Exegetical and Hermeneutical Commentary of John 20:27
Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust [it] into my side: and be not faithless, but believing.
27. saith, &c.] He at once shews to S. Thomas that He knows the test that he had demanded.
behold ] Better, see; it is the same word as S. Thomas used in Joh 20:25.
be not ] Rather, become not. The demand for this proof did not make S. Thomas faithless, but it placed him in peril of becoming so. ‘Faithless’ and ‘believing’ are verbal as well as actual contradictories in the Greek. ‘Faithless’ and ‘faithful,’ ‘unbelieving and ‘believing’ would in this respect be better; but it is best to leave it as in the A. V.
Fuente: The Cambridge Bible for Schools and Colleges
Joh 20:27
Then said He to Thomas, Reach hither thy finger.
Signs and evidences
1. How struck must Thomas have been when his Lord addressed to him the very words which he had himself used (Joh 20:25)! Jesus knows how to send the word home to us.
2. In the church of to-day we have many a Thomas,–slow, suspicious, critical, full of doubts, yet true-hearted.
3. Thomas set his Lord a test, and thus tried His patience.
4. The Lord accepted the test, and so proved His condescension.
5. The proof sufficed for Thomas, and thus showed the Lords wisdom.
6. Peradventure, certain among us would desire tests of some such sort. To those we would earnestly say
I. CRAVE NO SIGNS. After the full proofs Which Christ gave to His apostles, we need no more, and to look for further signs and evidences would be wrong. Yet some are demanding miracles, faith-healings, visions, voices, impressions, transports, depressions, &c.
1. It is dishonouring to your Lord.
2. It is unreasonable, when the truth bears its own evidence.
3. It is presumptuous. How dare we stipulate for proof more than sufficient, or demand evidence of a sort which pleases our prejudices!
4. It is damaging to ourselves. Faith must be weak while we demand for it such proofs; and in this weakness lies incalculable mischief.
5. It is dangerous. We may readily be driven either into infidelity or superstition, if we give way to this craving for signs. Picture what Thomas could and would have become under the influence of his unbelief, had not his Lord interposed.
II. YET TURN TO CHRISTS WOUNDS. Let these stand to you instead of signs and wonders. Behold in these wounds
1. The seals of His death. He did actually and truly die. How could He outlive that wound in His side?
2. The identification of His person as actually risen.
3. The tokens of His love. He has graven us upon the palms of His hands.
4. The ensigns of His conflict, of which He is not ashamed, for He displays them.
5. The memorials of His passion, by which He is manifested in glory as the Lamb that was slain (Rev 5:6). This should more than suffice you; but should doubt still linger
III. USE SUCH EVIDENCES AS YOU POSSESS.
1. The sacred narrative of our Lords life and death, if carefully studied, exhibits a singular self-evidencing power.
2. The regenerating and purifying result of faith in the great Lord is a further piece of evidence. By their fruits ye shall know them Mat 7:20).
3. The solace which faith yields in sorrow is good proof.
4. The strength it gives in the hour of temptation is further help.
5. The ardour of mind and elevation of aim, which faith in Jesus creates, are other experimental arguments.
6. The visitations of the Holy Spirit, in quickening the heart, reviving the spirit, and guiding the mind, are additional proofs. Thus the Holy Ghost bears witness to our Lord.
7. The actual enjoyment of fellowship with the Lord Jesus Himself is the master-key of the whole controversy. We have known and believed 1Jn 4:17). Conclusion:
1. Does this seem an idle tale to you?
2. Should you not see cause for fear, if it be so?
3. Seek now to view those wounds believingly, that you may live. (C. H.Spurgeon.)
Christ known by the nail prints:
In an old legend it is said that Satan once appeared to an old saint and said, I am Christ, when the saint confounded him, and exposed his pretensions, as he said, Then where are the nail-prints? (H. O. Mackey.)
Be not faithless but believing:
A gentleman who assisted the Countess of Huntingdon in the management of Spa-fields Chapel, called upon her one day, to expostulate with her on the impropriety of entering into engagements without having the means of honourably fulfilling them. Before he left the house her letters arrived. As she opened one her countenance brightened, and her tears began to flow; the letter was to this effect, An individual, who has heard of Lady Huntingdons exertions to spread the gospel, requests her acceptance of the enclosed draft to assist her in the laudable undertaking. The draft was for five hundred pounds–the exact sum for which she stood engaged. Here, said she, take it, and pay for the chapel, and be no longer faithless, but believing.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 27. Then saith he to Thomas] Through his infinite compassion, he addressed him in a particular manner; condescending in this case to accommodate himself to the prejudices of an obstinate, though sincere, disciple.
