Scripture: Revelation 1:1–8; Acts 5:27–32; John 20:19–31
At the heart of the Christian faith stands one truth: Jesus Christ is risen and reigns forever. Revelation opens with a vision of the glorified Jesus — the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. He is the Alpha and the Omega, the One who holds time, history, and eternity in His hands. His resurrection is not just a past event; it is a present reality that shapes every moment of our lives. It is news of such import that John writes “These are written that you may believe.” (Jn.20:31), Peter declares “We must obey…” and Jesus shows his hands and side saying, “It is I Myself” (Lk.24). This is real and it is the most significant event in history. Believe and get ready for the next phase of God’s plan, your mission powered by the Spirit and be prepared for what is to come. Jesus Christ will ultimately triumph over evil and suffering, bringing about the restoration of the world and the establishment of God’s kingdom on earth.
In Acts 5, we see how this reality transformed the apostles. Arrested and threatened by religious authorities, Peter and the others answered with unflinching boldness: “We must obey God rather than men.” They proclaimed Jesus’ resurrection as a fact they could not deny — a truth so powerful it demanded witness, no matter the cost. Their courage came from knowing that Jesus had been exalted by God to give repentance and forgiveness to all who believe.
In John 20, the risen Jesus meets His disciples in their fear and confusion. His first words are words we still long to hear: “Peace be with you.” He shows them His wounds — the proof of both His suffering and His victory — and commissions them to continue His mission. Even Thomas, doubting and cautious, is invited to believe. His confession, “My Lord and my God,” is one of the clearest declarations of Jesus’ divine identity in all Scripture.
The same Jesus who appeared to John in glory, who emboldened the apostles, and who gave peace to Thomas, meets us today. He offers us His peace in our fears, His strength in our witness, and His life in our doubts. He calls us not just to believe intellectually, but to trust Him deeply and to declare with our whole hearts: “My Lord and my God.”
Prayer:
Lord Jesus Christ, risen and exalted, You are our life, our peace, and our hope. In the face of fear, breathe Your Spirit upon us. In the face of doubt, show us Your hands and side. Send us as bold witnesses of Your love and truth, and keep our hearts anchored in Your eternal reign. Amen.
I
April 21, 2025.
Revelation 1:1-3
John’s introduction to Revelation lays out an evidentiary chain that affirms the authenticity and authority behind his prophecy (v4). Originating with God, unveiled by Christ, the message was conveyed through an angel to John–who, having given himself up to God’s will (v1), testifies to God’s word, Christ’s testimony, to the things he witnessed (v2). This prophecy is about Christ, about his central role in future events. It’s not speculation. These events “must” come to pass (v1). They are necessary to the continued unfolding of God’s Christ-centred, redemptive plan and will be rapidly executed. John dispels any tension arising from the imminence of events by assuring God’s blessing to those who attend (v3). Insight and understanding will be theirs. God’s plan is not hidden, and it ends in triumph.
Revelation 1:1-3. 1 The Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John, 2 Who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen. 3 Blessed is he, that readeth and heareth the words of this prophecy; and keepeth those things which are written in it; for the time is at hand.
II
April 22, 2025
Revelation 1:4-6.
John’s offer of God’s sustaining grace and peace (v. 4) is profound in its reach and depth—and gives pause. He portrays the Trinity: the eternal God, the “I Am” (Ex. 3:8); the seven aspects of His Spirit (Is. 11:2); and Christ—the “faithful witness,” “the Amen” (Rev. 3:14), the first to rise glorified and imperishable, the “prince of kings,” and the one who loved and redeemed us.
John reveals our new identity in Christ: a “kingdom” of believers, “priests” (Ex. 19:6), with authority (Jas. 4:7) over “evil” (Eph. 6:12), serving in God’s plan and imitating Christ. He reveals the Scripture-based reality of who we are in Christ—the reality that places us in the prophecy that is to unfold. “You are here,” he says, “Buckle up.”
Revelation 1:4-6. 4 John to the seven churches which are in Asia. Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne,5 And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood,6 And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen.
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I
In Acts 5 we see the kingdom of priests at work.
