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Jesus and Thomas
24 Now oThomas, one of the twelve, called the Twin,4 was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, p“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.”
26 Eight days later, his disciples were inside again, and Thomas was with them. qAlthough the doors were locked, Jesus came and stood among them and said, q“Peace be with you.” 27 Then he said to Thomas, r“Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, s“My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? tBlessed are those who have not seen and yet have believed.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:24–29.
24 Now oThomas, one of the twelve, called the Twin,4 was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, p“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.”
26 Eight days later, his disciples were inside again, and Thomas was with them. qAlthough the doors were locked, Jesus came and stood among them and said, q“Peace be with you.” 27 Then he said to Thomas, r“Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, s“My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? tBlessed are those who have not seen and yet have believed.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 20:24–29.
24절) 디두모(쌍동이)라고 하는 도마, 그는 의심많은 제자로 알려져 있지만 도리어 현실적인 사람으로 위험을 무릎쓰고 주님과 함께 가기를 원했던 인물이다.
- Thomas has often been vilified by Christians because of his early doubts expressed in these verses. But throughout this Gospel he has been presented as a realist, a person who evaluated situations on the basis of what he could perceive. He understood the dangers of going south to Judea (11:16), and he wanted more than words in order to follow Jesus to his place of preparation (14:5). But he was willing to take risks for Jesus (11:16), and in these verses he is also capable of reaching magnificent conclusions. Thomas is not merely a pathetic doubter. He is a paradigm of many Christians who are capable of great possibilities as well as hesitations in faith.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 312.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 312.
25절) 주님을 본 다른 제자들과 달리 도마는 부활하신 주님을 보지 못했다. 다른 제자들의 이야기를 듣고 도마는 자신의 손가락을 못자국과 옆구리에 넣어보지 않고는 믿지 않겠다라고 고백한다. 도마는 지극히 합리적이고 경험을 중시하는 사람이었다. 단순히 보는 것이 아니라 자신의 손으로 만져보기를 원했던 것이다.
26절) 여드레를 지나 도마도 제자들과 함께 있을때 문이 닫혀있는 상태에 다시 예수님께서 오셔서 “평강이 있을지어다”라고 말씀하신다.
27절) 주님께서 직접 도마에게 손가락을 내밀어 자신의 손과 옆구리에 넣어보라고 말씀하신다. 그리하여 믿음없는 자가 되지 말고 믿는자가 될 것을 말씀하신다. 도마처럼 의심하는 것이 우리들에게 믿음없음으로 여겨지지만 구도의 과정에서 도리어 도마와 같은 진실한 태도가 요구되어진다. 덮어 놓고 믿는 것 보다는 진지하게 고민하고 의심하는 과정을 거쳐서, 필요하다면 손을 내밀어 못자국과 창자국을 만져보는 것이 필요하다. 도리어 의심하고 회의하는 용기가 필요하다.
- It is most probable then that when Thomas made his demand for proof, p 314 he hardly expected to have his material proof met. Similarly, when the early church prayed for Peter’s release from prison, their reaction to the report of Rhoda (Rose) clearly indicates their doubts about their own prayers (Acts 12:13–15). These stories indicate that what often is viewed as believing and praying is, in fact, not much more than human wishful thinking.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 313–314.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 313–314.
28절) 도마의 신앙고백 “나의 주시며 나의 하나님이십니다” 요한복음 전체를 통해서 예수님이 어떤 분인지에 대한 고백중에 가장 정점에 해당하는 고백이다. 요 1:1의 하나님에는 관사가 없지만 도마의 신앙고백에는 정관사가 있다.