Reach hither thy finger, c.] And it is very probable that Thomas did so for his unbelief was too deeply rooted to be easily cured.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We had need take heed what we speak wherever we are. Christ had not after his resurrection so ordinary and frequent a converse with his disciples as before. This is the fifth time that we read of Christs appearing to them since his resurrection. He knew what words of unbelief Thomas had uttered, and accordingly applies himself to him, in a wonderful condescension to his weakness; he bids him reach his finger, and his hands, and behold his hands, and thrust his hands into his side. So pitiful is our Lord, and compassionate towards the infirmities of his people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27. Then saith he to Thomas, Reachhither . . . behold . . . put it into my side, and be not faithless,but believing“There is something rhythmical in thesewords, and they are purposely couched in the words of Thomas himself,to put him to shame” [LUTHARDT].But wish what condescension and gentleness is this done!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then saith he to Thomas,…. For whose sake he chiefly came, and whom he at once singled out from the rest, and called by name in the most friendly manner, without upbraiding or reproaching him for not believing the testimony that had been given him:
reach hither thy finger, and behold my hands, and reach hither thine hand and thrust it into my side; that is, make use of every way by seeing, feeling, and examining the scars in my hands, and the hole in my side, and satisfy thyself in the manner thou hast desired; which shows the omniscience of Christ, who knew what had passed between him and the other disciples, and the very words Thomas had expressed himself in; also his great humility and condescension in submitting himself to be examined in the very manner he had fixed; and likewise the reality of his resurrection:
and be not faithless, but believing; in which words Christ dissuades him from unbelief, which is very evil in its own nature, and in its effects; it is the root of all evil; it unfits for duty, and renders the word unprofitable, and leads men off from Christ; and is the more aggravated in the people of God, by the instances, declarations, and promises of grace, and discoveries of love made unto them: and he also encourages him to believe. The exercise of the grace of faith is well pleasing to Christ; it gives glory to him, and makes for the soul’s comfort; and a word from Christ, his power going along with it, will enable men to believe, as it did Thomas; which appears by what follows.
Fuente: John Gill’s Exposition of the Entire Bible
Then saith he to Thomas ( ). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25).
Be not faithless ( ). Present middle imperative of in prohibition, “stop becoming disbelieving.” The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on (disbelieving) and (believing).
Fuente: Robertson’s Word Pictures in the New Testament
Be not [ ] . Literally, become not. Thomas was in a fair way to become unbelieving, through his doubt of the resurrection.
Faithless – believing [ – ] . There is a correspondence of the words here, to which, perhaps, the nearest approach in English is unbelieving, believing.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then saith he to Thomas,” (eita legei to Thoma) “Then he said directly to Thomas,” who had so firmly vowed his continuing unbelief that Jesus had arisen, as He had promised that He would, Mat 26:30-31; and as the other disciples had affirmed to him, Joh 20:24-25.
2) “Reach hither thy finger, and behold my hands;” (phere ton daktulon sou hode kai ide tas cheiras mou) “Bring your finger gently right here, and behold closely my hands,” for that is what you said was necessary to convince you, as a depraved, sign-demanding Jew, Joh 4:48; 1Co 1:21-22.
3) “And reach hither thy hand,” (kai phere ten cheira sou) “And bring your hand here, slowly and gently,” as you told your brethren you would have to do, to believe, Joh 20:25.
4) “And thrust it into my side:” (kai bale eis ten apistos alla pistos) “And do not be or exist faithless or skeptical, but you be faithful,” exist as one of faith hereafter, being a lightbearer, a witnessing agent to which you have been called and ordained, Mat 5:15-16; Joh 15:16; Joh 15:26-27; Mat 10:3; Act 1:8. Jesus offered to show him the physical evidence he required before he would believe in His resurrection, as also certified in prophecy by David, Psa 22:16, some one thousand years before.
Fuente: Garner-Howes Baptist Commentary
(27) Then saith. he to Thomas . . .This implies a knowledge of the words of Joh. 20:25, which in itself would carry conviction to the mind of Thomas. This repetition must have carried with this conviction a sense of shame at his unbelief.