April 23, 2025
Acts 5:29-30
Despite warnings, arrest, and imprisonment, Peter refuses to stop preaching in Christ’s name. Under questioning, he is unafraid, a “pillar of iron” (Jer. 1:18), emboldened by the “word of the cross” (1 Cor. 1:18), obedient to God, not men (vv. 4-5). Peter is “compelled to preach” (1 Cor. 9:16) as a “witness” and moved by the Spirit (Acts 5:32) in response to divine command (Matt. 28:19-20; Mk. 16:15). This is the work of the “kingdom of priests” (Rev. 1:6), our work as Spirit-led (Acts 1:8) believers—to preach repentance and remission of sins to all, in His name (Lk. 24:47), heedless of cost. God’s plan has not been hidden: He “raised [Christ] from the dead, gave him glory, that our faith and hope might be in God” (1Pt.1:21).
Acts 5:29-30. But Peter and the apostles answering, said: We ought to obey God, rather than men. 30 The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.
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I
April 24, 2025.
John 20:19.
The confident Peter of Acts 5 is absent here, behind the locked door—closed in with fear, a “stumbling block” to trust in the One who constantly repeats: “Fear not, for I am with you…” (Is. 41:10). The catastrophe of Christ’s death—His missing body—directs the disciples’ eyes to worldly, existential concerns rather than to the new reality that three days have opened before them. The promises of John 14 are forgotten. They feel orphaned (Jn. 14:18), left alone once more on a stormy sea (Mk. 6:48), contemplating death. Paralyzed by perplexity (Lk. 24:4), staggered by wonder (Lk. 24:12), and locked in fear, they have forgotten the very “precepts” that preserve life (Ps. 119:93).
John 20:19 Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews,
II
April 25, 2025.
John 20:19b, c
Jesus has kept His word and appears before the disciples transformed, free of physical limits, and glorified (1 Cor. 15:43), the “first fruits” and cause of our promised resurrection (1 Cor. 15:20-23). It’s a demonstration of divine power and intent, a wake-up call for the staggered disciples. Jesus has prepared them for this event by word (Matt. 16:21) and now deed. He must break fear’s hold, free them from the vulnerability and isolation they feel, and get them focused for the task ahead. His greeting is a powerful, get-it-together command that conveys a holistic sense of wholeness, safety, and restoration of the connection with Him. His shalom invites the disciples and us to embrace the truth of John 14:6. Jesus is the truth that transforms trepidation into empowerment through the Spirit—all with a breath.
John 20:19b, c “Jesus came and stood in the midst, and said to them: Peace be to you. “…Peace be with you.”
III
April 26, 2025
John 20:27-29.
First it was all about the body. The three women and Peter “did not find His body” (Lk. 24:27). Later, to dispel fear and doubt and assure the disciples they were not seeing a spirit, Jesus showed them His hands and feet, inviting them to touch Him, declaring, “It is I Myself” – flesh and bone, not a spirit (Lk. 24:39) –Jesus physically real and transformed– a glorified body no longer subject to physical limitations. It’s a faith inspiring, Transfiguration moment, and Thomas, like us, needs help making the hurdle from the senses to faith– belief without seeing. It’s why Paul talks about hearing the word (Rm.10:17), because the “witnesses of these things” (Acts 5:32) have passed. We must trust and proclaim before seeing.
John 20:27-29 Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing.28 Thomas answered, and said to him: My Lord, and my God.29 Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.
Passages
Rev. 1:1-8.
The Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John,2 Who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen.3 Blessed is he, that readeth and heareth the words of this prophecy; and keepeth those things which are written in it; for the time is at hand.4 John to the seven churches which are in Asia. Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne,5 And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth, who hath loved us, and washed us from our sins in his own blood,6 And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen.7 Behold, he cometh with the clouds, and every eye shall see him, and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.8 I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come, the Almighty.
Acts 5:27-32
27 And when they had brought them, they set them before the council. And the high priest asked them, 28 Saying: Commanding we commanded you, that you should not teach in this name; and behold, you have filled Jerusalem with your doctrine, and you have a mind to bring the blood of this man upon us. 29 But Peter and the apostles answering, said: We ought to obey God, rather than men. 30 The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree. 31 Him hath God exalted with his right hand, to be Prince and Saviour, to give repentance to Israel, and remission of sins. 32 And we are witnesses of these things and the Holy Ghost, whom God hath given to all that obey him.
John 20:19-31
19 Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst and said to them: Peace be to you. 20 And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord. 21 He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. 22 When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. 23 Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. 24 Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.25 The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you.27 Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing.28 Thomas answered, and said to him: My Lord, and my God.29 Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.30 Many other signs also did Jesus in the sight of his disciples, which are not written in this book.31 But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.
