GEBible — Godless Engineer's Bible App
Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”
Thomas answered him, “My Lord and my God!”
Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.”
John 20:27-29 sits inside this longer paragraph.
After eight days again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, “Peace be to you.” Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”
Thomas answered him, “My Lord and my God!”
Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.”
Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but believing.”
Thomas answered him, “My Lord and my God!”
Jesus said to him, “Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.”
After that sayde he to Thomas: bringe thy fynger hether and se my hondes and bringe thy honde and thrust it into my syde and be not faythlesse but belevynge.
Thomas answered and sayde vnto him: my Lorde and my God.
Iesus sayde vnto him. Thomas because thou hast sene me therfore thou belevest: Happy are they that have not sene and yet beleve.
After saide he to Thomas, Put thy finger here, and see mine hands, and put forth thine hand, and put it into my side, and be not faithlesse, but faithfull.
Then Thomas answered, and said vnto him, Thou art my Lord, and my God.
Iesus said vnto him, Thomas, because thou hast seene me, thou beleeuest: blessed are they that haue not seene, and haue beleeued.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On v29 29. Because thou hast seen me, Thomas. Christ blames…
29. Because thou hast seen me, Thomas. Christ blames nothing in Thomas, but that he was so slow to believe, that he needed to be violently drawn to faith by the experience of the senses; which is altogether at variance with the nature of faith. If it be objected, that nothing is more unsuitable than to say that faith is a conviction obtained from touching and seeing, the answer may be easily obtained from what I have already said; for it was not by mere touching or seeing that Thomas was brought to believe that Christ is God, but, being awakened from sleep, he recalled to remembrance the doctrine which formerly he had almost forgotten. Faith cannot flow from a merely experimental knowledge of events, but must draw its origin from the word of God. Christ, therefore, blames Thomas for rendering less honor to the word of God than he ought to have done, and for having regarded faith — which springs from hearing, and ought to be wholly fixed on the word — as bound to the other senses.
Blessed are they who have not seen, and have believed Here Christ commends faith on this ground, that it acquiesces in the bare word, and does not depend on carnal views or human reason He therefore includes, in a short definition, the power and nature of faith; namely, that it does not rest satisfied with the immediate exercise of sight, but penetrates even to heaven, so as to believe those things which are hidden from the human senses. And, indeed, we ought to give to God this honor, that we should view His truth as (αὐτόπιστος ) beyond all doubt without any other proof Faith has, indeed, its own sight but one which does not confine its view to the world, and to earthly objects. For this reason it is called
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a demonstration of things invisible or not seen, (Hebrews 11:1;)
and Paul contrasts it with sight, (2 Corinthians 5:7,) meaning, that it does not rest satisfied with looking at the condition of present object, and does not cast its eye in all directions to those things which are visible in the world, but depends on the mouth of God, and, relying on His word, rises above the whole world, so as to fix its anchor in heaven. It amounts to this, that faith is not of a right kind, unless it be founded on the word of God, and rise to the invisible kingdom of God, so as to go beyond all human capacity.
If it be objected, that this saying of Christ is inconsistent with another of his sayings, in which he declares that the eyes which behold him are blessed, (Matthew 13:16,) I answer, Christ does not there speak merely of bodily sight, as he does in this passage, but of revelation, which is common to all believers, since he appeared to the world as a Redeemer. He draws a comparison between the Apostles and the holy kings and prophets, (Matthew 13:17,) who had been kept under the dark shadows of the Mosaic Law. He says, that now the condition of believers is much more desirable, because a brighter light shines around them, or rather, because the substance and truth of the figures was made known to them. There were many unbelievers who, at that time, beheld Christ with the eyes of flesh, and yet were not more blessed on that account; but we, who have never beheld Christ with the eyes, enjoy that blessedness of which Christ speaks with commendation. Hence it follows, that he calls those eyes blessed which spiritually behold in him what is heavenly and divine; for we now behold Christ in the Gospel in the same manner as if he visibly stood before us. In this sense Paul says to the Galatians, (Galatians 3:1,) that Christ was crucified before their eyes; and, therefore, if we desire to see in Christ what may render us happy and blessed, let us learn to believe, when we do not see. To these words of Christ corresponds what is stated in another passage, in which the Apostle commends believers, who
love Christ whom they have not seen, and rejoice with unspeakable joy, though they do not behold him. (1 Peter 1:8.)
