João 20
Kenneth Wuest · Citado em PreceptAustin
João 20
Wuest explains aphiemi from God's perspective noting that "It refers to the act of putting something away. God did that at the Cross when He put sin away by incarnating Himself in humanity in the Person of His Son, stepping down from His judgment throne, assuming the guilt of man’s sin, and paying the penalty, thus, satisfying His justice, and making possible an offer of mercy on the basis of justice satisfied. When a sinner avails himself of the merits of that atoning sacrifice, he thus puts himself within the provision God made. His sins were put away at the Cross, and he comes into the benefit of that when he believes. (Wuest's Word Studies from the Greek New Testament:) (Bolding added) APHIEMI IN GOSPEL OF JOHN - Jn. 4:3; Jn. 4:28; Jn. 4:52; Jn. 8:29; Jn. 10:12; Jn. 11:44; Jn. 11:48; Jn. 12:7; Jn. 14:18; Jn. 14:27; Jn. 16:28; Jn. 16:32; Jn. 18:8; Jn. 20:23 Sins (266) hamartia literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Ryrie adds that sin "is not only a negative idea but includes the positive idea of hitting some wrong mark." HAMARTIA IN GOSPEL OF JOHN - Jn. 1:29; Jn. 8:21; Jn. 8:24; Jn. 8:34; Jn. 8:46; Jn. 9:34; Jn. 9:41; Jn. 15:22; Jn. 15:24; Jn. 16:8; Jn. 16:9; Jn. 19:11; Jn. 20:23 QUESTION - What is the correct interpretation of John 20:23? ANSWER - In John 20:23, Jesus tells His disciples, “If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." The very core of the gospel message is the truth that the way someone has their sins forgiven is by having faith in Jesus Christ as his or her Lord and Savior. In Acts 10:43-44, when Peter was sharing the gospel, he said, “Everyone who believes in him receives forgiveness of sins through his name.” First John 5:1-5 tells us only he who believes in Jesus will overcome the world. Luke 5:20 says, “When Jesus saw their faith, He said ‘Friend, your sins are forgiven.’” Colossians 2:13-14 says Jesus forgave all our sins. All these passages confirm that Jesus is the one who forgives sin, and He forgives all of our sins. If we have had genuine faith in Him, someone else cannot later decide we are not forgiven one sin or another. So, what exactly did Jesus mean in John 20:23? Only God can forgive sins, and Christ, being God, has the power to do so as well, but He never communicated any such power to His disciples, nor did they ever assume any such power to themselves. The key to understanding the meaning of John 20:23 lies in the previous two verses: “Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit.’” He sent them, as He is sending us, to bring the good news of the way to salvation and heaven to the whole world. Jesus was leaving the earth physically but promised God would be with them in the person of the Holy Spirit living in them. As they proclaimed the gospel, they could honestly tell people who believed in that message that their sins were forgiven, and they could honestly tell people that did not believe in the message that their sins were not forgiven and that they stand condemned in God’s eyes. “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36). Believers today have the very same mission given to us! We are obligated to share the gospel message, the way to heaven, to others in the world, and we go about that mission with the Holy Spirit living inside us, guiding us as we share His truth. We are obligated to tell people the only way to be forgiven is through faith. Jesus said in John 8:24, “If you do not believe that I am (God), you will indeed die in your sins.” This is the very core of the gospel message and the very heart of what we are to explain to the world. It was Jesus’ last command to His followers before He physically left the earth—carry forward the message of hope and save as many as will believe in Him. Jesus preached a crucial message about forgiving our brothers, as God forgave us. We stand in grace, and He expects us to keep our hearts pure toward others, not holding grudges or harboring a spirit of unforgiveness, especially after He gave us such undeserved love and forgiveness at such a high personal cost to Himself! Jesus said those who have been forgiven much, love much (Luke 7:47). He expects us to forgive others 70 times 7 times (Matthew 18:22). We are also told that if we are praying but hold something against anyone, we are to forgive that person so our relationship with God is right and righteous! Colossians 3:13 says, “Forgive whatever grievances you may have against one another. Forgive as the Lord forgave you.” We know we are His if we love our brothers and don’t hate them or have unforgiveness in our hearts (1 John 2:3-6; 3:14-19; 4:16-21). Forgiveness is a key to showing we indeed have eternal life inside us, according to these passages. If we say we love God but hate our brother, we are liars and no truth is in us. So, our forgiveness of others is a major indicator of true fellowship with God. God looks at the heart and actions, not mere words. Jesus stated while on earth, “These people come near to me with their lips, but their hearts are far from me.” So, it’s important we have a living, genuine faith: “We know that we have passed from death to life, because we love our brothers” (1 John 3:14). John 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. Thomas: John 11:16 14:5 21:2 Mt 10:3 was: John 6:66,67 Mt 18:20 Heb 10:25 THOMAS THE STRAGGLER THE CLASSIC EMPIRICIST But (term of contrast) - Always pause and ask what is the author contrasting? Thomas, one of the twelve, called Didymus (twin), was not with them when Jesus came (the first Sunday evening) - It is interesting that John does not say one of the eleven but one of the twelve which would (theoretically) include Judas Iscariot! Surprising! Why Thomas was not with the other 10 is not stated in the Scripture. The point was that Thomas was absent when Jesus revealed His post-resurrection body to the ten. He missed the blessing of being among the first to witness Jesus alive. While there is human responsibility with Thomas, God is sovereign and in the following section Jesus would use Thomas' doubt to teach an important principle about faith and sight. He neglected the week-night service and lost a blessing, as many have done