I
DR 12 We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known.
Philippians 3:21
Message 20-21 But there’s far more to life for us. We’re citizens of high heaven! We’re waiting the arrival of the Savior, the Master, Jesus Christ, who will transform our earthy bodies into glorious bodies like his own. He’ll make us beautiful and whole with the same powerful skill by which he is putting everything as it should be, under and around him.
NASB 21 who will transform [a]the body of our humble state into conformity with [b]the body of His glory, by the exertion of the power that He has even to subject all things to Himself.
April 26, 2025
John 20:27-29.
First it was all about the body. The three women and Peter “did not find His body” (Lk. 24:27). Later, to dispel fear and doubt and assure the disciples they were not seeing a spirit, Jesus showed them His hands and feet, inviting them to touch Him, declaring, “It is I Myself” – flesh and bone, not a spirit (Lk. 24:39) –Jesus physically real and transformed– a glorified body no longer subject to physical limitations. It’s a faith inspiring, Transfiguration moment, and Thomas, like us, needs help making the hurdle from the senses to faith– belief without seeing. It’s why Paul talks about hearing the word (Rm.10:17), because the “witnesses of these things” (Acts 5:32) have passed. We must trust and proclaim before seeing.
John 20:27-29 Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing.28 Thomas answered, and said to him: My Lord, and my God.29 Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.
Senses can’t be fooled it seems, but they don’t tell the whole story. Bodily present,
Alright, let’s dig into John 20:24–29 — the famous passage about “Doubting Thomas.” Here’s a refresher on the scene:
● Thomas (one of the Twelve) wasn’t with the others when Jesus first appeared after His resurrection.
● When the disciples tell him they’ve seen the Lord, Thomas insists he won’t believe unless he sees and touches Jesus’ wounds.
● A week later, Jesus appears again. He invites Thomas to touch His scars.
● Thomas responds with a powerful confession: “My Lord and my God!”
● Jesus replies, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”
Theological Import:
1. The Reality of the Resurrection
● Thomas’ doubt and need for physical proof underscores that the resurrection wasn’t just a “spiritual” event or hallucination. Jesus was physically alive — wounds and all.
● Christianity is grounded in the bodily resurrection of Christ (see also 1 Corinthians 15:14).
2. The Nature of Faith
● Thomas’ journey highlights the tension between sight and faith.
● Jesus praises those who believe without seeing — setting the stage for the life of faith for all future believers (like us), who trust based on the testimony of the apostles and Scripture.
3. The Personal Confession
● Thomas’ exclamation, “My Lord and my God!,” is one of the clearest declarations of Jesus’ divinity in the Gospels.
● It shows that full Christian faith means recognizing Jesus not just as a wise teacher or prophet but as Lord (authority) and God (divine).
4. Jesus’ Gentle Response to Doubt
● Notice Jesus doesn’t scold Thomas harshly. He meets him where he is, offering what Thomas needs to believe.
● This reveals something about the character of Jesus: He is patient and willing to engage real doubts seriously.
5. The Mission of Witness
● This moment also implicitly pushes the Church’s future mission: the Gospel would spread not by everyone “seeing” Jesus physically, but by hearing the Word and believing (Romans 10:17).
Would you like me to also show how some early Church Fathers or theologians (like Augustine or Calvin) interpreted this passage? It’s pretty rich if you want to go a little deeper!
4o
You said:
show how some early Church Fathers or theologians (like Augustine or Calvin) interpreted this passage
ChatGPT said:
Awesome, let’s dive into that — how early Church Fathers and later theologians like Calvin interpreted John 20:24–29, especially Thomas’ doubt and confession.
1. Augustine of Hippo (354–430 AD)
● Faith seeking understanding: Augustine often emphasized that Thomas represents the human condition — the desire to see in order to believe. But true faith trusts before seeing.
● Thomas’ doubt strengthens our faith: Augustine said that Thomas’ doubt actually benefits us. Because he insisted on evidence and then believed, his experience helps confirm the resurrection for those who came after him.
“By his touching and crying out, he has made us cry out, he has made us touch — not with our hands, but with our hearts.”
(Augustine, Homilies on the Gospel of John)
● Blessed are those who have not seen: Augustine stresses that this blessing applies to the whole Church, built on faith without sight — yet one day, believers will see face to face (he links it to 1 Corinthians 13:12).