And be not faithless, but believing.Better, and become not unbelieving, but believing. The words do not apply to the fact of the Resurrection only, but to the general spiritual condition of the Apostle. He was in danger of passing from the state of a believer in Christ to that of an unbeliever. His demand for the evidence of the senses was a step backward, a resting on the less, not on the more, certain. His Master would have him retrace that step, and become one who rests upon the intuition of the Spirit.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Thrust it into my side Not in every case are the exactions and tests of scepticism thus complied with by God. Thomas has every proof he demands. He, the man of sense, has the highest proof that sense can have.
Into my side This is not only body, but the body of the living Jesus; nay, the risen body of the slain Jesus The resurrection body voluntarily retains the wounds which it is perfectly able to shed from itself, as testimony that he is not only living, but was dead. See note on Luk 24:39. And this illustrates how Jesus may forever, as our high priest, exhibits in his own person the tokens of his death for our eternal life.
Be not faithless Renounce the scepticism of will, and become in heart and purpose believing.
Joh 20:27. Reach hither thy finger, &c. It is observable, that our Lord here repeats the very words which Thomas had made use of; and thus demonstrated, not only that he was risen, but also that he was possessed of divine knowledge, from his being conscious of the words and actions of men, though spoken or done in secret. It is observable also, that Spinosa himself could find out no more plausible objections against this evidence of the resurrection of Christ, than to say that the disciples were deceived in what they imagined they saw, heard, and felt; which if granted, would be in effect to allow, that no men could be competent judges of any fact whatsoever relating to their own sensations; and, consequently, would overthrow all human testimony.
DISCOURSE: 1732 Joh 20:27-28. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God.
IT is worthy of observation, that the inspired writers shew no solicitude to conceal their own faults, or the faults of each other; but that they relate every thing with artless simplicity, precisely as it occurred. The Disciples were all, without exception, reproved as fools, and slow of heart to believe what had been written by the prophets of old. But Thomas in particular gave way to unbelief, and would not credit the resurrection of his Lord, even after all the others were convinced of it. This, however, was overruled by his Divine Master, for the good of the Church in all ages: for, whilst it was an occasion of a particular manifestation of Christ to him, it brought forth from him as glorious a confession of Christ, as any we find in the inspired volume. I.
The evidence we have of the truth of Christianity
Of course we cannot enter now into the consideration of the evidences at large: we must confine our attention to the two which are mentioned in the passage before us;
1.
The testimony of the Apostles in general
[They had no expectation that their Lord and Master would rise again: and when they were informed that he was risen, they knew not how to believe it. However, the numerous proofs which they had of it on the very day on which he rose, and particularly his presence with them all on the close of that day, convinced them fully that he was indeed risen, and that the same body which had been crucified was restored to life [Note: Luk 24:39-40.]. From that time they entertained no doubt respecting this fundamental article of their faith. On the contrary, as soon as ever the Holy Ghost had descended on them on the day of Pentecost, they spake of it with great boldness, and urged it as a decisive proof that Jesus was the true Messiah. In this testimony they all concurred; nor could the most cruel menaces or persecutions at all abate their confidence in maintaining it. Having themselves had such abundant opportunities of ascertaining the truth of his resurrection during the forty days that he continued upon earth, they were ready to seal their testimony with their own blood, and did actually lay down their lives in confirmation of it. To this conduct they had no temptation whatever; for they knew that nothing but trials and persecutions, imprisonments and death, would be their portion in this world. With what confidence they themselves relied upon this truth, may be seen from their writings [Note: Act 1:3; Act 10:41. 1Co 15:3-8. 1Jn 1:1-3.]: and, if we receive not their testimony, there must be an end of all testimony whatever; since nothing ever was, or can be, so incontrovertibly established, as this fact.]
2.
The testimony of Thomas in particular
[His doubts might seem to justify a suspicion of the veracity, or at least of the judgment, of all the other Apostles: but it rather adds weight to their testimony; since it shews his absolute determination never to acknowledge that fact to have taken place, till it should be proved to him by such evidence as it would be impossible to withstand. Indeed the proof which he required was most unreasonable; for, if our Lord was to submit his wounds to be inspected by all mankind, in order to gain their assent to the truth of his resurrection, he must never go up to heaven at all, but continue on earth to the very end of the world, in order that every person in every successive generation might have the evidence here required. For, if Thomas could not credit the other Apostles who had touched and handled their Lords body, why should he expect others to credit him? And why should not every one to the end of time demand for himself the same evidence that he did? But our Lord was pleased to gratify his unreasonable desire; and by thus extorting from him an acknowledgment of his resurrection, he has given to the world such a proof of it as incredulity itself can now no longer withstand.]