The manner in which the Papists torture these words, to prove their doctrine of transubstantiation, is exceedingly absurd. That we may be blessed, they bid us believe that Christ is present under the appearance of bread. But we know that nothing was farther from Christ’s intention than to subject faith to the inventions of men; and as soon as it passes, in the smallest degree, beyond the limits of the word, it ceases to be faith. If we must believe without reserve all that we do not see, then every monster which men may be pleased to form, every fable which they may contrive, will hold our faith in bondage. That this saying of Christ may apply to the case in hand, we must first prove from the word of God the very point in question. They bring forward the word of God, indeed, in support of their doctrine of transubstantiation; but when the word is properly expounded, it gives no countenance to their foolish notion.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v29 True faith dependeth upon the mouth of God, and…
True faith dependeth upon the mouth of God, and not upon fleshly eyes.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27–29 27 Then saith he to Thomas, Reach hither thy…
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 1:8. 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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv27–29 We had need take heed what we speak wherever…
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 Christ’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv28–29 These words may be considered two ways.
These words may be considered two ways.
1. As an abrupt speech, importing a vehement admiration of Christ’s mercy towards him, and of his own stupidity and dullness to believe.
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Learn hence, that the convincing condescension of Christ turns unbelief into a rapture of holy admiration and humble adoration.
2. This expression of Thomas, My Lord and my God, contain a short, but absolute, confession of faith. Thomas rightly collects from this resurrection, that he was Lord, God blessed for evermore, the true Messias, the expected Redeemer, and accordingly with an explicit faith he now professes his interest in him, saying, My Lord and my God.
Yet note, that this resurrection could not make him God, and render him then the object of divine worship, if he had been only a creature before.
And farther observe, that Christ doth not reprove Thomas for owning him as God, which shows that Thomas did not mistake in owning the divinity of Christ.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv27–29 Then saith he to Thomas,.... For whose sake he…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v28 And Thomas said, My Lord and my God -…
And Thomas said, My Lord and my God - The disciples had said, We have seen the Lord. Thomas now not only acknowledges him to be the Lord, as he had done before, and to be risen, as his fellow disciples had affirmed, but also confesses his Godhead, and that more explicitly than any other had yet done. And all this he did without putting his hand upon his side.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv27–29 Verse 27. Then saith he to Thomas] Through his…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v27 Joh 20:27-29. Then said he to Thomas, Reach hither…
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 Christ’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv28–29 My Lord and my God - In this passage…
My Lord and my God - In this passage the name God is expressly given to Christ, in his own presence and by one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons:
1. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment.
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2. The language was addressed to Jesus himself - “Thomas ...said unto him.”
3. The Saviour did not reprove him or check him as using any improper language. If he had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious man would have allowed such language to be addressed to him. Compare Act 14:13-15; Rev 22:8-9.
4. The Saviour proceeds immediately to commend Thomas for believing; but what was the evidence of his believing? It was this declaration, and this only. If this was a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he believed, and gave utterance to his belief, that Jesus was his Lord and his God.
5. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and God, and thus accords with what John affirmed in Joh 1:1, and which is established throughout this gospel.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v27 Put in thy finger hither. Christ, to shew he…
Put in thy finger hither. Christ, to shew he knew all things, made use of the very same words in which St. Thomas had expressed his incredulous dispositions. Our blessed Redeemer would have the mark of the spear, and the prints of the nails to remain in his glorified body, to convince them it was the same body: and that they might be for ever marks of his victory and triumph over sin and the devil. The evangelist does not say, that St. Thomas went and touched Christ’s body, though it is very probable he did as he was ordered. But how could a body that entered in, when the doors were shut, be felt, or be palpable? St. John Chrysostom[2] answers, that Christ at that time permitted his body to be palpable, and to resist another body, to induce St. Thomas to believe the resurrection; and that when he pleased, his body could not be felt. In like manner, his body was either visible or invisible, as he had a will it should be. In fine, he could eat in their sight, though he stood not in need of any nourishment. See St. Augustine.