2. John Calvin (1509–1564)
● Accommodation to human weakness: Calvin saw Jesus’ interaction with Thomas as an act of divine condescension — Christ stoops to Thomas’ weakness, not because doubt is good, but because grace meets us in our frailty.
“Christ does not drive Thomas away for his doubt, but kindly invites him to come and touch, thus curing his unbelief.”
(Calvin’s Commentary on John)
● Faith over sight: Calvin strongly emphasized Jesus’ words, “Blessed are those who have not seen and yet have believed,” interpreting it as a general principle for the Christian life: faith must rest on the Word of God, not on visible proofs.
● Thomas’ confession is a full acknowledgment of Christ’s divinity: Calvin pointed out that Thomas calling Jesus “My Lord and my God” is vital — it’s a clear confession of Jesus’ divine nature, central to Christian belief.
3. Additional Early Church Voices
● Gregory the Great (c. 540–604): Gregory said that Thomas’ doubting and later believing mirrors the journey of the entire Church: “His doubt has benefited our faith more than the belief of the other disciples.”
● Cyril of Alexandria (c. 376–444): He commented that Jesus appearing with wounds intact shows that His body is real and resurrected, not a ghost or illusion — which becomes a safeguard against heresies (like Docetism, which denied the real physical suffering of Christ).
Quick Summary of Themes:
Thinker Key Idea
Augustine Thomas’ doubt strengthens our faith; faith precedes sight.
Calvin Jesus stoops to our weakness; faith must rest on the Word.
Gregory the Great Thomas’ doubt benefits the whole Church.
Cyril of Alexandria The wounds show the true, physical resurrection.
Would you also want me to pull a couple short quotes you could use if you’re building a devotional, sermon, or study guide out of this? 📜
(They’re really punchy and rich.)
4o
You said:
pull a couple short quotes you could use if you’re building a devotional, sermon, or study guide out of this?
ChatGPT said:
Perfect — here are a few short, powerful quotes you could easily drop into a devotional, sermon, or study guide based on John 20:24–29:
📜 From Augustine:
“He doubted that we might not doubt.”
(Homilies on the Gospel of John, 121.5)
(Augustine’s brilliant way of saying Thomas’ doubt was permitted by God to strengthen the Church’s faith.)
📜 From John Calvin:
“Christ does not chide the weakness of Thomas, but by drawing him gently, He raises him from the fall of unbelief.”
(Commentary on John 20:27)
(Calvin highlighting Jesus’ kindness in dealing with doubters.)
📜 From Gregory the Great:
“The disbelief of Thomas has done more for our faith than the faith of the other disciples.”
(Homilies on the Gospels, 26)
(A stunning reminder that even struggles with faith can serve a purpose.)
📜 From Cyril of Alexandria:
“He preserved the marks of the nails and the spear to confirm the faith of wavering hearts.”
(Commentary on John, Book 12)
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[summa theologica part 3 question 54 article 3 ]( http://www.newadvent.org/summa/4054.htm)
Transformed and glorified
The Theological Significance of “Peace Be With You” in John 20:19
The resurrection of Jesus Christ stands as the central tenet of Christian faith, validating his divine claims and his atoning sacrifice. Following this pivotal event, the resurrected Christ appeared to his disciples on numerous occasions, each encounter holding profound theological significance. Among these appearances, the meeting recorded in John 20:19 offers a foundational moment for understanding the nature of the resurrected Lord and the implications of his victory over death. This report aims to conduct an in-depth exploration of the theological significance of the phrase “Peace be with you,” as uttered by the resurrected Jesus in this crucial verse.