Thomas, overcome by this evidence, shews in his acknowledgment,
II.
The faith it should produce in us
It is not an assent to the mere fact of Christs resurrection that is required of us, but,
1.
An assent to all those truths which the resurrection of Christ was intended to confirm
[Our Lord referred men to his resurrection as the proof of his Messiahship, and as the evidence that the religion which he established was of God. Accordingly, we must consider every word of Christ as confirmed beyond all doubt, the very moment we acknowledge the truth of his resurrection. The divinity of his person, as Emmanuel, God with us; the nature of his death, as a propitiation for the sins of the whole world; the certainty of acceptance to all that should believe in him; together with the whole plan of the Gospel salvation; must be regarded as inseparably connected with that event, and infallibly established by it ]
2.
A cordial approbation of them
[To suppose that the words of Thomas were a mere exclamation, only shews to what miserable shifts Socinians are reduced, in order to maintain their views of Christianity. For, not to mention that such an horrible profanation of Gods holy name could not be supposed to issue from an Apostle, in the very presence of his Lord, under such peculiar circumstances, we are expressly told that Thomas addressed those words to our Lord himself; and consequently they can be interpreted in no other way than an acknowledgment of Christ as his Lord and his God. And here we may observe, that Thomas does not merely acknowledge Christ from the conviction of his mind, in the same way as the worshippers of Baal acknowledged the supremacy of Jehovah, The Lord, He is the God; the Lord, He is the God [Note: 1Ki 18:39.]; but with most affectionate endearment claims him as his Lord, and his God. Thus must we do: we must receive him as our God and Saviour, determining to rely on him alone, to confess him before the whole world, to consecrate to him all our powers both of body and soul, and to glory in him as all our salvation and all our desire. The language of our hearts must be, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee [Note: Son 5:16. Psa 73:25.].]
From a more particular view of this narrative, we may learn The evil of unbelief
[Infidels pretend that their doubts arise from a want of evidence: but they in reality arise from an indisposition of heart to weigh with candour the evidence before them. This was the fault which Thomas now committed. He did not dispassionately consider the testimony of the other Apostles, but determinately set himself against it; and would admit of no proof, except such as he himself should presume to dictate. And justly might he have been left for ever to perish in his unbelief, because he would not receive a testimony that was decisive of the point. It is precisely thus also with nominal Christians, who, while they admit the truth of Christianity in general, deny every truth that presses on their consciences, and will receive nothing that does not accord with their own preconceived notions. But, as they who came out of Egypt, as the Lords people, perished in the wilderness through their unbelief, so will these never enter into the heavenly Canaan, unless they receive, and act upon, the whole truth as it is in Christ Jesus. There is quite evidence enough to satisfy the humble inquirer: there is no real ground for doubt, either respecting the way of salvation through a crucified Redeemer, or respecting that holiness of heart and life which he requires: and if men will not receive the truth in the love of it, they must expect that God will give them up to believe a lie, to the everlasting ruin of their souls [Note: 2Th 2:11-12.].]
2.
The folly of neglecting ordinances
[Thomas was not with the other Apostles on the evening when our Lord first appeared to them; if he had, there is reason to suppose that he would have been satisfied of the truth of Christs resurrection, as well as they. But, through his absence, he lost that opportunity of beholding his risen Lord; and thus continued in a state of anxious suspense for a whole week, after the rest were filled with joy and peace in believing. As we know not the reason of his absence, we do not condemn him for it: but his loss was the same, by whatever it might be occasioned. And have not many of us suffered loss through our absence from the house of God, or the neglect of private ordinances? It is highly probable that the doubts and fears of many are to be traced to this source: they live without the light of Gods countenance, because they are not careful to walk with God: they neglect him; and then he hides himself from them [Note: 2Ch 15:2.]. We can scarcely doubt but that all of us might have enjoyed far richer manifestations of the Saviours love, if we had been more diligent and watchful in our performance of religious duties. Let us not then forsake the assembling of ourselves together (as the manner of some is), or intermit our exertions in our secret chamber: but, if we should even wait without a blessing as long as the cripple waited at Bethesdas pool, let us at least secure this consolation, that we have not lost it through our own neglect; and expect assuredly, that, if we are steadfast and immoveable in waiting upon God, our labour shall not be in vain in the Lord.]