Be not incredulous, but faithful. In the Greek, be not an unbeliever, but a believer. --- My Lord, and my God; that is, I confess thee to be my Lord, and my God; and with the Greek article, to be him, that is, the Lord, and the God. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv27–29 Then saith he to Thomas, Reach hither . .…
Then saith he to Thomas, Reach hither . . . behold . . . put it into my side, and be not faithless, but believing--"There is something rhythmical in these words, 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!
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv27–29 27. Thrust it into my side—Not in every case…
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.
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Be not faithless— Renounce the scepticism of will, and become in heart and purpose believing.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27–29 27. saith, &c.] He at once shews to S.…
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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27–29 (27) Then saith. he to Thomas . . .—This…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–29 Then (eita , not oun ; delude, Vulgate; darnach,…
Then (eita , not oun ; delude, Vulgate; darnach, Luther) saith he to Thomas, as though he had read his heart and sounded the depth of his complicated conflict between hope and fear, despair and love, and moreover intimating the fact that he had heard his disciple"s protestations, as well as mercifully appreciated his genuine difficulties, and not unnatural hesitation, Reach hither thy finger, that organ with which thou wouldest test the reality of my being. Do what thou wilt. See! my hands; and as the word was spoken he spread before his doubting, loving disciple those hands which were nailed to the cursed tree, with all the signs of his great agony upon them still. Thomas had said that he must "see," and that he must touch his finger in the print of the nails." Here was the Divine opportunity for him, with more than one sense, to assure himself of the reality. And reach hither thy hand (again the Lord quoted the very words in which the incredulousness of Thomas had been expressed), and put it into my side. He says nothing of the print of the nails, but offers the sacred privilege to the doubtful disciple. Thomas shall have the precise evidence he craved. The most hesitating of the entire group shall have the aid to his faith which he fancied indispensable in his particular case. How often has the unbeliever said, "If such or such evidence be not granted to me, I cannot, I will not, I by no means will believe"! Thus Gideon proved the Lord"s willingness to utilize his feeble strength in delivering Israel from the Midianites; and even Ahaz was summoned by Isaiah to choose any sign whatsoever in heaven above or in the earth to prove the indestructible vitality of the true seed of Israel and real house of David. Consequently, we cannot say with Bengel, "Si Pharisseus its dixisset, "nisi videro, etc.," nil impetrasset sed discipulo pridem probato nil non datur." The Lord does sometimes offer exactly what we ask by way of proof; but we cannot know the precise effect it will produce, even when it is bestowed or when something still more explicit is actually provided for our weakness. Just as the cruel taunts which malice heaped or hurled on the name and work of our Divine Lord became wreaths of glory for his brow, so the cruel wounds which unbelief and bigoted hatred of goodness had inflicted on Immanuel became from that very hour the high, main, indelible evidence of his supreme victory. And become not (mh ginou) what thou art in danger of becoming the Lord does not say that Thomas"sfaithless, but that he runs the risk of ultimately becoming so through the dependence of his spirit upon the outward (so Meyer, Lange, Westcott, etc.); but be believing, faithful. It is impossible fully to express the play upon these two words. Apistov is not so much a worthless, untrustworthy person, as one who has settled down into an abiding condition of unbelief; and pistov is not simply" believing," but" trustworthy," "trusty," and "trustful."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv27–29 Then said He to Thomas, Reach hither thy finger.
Joh_20:27
Then said He to Thomas, Reach hither thy finger.
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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.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv27, 29 27. Reach hither thy finger. Turning to the skeptical…
27. Reach hither thy finger. Turning to the skeptical Thomas, he asks him to apply the tests that he had declared would be necessary before he could believe. His compassion for the unbelief of Thomas shows the patient tenderness of the Savior with the difficulties of an honest seeker.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On v28 My Lord and My God
My Lord and My God
The deity of Jesus Christ is declared in Scripture:
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(1) In the intimations and explicit predictions of the O.T.
