Second Sunday of Easter — exegesis on the Gospel, John 20:19-31

The Second Sunday of Easter is April 23, 2022.

This day is also known traditionally as Quasimodo Sunday, because those who were baptised on Easter Eve, Holy Saturday, worshipped without their baptismal robes for the first time. The Introit was directed at them:

Quasi modo geniti infantes, rationabile, sine dolo lac concupiscite.

This translates to: ‘As newborn babes, desire the rational milk without guile’ and is intended for those baptised the week before.  These words send them out into the world with the reminder to receive God’s Word with a pure heart and accept the promise of life eternal through Jesus Christ.  They are called to live a godly life.  For those baptised earlier, it is a reminder of these Christian duties and responsibilities.

After the celebrations in church and out of Easter, things have calmed down. This day is also called Low Sunday. It was also a Low Sunday for the disciples, because Jesus was no longer with them every day, as we see from this reading and John 21. They must have missed His presence terribly.

The Gospel reading is the story of Doubting Thomas (also here), depicted below by Caravaggio in The Incredulity of St Thomas. Did or did not Thomas touch Christ’s wounds?

The readings for Year C can be found here.

The Gospel reading is as follows (emphases mine):

John 20:19-31

20:19 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.”

20:20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.

20:21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.”

20:22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit.

20:23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

20:24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came.

20:25 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.”

20:26 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.”

20:27 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.”

20:28 Thomas answered him, “My Lord and my God!”

20:29 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.“

20:30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book.

20:31 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 comes from Matthew Henry and John MacArthur.

We pick up where we left off on Easter Day, although some churches might have read St Luke’s account of the Resurrection.

John MacArthur tells us about the factual nature of the Resurrection:

The resurrection of the Lord Jesus Christ from the dead, the literal physical bodily resurrection of the Lord Jesus Christ from the dead is so critical to the Christian gospel that all four gospel writers – Matthew, Mark, Luke, and John – give us an account of the resurrection and provide for us multiple evidences of its reality. The resurrection is a historical fact, as the Lord Jesus was a historical person, died an actual historical death, rose from the dead in real history and in physical form, though a glorified physical form. This is so critical to Christianity that the evidences are piled up by the gospel writers, and then even enhanced by the apostle Paul in 1 Corinthians, chapter 15.

As you come to the book of Acts which describes the apostles proclaiming the gospel, you find that they preached the resurrection of Christ. The resurrection is absolutely critical to Christianity. It means that God was satisfied with the sacrifice for sin that Christ offered. It means that He conquered death, not only for Himself, but for all of us who put our faith in Him. In His resurrection is our resurrection, as in His cross is our forgiveness.

Furthermore, if the Resurrection had not happened, the Apostles and disciples could not have preached it:

Why is it then that they preached the resurrection all the way to the death? Why is it that they preached the risen Christ against hatred, opposition, and eventually gave their lives as martyrs for the gospel of the resurrection? Anyone who denies the resurrection would have to come up with some other supernatural, inexplicable, massive event that transformed them from frightened, coward, disappointed disciples into bold, relentless, fearless preachers of Jesus Christ. If it wasn’t a resurrection what was it? No other possible miracle has ever been suggested, especially when we recognize that they preached the resurrection. There had to be an event that transformed them. They say the event that transformed them was the resurrection, and they preached that, which is testimony to its reality. John was exiled on the Isle of Patmos, the rest of them were martyred for preaching the resurrection of Jesus Christ.

When it was evening on the day of the Resurrection, the first day of the week, the doors of the house where the Apostles gathered was locked to protect them from the Jews, but Jesus entered, stood among them and said ‘Peace be with you’ (verse 19).

There is much to ponder in that verse. Keep in mind that our Lord’s body was now in a glorified state, even though He still had His wounds from the Crucifixion.

Matthew Henry says that this reading gives us three secondary Christian ordinances:

There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances–the word, sacraments, and prayer; these are, the Lord’s day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other John 20:21; John 20:21. Christ’s kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.

This verse gives us evidence that Sunday is indeed the first day of the week, as ordained by God:

The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (John 20:1; John 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (John 20:19; John 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ’s first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.

Note that the Apostles had gathered together on this day for their benefit, one to another:

Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master’s resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another’s minds, strengthen one another’s hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body.

The Jews were clearly unhappy about our Lord’s rising from the dead — they put out the untruth that His body had been stolen — and, although He would not be visible to them, His disciples clearly were. Nonetheless, even today, as the Apostles did, Christians must endeavour to gather together:

They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together,Hebrews 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ’s disciples to be driven into corners, and forced into the wilderness, Revelation 12:14; Proverbs 28:12. (2.) God’s people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ’s disciples, thus to abscond.

We have the mysterious and sudden appearance of Jesus, who has all the capabilities of His Father, i.e. accomplishing the impossible:

When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ’s disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ’s presence from them.

