

For the next 30+ years, the Jesus Followers and the Pharisees contended bitterly for control of Judaism. Matthew, Luke-Acts and John were written during this time and contain condemnations of Israelites, Judeans/Jews, and Pharisees, but hardly any against the ruling Romans who in fact crucified Jesus as an insurrectionist.

Around 100 CE, there was a “parting of the ways” within Judaism – the Jesus Follower Movement evolved into Christianity and the Pharisaic Movement evolved into Rabbinic Judaism.

Unfortunately, in a short time, Christians largely forgot (or never knew) the historical controversies that led to the anti-Jewish language in the post-70 Gospels and Acts. This lack of historical understanding has been an underpinning for much of the Anti-Semitism that has existed since the Second Century.

1 Peter 1:3-9

Reading

3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who are being protected by the power of God through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, even if now for a little while you have had to suffer various trials, 7 so that the genuineness of your faith– being more precious than gold that, though perishable, is tested by fire– may be found to result in praise and glory and honor when Jesus Christ is revealed. 8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, 9 for you are receiving the outcome of your faith, the salvation of your souls.

Commentary

The First Letter of Peter was likely written in the last quarter of the First Century, after Peter’s death. It was written in sophisticated Greek and resembled the form of Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

In today’s reading, the author expressed hope for redemption through the Resurrection (v.3) and a salvation that will be revealed at the end times (v.5). The New Oxford Annotated Bible suggests that the believer does not go “up” to heaven but “forward” to the future reward that will be revealed at the end time.

The JANT observes that there is a Gnostic tone to the letter in its emphasis on “knowledge” (v.3) and the frequent use of the word epignōsis (lit. “full knowledge”) as well as the term “gnōsis” (knowledge). The JANT also notes that the phrase “participants of the divine nature” was language that was used in First Century mystery religions.

The author of the letter noted that Jesus Followers “had to suffer various trials” (v. 6), not so much from overt governmental persecution, but because the Jesus Follower Movement was a minority sect within Judaism, particularly after the destruction of the Second Temple in 70 CE.

The author also expected that God would send the Christ soon because “salvation is ready to be revealed in the last time” (v.5) and “your faith …will result in praise and glory and honor when Jesus Christ is revealed” (v. 7).

John 20:19-31

Reading

19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”

26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.

Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.

Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which means fear of the Temple Authorities. The evening is on the first day of the week (v.19), the same day that Mary Magdalene went to the tomb when it was dark.

Reflecting ambivalence about the “physicality” of the Resurrected Christ, Jesus was said to walk through walls and locked doors and stood among the disciples (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20). Although invited to do so, it does not appear from the text that Thomas touched the wounds. Even in a resurrected state, Jesus (and we) will continue to have wounds.

The Commissioning of the disciples (v.21) is analogous to the Great Commission in Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4. Breathing upon the disciples is also reminiscent of YHWH’s imparting the breath of life to the human (adam) made of the soil (adamah) in Genesis 2:7. The Jewish Annotated New Testament suggests that the power to forgive sins or retain them was “the authority to decide who can become or remain a member of the community.”

Some ancient manuscripts included a verse 31 that is translated as “you may continue to believe.” This text would indicated that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.

Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.

In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong observed that although Thomas was mentioned among the list of apostles in the Synoptic Gospels, nothing of substance is mentioned about him until the Fourth Gospel. He notes that scholars have been aware of a Gospel of Thomas from its being mentioned in other writings, but that its text was unknown until recently.

Spong cites Elaine Pagel’s book Beyond Belief for the thesis that the Fourth Gospel was written largely to contradict the Gnostic Gospel of Thomas which contains no miracle stories, no narrative of Jesus’ birth, no narrative of his death, and no story of Easter.

He notes that, in John’s Gospel, Thomas is demanding a “sign” in seeking to observe the wounds himself, just as the other disciples had been able to observe them.

Spong understands “My Lord and my God” as John’s affirmation that Jesus was the Messiah sent from God and is of the same essence as the one who did the sending. “Thomas’ confession is in effect: I have seen God in the presence of Jesus; I have seen the word made flesh and dwelling among us. Thomas has come to understand that when we see Jesus, we see God.”

Spong asserts that the thrust of the concluding words of the Gospel (“through believing you may have life in his name”) is “to have life – not to become religious, not to achieve moral purity, not to win the contest to gain doctrinal orthodoxy, but to have life – that is the function of the Christ. It is to bring us to the experience of living in which we pass into new dimensions of life and cross the boundaries of fear that separate us from one another and from ourselves. That we ‘might have life and have it abundantly’ – that is what Jesus is about; that is what Jesus brings. To be Christian is not to believe that message but to live that message.” (Italics in original)

Acts 5:27-32

Reading

27 When the temple police had brought the apostles, they had them stand before the council. The high priest questioned them, 28 saying, “We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man’s blood on us.” 29 But Peter and the apostles answered, “We must obey God rather than any human authority. 30 The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.”

Commentary

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.

Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.

The Gospel According to Luke and the Acts of the Apostles saw the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

Today’s reading was set in the early days of the Jesus Follower Movement in Jerusalem. The Jesus Follower Movement remained a sect within Judaism even after the Destruction of the Temple by the Romans in 70 CE.

