_THOMAS' TEST._
"When therefore it was evening, on that day, the first day of the
week, and when the doors were shut where the disciples were, for
fear of the Jews, Jesus came and stood in the midst, and saith unto
them, Peace be unto you. And when He had said this, He showed unto
them His hands and His side. The disciples therefore were glad, when
they saw the Lord. Jesus therefore said to them again, Peace be unto
you: as the Father hath sent Me, even so send I you. And when He had
said this, He breathed on them, and saith unto them, Receive ye the
Holy Ghost: whosesoever sins ye forgive, they are forgiven unto
them; whosesoever sins ye retain, they are retained. But Thomas, one
of the twelve, called Didymus, was not with them when Jesus came.
The other disciples therefore said unto him, We have seen the Lord.
But he said unto them, Except I shall see in His hands the print of
the nails, and put my finger into the print of the nails, and put my
hand into His side, I will not believe. And after eight days again
His disciples were within, and Thomas with them. Jesus cometh, the
doors being shut, and stood in the midst, and said, Peace be unto
you. 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. Thomas answered and said unto Him, My
Lord and my God. Jesus saith unto him, Because thou hast seen Me,
thou hast believed: blessed are they that have not seen, and yet
have believed."--JOHN xx. 19-29.
On the evening of the day whose dawning had been signalised by the
Resurrection, the disciples, and, according to Luke, some others, were
together. They expected that the event which had restored hope in their
own hearts would certainly excite the authorities and probably lead to
the arrest of some of their number. They had therefore carefully closed
the doors, that some time for parley and possibly for escape might be
interposed. But to their astonishment and delight, while they were
sitting thus with closed doors, the well-known figure of their Lord
appeared in their midst, and His familiar greeting, "Peace be with you,"
sounded in their ears. Further to identify Himself and remove all doubt
or dread He showed them His hands and His side; and, as St. Luke tells
us, even ate before them. There is here a strange mingling of identity
and difference between the body He now wears and that which had been
crucified. Its appearance is the same in some respects, but its
properties are different. Immediate recognition did not always follow
His manifestation. There was something baffling in His appearance,
suggesting a well-known face, and yet not quite the same. The marks on
the body, or some characteristic action or movement or utterance, were
needed to complete the identification. The properties of the body also
were not reducible to any known type. He could eat, speak, walk, yet He
could dispense with eating and could apparently pass through physical
obstacles. His body was a glorified, spiritual body, not subject to the
laws which govern the physical part of man in this life. These
characteristics are worth noticing, not only as giving us some inkling
of the type of body which awaits ourselves, but in connection with the
identification of the risen Lord. Had the appearance been the mere fancy
of the disciples, how should they have required any identification?
Having saluted them and removed their consternation, He fulfils the
object of His appearance by giving them their commission, their
equipment, and their authority as His Apostles: "As the Father hath sent
Me, even so send I you"--to fulfil still the same purpose, to complete
the work begun, to stand to Him in the same intimate relation as He had
occupied to the Father. To impart to them at once all that they required
for the fulfilment of this commission He bestows upon them the Holy
Spirit, breathing on them, to convey to them the impression that He was
actually there and then communicating to them that which constituted the
very breath of His own life. This is His first act as Lord of all power
in heaven and on earth, and it is an act which inevitably conveys to
them the assurance that His life and theirs is one life. Impulse and
power to proclaim Him as risen they did not yet experience. They must be
allowed time to settle to some composure of mind and to some clear
thoughts after all the disturbing events of these last days. They must
also have the confirmatory testimony to the Resurrection, which could
only be furnished after repeated appearances of the Lord to themselves
and to others. The gift of the Spirit, therefore, as a spirit of
powerful witness-bearing, was reserved for six weeks.
With this perfect equipment our Lord added the words: "Whosesoever sins
ye forgive, they are forgiven unto them; whosesoever sins ye retain,
they are retained." These words have been the occasion of endless
controversy.[31] They certainly convey the ideas that the Apostles were
appointed to mediate between Christ and their fellow-men, that the chief
function they should be required to discharge in this mediation was the
forgiving and retention of sins, and that they were furnished with the
Holy Spirit to guide them in this mediation. Apparently this must mean
that the Apostles were to be the agents through whom Christ was to
proclaim the terms of admission to His kingdom. They received authority
to say in what cases sins were to be forgiven and in what to be
retained. To infer from this that the Apostles have successors, that
these successors are constituted by an external ordinance or nomination,
that they have power to exclude or admit individuals seeking entrance
into the kingdom of God, is to leave logic and reason a long way behind,
and to erect a kind of government in the Church of Christ which will
never be submitted to by those who live in the liberty wherewith His
truth has made them free. The presence of the Holy Spirit, and no bare
external appointment, is that which gives authority to those who guide
the Church of Christ. It is because they are inwardly one with Christ,
not because they happen to be able to claim a doubtful outward
connection with Him, that they have that authority which Christ's people
own.