The narrative of John 20:19 unfolds on the evening of the first day of the week, a Sunday according to the majority of biblical translations.1 The disciples were gathered together in a house in Jerusalem, their assembly driven by a palpable fear of the Jewish leaders, a term often referring to the religious authorities of that era.1 The doors of their meeting place were secured, locked against potential threats, underscoring their vulnerability and isolation in the aftermath of Jesus’ crucifixion.1 Amidst this atmosphere of fear, Jesus appeared suddenly and stood in their midst, his presence defying the physical barrier of the locked doors.1 His immediate greeting to them was the simple yet profound phrase: “Peace be with you”.1
While the majority of modern Bible translations render the timing of this event as “the first day of the week,” some interpretations, particularly those drawing from the Byzantine text type, propose an alternative: “on one of the Sabbaths” or “the one Sabbath”.29 The Greek phrase “τη μια των σαββατων” (te mia ton sabbaton) is at the heart of this discussion, with some scholars arguing that its most direct translation aligns with a Sabbath, potentially referring to the Sabbath within the Passover week or the first Sabbath after Passover.29 The nuances of the Greek language allow for such varied interpretations, with “mia” being a cardinal number meaning “one,” and “sabbaton” being the plural form of “Sabbath”.29 Proponents of the “Sabbath” translation suggest that its accuracy has been historically overlooked due to translational biases.29 Regardless of the specific day, the central theological import of Jesus’ appearance after his death and resurrection, and his subsequent offering of peace, remains undiminished.29 The debate surrounding the day might point to a deeper theological connection between Jesus’ resurrection and the concept of divine rest, suggesting that his victory inaugurated a new era of peace akin to the Sabbath rest.29
To fully appreciate the theological weight of Jesus’ greeting, it is crucial to understand the meaning of “peace” within its Jewish context. The Hebrew word “shalom,” which likely underlies Jesus’ Aramaic greeting, carries connotations far beyond the mere absence of conflict.14 Shalom embodies a holistic sense of wholeness, completeness, soundness, health, safety, prosperity, well-being, harmony, and ultimate fulfillment.17 Jewish tradition even emphasizes the profound significance of shalom, considering it a vessel capable of holding all other blessings.35 Furthermore, “shalom” functions both as a greeting and a farewell in Hebrew, signifying a comprehensive wish for the recipient’s overall welfare.33 This rich understanding of shalom stands in contrast to the often more limited Western perception of peace, which frequently focuses primarily on the cessation of hostilities.26 Therefore, when Jesus greeted his disciples with “Peace be with you,” he was not merely offering a conventional salutation but was conveying a powerful declaration of comprehensive well-being and the restoration of all things to a state of divine harmony.
The manner of Jesus’ arrival, appearing despite the locked doors, holds considerable significance.2 This miraculous entry underscored the transformed nature of his resurrected body, which now transcended the limitations of the physical realm.2 It served as a potent demonstration of his divine power and authority over creation.15 Moreover, his presence in their midst, despite their fear-induced isolation, highlighted that their apprehension could not prevent him from reaching them.17 The immediate impact of Jesus’ greeting, “Peace be with you,” on the disciples would have been profound.2 As a customary greeting, it would have immediately offered a sense of familiarity and reassurance of his identity.2 More importantly, in their fearful state, the words of peace would have been deeply comforting, intended to quell their anxieties.2 Beyond mere comfort, the greeting conveyed the profound peace that flows from reconciliation with God, a central theme of Jesus’ mission.5 It also signified the restoration of their fractured relationship with Jesus following their abandonment of him during his Passion.5 The significance of this greeting is further underscored by its repetition later in the same chapter, in verses 21 and 26.7 Jesus’ actions and words in this encounter were perfectly attuned to the disciples’ needs, addressing both their external fears and their internal turmoil with the gift of his resurrected presence and the pronouncement of peace.
The phrase “Peace be with you” carries profound theological significance on multiple levels. Firstly, it speaks to the reconciliation and forgiveness achieved through Jesus’ death and resurrection. Jesus’ sacrifice on the cross served as the ultimate act of atonement, bridging the chasm created by sin and restoring the broken relationship between God and humanity.5 In this context, “peace” signifies the cessation of hostility between God and humankind, ushering in an era of restored harmony and divine favor.5 This aligns with the Old Testament prophecy in Isaiah 53:5, which foretells that the Messiah would bear the “chastisement for our peace”.21 The peace offered by the resurrected Christ is therefore not merely an abstract concept but a tangible reality rooted in his atoning work.
Secondly, the greeting is intrinsically linked to the gift of the Holy Spirit. Immediately following the second pronouncement of “Peace be with you” in John 20:21, Jesus breathes on his disciples and says, “Receive the Holy Spirit”.7 This act signifies the bestowal of divine power and presence upon them.12 The Holy Spirit is often referred to as the Comforter, and his presence within believers brings a deep and abiding peace.53 Furthermore, the Spirit equips believers for the mission that Jesus entrusts to them.17 The peace offered by Jesus is thus not a passive state but is actively sustained and empowered by the indwelling Holy Spirit.