since. -- C H Spurgeon Brian Bell Thomas the bold skeptic, the classic empiricist (the theory that all knowledge is derived from sense-experience; a person who relies solely on observation and experiment) He had the I will not believe unless...head-wag going! Maybe you’re at the place where you will not believe unless Christianity passes your battery of scientific tests. But...you believe in things you can’t see all the time! Have you ever seen a germ with your naked eye? Yet you don’t walk around licking hand rails. Have you ever seen electricity? Yet you wont touch a bare copper wire! How great the anguish of Thomas during that week. Tossing between hope & fear. And seeing in the other 10 faces the light which he cannot share! Yet, how tenderly Jesus deals with our doubts & unbelief. Jesus came & complied with the conditions that Thomas’ poor faith laid down. Jesus was set on winning this one poor-starving-soul to Himself & blessedness. Vance Havner - Don't Miss Jesus! But Thomas... was not with them when Jesus came. John 20:24. Thomas missed one meeting of believers and was an unbeliever for a whole week. It pays to be present when Jesus appears. He guarantees His presence where two or three gather in His Name. Therefore it pays to be at church. There are other places where Jesus reveals Himself—the Book and prayer. And He has promised to reveal Himself to those who have His commandments and keep them. The place of obedience—the temple of the willing heart—there you may be sure He appears. Don't miss Jesus. It makes a doubting Thomas. If we were on hand at these meeting places we would not be demanding extra evidences before we believe. Sometimes our Lord does grant a special manifestation, but "blessed are they that have not seen and yet have believed." Be there when Jesus comes. I don't know what other business Thomas had that evening, but if your other business makes you miss Jesus you have too much business Fresh Faith Let us hold unswervingly to the hope we profess, for he who promised is faithful. Hebrews 10:23 Today's Scripture & Insight : John 20:24–29 When our son was struggling with heroin addiction, if you had told me God would one day use our experience to encourage other families who face these kinds of battles, I would have had trouble believing it. God has a way of bringing good out of difficult circumstances that isn’t always easy to see when you are going through them. The apostle Thomas also didn’t expect God to bring good out of the greatest challenge of his faith—Jesus’s crucifixion. Thomas wasn’t with the other disciples when Jesus came to them after the resurrection, and in his deep grief he insisted, “Unless I see the nail marks in his hands and put my finger where the nails were . . . I will not believe” (John 20:25). But later, when Jesus appeared to all the disciples together, out of the dust of Thomas’s doubts God’s Spirit would inspire a striking statement of faith. When Thomas exclaimed, “My Lord and my God!” (v. 28), he was grasping the truth that Jesus was actually God in the flesh, standing right in front of him. It was a bold confession of faith that would encourage and inspire believers in every century that followed. Thank You, Lord, that Your love is stronger than our greatest difficulties—even our worst doubts or fears! God can change our doubts into bold statements of faith. A Journey of Belief These are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name. John 20:31 Today's Scripture & Insight : John 20:24–31 Since its first publication in 1880, Lew Wallace’s novel Ben-Hur: A Tale of the Christ has never been out of print. It has been called the most influential Christian book of the nineteenth century, and it continues to draw readers today as it weaves the true story of Jesus with that of a fictional young Jewish nobleman named Judah Ben-Hur. Amy Lifson, writing in Humanities magazine, said that the writing of the book transformed the life of the author. “As Ben-Hur guided readers through the scenes of the Passion, so did he lead the way for Lew Wallace to believe in Jesus Christ.” Wallace said, “I have seen the Nazarene . . . . I saw him perform works which no mere man could perform.” The Gospels’ record of the life of Jesus allows us to walk alongside Him, witness His miracles, hear His words, and see His triumphal entry into Jerusalem on what we call Palm Sunday. At the conclusion of John’s gospel, he wrote, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:30–31). Lord, may the record of Your life be written on our minds and hearts so that we may have ever-increasing faith in You. Many books can inform, but only the Bible can transform. His Scars He was pierced for our transgressions, . . . and by his wounds we are healed. Isaiah 53:5 Today's Scripture & Insight : John 20:24–29 After my conversation with Grady, it occurred to me why his preferred greeting was a “fist bump” not a handshake. A handshake would’ve exposed the scars on his wrist—the result of his attempts to do himself harm. It’s not uncommon for us to hide our wounds—external or internal—caused by others or self-inflicted. In the wake of my interaction with Grady, I thought about Jesus’ physical scars, the wounds caused by nails pounded into His hands and feet and a spear thrust into His side. Rather than hiding His scars, Christ called attention to them. After Thomas initially doubted that Jesus had risen from the dead, He said to him, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). When Thomas saw those scars for himself and heard Christ’s amazing words, he was convinced that it was Jesus. He exclaimed in belief, “My Lord and my God!” (v. 28). Jesus then pronounced a special blessing for those who haven’t seen Him or His physical wounds but still believe in Him: “Blessed are those who have not seen and yet have believed” (v. 29). The best news ever is that His scars were for our sins—our sins against others or ourselves. The death of Jesus is for the forgiveness of the sins of all who believe in Him and confess with Thomas, “My Lord and my God!” By: Arthur Jackson What circumstances led you to believe that Jesus' scars were for you? If you haven’t believed in Him for the forgiveness of your sins, what keeps you from trusting