Jesus greeted them with a benediction of peace, meaning at that moment and forever:

His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, John 14:27; John 14:27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.

Jesus showed the disciples His hands, pierced by nails, and His side, pierced by the centurion’s spear; then the disciples rejoiced, recognising the Lord (verse 20). Keep in mind that He had a glorified body, so they would not have immediately recognised Him.

Henry says that Christ will retain His wounds throughout the ages to His Second Coming to prove that He was the One crucified:

They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ’s wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Revelation 5:6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat–Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.

The Apostles felt immeasurable joy and relief, no doubt recalling what Jesus told them at the Last Supper. He would see them again:

First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (John 16:22; John 16:22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.

Jesus repeated His benediction of peace, adding a divine commission for them: ‘As the Father has sent me, so I will send you’ (verse 21) out into the world to preach the Good News of salvation and eternal life.

Henry explains the repetition of the benediction:

This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Judges 6:22; Judges 6:23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isaiah 52:7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luke 10:5; Luke 10:6.

MacArthur says:

I can’t even begin to describe what that may have been like, what that conversation was like, what that joy was like. It’s pretty understated; they rejoiced. That’s a pretty understated way to describe those men reacting to the fact that they believed Jesus was dead and He shows up alive coming through the wall. Incredible joy, trying to sort it all out, undoing all the móros, doubts that they had cultivated in the hours since His death, and substituting in their place indescribable joy. They rejoiced when they saw the Lord.

“So” – verse 21 – “Jesus said to them again, ‘Peace be with you.’” He calms them down again. The first time He calm them down because they were traumatized, now He calms them down because they’re exploding, they’re erupting in joy. “Peace be with you. Calm down. I know this is an exhilarating moment like none that ever any human could experience, but calm down.” “Why? Why?” “I have something to say to you.”

Now to the commission, which is the same as the Great Commission in Matthew 28:18-20.

Henry says:

First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power,–sent them as ambassadors to treat of peace, and as heralds to proclaim it,–sent them as servants to bid to the marriage. Hence they were called apostles—men sent.

Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old-Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, John 13:20; John 13:20.

MacArthur makes an excellent point:

Why did the Father send Jesus into the world? He didn’t send Jesus into the world to bring about social justice. He didn’t send Jesus into the world to improve people’s economic condition. He didn’t send Jesus into the world to elevate our understanding of godly morality. He didn’t send His Son into the world to make people’s circumstances better. He didn’t send Him into the world to raise the economic standards. “The Son of Man is come” – He said – “to seek and to” – what? – “save the lost.”

That’s why He came. He had no other purpose; His purpose was salvation. The Father sent the Son to seek and save the lost, to provide the sacrifice necessary in His death, and the triumph necessary in His resurrection, to bring salvation to all God’s chosen people through all of redemptive history. I don’t know if you think about your life this way, but you should.

Jesus then breathed on them and said, ‘Receive the Holy Spirit’ (verse 22).

Breathing in Scripture refers to the divine power of creation. It is no small act.

MacArthur explains:

If you go back into Genesis, chapter 2, you remember that when God had created Adam it says, “He breathed into him the breath of life, and Adam became a living soul.” That’s the expression of God’s creative power.

In that famous valley of dry bones in Ezekiel 37, which is a picture of the future corpse of Israel lying like dry bones in the desert, you remember God shows up and says to the prophet, “Breathe on them.” And the breath of God comes and all the dry bones come alive, and that is the future salvation and resurrection of the nation Israel.

And in the great new covenant passage of Ezekiel 36, we hear that God is going to cleanse us from our sins and He is going to give us a new spirit, the Holy Spirit. The Holy Spirit is the breath of God. The Holy Spirit is God in us. The Holy Spirit is the source of power: “You’ll receive power after the Holy Spirit has come upon you.” Here, our Lord shows them a symbol of this, notice it: “He breathed on them and said to them, ‘Receive the Holy Spirit.’” That did not happen then. That did not happen then. We know that, because of clear revelation.

The full descent of the Holy Spirit happened at the first Pentecost, but, as MacArthur says, this was a symbol, a foretaste, of that day.

Jesus told His disciples that any sin they forgive on earth will be forgiven in heaven; likewise, any sin not forgiven on earth will be retained in heaven (verse 23).

Henry explains why Jesus sent them the Holy Spirit before instructing them about forgiveness:

Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ’s blood: “Yet you may declare their sins remitted upon gospel terms.” And Peter did so, Acts 2:38; Acts 3:19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, John 12:48; Romans 2:16; James 2:12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority:– [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. “Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God.”

However, at this gathering, Thomas, a twin — Didymus is the traditional word use to denote that — was absent when Jesus spoke those words (verse 24).

The first thing we wonder about is if the Holy Spirit reached Thomas. Henry says that Thomas received that same divine gift:

… though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Numbers 11:26.

