Faith entails at least two things. First, it meansĀ to follow. John, the beloved disciple, looked into the tomb, saw the linen cloths, and believed (John 20:8). To believe is to follow John to the tomb.
Second, it meansĀ to love. Mary Magdalene, the Shulammite, the New Eve, heard Jesusās voice and saw his face. She loves Jesus; she holds on to Jesus (20:17). To believe is to love Jesus and to hold on to him.
John and Mary are models of faith. But does the third vignette in John 20āDoubting Thomasāalso offer a model of faith? In fact, to call him Doubting Thomas is unduly generous. He doesnāt even doubt. āWe have seen the Lord,ā the other disciples insist. Thomasās response? āUnless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believeā (20:25).
When Jesus does, in fact, show up, he tells Thomas, āDo not disbelieve, but believeā (20:27). The contrast is clear: Thomas is an unbeliever, and he needs to become a believer. He mentions the marks of the nails in Jesus's hands and of the spear in his side not because he doubts but because he is convinced the whole idea is ridiculous. Itās like he is saying, āImagine the absurdity of me putting my finger in his nail marks and my hand in his side. . . . Iāll believe it when it happens.ā In other words, when hell freezes over.
Thomasās unbelief is hardly out of character. When Lazarus dies, Jesus plans to travel south, to Bethany, near Jerusalem. His disciples donāt want him to go; they fear for his life. Thomas the Twin, in particular, puts up a protest. He says to his fellow disciples, āLet us go also, that we may die with himā (11:16). Thomas knows that to travel south is to go on a suicide mission. But if it has to be, then letās go with him, so we may die with him. Thomas is a down-to-earth, dour character. He knows what it means to get yourself killed. And he knows, too, that death means the end.
In the Upper Room, Jesus tells the disciples that he is going to his Fatherās house. It has many mansions, and he will prepare each of them a place. āYou may be there with me; you know the way,ā he says (14:4). To Thomas, this is pie-in-the-sky nonsense. āLord,ā Thomas calls out in frustration, āwe do not know where you are going. How can we know the way?ā (14:5). Thomas calls Jesus back to earth.Ā
For Thomas, only one thing will do: empirical evidence. Sometimes Jesus just needs to be called back to reality: Travelling south means getting yourself killed; thereās no road connecting to mansions in heaven. Letās stick with the facts.
Like John, Thomas is a committed follower of Jesus. Like Mary, he is fully devoted to the cause. But donāt tell Thomas that the eternal Sabbath is here. Donāt suggest to him he is already in Paradise. Donāt tell him time and space are reconfigured. Donāt tell him it is Easter, the Eighth Day, Paradise. Unbelieving Thomas, he wonāt have any of it. People donāt rise from the dead.
But then Jesus shows upāāeight days later,ā John tells us. Again, the reminder: It is the Eighth Day, the eternal Sabbath. Jesus stands among them, ignoring locked doors. āPeace be with you,ā he says (20:26). The greeting makes real sense only in Paradise. Exactly a week ago, he greeted the disciples with the same greeting. Then he breathed on them (20:22), much as in Paradise: āThe Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creatureā (Gen. 2:7). God had given Adam his Spirit, and now the New Adam, the gardener of Paradise, shares this Spirit with the disciples. āPeace be with you,ā he says. Here is the Helper, the Holy Spirit; he will teach you all things. āPeace I leave with you; my peace I give to youā (John 14:27). The disciples share in Jesusās breath, his Spirit; they are New Adams, every one of them.
When Thomas hears this greeting, gone is his big talk of putting his finger into the nail marks; gone all the bluster of putting his hand in Jesusās side. He sees and believes: āMy Lord and my God!ā he calls out (20:28).
Thomas too is a model of faith, showing us that to believe in Jesus is to worship him. Thomasās confession, āMy Lord and my God!ā takes the language that David used when worshipping God: āBestir thyself, and awake for my right, for my cause, my God and my Lord!ā (Ps. 35:23). It may have taken Thomas a long time to get there, but not even John or Mary made such a direct confession of Jesus as God.
No doubt, Jesus is human, Adam in his garden. But he is not only man: āIn the beginning was the Word, and the Word was with God, and the Word was Godā (John 1:1). Now, near the end, Thomas makes that line his own. He believes, and in true resurrection faith, he falls down and worships.
John, Mary, and Thomasāno matter how much we may learn from themāare not perfect models. All three see first, and then believe. By contrast, we do not see Jesusās grave cloths lying in the empty tomb. We do not see the gardener or hear him call us by our name. Nor do we see him suddenly show up in our midst and insist: āPut your finger here, and see my hands; and put out your hand, and place it in my sideā (20:27). Jesus, therefore, concludes with the comment, āBlessed are those who have not seen and yet believeā (20:29).Ā
John, Mary, and Thomas saw and believed; by contrast, we believe in the hope that one day we will see. It is a scary proposition: All we have is Johnās word for it. These signs, says John in the last verse of the chapter, āare written so that you may believeā (20:31). We believe not because we have seen. Instead, we believe through Johnās word (cf. 17:20).
Johnās Easter narrative, then, leaves us with two questions: First, do we believe it is Easter? Do we believe itās the Eighth Day? Do we believe weāre in Paradise? Second, do we follow? Do we love? Do we worship? For it is following, loving, and worshipping that together constitute resurrection faith.
*This essay was originally posted at First Things.