Him today? Father, I believe that Christ’s scars were for my sin. I’m grateful! QUESTION - Who was Thomas in the Bible? ANSWER - Thomas was one of the twelve apostles of Jesus Christ. In the Bible, Thomas was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name Thomas, both meaning “twin.” Scripture does not give us the name of Thomas’s twin. In the Synoptic Gospels—Matthew, Mark, and Luke—Thomas is mentioned only in the listings of the apostles (Matthew 10:3; Mark 3:18; Luke 6:15). In the Gospel of John, Thomas plays a leading role in two significant accounts. Near the end of Jesus’ earthly ministry, some people in Judea were plotting the Lord’s demise. It was during this time that Jesus and the disciples received the news that their friend Lazarus was at the point of death (John 11:1–3). Fearing for their lives, the disciples tried to talk Jesus out of returning to Lazarus’ hometown of Bethany, which was near Jerusalem where death threats certainly awaited them. Jesus was set on going, however, and Thomas spoke to his fellow disciples: “Let us also go, that we may die with him” (John 11:16). Thomas’s readiness to stay with Jesus despite the consequences is noteworthy. Although his outlook may have been pessimistic and his words rather gloomy, Thomas demonstrated extreme loyalty to Jesus. We learn from the life of Thomas that he was deeply committed to His master, and yet he struggled with doubts and questions. On the day of His resurrection, Jesus appeared to a group of His disciples in a closed room. For some reason, Thomas was not with them for this supremely significant event (John 20:19–24). When the disciples later told Thomas they had seen the resurrected Lord, he replied, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (John 20:25). With those famous words, Thomas earned a nickname that he would be remembered by throughout history—Doubting Thomas. For Thomas, and for many of us, seeing is believing. But Thomas’s skepticism was not the same as worldly opposition to the truth. His doubt represents a genuine, truth-loving quest. Earlier, Jesus had warned the disciples of His imminent departure and that He was going to His Father’s house to prepare a place for them. The disciples were confused by Jesus’ mysterious language. Thomas’ honest skepticism and inquisitive nature prompted him to be the first to ask, “Lord, we don’t know where you are going, so how can we know the way?” (John 14:5). Jesus answered Thomas with these notable words: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus wasn’t talking about knowing a route or a location but about knowing a person. When Thomas told the other disciples that he needed proof to believe that Jesus had risen, he was speaking honestly. Sincere faith does not prohibit sincere investigation. Eight days after Jesus’ resurrection, the disciples met together again. This time Thomas was present. Jesus appeared to them once more and invited Thomas to touch the wounds and see for himself: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). Jesus knew what Thomas needed to believe, and He provided the evidence. Jesus lovingly met Thomas at the exact point of his need and then guided him back to faith. We can be honest with God about our doubts and questions; He understands our struggles and is quite capable of strengthening our faith. Like Thomas, we will be able to confess, “My Lord and my God!” in full confidence of who Jesus is (John 20:28). After Jesus confirmed Thomas’s faith, He addressed all future readers of John’s Gospel with these words: “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (John 20:29, NKJV). These words reach down through the ages to help and encourage all of us who have not seen the resurrected Christ and yet have believed in Him. Some days later, Thomas was fishing with Peter and the other disciples when Jesus appeared to them at the Sea of Galilee (John 21:2). The final mention of Thomas is in Act 1:13, where he is listed among the disciples. Extra-biblical writings and Christian tradition hold that Thomas took the gospel to either Parthia or India and that he was martyred for his faith. In the end, the nickname “Doubting Thomas” is a rather unfortunate one. It’s true that Thomas demanded evidence of the miracle of Christ’s resurrection before he accepted the truth. Doubt factored into his response to his friends, but it was not the defining quality of his life. Thomas should be better known for his loyalty, his obedience to the gospel, and his faith. Related Resources: Why was Thomas called the Twin (John 11:16)? Who are the twins in the Bible? QUESTION - How can I avoid being a doubting Thomas? ANSWER - We should thank God for the example of "doubting Thomas"! The famous story of the disciple Thomas is recorded in John 20:24-29. All Christians suffer doubt at one time or another, but the example of doubting Thomas provides both instruction and encouragement. After His crucifixion and resurrection, Jesus appeared alive and glorified to His disciples to comfort them and proclaim to them the good news of His victory over death (John 20:19-23). However, one of the original 12 disciples, Thomas, was not present for this visitation (John 20:24). After being told by the other disciples of Jesus’ resurrection and personal visit, Thomas “doubted” and wanted physical proof of the risen Lord in order to believe this good news. Jesus, knowing Thomas’s human frailty resulted in weakened faith, accommodated Thomas. It is important to note that Jesus did not have to fulfill Thomas’s request. He was not obligated in the slightest bit. Thomas had spent three years intimately acquainted with Jesus witnessing all His miracles and hearing His prophecies about His coming death and resurrection. That, and the testimony Thomas received from the other 10 disciples about Jesus’ return, should have been enough, but still he doubted. Jesus knew Thomas’s weakness, just as he knows ours. The doubt Thomas experienced in the face of the heartbreaking loss of the One he loved is not unlike our own when facing a massive loss: despair, heartbreak, and exceeding sorrow, all of which Christ sympathizes with (Hebrews 4:15). But, although Thomas did in fact doubt the Lord’s resurrection appearance, once