Thirdly, the greeting connects to Jesus’ identity as the Prince of Peace. The Old Testament prophesied the coming of a Messiah who would be known as the “Prince of Peace” (Isaiah 9:6).16 Jesus’ resurrection and his subsequent offer of peace to his disciples serve as a fulfillment of this prophetic role.21 His triumph over sin and death forms the very foundation of this peace, breaking the power of those forces that disrupt true shalom.5 By greeting his disciples with peace, Jesus was declaring his messianic authority and inaugurating his reign of peace.
Finally, the peace offered by Jesus is distinctly different from the peace offered by the world. Worldly peace is often contingent upon external circumstances, political stability, or the absence of immediate conflict.5 In contrast, Jesus’ peace is an inner peace, deeply rooted in reconciliation with God and therefore independent of the fluctuating circumstances of life.5 Jesus himself emphasized this distinction when he said in John 14:27, “Peace I leave with you; my peace I give you. Not as the world gives do I give to you”.5 His peace is a supernatural gift that transcends earthly turmoil, providing a lasting sense of well-being grounded in a secure relationship with God.
The theological significance of “Peace be with you” in John 20:19 extends to believers in the present day. Just as the first disciples experienced the transformative power of this greeting, contemporary followers of Christ can also find personal renewal and inner peace through him.16 This peace offers rest and tranquility amidst the challenges of life, providing a refuge from fear and anxiety.5 Furthermore, the peace of Christ empowers believers for the mission they have been called to. Following the second pronouncement of peace, Jesus commissioned his disciples to continue his work in the world (John 20:21).7 This peace equips believers to be agents of reconciliation and to share the message of shalom with a world in need of wholeness.16 The peace of Christ is not intended to be a personal possession but a dynamic force that propels believers into the world to extend his kingdom of shalom.
Bible Translation Text of John 20:19 Notes on the Day of the Week Notes on “Peace be with you”
King James Version (KJV) Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. first day of the week Peace be unto you
New King James Version (NKJV) Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled,[fn] for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” first day of the week “Peace be with you.”
New Living Translation (NLT) That Sunday evening[fn] the disciples were meeting behind locked doors because they were afraid of the Jewish leaders. Suddenly, Jesus was standing there among them! “Peace be with you,” he said. Sunday evening “Peace be with you,” he said.
New International Version (NIV) On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” first day of the week “Peace be with you!”
English Standard Version (ESV) On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews,[fn] Jesus came and stood among them and said to them, “Peace be with you.” first day of the week “Peace be with you.”
Young’s Literal Translation (YLT) It being, therefore, evening, on that day, the first of the sabbaths, and the doors having been shut where the disciples were assembled, through fear of the Jews, Jesus came and stood in the midst, and saith to them, ‘Peace to you;’ first of the sabbaths ‘Peace to you;’
Smith’s Literal Translation Then it being evening, in that one day of the sabbaths, and the doors shut where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and says to them, Peace to you. one day of the sabbaths Peace to you.
In conclusion, the phrase “Peace be with you” in John 20:19 is far more than a mere greeting. It is a theologically rich declaration from the resurrected Christ, signifying reconciliation between God and humanity, the gift of the Holy Spirit, the fulfillment of his role as the Prince of Peace, and the offer of a peace that transcends the limitations of the world. This greeting held immense significance for the fearful and disheartened disciples, and its power and relevance continue to resonate with believers today, offering both personal tranquility and empowerment for the ongoing mission of sharing Christ’s shalom with the world. The transformative nature of this peace stands as a beacon of hope in a world still yearning for true and lasting wholeness.
John 20:19-31 -theological points
John 20:19-31 is a rich passage packed with significant theological points concerning the resurrection of Jesus Christ and its impact on his followers and future believers. Here are some key theological takeaways:
1. The Reality and Nature of the Resurrected Body:
● Jesus appears to the disciples despite locked doors (20:19, 26), signifying that his resurrected body is not bound by physical limitations in the same way his pre-resurrection body was. This points to a transformed and glorified state.
● He shows them his hands and side (20:20, 27), bearing the marks of his crucifixion. This emphasizes the continuity between the crucified Jesus and the resurrected Christ. It’s not a different person or a mere spirit, but the same body, now transformed. This counters any notion of a purely spiritual or symbolic resurrection.
2. The Gift of Peace and the Holy Spirit:
● Jesus greets his disciples with “Peace be with you” (20:19, 21, 26). This is more than a casual greeting; it signifies the shalom that Jesus brings – wholeness, reconciliation, and the restoration of relationship with God and each other.
