João 20:27,28

DISCOURSE: 1732
THOMAS’S UNBELIEF REPROVED

João 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. 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.
From that manifestation, and that confession, we shall be led to shew,

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: Lucas 24:39.]. 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: Atos 1:3; Atos 10:41. 1 Coríntios 15:3; 1 João 1:1.]: 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 Lord’s 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 Christ’s 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 God’s 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: 1 Reis 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: Cântico dos Cânticos 5:16; Salmos 73:25.].”]

From a more particular view of this narrative, we may learn—
1.

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 Lord’s 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: 2 Tessalonicenses 2:11.]

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 Christ’s 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 God’s countenance, because they are not careful “to walk with God:” they neglect him; and then he hides himself from them [Note: 2 Crônicas 15:2.]. We can scarcely doubt but that all of us might have enjoyed far richer manifestations of the Saviour’s 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 Bethesda’s 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.”]