he saw the risen Christ, he proclaimed in faith, “My Lord and my God” (John 20:28). Jesus commended him for his faith, although that faith was based on sight. As an extra encouraging note to future Christians, Jesus goes on to say, “Blessed are those who have not seen and yet have believed” (John 20:29, emphasis added). He meant that once He ascended to heaven, He would send the Helper, the Holy Spirit, who would live within believers from then on, enabling us to believe that which we do not see with our eyes. This same thought is echoed by Peter, who said of Christ, “Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls” (1 Peter 1:8-9). Although we have the Spirit within us, we can still experience doubt. This, however, does not affect our eternal standing with God. True saving faith always perseveres to the end just as Thomas’s did, and just as Peter’s did after he had a monumental moment of weakness by denying the very Lord he loved and believed in (Matthew 26:69-75). This is because, “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6). Jesus is “the author and perfecter of our faith” (Hebrews 12:2). Faith is the gift of God to His children (Ephesians 2:8-9), and He will mature and perfect it until He returns. So how do we keep from doubting as Thomas did? First, we must go to God in prayer when experiencing doubt. That may be the very reason God is allowing a Christian to doubt—so that we will depend on Him through prayer. Sanctification is the process of growing in Him, which includes times of doubt and times of great faith. Like the man who brought his demon-possessed child to Jesus but was unsure whether Jesus could help him, we go to God because we believe in Him and ask Him for more and greater faith to overcome our doubts, crying, “I do believe; help me overcome my unbelief!” (Mark 9:17-27). Second, we must recognize that Christians fight a spiritual battle daily. We have to gear up for the battle. The Christian needs to daily be armed with the Word of God to help fight these spiritual battles, which include fighting doubt, and we arm ourselves with the “full armor of God” (Ephesians 6:10-19). As Christians, we must take advantage of the lulls in spiritual warfare to polish our spiritual armor in order to be ready for the next battle. Times of doubt will become less frequent if we take advantage of the good times to feed our faith with the Word of God. Then when we raise the shield of faith and do battle with the enemy of our souls, his flaming darts of doubt will not hit their target. Doubting Christians have two things doubting Thomas did not have—the indwelling Holy Spirit and the written New Testament. By the power of both the Spirit and the Word, we can overcome doubts and, like Thomas, be prepared to follow our Lord and Savior and give all for Him, even our lives (John 11:16). Related Resource: Doubting God - how can I overcome doubt in my relationship with God? INSENSITIVE THOMAS READ: John 20:24-29 Pleasant words are like a honeycomb, sweetness to the soul and health to the bones.- Proverbs 16:24 Some people are good at popping the balloon of those who are feeling the excitement of a new experience. And their negative spirit tends to discourage others. A new convert was excited about an answer to prayer. "I had a flat tire and couldn't make my jack work," he told his pastor. "I prayed that someone would stop to help me, and within a minute a man came along and had me on my way in no time." The pastor replied, "Now, don't get too excited. He might have stopped even if you had not prayed!" Jesus' disciples were excited. They had talked with the risen Lord and were filled with joy and confidence. But Thomas, who wasn't with them on that first Easter evening, was skeptical. He said, "Unless I see ... I will not believe" (Jn. 20:25). Yes, it was astounding news. Yet Thomas could have responded positively if he had recalled what Jesus had promised. He might have said, "I'm having a hard time believing you, but I can see how excited you are, and I really want to see Jesus myself." Instead, he blurted out his unbelief, and I can't help but feel that this dampened the joy of the other disciples. Beware of those who stand aloof And greet each venture with reproof; The world would stop if things were run By men who say, "It can't be done!" - Anonymous Work at building people up, not tearing them down. John 20:25 So the other disciples were saying to him, “We have seen the Lord!” But he said to them, “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.” We have seen the Lord: John 20:14-20 1:41 21:7 Mk 16:11 Lu 24:34-40 Ac 5:30-32 10:40,41 1Co 15:5-8 Unless I see: John 20:20 6:30 Job 9:16 Ps 78:11-22,32 95:8-10 106:21-24 Mt 16:1-4 Mt 27:42 Lu 24:25,39-41 Heb 3:12,18,19 4:1,2 10:38,39 THE DOUBTING THOMAS So (oun) is a term of conclusion The other disciples (mathetes) were saying (imperfect - again and again, repeatedly saying) to him, “We have seen the Lord (kurios)!” - Johns pictures one disciple after another telling Thomas that they had truly seen the Lord. It is interesting that when the Mary and the disciples speak about Jesus, they do not call Him Jesus but Lord! But - Term of contrast. Thomas persists in his unbelief despite many first hand witnesses (his friends and trusted brethren) repeatedly telling him the Lord was alive. Unbelief is an interesting phenomenon. He said to them, “Unless I see in His hands the imprint (tupos) of the nails (helos - iron spike - only here in NT; cf Lxx use Eccl 12:11), and put (ballo) my finger (daktulos) into the place of the nails, and put my hand into His side, I will not believe (pisteuo) - The imprint (tupos) describes in essence the scar tissue that remained after piercing by the nails.
João 20