● He breathes on them and says, “Receive the Holy Spirit” (20:22). This is a pivotal moment, often seen as a Johannine parallel to Pentecost. It signifies the empowering of the disciples for their mission and the bestowing of new life and spiritual gifts. This highlights the essential role of the Holy Spirit in the life of believers and the church.
3. The Authority to Forgive Sins:
● Jesus states, “If you forgive anyone’s sins, their sins are forgiven; if you retain anyone’s sins, they are retained” (20:23). This is a complex verse with various interpretations. It likely signifies the authority given to the apostles (and by extension, the church) to declare God’s forgiveness based on repentance and faith in Christ. It’s not necessarily about the power to arbitrarily forgive or condemn, but to proclaim the terms of God’s forgiveness revealed in the gospel.
4. The Significance of Thomas’s Doubt and Belief:
● Thomas’s absence and subsequent doubt (20:24-25) highlight the human struggle with belief, even in the face of extraordinary claims. His insistence on physical proof underscores the importance of tangible evidence for some.
● Jesus’s gracious response to Thomas (20:26-27), offering him the requested proof, demonstrates God’s understanding and patience with human doubt.
● Thomas’s ultimate confession, “My Lord and my God!” (20:28), is a profound declaration of Jesus’s deity. It’s the climax of this encounter and a powerful statement of faith.
5. The Blessing on Those Who Believe Without Seeing:
● Jesus’s statement to Thomas, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe” (20:29), is crucial for subsequent generations of believers, including us. It emphasizes the value of faith that is not based on direct physical encounter with the resurrected Christ. This highlights the role of the preached word, testimony, and the work of the Holy Spirit in generating faith.
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6. The Purpose of John’s Gospel:
● The concluding verses of this section (20:30-31) explicitly state the purpose of John’s Gospel: “But these are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.” This reveals the evangelistic and life-giving aim of the entire book. The signs and accounts, including the resurrection appearances, are presented to lead readers to faith in Jesus as the Christ and the source of eternal life.
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In essence, John 20:19-31 is a foundational passage for understanding the implications of Jesus’s resurrection. It establishes the reality of his transformed being, the gift of the Spirit and peace, the authority given to his followers, the validity of faith even without physical sight, and the ultimate purpose of believing in Jesus for life. It bridges the experience of the first disciples with the ongoing call to faith for all who would come after them.
This passage is a deeply reflective meditation on John 20:19, focusing on the emotional and spiritual state of the disciples—particularly Peter—in the aftermath of Jesus’ crucifixion and resurrection. Here’s a breakdown of the meaning and themes:
1. A Contrast in Peter’s Confidence
“The confident Peter of Acts 5 is absent here…”
● In Acts 5, Peter boldly proclaims the gospel despite threats and persecution. But in John 20:19, he is not that same fearless leader. Instead, he is “behind the locked door”, overwhelmed by fear, grief, and uncertainty.
● This contrast highlights how trauma and loss can destabilize even the strongest faith.
2. Fear Overrides Faith
“…closed in with fear, a ‘stumbling block’ to trust in the One who constantly repeats: ‘Fear not, for I am with you…'”
● The disciples are not living in the confidence of God’s promises (like Isaiah 41:10).
● Their fear becomes a barrier to trusting what Jesus had told them—both during His ministry and in His promises leading up to His death.
3. Focus on the Catastrophe, Not the Resurrection
“The catastrophe of Christ’s death—His missing body—directs the disciples’ eyes to worldly, existential concerns…”
● Instead of recognizing the miracle that is unfolding (Jesus’ resurrection), their attention is on what is missing, what’s gone wrong, and the threat around them.
● This reflects how human fear often blinds us to divine intervention.
4. Forgotten Promises and Prophecies
“The promises of John 14 are forgotten…”
● Jesus had comforted them in John 14, saying He would not leave them as orphans (John 14:18) and that He would return.
● In their fear, those promises are not recalled or trusted.
5. Metaphors of Isolation and Despair
“Left alone once more on a stormy sea…”
● This recalls Mark 6:48, where Jesus’ disciples struggle at sea without Him—until He comes walking on the water.
● That same sense of abandonment and fear is here again.
● The metaphor conveys a feeling of being adrift, without clear direction or hope.
6. Spiritual Paralysis
“Paralyzed by perplexity… staggered by wonder… locked in fear…”
● The disciples are not just scared—they are stunned, immobilized.