- Thomas’s response forms the high point of confession in the Gospel. What it does is bring the Gospel full circle from the Prologue, where it is emphatically said that the “Word was God” (1:1) to this confession, “My Lord and my God.”85 In the process of writing this Gospel the evangelist has proclaimed that Jesus was active in creation (1:2), the Word who became incarnate/enfleshed (1:14), the sin-bearing Lamb of God (1:29, 36), the Messiah (1:41; 4:25–26), the Son of God (1:48), the King of Israel (1:48), the new Temple (2:19–21), a teacher sent from God (3:2), a p 315 new symbol of God’s power exhibited through Moses (3:14), the evidence of the love of God (3:16), the Savior of the World (4:42), equal with God (5:18), the authority in judgment (5:27), the agent of God (5:30), the fulfillment of Scripture (5:39), the expected prophet (6:14), the “I am” (6:35, etc.), the supplier of living water (7:38), the one who was from God (9:31–33), the Son of Man (9:35), the consecrated/Holy one (10:36), the lifted up one (4:14; 12:32–34), the glorified one (13:31), the preparer of his followers’ destiny (14:2), the nonabandoning one (14:18), the one in whom we must abide and who is the basis for the fruitfulness of his followers (15:5–7), the sender of the Paraclete (15:26), the bearer of truth (18:37), the crucified King (19:15), the risen Lord (20:20) and God (20:26). The list can be expanded greatly, but the point is that when this list is compared to the designations of Jesus in the Synoptic Gospels, the other presentations of Jesus pale in significance before these magnificent confessions about him in John. In the years of contemplating the significance of Jesus, the Johannine evangelist in the context of that early community has supplied for the church of all ages a truly masterful statement about Jesus—Jesus is indeed Lord and God!86
85 For an interesting commentary on this exclamation from a historical comparison see B. Mastin, “The Imperial Cult and the Ascription of the Title theos to Jesus (John 20, 28),” SE 6 (1973): 352–65.
86 K. Matsunaga, “The ‘Theos’ Christology as the Ultimate Confession of the Fourth Gospel,” AJBI (1981): 125–28.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 314–315.
85 For an interesting commentary on this exclamation from a historical comparison see B. Mastin, “The Imperial Cult and the Ascription of the Title theos to Jesus (John 20, 28),” SE 6 (1973): 352–65.
86 K. Matsunaga, “The ‘Theos’ Christology as the Ultimate Confession of the Fourth Gospel,” AJBI (1981): 125–28.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 314–315.
29절) 주님께서 “너는 나를 본고로 믿느냐 보지 못하고 믿는 자들은 복되도라”라고 말씀하신다. 그리스도인들에게 있어서 진정으로 추구해야할 복이 무엇인지 본문은 생각하게 해준다. 보고도 믿지 못하는 자들도 있다. 보고 믿는 자들도 있고 보지 못하고 믿는자들도 있다. 우리는 과연 어떠한가? 요한은 13:17에서 “너희가 이것을 알고 행하면 복이 있으리라”라고 이야기한다. 요일 1:1은 "태초부터 있는 생명의 말씀에 관하여는 우리가 들은 바요 눈으로 본 바요 자세히 보고 우리의 손으로 만진 바라”라고 말한다. 생명의 말씀이신 주님을 보고, 듣고, 만지고, 그것을 행할때 우리에게 복이 있게 된다.
- Although many translators and commentators tend to view this initial statement as a rebuke,90 Carson’s view is a more adequate evaluation, namely, that Jesus’ first remark was to be understood as a question.91 But I would add that it is rhetorical in nature. Of course, Thomas had seen him. Indeed, he may have also touched the old wounds because John in the first epistle alludes to the disciples’ both seeing and touching Jesus (1 John 1:1). But this question, rather than being a rebuke of Thomas, provides the evangelist with the opportunity to call for believing that is not based on sight or touch but on the message of the witnesses. The Gospel and this pericope itself is intended to engender such believing that is parallel to that of the early witnesses without the benefit of tangible evidences.
To this rhetorical question the evangelist added that Jesus pronounced a beatitude upon those who were able to believe without such first-hand support or proof. The term makarios (blessed), which is the sign of a beatitude, appears in only one other place in John where the precrucified Jesus bestows a blessing upon those who know or experience what he means (13:17).