Wuest adds that when makarios is "used of the state or condition of the believer, we would say that it refers to the spiritually prosperous state of that person who is the recipient of the sanctifying work of the Holy Spirit, Who is enabled to minister these blessings to him when the believer yields to Him for that ministry and cooperates with Him in it." THOUGHT - Are you (am I) in such a spiritual state that the Spirit can bestow supernatural blessing on you? (If not see Psalm 1:1-3+ for one "formula" for receiving divine blessing. Ps 1:1 in Hebrew actually begins with same Hebrew word twice = "blessed, blessed" for emphasis! God desires to bless His people!) See New International Dictionary of NT Theology from 4 page article - Excerpt - (makarizo), call or consider blessed, happy; (makarismos), blessing. Vance Havner - The Beatitude of the "and Yets" Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed. John 20:29. Thomas could have made a great story of his experience, for few ever had such a privilege as he. But our Lord did not magnify it: rather He magnified the commoner experience of believing without seeing. All of us can claim that beatitude! It is not so glamorous and it does not make a sensational story, but precious in the sight of the Lord are His saints who can relate no amazing experiences but who believe, anyway. Peter sensed the importance of walking by faith instead of sight when he wrote, "Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." And yet have believed... yet believing. There was only one Thomas who could put his finger in the nailprints of the Saviour but their number is legion who have believed without seeing. For reasons best known to Himself our Lord sometimes gives extra tokens to one now and then, but it is very evident that He values highly those who get along without them. Ours is the beatitude of the and yets, and in its blessing we carry on until we see Him as He is Streams in the Desert - “Blessed are they that have not seen, and yet have believed.” (John 20:29.) HOW strong is the snare of the things that are seen, and how necessary for God to keep us in the things that are unseen! If Peter is to walk on the water he must walk; if he is going to swim, he must swim, but he cannot do both. If the bird is going to fly it must keep away from fences and the trees, and trust to its buoyant wings. But if it tries to keep within easy reach of the ground, it will make poor work of flying. God had to bring Abraham to the end of his own strength, and to let him see that in his own body he could do nothing. He had to consider his own body as good as dead, and then take God for the whole work; and when he looked away from himself, and trusted God alone, then he became fully persuaded that what He had promised, He was able to perform. That is what God is teaching us, and He has to keep away encouraging results until we learn to trust without them, and then He loves to make His Word real in fact as well as faith.—A. B. Simpson. I do not ask that He must prove His Word is true to me, And that before I can believe He first must let me see. It is enough for me to know ’Tis true because He says ’tis so; On His unchanging Word I’ll stand And trust till I can understand. —E. M. Winter The Limits Of Sight Blessed are those who have not seen and yet have believed. — John 20:29 Today's Scripture : John 20:19-31 “Seeing is believing,” according to the old saying. But if we believe only what we can see, we will never know God or experience His presence. I traveled to England during the height of the foot-and-mouth disease epidemic. At home I had read newspaper stories of the tragic effects on farmers. I had watched television reports of slaughtered animals being burned and buried to try to stop the spread of the disease. But as I traveled by train from London to Devon, I saw many flocks of healthy sheep and herds of cattle in the fields. Nowhere did I see a sign warning of foot-and-mouth disease. Should I believe my eyes or the reports of reliable sources? After Jesus was raised from the dead, Thomas refused to believe the reports that He was alive. He said that unless he touched the nail marks in Jesus’ hands and the wound in His side, he would not believe (John 20:24-25). When the Lord appeared to the disciples 8 days later, Jesus said to Thomas, “Because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (v.29). I know by faith in whom I have believed, I know that God's free gift I have received, I know that He will keep me to the end, My Savior, my Redeemer, and my Friend. —Anon. Faith sees what the eyes cannot. Come To Me Blessed are those who have not seen and yet have believed. —John 20:29 Today's Scripture & Insight : John 20:24-31 Charlotte Elliott wrote the hymn “Just As I Am” in 1834. She had been an invalid for many years, and though she wanted to help with a fund-raiser for a girl’s school, she was too ill. She felt useless, and this inner distress caused her to begin doubting her faith in Christ. She wrote “Just As I Am” as a response to her doubt. The crux of her distress is perhaps best expressed in these words: Just as I am, though tossed about With many a conflict, many a doubt, Fightings and fears within, without, O Lamb of God, I come! Three days after His death and burial, Jesus rose from the grave and invited the disciple whom history has nicknamed “Doubting Thomas” to examine the marks of His crucifixion (John 20:27). When Thomas touched Jesus’ wounds, he finally believed in the resurrection. Christ responded, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (v.29). Dear Jesus, help me to trust You when life doesn’t make sense. Please take my doubt and replace it with fresh faith in You. The risen Christ opens the door for you to have fullness of life. John 20:30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; John 21:25 Lu 1:3,4 Ro 15:4 1Co 10:11 2Ti 3:15-17 2Pe 3:1,2 1Jn 1:3,4 5:13 THE DISCIPLES WITNESS COUNTLESS NUMBERS OF SIGNS Therefore (oun) is a term of conclusion. This is almost like the "conclusion" of the Gospel as he finalizes the purpose for this book. Many other (allos) signs (semeion) Jesus also performed (poieo) in the presence (enopion) of the disciples, which are not written in this book - First note the word many which indicates probably thousands of signs over 3+ years. The 4 Gospels have at least 40 miracles (+/-). John has 7 miracles he identifies specifically as signs. Other is the adjective allos which describes these signs as others of the same kind, all divine, all intended to point to the fact that Jesus was the Son of God. Jesus used allos in Jn 14:16 when He explained to the disciples that the Father would give them "another (allos) Helper" of the same kind