Second Sunday Of Easter
JOHN 20:19-31 (Acts 2:42-47; 1 Peter 1:3-9)
In John’s catechetical instruction about events following the resurrection of Jesus, the first morning of the week has been very eventful. No one saw Jesus rising from the dead. With a glorified body no longer subject to the laws of physics, the stone across the entrance of the tomb did not have to be removed, although it was rolled back when Mary Magdalene came to the tomb early. She reported the empty tomb to Simon Peter and “the other disciple, the one whom Jesus loved.” These two verified Mary’s announcement, and went back to their lodging. Simon Peter was still clueless but the Beloved Disciple believed in Jesus’ resurrection. Magdalene then encountered the risen Lord, but did not know him until he called her name. For John this was an illustration of what he wrote about Jesus in the Good Shepherd chapter, “The sheep hear his voice, and he calls his own sheep by name…, and the sheep follow him because they know his voice,” 10:3-4.
In his encounter with Mary of Magdala Jesus announces his ascension to the Father. He returns “on the evening of that day,” the day of his resurrection. This is where today’s gospel reading begins. As noted above, Jesus’ glorified body is no longer subject to the laws of physics, and so, “while the doors were securely barred for fear of the Judeans…,” Jesus suddenly stood among them. Why were the apostles afraid of the Judeans? Jesus was executed by the Romans as a rebel king. The priestly hierarchy of Judea had brought this about. At least some of the apostles were already known as associates of Jesus. They too were in danger. The high priestly families wanted to do away with this whole movement centered on Jesus, as Luke notes in his Acts of Apostles. Besides that, it was well known that the Roman occupation authorities were quite capable of mopping up operations after they destroyed other Jewish rebels who claimed to be King/Messiah.
The apostles were deeply shaken. Now rumors were already afoot that Jesus was no longer dead. Therefore Jesus’ greeting conveys just the right tone to put them at ease.
He says, “Shalom alachem!” (“Peace be with you!”) Shalom means more than “peace.”
It means “wholeness, security, good health.” John implies the joy mingled with doubt noted by Matthew and Luke. It is important that Jesus verify that he is the same Jesus who recently was put to death by crucifixion. Therefore, “he showed them his hands and his side.” Only in John’s gospel is Jesus’ side opened with the lance of a soldier. That act and its result are so filled with John’s catechesis that its explanation must be left for another time. John notes some relief for the disciples, as he writes, “They were glad when they saw the Lord.” Jesus assures them again, “Shalom alachem!” Then he moves on to his post-resurrection mission to his disciples.
Jesus states his mission and commission. “As the Father has sent me, so do I send you.” He breathed on them, and said, “Receive the Holy Spirit.” Spirit and breath are the same word in Hebrew, Greek, and Latin. This is the creative breath of God that breathed “the breath of life” into the first human being in Genesis 2:7. This creative breath of Jesus, the Holy Breath, the Holy Spirit, is for John an illustration of what he had written about Jesus, the Word of God, at the beginning of his Gospel, “All things were made through him and without him was made nothing that has been made.” Therefore God at this point, by him through whom all things were made, once more breathes the breath of life, the Spirit of God, and the Christian community comes to life. This echoes Genesis 1:2, when “the Spirit (the Breath) of God moved over the waters,” and life began. More will be said about this gospel reading on the Feast of Pentecost. Now on to doubting Thomas.
Thomas was not present at this first post-resurrection appearance of Jesus to his apostles.
When he joined them later, they reported, “We have seen the Lord.” “No way,” says Thomas. “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.” Thomas reflects modern “Christians” who want to believe, but are so imbued with the “truth” of scientific re-search, that they are skeptical of the truths of revelation. They are afraid to do what a popular song of some decades ago urged people to do, “Put your hand in the hand of the man who stilled the water. Put your hand in the hand of the man who calmed the sea. Take a look at yourself and you can look at others differently, by putting your hand in the hand of the man from Galilee.” Thomas wanted not only his hand in the hands of Jesus, but his hand in Jesus’ side.
Eight days after Jesus’ first post-resurrection appearance to his disciples, he is back. Again he exercises the prerogative of a post-resurrection body and is suddenly in the room, the doors securely barred. John catechizes his readers and hearers on the super-natural knowledge of Jesus, who already knows all about Thomas’ demands, when Jesus says, “Thomas, put your finger here and see my hands, and place your hand in my side. Don’t be unbelieving, but believing.” In John’s theology “To see” is often the equivalent of “to have faith.” So it is here, thus a reflection on a saying in our time, “Seeing is believing.” We are not told if Thomas took up the invitation to touch Jesus. He is convinced. We join this former doubter in his proclamation of Jesus’ ultimate identity, “My Lord and my God!”