As in the case of the Matthean and Lukan beatitudes (cf. Matt 5:3–12; Luke 6:20–23) the biblical beatitudes imply that the benefit accrues to those who meet the conditions. The Synoptic beatitudes are rather intriguing because they present a set of conditions that are usually rejected by the world. Accordingly, one might get the point much better if he renders makarios in those texts as “congratulations!” rather than merely saying “happy.” For example, the world despises being poor, but Jesus says “congratulations” and then he proceeds to tell them why.
p 317 In many biblical examples of the beatitudes, however, the concluding bestowal is left unstated or remains a generalized blessing. In Rev 1:3 the reader and listeners of the community are to be blessed if they participate in the joint reading of that book. Similarly, those who participate in the first resurrection are blessed, but in this case it states that they do not need to be concerned about judgment (Rev 20:6). In the present case the blessing remains generalized, but it is assumed that believing without tangible support will be rewarded.92 A similar idea is expressed in the introduction to 1 Peter at 1:8–9, which states that although the believers “have not seen him,” because they love and believe in him they “are filled with an inexpressible and glorious joy” and receive their goal, which is “the salvation of [their] souls.”
This beatitude is both a striking challenge and a powerful promise of divine blessing upon our authentic lives as believers who wait for the coming eschaton to witness first hand the unseen reality of the risen Lord Jesus.
90 Cf. the KJV, RV, NEB, NIV, NLT, etc. Cf. also Beasley-Murray, John, 386; R. Brown, John, 2.1019; etc.
91 See Carson, John, 659. Cf. also the RSV.
92 Commentators often quote a Midrashic statement in Str-B, 2.586 from a third century (a.d.) Rabbi Simeon ben Lakish. He praises the proselyte as being dearer to God than all the people of Israel at Sinai who witnessed the powerful acts of God because although the proselyte has seen none of these wonders, yet he gives himself to God and regards his rule as authority. There are, of course, some similarities in this later rabbinic statement with the earlier Johannine text, yet Jesus does not play down Thomas’s believing as the rabbinic statement does of the Sinai witnesses. But Jesus uses Thomas’s experience to challenge future believers to a new perspective on believing.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 316–317.
As in the case of the Matthean and Lukan beatitudes (cf. Matt 5:3–12; Luke 6:20–23) the biblical beatitudes imply that the benefit accrues to those who meet the conditions. The Synoptic beatitudes are rather intriguing because they present a set of conditions that are usually rejected by the world. Accordingly, one might get the point much better if he renders makarios in those texts as “congratulations!” rather than merely saying “happy.” For example, the world despises being poor, but Jesus says “congratulations” and then he proceeds to tell them why.
p 317 In many biblical examples of the beatitudes, however, the concluding bestowal is left unstated or remains a generalized blessing. In Rev 1:3 the reader and listeners of the community are to be blessed if they participate in the joint reading of that book. Similarly, those who participate in the first resurrection are blessed, but in this case it states that they do not need to be concerned about judgment (Rev 20:6). In the present case the blessing remains generalized, but it is assumed that believing without tangible support will be rewarded.92 A similar idea is expressed in the introduction to 1 Peter at 1:8–9, which states that although the believers “have not seen him,” because they love and believe in him they “are filled with an inexpressible and glorious joy” and receive their goal, which is “the salvation of [their] souls.”
This beatitude is both a striking challenge and a powerful promise of divine blessing upon our authentic lives as believers who wait for the coming eschaton to witness first hand the unseen reality of the risen Lord Jesus.
90 Cf. the KJV, RV, NEB, NIV, NLT, etc. Cf. also Beasley-Murray, John, 386; R. Brown, John, 2.1019; etc.
91 See Carson, John, 659. Cf. also the RSV.
92 Commentators often quote a Midrashic statement in Str-B, 2.586 from a third century (a.d.) Rabbi Simeon ben Lakish. He praises the proselyte as being dearer to God than all the people of Israel at Sinai who witnessed the powerful acts of God because although the proselyte has seen none of these wonders, yet he gives himself to God and regards his rule as authority. There are, of course, some similarities in this later rabbinic statement with the earlier Johannine text, yet Jesus does not play down Thomas’s believing as the rabbinic statement does of the Sinai witnesses. But Jesus uses Thomas’s experience to challenge future believers to a new perspective on believing.
Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 316–317.
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