as He had been to them. A sign directs attention away from its unusual nature to the meaning and the significance it points to. In other words, the signs were like giant flashing billboards pointing to One Person, the Son of God. The signs were meant to give visible, outward compelling proof of His divinity and divine authority. In short, semeion describes a miracle whose purpose is to attest to authenticity of the claims of the One performing the miracle. Jesus claimed to be God and the many other signs repeatedly pointed to this truth. In John a sign is generally a "miraculous sign" that points to a deeper spiritual significance in connection with the event. For example, John 2:11+ says "This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him." NET NOTE - The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse. Signs (4592) semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder (cf "wonders") they produced, but because of the message they taught (Jn 20:31). Most of the 77 occurrences of semeion are found in the Gospels (68/77 with 17 in John's Gospel), Acts and Revelation. A sign is a distinctive mark by which something is known. In 2Th 3:17 semeion is something that Paul specifically wrote that served as a mark of genuineness of this letter. Wayne Detzler on semeion - Early in its use this word meant a visible sign which someone saw. For instance, when Constantine was embroiled in battle he saw the sign of a cross and the words, "In this sign conquer." This turned him to Christianity, and he granted toleration to the Christians in 313. So first of all semeion meant a real or imagined visible sign. Later it came to mean the intervention of the deities in our world. This is the meaning which the Bible attaches to miracles, when God breaks into the natural world to accomplish some special feat. (BORROW New Testament Words in Today's Language). SEMEION - 77X/69V - distinguishing mark(1), miracle(2), sign(35), signs(39). Matt. 12:38; Matt. 12:39; Matt. 16:1; Matt. 16:3; Matt. 16:4; Matt. 24:3; Matt. 24:24; Matt. 24:30; Matt. 26:48; Mk. 8:11; Mk. 8:12; Mk. 13:4; Mk. 13:22; Mk. 16:17; Mk. 16:20; Lk. 2:12; Lk. 2:34; Lk. 11:16; Lk. 11:29; Lk. 11:30; Lk. 21:7; Lk. 21:11; Lk. 21:25; Lk. 23:8; Jn. 2:11; Jn. 2:18; Jn. 2:23; Jn. 3:2; Jn. 4:48; Jn. 4:54; Jn. 6:2; Jn. 6:14; Jn. 6:26; Jn. 6:30; Jn. 7:31; Jn. 9:16; Jn. 10:41; Jn. 11:47; Jn. 12:18; Jn. 12:37; Jn. 20:30; Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:16; Acts 4:22; Acts 4:30; Acts 5:12; Acts 6:8; Acts 7:36; Acts 8:6; Acts 8:13; Acts 14:3; Acts 15:12; Rom. 4:11; Rom. 15:19; 1 Co. 1:22; 1 Co. 14:22; 2 Co. 12:12; 2 Thess. 2:9; 2 Thess. 3:17; Heb. 2:4; Rev. 12:1; Rev. 12:3; Rev. 13:13; Rev. 13:14; Rev. 15:1; Rev. 16:14; Rev. 19:20 Presence (before, in sight of) (1799) enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. Being in sight. Before the face and thus the idea of face to face! Of doing something in someone’s presence. Enopion can be summarized into three basic meanings 1) in front of, before, a position in a spatial sense, in the presence of (Lk 1:19; Acts 10:30, Rev 3:8, 7:15) 2) in the sight of, in the presence of (Lk 23:14, Jn 20:30, Acts 10:33, 1Ti 6:12, Re 3:5, 13:13) 3) in the opinion of, in the judgment of (Lk 16:15, 2Co 8:21) Wuest writes that enopion "was used in such expressions as, “the case will be drawn up against you in the court at Heracleopolis in the presence of,” “deliver personally,” “I gave notice in person.” It is used of one who does or says something in the presence of someone else, and does it with the consciousness that that one has him in sight and mind. Paul delivered this solemn charge to Timothy, conscious of the fact that he was doing so in the sight of God, and he wished Timothy to ever so regard the charge." ENOPION - 89X/82V - before(46), front(1), presence(20), sight(22). Lk. 1:15; Lk. 1:17; Lk. 1:19; Lk. 1:75; Lk. 1:76; Lk. 4:7; Lk. 5:18; Lk. 5:25; Lk. 8:47; Lk. 12:6; Lk. 13:26; Lk. 14:10; Lk. 15:10; Lk. 15:18; Lk. 15:21; Lk. 16:15; Lk. 23:14; Lk. 24:43; Jn. 20:30; Acts 2:25; Acts 4:10; Acts 4:19; Acts 6:6; Acts 7:46; Acts 9:15; Acts 10:30; Acts 10:31; Acts 10:33; Acts 19:9; Acts 19:19; Acts 27:35; Rom. 3:20; Rom. 12:17; Rom. 14:22; 1 Co. 1:29; 2 Co. 4:2; 2 Co. 7:12; 2 Co. 8:21; Gal. 1:20; 1 Tim. 2:3; 1 Tim. 5:4; 1 Tim. 5:20; 1 Tim. 5:21; 1 Tim. 6:12; 1 Tim. 6:13; 2 Tim. 2:14; 2 Tim. 4:1; Heb. 4:13; Heb. 13:21; Jas. 4:10; 1 Pet. 3:4; 1 Jn. 3:22; 3 Jn. 1:6; Rev. 1:4; Rev. 2:14; Rev. 3:2; Rev. 3:5; Rev. 3:8; Rev. 4:5; Rev. 4:6; Rev. 4:10; Rev. 5:8; Rev. 7:9; Rev. 7:11; Rev. 7:15; Rev. 8:2; Rev. 8:3; Rev. 8:4; Rev. 9:13; Rev. 11:4; Rev. 11:16; Rev. 12:4; Rev. 12:10; Rev. 13:12; Rev. 13:13; Rev. 13:14; Rev. 14:3; Rev. 14:10; Rev. 15:4; Rev. 16:19; Rev. 19:20; Rev. 20:12 THE SEVEN SIGNS JOHN 1-12 SIGN SIGNIFICANCE BELIEF UNBELIEF SCRIPTURE Water to wine Jesus' power over quality The disciples - Jn 2:1-11 Healing son of Official Jesus' power over space The official and his household - Jn 4:46-54 Healing the Paralytic Jesus' power over time Paralytic?? The Jews Jn 5:1-9 Feeding the 5000 Jesus' power over quantity Some in the crowd See Jn 6:26-66 Jn 6:1-15 Walking on Water Jesus' power over nature The disciples - Jn 6:16-21 Healing man born blind Jesus' power over adversity The blind man The Pharisees Jn 9:1-12 Raising Lazarus Jesus' power over death Martha, Mary, Many Jews The Jewish Authorities Jn 11:1-16 From Dr Thomas Constable John 20:31 but these 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. these: John 20:28 1:49 6:69,70 9:35-38 Ps 2:7,12 Mt 16:16 27:54 Lu 1:4 Ac 8:37 9:20 Ro 1:3,4 1Jn 4:15 5:1,10,20 2Jn 1:9 Rev 2:18 believing: John 3:15,16,18,36 5:24,39,40 6:40 10:10 Mk 16:16 1Pe 1:9 1Jn 2:23-25 5:10-13 In His Name: Lu 24:47 Ac 3:16 10:43 13:38,39 THE PURPOSE OF THE GOSPEL OF JOHN But these - What is these? Clearly the signs and what is the contrast? The contrast is between the many other signs (Jn 20:30) and these signs in the Gospel of John, these referring specifically to the 7 signs John recorded. have been written (grapho) - Have been written is in the perfect tense indicating that these things have been inspired by the Spirit Who moved John to record them on parchment (2Pe 1:21+) in the last half of the first century and