3.
The wonderful condescension of the Lord Jesus
[Notwithstanding the obstinate unbelief of Thomas, our Lord did not cast him off, but even appeared a second time to his Disciples, on purpose to grant him the evidence he desired. What amazing condescension was this! Yet it is precisely such as all of us experience at his hands. He is not extreme to mark what is done amiss by any of us: He bears with our infirmities, not breaking the bruised reed nor quenching the smoking flax, but bringing forth judgment unto truth. We, alas! are too often unreasonably dictating to him, when we should rather be meekly submitting to his providence and grace: we refuse to rest upon his promises, unless they be applied to us in such a particular way, or we be enabled to find in ourselves some particular warrant for our faith. But we should take his promises simply as they are given; and expect the accomplishment of them, not because we are worthy, but because He is faithful who has promised. We do not mean that we are to expect him to save us whilst we are living in sin; for he has not anywhere promised any such thing: but we would have all to walk by faith, and not by sight; for it is still as true as ever, that blessed are they that have not seen, and yet have believed.]
27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
Ver. 27. Then saith he to Thomas ] Who was not excommunicated by the rest, but gently borne with, till Christ should cure him. Neither did he forsake their meetings, though he believed not their relation. It is good to stand in Christ’s way, to be found at the foddering place,Son 1:8Son 1:8 . But some, like spiritual vagabonds, as Cain, excammunicate themselves from God’s presence, in the use of the means; we may write, Lord, have mercy upon such, as utterly deplored.
27. ] Our Lord says nothing of the He does not recall the malice of his enemies.
The words imply that the marks were no scars , but the veritable wounds themselves; that in His side being large enough for a hand to be thrust into it. This of itself would shew that the resurrection Body was bloodless . It is . in the case of the hands , which were exposed but merely . in the case of the side , which was clothed. So Meyer: but query?
. ., not merely, ‘Do not any longer disbelieve in my Resurrection;’ but Be not (do not become) as applied generally to the spiritual life, and the reception of God’s truth faithless, but believing. The E. V. is excellent.
That Thomas did not apply his finger or his hand, is evident from below.
Joh 20:27 . . He does not need to be informed of Thomas’ incredulity; although it is quite possible that, as Lcke supposes, the others had mentioned it to Him. Still, this is not in the text. Cf. Weiss, who also quotes Bengel’s characteristic note: “Si Pharisaeus ita dixisset Nisi videro, etc., nil impetrasset; sed discipulo pridem probato nil non datur,”. Weiss supposes the hands were seen ( ), the side only touched under the clothes. Some suppose that as the feet are not mentioned in this passage, they had not been nailed but only bound to the cross. See Lcke’s interesting note. , “Incredulitas aliquid habet de voluntario”.
Reach hither = Bring here.
behold. Greek. ide. App-133.
be = become.
faithless. Greek. apistos = unbelieving.
believing. App-150.
27.] Our Lord says nothing of the -He does not recall the malice of his enemies.
The words imply that the marks were no scars, but the veritable wounds themselves;-that in His side being large enough for a hand to be thrust into it. This of itself would shew that the resurrection Body was bloodless. It is . in the case of the hands, which were exposed-but merely . in the case of the side, which was clothed. So Meyer: but query?
. ., not merely, Do not any longer disbelieve in my Resurrection;-but Be not (do not become)-as applied generally to the spiritual life, and the reception of Gods truth-faithless, but believing. The E. V. is excellent.
That Thomas did not apply his finger or his hand, is evident from below.
Joh 20:27. , to Thomas) He had previously believed: on this account he is not even now cast away.-, reach) apply to.- , thy finger) Thomas own words are retorted upon him: how must he have been astonished, we may suppose, at the omniscience and goodness of the Saviour! If a Pharisee had spoken thus, unless I shall see, etc., he would have obtained nothing; but to a disciple that has been formerly approved of, there is nothing that is not given.-, hither) The Demonstrative.-) touch and see. Thomas had said, , unless I shall see.-, believing) He had said, I will not believe.
Joh 20:27
Joh 20:27
Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing.-He at once addressed himself to Thomas and proposed to meet the conditions he demanded. He held out his hands and his feet, asked him to place his finger in the nail-prints, and presented
his side, and asked him to thrust his hand into the wound, and believe.