We do not know why Thomas was absent, but Henry cautions us not to be like him:

… by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.

The Apostles told Thomas about our Lord’s visit to them, but he said that unless he saw the wounds and put his finger in them, he would not believe (verse 25).

Henry says that Thomas was testing Christ, something we must never do. This also points to the limits of empirical evidence, upon which so many unbelievers boast:

(1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Matthew 16:1; Matthew 27:42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren’s heart to faint like his heart, Deuteronomy 20:8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.

One week later, again on Sunday, the first day of the week, Thomas was with the Apostles; once again, Jesus entered the same way as He had done on the day of the Resurrection, stood among them and gave them His benediction of peace (verse 26).

He singled out Thomas, telling him to touch His wounds before rebuking him with, ‘Do not doubt but believe’ (verse 27).

Then Thomas exclaimed (verse 28), ‘My Lord and my God!’

Jesus had a further rebuke for Thomas, asking him if he believed only because he saw the wounds: ‘Blessed are those who have not seen and yet have come to believe’ (verse 29).

Our commentators differ on whether Thomas obeyed our Lord or if he needed only to see the wounds in order to believe.

Henry says that Thomas probably did not need to touch the wounds:

We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (John 20:29; John 20:29), Thou hast seen, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.

MacArthur thinks that Thomas did touch our Lord’s wounds, in line with the Caravaggio at the top of this post:

“Then He said to Thomas,” – I love this; talk about personal care – ‘Reach here your finger,’ – I think he probably took his finger, pressed it into His nail prints – ‘now reach here your hand;’ – he pushed it into the scar in His side – ‘stop unbelieving and believe.’” That was enough for Thomas. “He said, ‘My Lord and my God!’” That is the final evidence of a literal resurrection.

Then John concludes the chapter by saying that Jesus performed many other signs in front of His disciples, too many for this Gospel account (verse 30).

John ends by saying that these signs were written about so that we may believe that Jesus is the Messiah, the Son of God and that, by believing in Him, we may have life in His name (verse 31).

He concludes his Gospel in John 21:24-25 similarly:

²⁴ This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.

²⁵ 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.

MacArthur says that the miracles — the signs — point to our Lord’s divine nature and His Father’s plan of redeeming us:

Now John introduces the exclusivity and singularity of Christ by saying this in verse 30: “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book.” If you take all the miracles that John records and add all the ones that Matthew, Mark, and Luke record, you have a list of about forty separate miracles that Jesus did. The record of those miracles is laid out in the four gospels. In particular, seven very special sign miracles are identified in John’s gospel.

But that is by no means the sum of all that Jesus did. In fact, I’m sure there were many days when He did forty miracles in a day or more. There were many hours when He did seven miracles or more. For three years His life was marked by miracle, after miracle, after miracle in an explosion of divine power that essentially banished disease from the land of Israel for the duration of His ministry. The gospel writers, and in particular John, record just some of them as evidence for who He is, and it’s important that you understand who He is and that you believe, because this is the only way to escape the consequence of your sins, eternal hell.

Just to remind you that I’m not making a guess at the volume of our Lord’s miracles, look at the last verse in John’s gospel. John, chapter 21, if you glance over to verse 25 you read this: “And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.” That is a staggering statement that the world couldn’t even contain all the displays of divine nature that Jesus demonstrated. His life was marked by these miracles.

Now when we talk about signs we’re simply defining the purpose of a miracle. You could use the word “miracle,” but using the word “sign” give us an indication of the purpose of the miracle. What’s the purpose of a sign? A sign is to point to something. When you’re at the sign you’re not there. When you’re at the sign, you’re simply realizing that you’re going in the direction of the destination. And when you’re at the sign/miracle, you’re at the point where Jesus is directing you to look at Him and see that this sign points to who He is. And verse 31 says, “These signs which have been written by John in this gospel have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”

The end goal is eternal life only available in the name of Christ, only available to those who believe in Christ, because they have seen the evidence that He is who He says He is, the Messiah, the Son of God. “These signs” – says John in verse 31 – “these signs have been written” – by him under the inspiration of the Holy Spirit in the gospel of John – “that you may believe.”

When someone asks us what the Gospel is about, MacArthur gives us the answer we should use, particularly in these times of egocentricity, equality and climate change:

The gospel is not about social justice. The gospel is not about a better life, it’s not about prosperity, it’s not about solving your problems, it’s not about feeling good, it’s not about fulfilling your dreams and ambitions; nothing to do with any of that. The gospel is about forgiveness based on repentance and faith in Christ.

I would add that when one is truly at peace with Jesus Christ, one is at peace with the world.

That peace with Jesus Christ can be achieved only through prayer, receiving Holy Communion, continued reading of Scripture and true repentance.

I wish everyone reading this a blessed Sunday in the Risen Christ.