then to reverberate throughout the centuries that followed (and, yea, even into eternity)! This is God's love letter to the otherwise hopeless, doomed children of Adam (Ro 5:12+). And the perfect tense signifies that this Gospel will continue to bear fruit and save souls as long as souls need saving! So that - Term of purpose or result. What prepares the way for the achievement of the purpose? Clearly it is the things which have been written in the Gospel of John. The purpose is to save lost souls. The result is to stimulate faith, not only of unbelievers but also unbelievers (See THOUGHT below). You may believe (pisteuo) that Jesus is the Christ, the Son of God; and that believing (pisteuo in present tense) you may have life in His Name - Where is real life to be found? Only in His Name, which of course translates to only in Jesus Who is "the Life" (Jn 14:6+), and Who becomes the supernatural life in all who receive (believe in) His Name (Col 3:4a+). The Gospel of John is to lead lost sinners to see the Savior and believe that He is the Christ, the Messiah, about Whom there are over 300 prophecies in the Old Testament ("Moses and the Prophets" Lk 16:31+). THOUGHT - This passage clearly teaches that the primary purpose of this Gospel is to get souls saved and into the Kingdom of God. However note the phrase "believing you may have life." Of course that speaks first to eternal life for those who are dead in their trespasses and sins. But it also speaks to those who are saved, that they too might have life in the here and now (they are guaranteed life in eternity future). How many of God's saints are aint's in respect to "life"? By that I mean how many are truly experiencing what Jesus desires for all of us, to "have life and have it abundantly" (Jn 10:10). It follows that this Gospel is for unbelievers and believers! In respect to believers Paul taught that "faith comes by hearing, and hearing by the word of Christ." (Romans 10:17+). As a believer immerses himself or herself in the Gospel of John, they will be exposed to the beautiful life giving word of Christ. As a result they will continue to "grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2 Peter 3:18+). In short, they will begin to experience the abundant life in Christ as their faith grows.
João 20:30
Wuest - “Signs” is semeion, one of the seven Greek words which speak of miracles. Here the emphasis is upon the attesting power of the miracle. The primary purpose of a miracle in the first century was to prove that the person performing the miracle spoke or wrote by the power of the Holy Spirit, and that therefore, his words were from God, and authenticated by God. “Wonders” is teras, used when the emphasis is upon the extraordinary character of the miracle which draws attention to the miracle and impresses it upon the memory of the beholder. 1 Corinthians 1:22 For indeed Jews ask for signs and Greeks search for wisdom; 1 Corinthians 14:22 So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. Expositor's Bible Commentary- He concludes (hōste, “then,” 1Cor 14:22) that tongues can be and really are a sign of something miraculous (sēmeion), an indication of God’s presence to the unbeliever (cf. Acts 2). The believer does not need that sign. He already has the indwelling Holy Spirit (Rom 8:9–11; 1 Cor 6:19). 2 Corinthians 12:12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 2 Thessalonians 3:17 I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. Hebrews 2:4 God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. Revelation 12:1 A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; 3 Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. Revelation 13:13 He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. Revelation 15:1 Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. Revelation 16:14 for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. Revelation 19:20 And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. Semeion - 91v in the Septuagint - Gen 1:14; 4:15; Ge 9:12-13, 17; Ge 17:11; Ex 3:12; 4:8-9, 17, 28, 30; 7:3, 9; 8:23; 10:1-2; 11:9-10; 12:13; 13:9, 16; 31:13, 17; Num 14:11, 22; 16:38; 17:10; 21:8-9; 26:10; Deut 4:34; 6:8, 22; 7:19; 11:3, 18; 13:1-2; 26:8; 28:46; 29:3; 34:11; Josh 2:18; 4:6; Jdg 20:38; 1Sam 2:34; 10:1, 7, 9; 14:10; 2 Kgs 19:29; 20:8-9; 2 Chr 32:24; Neh 9:10; Esth 4:17; 10:3; Job 21:29; Ps 65:8; 74:4, 9; 78:43; 86:17; 105:27; 135:9; Isa 7:11, 14; 8:18; 11:12; 13:2; 18:3; 19:20; Isa 20:3; 33:23; 37:30; 38:7, 22; 44:25; 55:13; 66:19; Jer 6:1; 10:2; 32:20-21; 44:29; 48:9; 51:12, 27; Ezek 4:3; 9:4, 6; 20:12, 20; 39:15; Dan 4:1-2; 5:9; 6:27 Semeion in the Septuagint - sign, calendar marks Gn 1:14; sign, token Ex 4:8; sign, miracle, wonder Dt 7:19; (warning) sign Nu 17:25; mark Gen 4:15; signal Isa 33:,23; standard, flag Jer 51:12 The translators of the Septuagint predominantly recognized sēmeion as the equivalent of the Hebrew term ’ôth (in various forms), a “sign, mark” (e.g., Genesis 1:14, the sun and the moon are “signs” for marking seasons; Genesis 4:15, the “mark” of Cain). God regularly offered signs as signifiers and reminders of His covenantal promises. This may involve a future circumstance (Exodus 3:12) or a supernatural event calling for belief (Exodus 4:8,9), or a reminder (Exodus 31:13; Numbers 17:10). God empowers His servants to perform signs (Exodus 4:17,28,30) with the result and intent that people can turn to God (Exodus 4:30; Numbers 14:11). But signs are no guarantee that belief will follow (Exodus 7:3,9ff.; 8:23f.; Numbers 14:22; Deuteronomy 29:3). In fact, disbelief or stubbornness may stimulate signs by God (Exodus 10:1; Ex 11:9-10.). “Signs” in and of themselves, however, are no guarantee of the reliability of a prophet or seer (Deuteronomy 13:1-3.). Signs are future oriented, and they are often supernatural (e.g., Isaiah 38:7; Joel 2:30). The prophet Samuel told Saul of certain “signs” he would experience which would be a “signal” that God was with him (1 Samuel 10:1,7,9; cf. 1Sa 14:10). The Lord’s signs were carried out by the prophets (2 Kings 20:8,9-12]; cf. Psalm 105:27). Of the Prophets, the Book of Isaiah has the most instances of sēmeion (15 times). Apparently, asking God for a sign came to be regarded as “testing