● Even when encountering signs of the resurrection (Luke 24), their fear and confusion dominate.
7. Forgotten Scripture and Life-Giving Truth
“They have forgotten the very ‘precepts’ that preserve life…”
● Psalm 119:93 says God’s Word gives life.
● In their panic, they lose hold of the truth that could have brought them peace and strength.
In Summary:
This passage paints a picture of the disciples—especially Peter—in the in-between:
between death and resurrection, between fear and faith, between loss and hope.
It shows how easily we can forget God’s promises when life becomes overwhelming, and how fear can eclipse faith, even for those who walked with Jesus.
Would you like a version of this broken into devotional or teaching points?
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John.Christ-centered: This is not merely about future events, but about Jesus Christ being revealed — His nature, authority, and coming glory.
Urgency & Blessing: There is a sense of immediacy (“what must soon take place”), and a promise of blessing for those who read, hear, and obey — underscoring Revelation as both prophecy and discipleship.
Revelation 1:1-8 serves as the prologue to the entire Book of Revelation, laying a crucial theological foundation for understanding its complex and symbolic content. Its significance lies in several key areas:
1. Authoritative Source and Divine Origin:
● The opening verse clearly states, “The revelation of Jesus Christ, which God gave him to show his servants what must soon take place.” This establishes that the content of Revelation originates from God the Father, is mediated through Jesus Christ, and is ultimately communicated through an angel to John. This highlights the divine authority of the message, emphasizing that it’s not merely human speculation but a disclosure from God himself.
● By identifying it as “the revelation of Jesus Christ,” it underscores that the entire book centers on Jesus’ identity, work, and ultimate triumph. Even though John is the human author, Jesus is the focal point and the one who unveils these truths.
2. Purpose and Audience:
● The purpose is “to show his servants what must soon take place.” This indicates that Revelation is intended to provide insight and understanding for believers regarding future events and the overarching plan of God. The term “servants” (δοῦλοι – douloi) emphasizes the relationship of obedience and devotion expected of those who follow Christ.
● The initial recipients are identified as “the seven churches in the province of Asia” (verse 4). While these were literal historical congregations, they also serve as representative of the universal Church throughout history, facing various challenges and needing encouragement.
3. The Nature of Revelation:
● The Greek word for “revelation” is apokalypsis (ἀποκάλυψις), meaning “unveiling” or “disclosure.” This is crucial for understanding the genre of the book. It’s not primarily about hiding secrets but about revealing truths that were previously unseen or not fully understood. This unveiling includes the true nature of spiritual realities, the conflict between good and evil, and God’s ultimate victory.
4. Trinitarian Greeting and Affirmation:
● John’s greeting in verses 4-5 invokes the Triune God:
○ “Him who is, and who was, and who is to come” – a clear reference to the eternal nature of God the Father.
○ “The seven spirits before his throne” – widely understood to symbolize the Holy Spirit in His fullness and perfection. The number seven often signifies completeness in Scripture.
○ “Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth” – This powerful description affirms Jesus’ truthfulness, His victory over death through resurrection, and His present sovereignty over all earthly powers.
5. Christ’s Love and Redemptive Work:
● Verse 5b-6 focuses on the saving work of Christ: “To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen.” This highlights:
○ Christ’s deep love for His people.
○ Redemption and forgiveness achieved through His sacrifice.
○ The elevated status of believers as a kingdom and priests, having direct access to God and a royal calling.
○ A powerful doxology ascribing glory and dominion to Christ.
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6. The Promise of Christ’s Return:
● Verse 7 introduces a central theme of the book: “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him; and all peoples on earth will mourn because of him. So shall it be! Amen.” This speaks of the visible and universal return of Christ in glory, a future event that will bring both judgment and ultimate vindication.
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7. God’s Eternal Sovereignty:
● Verse 8 concludes this introductory section with a powerful declaration from the Lord God: “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” This reaffirms God’s eternal nature, His ultimate authority, and His complete control over all of history, from beginning to end.
In summary, Revelation 1:1-8 is theologically significant because it establishes the divine source and purpose of the book, introduces the key figures of the Trinity, highlights Christ’s redemptive work and sovereign rule, and sets the stage for the unfolding of future events with the powerful promise of His return and God’s ultimate authority. It serves as a vital lens through which the rest of Revelation must be understood, emphasizing hope, encouragement, and the ultimate triumph of God and His Christ.
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