Reach hither thy finger: Joh 20:25, Psa 78:38, Psa 103:13, Psa 103:14, Rom 5:20, 1Ti 1:14-16, 1Jo 1:1, 1Jo 1:2
reach hither thy hand: 1Jo 1:1
and be: Mat 17:17, Mar 9:19, Luk 9:41, 1Ti 1:14
Reciprocal: Gen 45:12 – your eyes Exo 4:5 – That they Psa 22:16 – they pierced Isa 42:3 – bruised Mat 6:30 – O ye Mat 27:35 – they crucified Mar 16:14 – and upbraided Luk 24:39 – my hands Joh 20:17 – Touch Joh 20:20 – he showed Rom 4:19 – being Phi 4:19 – God Heb 3:1 – consider
THE APPEARANCE TO THOMAS
Then saith He to Thomas, Reach hither thy finger, and behold My bands; and reach hither thy band, and thrust it into My side: and be not faithless, but believing.
Joh 20:27
What was the nature of Thomass doubt? It was, I think, partly constitutional. Thomas was a thorough pessimist. Some people are too certain and sanguine about everything in the world; Thomas was too negative. But Thomass doubt was also partly preventible. He made a very great mistake. When Jesus showed Himself to His disciples, Thomas, one of the Twelve, was not with them when Jesus came. One of the Twelve and not with them! We can imagine him in his lodging crouching over the wooden table, his head buried in his hands, his whole attitude bespeaking utter dejection. No cry, no sob, to relieve that stony, blank misery. Poor, lonely, doubting Thomas! Did he but know, over the road in the upper room His Master was showing His hands and his feet. Thomass doubt was a little bit wilful, too. We have seen the Lord, was the message that came to him, but with hard, dry, sceptical eyes he shook his head in his surly way. Is not that true to human nature?
I. The solution of doubt.For all doubting ones, and for all lifes doubting moments, I have a message. Take care that your doubts are honest ones. Many peoples doubts are not. Nothing is so fatal as indifferent doubt. But in Thomas there was not a trace of dishonest doubt. Gloomy he was, lonely he was, wilful he might have been, but he was in earnest, he was in deadly earnest. So he found the light; and in your dark hours be of good cheer. God will reveal Himself to you, and Christ will enter again into your hearts and lives, only this time with a power and strength which you never felt before, the strength of His risen life. Only let me give you this word of advice. Look for Christ where His people are and where His followers meet together. Thomas found Christ where His followers were gathered together; so may you and I and any poor lonely doubter in the whole wide world.
II. Contact with Christ.Doubts will come, even to Christian people. But doubt is not in itself sinful. Never think because you are perplexed and uncertain about Christian things that such thoughts are sinful, and never treat others as if they were. Be quite sure that your doubt is honest doubt and, if you truly long and are seeking for the truth, you need have no fears. What Thomas asked for was contact with Christ, that he might be allowed to touch Him. Then he would believe; and it is what people need in the present daycontact with Christ. It is true that Thomas was thinking of a material contact; but when he came face to face with Christ and heard His voice he forgot all about proofs. As has been beautifully said, Christianity shrinks from no proof, but it transcends all. Christ will meet you here, and you will ask for nothing else, only Christ, and like Thomas you will cry, My Lord and my God.
Rev. F. W. Dankes.
Illustration
When Dr. Arnold of Rugby lay a-dying, he was seen, we are told, lying still with his hands clasped, his lips moving, and his eyes raised to heaven. And they thought he was praying, but suddenly they heard him say, clearly and distinctly, Jesus said, Thomas, because thou hast seen Me thou hast believed; blessed are they that have not seen, and yet have believed.
7
We are not told whether the disciples had reported the statement of Thomas to Jesus, or that it was a part of his general knowledge of all men (2:24, 25). But he quoted the words of Thomas verbatim as to thrusting his hand in the side wound.
Joh 20:27. Then saith he to Thomas, Beach hither thy finger, and see my hands; and reach thy hand and put it into my side, and be not unbelieving but believing. Jesus at once speaks without needing to be told of the doubts of Thomas. At the same time he recognises the naturalness of that element of weakness which marked the faith of His disciple, and He will so meet it that it may give place to strength. As before, under the word believing we must understand not belief in the Resurrection only, but a full faith in Jesus Himself as the Saviour who has triumphed over all His foes, and has completely accomplished the purposes of His love.