(a) The theophanies intimate the appearance of God in human form, and His ministry thus to man Gen 16:7-13; Gen 18:2-23 especially; Gen 18:17; Gen 32:28 with; Hos 12:3-5; Exo 3:2-14. (b) The Messiah is expressly declared to be the Son of God Psa 2:2-9 and God; Psa 45:6; Psa 45:7; Heb 1:8; Heb 1:9; Psa 110:1; Mat 22:44; Act 2:34; Heb 1:13; Psa 110:4; Heb 5:6; Heb 6:20; Heb 7:17-21; Zec 6:13. (c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us; Isa 7:13; Isa 7:14; Mat 1:22; Mat 1:23 (d) The Messiah is expressly invested with the divine names Isa 9:6; Isa 9:7 (e) In a prophecy of His death He is called Jehovah’s "fellow"; Zec 13:7; Mat 26:31. (f) His eternal being is declared; Mic 5:2; Mat 2:6; Joh 7:42.
(2) Christ Himself affirmed His deity.
(a) He applied to Himself the Jehovistic I AM. (The pronoun "he" is not in the Greek; cf Joh 8:24; Joh 8:56-58. The Jews correctly understood this to be our Lord’s claim to full deity. Joh 8:59.
See also, Joh 10:33; Joh 18:4-6 where, also, "he" is not in the original.) (b) He claimed to be the Adonai of the O.T. Mat 22:42-45. (See Scofield "Gen 15:2"). (c) He asserted His identity with the Father; Mat 28:19; Mar 14:62; Joh 10:30, that the Jews so understood Him is shown by; Joh 10:31; Joh 10:32; Joh 14:8; Joh 14:9; Joh 17:5. (d) He exercised the chief prerogative of God; Mar 2:5-7; Luk 7:48-50. (e) He asserted omnipresence; Mat 18:20; Joh 3:13 omniscience, Joh 11:11-14, when Jesus was fifty miles away; Mar 11:6-8, omnipotence; Mat 28:18; Luk 7:14; Joh 5:21-23; Joh 6:19, mastery over nature, and creative power; Luk 9:16; Luk 9:17; Joh 2:9; Joh 10:28. (f) He received and approved human worship,; Mat 14:33; Mat 28:9; Joh 20:28; Joh 20:29.
(3) The N.T. writers ascribe divine titles to Christ: Joh 1:1; Joh 20:28; Act 20:28; Rom 1:4; Rom 9:5; 2Th 1:12; 1Ti 3:16; Tit 2:13; Heb 1:8; 1Jn 5:20.
(4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g.) Mat 11:28; Mat 18:20; Mat 28:20; Joh 1:2; Joh 2:23-25; Joh 3:13; Joh 5:17; Joh 21:17; Heb 1:3; Heb 1:11; Heb 1:12; Heb 13:8; Rev 1:8; Rev 1:17; Rev 1:18; Rev 2:23; Rev 11:17; Rev 22:13.
(5) The N.T. writers ascribe divine works to Christ Joh 1:3; Joh 1:10; Col 1:16; Col 1:17; Heb 1:3.
(6) The N.T. writers teach that supreme worship should be paid to Christ Act 7:59; Act 7:60; 1Co 1:2; 2Co 13:14; Php 2:9; Php 2:10; Heb 1:6; Rev 1:5; Rev 1:6; Rev 5:12; Rev 5:13.
(7) The holiness and resurrection of Christ prove His deity Joh 8:46; Rom 1:4.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v28 you have believed
you have believed
Thomas believes that Jesus is alive because he has seen him. AT: "you have believed that I am alive" (See: Assumed Knowledge and Implicit Information)
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Blessed are those
This means "God gives great happiness to those."
who have not seen
This means those who have not seen Jesus. AT: "who have not seen me alive" (See: Assumed Knowledge and Implicit Information)
translationWords
Thomas
lord
God
Jesus
bless
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv28–29 20:28 “My Lord and my God!” This was not…
20:28 “My Lord and my God!” This was not an astonished exclamation but a proclamation of heartfelt belief. It concludes John’s declaration of Jesus’ deity that has framed the whole book (see 1:1-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.