God” (Isaiah 7:12; cf. Matthew 4:7; 1Corinthians 1:22). But God gave signs anyway (Isaiah 7:13-15), sometimes to His enemies for war and judgment (“banner,” NIV; Isaiah 11:12; 13:2; 18:3; 19:20). The prophet Isaiah acted out God’s sign against Egypt and Cush (Isa 20:3). (The Complete Biblical Library Greek-English Dictionary) Hebrew words translated in Septuagint with semeion: אוֹת ’ôth , Sign (Dt 11:18, 1Sa 10:7, Isa 7:11). אָת ’āth , Sign (Dan 4:2—Aramaic). מוֹעֵד mô‘ēdh , Appointed signal (Jdg 20:38). מוֹפֵת môphēth , Miracle, wonder (Ex 7:9, 11:9, 2Chr 32:24). מַשְׂאֵת mas’ēth , Tax, something that rises; fire signal (Jer 6:1). נֵס nēs̱, Pole, mast (Nu 21:8-9., Isa 33:23); standard (Jer 51:12). צִיּוּן tsîyûn , Marker (Ezek 39:15). תָּו tāw , Mark (Ezek 9:4,6). תִּקְוָה tiqwāh , Cord (Josh 2:18). Representative OT uses of semeion - Ge 9:12-13 12God said, “This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations; 13I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. Ge 9:17 And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.” Ge 17:11 “And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you. Exodus 12:13 (Passover) 'The blood shall be a sign for you on the houses where you live; and when I see the blood I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt. Exodus 13:9 (also Ex 13:16) "And it shall serve as a sign (Sadly the Jews took this literally and turned grace into a work of the flesh!) to you on your hand, and as a reminder on your forehead, that the law of the LORD may be in your mouth; for with a powerful hand the LORD brought you out of Egypt. Isaiah 7:14-note "Therefore the Lord Himself will give you a sign: (Heb = oth; Lxx = semeion) Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. Isaiah 11:12-note And He (God) will lift up a standard (Lxx = semeion) for the nations And assemble the banished ones of Israel, And will gather the dispersed of Judah From the four corners of the earth. (Comment - This would refer to the Second Coming when the remnant of Israel [1/3] is saved.) Ezekiel 9:4-note The LORD said to him, "Go through the midst of the city, even through the midst of Jerusalem, and put a mark (Heb = tav = a mark; Lxx = semeion) on the foreheads of the men who sigh and groan over all the abominations which are being committed in its midst." Jesus also performed in the presence of the disciples, which are not written in this book MANY SUPERNATURAL SIGNS The supernatural signs pointed to Jesus' supernatural Being, but tragically most of the Jews who witnessed those signs (and they may have even "believed" them) failed to receive Him as their Supernatural Savior (John 1:11). Belief in signs saves no one. Jesus is the Way, the Truth and the Life to which the signs pointed. Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua (Yeshua). Thomas writes that John emphasizes the historical person known as Jesus noting "it is a simple fact that in not one of the Gospels is the true humanity and historical character of our Lord more clearly set forth. This element of the personal, human life of Jesus Christ is one of the threads running through the Gospel (of John)." In the presence of the disciples - This phrase suggests that these signs were signs seen only by the genuine disciples. However John's wording does not completely exclude signs performed in the presence of disciples who were in the midst of others. If this does refer just to the disciples' witness of these signs, we see a parallel passage in Acts where Luke records "To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over [a period of] forty days and speaking of the things concerning the kingdom of God." (Acts 1:3) In other words, one interpretation would see John as referring to signs only seen by the disciples. Another way to interpret it would be that Jesus always performed the signs in the presence of disciples, but that others were present. The disciples were eye witnesses to a multitude of signs which were not recorded. One wonders if they will tell us about them in the age to come (Millennium) or age after that, in Heaven. Presence (before, in sight of) (1799)(enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. Being in sight. Before the face and thus the idea of face to face! Of doing something in someone’s presence. Wuest writes that enopion "was used in such expressions as, “the case will be drawn up against you in the court at Heracleopolis in the presence of,” “deliver personally,” “I gave notice in person.” It is used of one who does or says something in the presence of someone else, and does it with the consciousness that that one has him in sight and mind. Paul delivered this solemn charge to Timothy, conscious of the fact that he was doing so in the sight of God, and he wished Timothy to ever so regard the charge." Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. It is notable that mathetes is used of superficial followers of Jesus as well as of genuine believers, so one must examine the context to determine to which it refers. Clearly in the present context the reference is to genuine disciples of Jesus. Have not been written (1125)(grapho) literally means they were not inscribed producing a record that can be read. Written is in the perfect tense which signifies they do not stand written. Clearly John was saying that his Gospel must not be supposed to be a complete account. In addition, the fact that there were many other signs not recorded indicates the magnitude of Jesus' ministry and also speaks of the Father's heart to go to great lengths (many signs) so that none would perish but all would come to repentance (2Pe 3:9-note). While one might argue the signs John refers to in this passage were only in the presence of the disciples, the fact remains that Jesus performed some "many other things...which if they were written in detail...even the world itself would not contain all the books that would be written." (Jn 21:25). Charles Simeon comments on John's language in Jn 21:25 "If all that he performed were distinctly related with all their attendant circumstances, St. John tells us, in the hyperbolical language of the east, that the whole world would scarcely be able to contain the books that would be written." Steven