Joh 20:27-29. Then said he to Thomas, Reach hither thy finger, &c. Thus our Lord lets them see, that he was not unacquainted with what had lately passed among them in his absence, and at the same time takes an effectual way to convince and satisfy his over-scrupulous disciple. Referring to what Thomas had said, he answers it word for word: for he had heard it, though unseen: and one would suppose that his telling him of it so particularly must surely have put him to the blush. Observe well, reader, there is not an unbelieving word in our tongues, no, nor thought in our minds at any time, but it is known to the Lord Jesus. And be not faithless, but believing Believe on this evidence at least, which addresses itself to so many of thy senses. And Thomas Overwhelmed at once with such abundant demonstration of the fact in question, and such condescending kindness of his Master, fell under the conviction in a moment, and, instead of entering on any further scrutiny, answered In the utmost transport of astonishment and joy; My Lord and my God! As if he had said, I now not only acknowledge thee to be Jesus my Lord, as I have formerly done, and to be infallibly risen from the dead, as my fellow- disciples have affirmed, but I confess thy divine knowledge and power, and prostrate myself before thee as the great incarnate Deity, the glorious Immanuel. And this glorious confession he makes without putting his finger into the print of the nails, &c. The irrefragable argument arising from these words, in proof of the Deity of our blessed Lord, (which so many good writers have stated at large,) cannot be evaded by saying, that these words are only an exclamation of surprise, as if he had said, Good God! is it indeed thus? for it is expressly declared, he spoke these words to him: and no doubt Christ would severely have reproved him, if there had not been just reason to address him thus. It is worthy of observation here, that this slowness and backwardness in Thomas to believe, ought to strengthen and confirm our faith. For hereby it appears, that the witnesses of Christs resurrection, who attested it to the world, and pledged their lives upon it, were not easy, credulous men, but very cautious persons, that suspended their belief till they saw the utmost evidence of it which they could desire. Jesus saith unto him, Because thou hast seen me, thou hast believed Thou hast believed my resurrection, because thou hast had it confirmed to thee by the united testimony of several of thy senses. Blessed are they who have not seen me themselves, and yet have believed On the credible testimony of others. For they have manifested a greater degree of candour and humility, which renders the faith it produces so much the more acceptable: in other words, they are persons of a more pious and virtuous disposition, who, without the evidence of sense, are so candid as to yield to the proofs which the divine wisdom has thought sufficient for convincing the world. If it be queried why a greater blessedness is pronounced on those who believe on more slender evidence, it may be answered, that our Lord by no means intended to assert, that every one who believes without seeing, is happier than any one believing on sight; for then the meanest Christian now would be more happy than the greatest of the apostles: but only that, where the effects of that faith were equal, it argued greater simplicity, candour, and wisdom to yield to reasonable evidence without seeing, than could be argued merely from having believed on sight, after sufficient evidence of another kind had been proposed. It was therefore, in effect, telling Thomas, his faith would have been more acceptable, if he had not stood out so long: and it was doing it in such a manner as would be most calculated for the comfort and encouragement of believers in future ages, to whom, in many of his speeches to the apostles themselves, our Lord expresses a most obliging and affectionate regard. Let us then maturely consider this declaration of our great Instructer and Saviour. And though we have not those sensible manifestations which were granted to Thomas, let it suffice us, that the apostles were the appointed witnesses of all these things; and what they saw with their eyes, and their hands handled, of the word of life, that have they declared unto us, 1Jn 1:1; 1Jn 1:3. Let us thankfully receive so convincing a testimony. Let us show an upright and candid mind in accepting such evidence as the wisdom of God has seen fit to give us; remembering, that a truly rational faith is the more acceptable to God, in proportion to the difficulties which it is able to surmount; and that there are peculiar blessings in store for them who have not seen, and yet believed.
Jesus then invited Thomas to satisfy himself that He really was the crucified Jesus, as Thomas had said he would have to do to believe that Jesus was alive. Jesus knew what Thomas had said even though He had not been physically present when he had said it. This is a further implication of Jesus’ deity. The purpose of this test was not just to satisfy Thomas’ curiosity, however. It was to bring him to faith that Jesus was the resurrected Messiah. We could render Jesus’ statement literally, "Do not be unbelieving but believing."
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
THOMASS UNBELIEF REPROVED
From that manifestation, and that confession, we shall be led to shew,
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)