In the verses leading up to today’s reading, the apostles were preaching in the Temple (vv.12 and 25). There, they were arrested by the Temple Authorities for heresy (v.18) and brought before the religious ruling body, the council, also called the Sanhedrin (v.27).

In today’s reading, Peter and the apostles responded to their accusers by delivering a concise summary of the theology expressed in Acts of the Apostles – that Jesus is the “Leader” and Savior who brought repentance and forgiveness (v.31). The use of the term “Leader” is an unusual title to give to Jesus the Christ. In Greek, the word used was “Archēgon” and is translated as “Prince” in some other translations. The same Greek word is used in Acts 3:15 and is translated in the NRSV as “Author” of life. In another recent translation, the phrase in 3:15 is translated as “the leader in the Way of Life.”

The reference to the death of Jesus in verse 30 (“whom you had killed”) was directed at the Sanhedrin (not all Jews). The Sanhedrin (or at least the leaders of the Sanhedrin) likely worked with the Romans in initiating the crucifixion of Jesus of Nazareth.

Revelation 1:4-8

Reading

4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.

To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

7 Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen.

8 “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

Commentary

The Book of Revelation is unique in the Christian Scriptures, and also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.

Apocalyptic literature was often presented as a revelation from God of heavenly secrets and prophesy (a disclosure of divine intentions) conveyed by an angel or other heavenly body. This book purported to be a revelation by God through Jesus Christ that was conveyed by an angel to “John” (1:1). Most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.

Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic writings used symbolic language to convey God’s hidden plan.

The author of Revelation had extensive knowledge of the Hebrew Bible. The references to “glory and dominion” (v. 6) and “coming on the clouds” (v.7) were taken from Dan. 7:13-14 (another apocalyptic book). The reference to “being pierced” (v.7) was from Zech. 12:10. By using these references, the author of Revelation sought to present Jesus the Christ in images that were familiar to his audience.

Verse 8 is one of the two times when God is identified as the speaker in Revelation. The other is 21:5-8.

John 20:19-31

Reading

19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”

26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

Most scholars agree that the Gospel was written around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.

Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which should be understood as fear of the Judean Temple Authorities. The evening is on the first day of the week, the same day that Mary Magdalene went to the tomb before dawn.

Reflecting the ambivalence about the “physicality” of the Resurrected Christ, Jesus seemed to walk through walls and locked doors and stood among them (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20). Although invited to do so, it does not appear from the text that Thomas touched the wounds. Even in a resurrected state, Jesus (and we) will continue to have wounds.

The Commissioning of the disciples (v.21) is analogous to the Great Commission in Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4. Breathing upon the disciples is also reminiscent of YHWH’s imparting the breath of life to the human made of the soil (adamah) in Genesis 2:7.

Some ancient manuscripts included a verse 31 that is translated as “you may continue to believe.” This text would have indicated that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.

Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.

Acts 4:32-35

Reading

32 Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. 33 With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. 35 They laid it at the apostles’ feet, and it was distributed to each as any had need.

Commentary

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.

Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.

The Gospel According to Luke and the Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

Peter and John and other Jesus Followers prayed at the Temple soon after the Ascension and Pentecost. (Jesus Followers saw themselves as part of Historic Judaism until the late 1st Century, even after the Temple was destroyed in 70 CE.)

After praying, they were all filled with the Holy Spirit (v.31) and the “whole group” gave all their possessions to be held in common so that no one would be needy among them (v.34). Today’s reading is a reiteration of the holding all things in common by “all who believed” as described in Acts 2:44.

Holding all goods in common is still characteristic of those religious orders whose members take a vow of poverty.

1 John 1:1 – 2:2

Reading

1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life — 2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us — 3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 4 We are writing these things so that our joy may be complete.

5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6 If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; 7 but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.

2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

Commentary

There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)

There are similarities between these three letters and the Fourth Gospel (for example, “from the beginning” in verse 1). But there are also differences – in the use of images (in the Fourth Gospel, Jesus is the “light” but in 1 John, a moral life is the “light” v. 7), as well as differences in theology and in other aspects of the Fourth Gospel.

Biblical Scholars believe that the author of 1 John was likely an individual speaking on behalf of a community (“We declare” in verse 1) of followers of the author of the Fourth Gospel.

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities that existed in Jesus’ lifetime and until 70 CE and with the Pharisees from 70 CE until the “parting of the ways” around 100 CE.

The letter was also written to deal with a schism (2:19) that had occurred in the community (likely Ephesus) over the question whether Jesus was truly human or was only in the “appearance” of a human – a “heresy” later called Docetism.

John 20:19-31

Reading

19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”

26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”

30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

Most scholars agree that the Gospel was written around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.

Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which is to be understood as fear of the Judean Temple Authorities. The day is the first day of the week, the same day that Mary Magdalene went to the tomb.

Reflecting the ambivalence about the physical nature of the Resurrected Christ, Jesus seemed to walk through walls and stood among them (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20).

The Commissioning of the disciples (v.21) is analogous to Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4.

Some ancient manuscripts include a verse 31 that is properly translated as “you may continue to believe.” This text would indicate that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.

Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.