But when our Lord thus appeared on the day of His resurrection to His
disciples one of their number was absent. This might not have been
noticed had not the absentee been of a peculiar temper, and had not this
peculiarity given rise to another visit of the Lord and to a very
significant restoration of belief in the mind of a sceptical disciple.
The absent disciple was commonly known as Thomas or Didymus, the Twin.
On various occasions he appears somewhat prominently in the
gospel-story, and his conduct and conversation on those occasions show
him to have been a man very liable to take a desponding view of the
future, apt to see the darker side of everything, but at the same time
not wanting in courage, and of a strong and affectionate loyalty to
Jesus. On one occasion, when our Lord intimated to the disciples His
intention of returning within the dangerous frontier of Judaea, the
others expostulated, but Thomas said, "Let us also go, that we may die
with Him"--an utterance in which his devoted loyalty to his Master, his
dogged courage, and his despondent temperament are all apparent. And
when, some time afterwards, Jesus was warning His disciples that He must
shortly leave them and go to the Father, Thomas sees in the departure of
his Master the extinction of all hope; life and the way to life seem to
him treacherous phrases, he has eyes only for the gloom of death: "Lord,
we know not whither Thou goest; and how can we know the way?"
The absence of such a man from the first meeting of the disciples was to
be expected.[32] If the bare possibility of his Lord's death had plunged
this loving and gloomy heart in despondency, what dark despair must
have preyed upon it when that death was actually accomplished! How the
figure of his dead Master had burnt itself into his soul is seen from
the manner in which his mind dwells on the print of the nails, the wound
in the side. It is by these only, and not by well-known features of face
or peculiarities of form, he will recognise and identify his Lord. His
heart was with the lifeless body on the cross, and he could not bear to
see the friends of Jesus or speak with those who had shared his hopes,
but buried his disappointment and desolation in solitude and silence.
His absence can scarcely be branded as culpable. None of the others
expected resurrection any more than himself, but his hopelessness acted
on a specially sensitive and despondent nature. Thus it was that, like
many melancholy persons, he missed the opportunity of seeing what would
effectually have scattered his darkness.
But though he might not be to blame for absenting himself, he was to
blame for refusing to accept the testimony of his friends when they
assured him they had seen Jesus risen. There is a tone of doggedness
that grates upon us in the words, "Except I shall see in His hands the
print of the nails, _and put my finger_ into the print of the nails, and
thrust my hand into His side, I will not believe." Some deference was
due to the testimony of men whom he knew to be truthful and as little
liable to delusion as himself. We cannot blame him for not being
convinced on the spot; a man cannot compel himself to believe anything
which does not itself compel belief. But the obstinate tone sounds as if
he was beginning to nurse his unbelief, than which there is no more
pernicious exercise of the human spirit. He demands, too, what may never
be possible--the evidence of his own senses. He claims that he shall be
on the same footing as the rest. Why is he to believe on less evidence
than they? It has cost him pain enough to give up his hope: is he then
to give up his hopelessness as cheaply as all this? He is supremely
miserable; his Lord dead and life left to him--a life which already
during these few days had grown far too long, a weary, intolerable
burden. Is he in a moment and on their mere word to rise from his
misery? A man of Thomas' temperament hugs his wretchedness. You seem to
do him an injury if you open the shutters of his heart and let in the
sunshine.
Obviously, therefore, the first inference we naturally draw from this
state of mind is that it is weak and wrong to lay hold of one difficulty
and insist that except this be removed we will not believe. Let this
difficulty about the constitution of Christ's person, or this about the
impossibility of proving a miracle, or this about the inspiration of
Scripture be removed, and I will accept Christianity; let God grant me
_this_ petition, and I will believe that He is the hearer of prayer; let
me see this inconsistency or that explained, and I will believe He
governs the course of things in this world. The understanding begins to
take a pride in demanding evidence more absolute and strict than has
satisfied others, and seems to display acuteness and fairness in holding
to one difficulty. The test which Thomas proposed to himself seemed an
accurate and legitimate one; but that he should have proposed it shows
that he was neglecting the evidence already afforded him, the testimony
of a number of men whose truthfulness he had for years made proof of.
True, it was a miracle they required him to believe; but would his own
senses be better authentication of a miracle than the unanimous and
explicit declaration of a company of veracious men? He could have no
doubt that they believed they had seen the Lord. If they could be
deceived, ten of them, or many more, why should his senses prove more
infallible? Was he to reject their testimony on the ground that their
senses had deceived them, and accept the testimony of his own senses?
Was the ultimate test in his own case to be that very evidence which in
the case of others he maintained was insufficient?
But if this tells seriously against Thomas, we must not leave out of
account what tells in his favour. It is true he was obstinate and
unreasonable and a shade vain in his refusal to accept the testimony of
the disciples, but it is also true that he was with the little Christian
community on the second Lord's Day. This puts it beyond a doubt that he
was not so unbelieving as he seemed. That he did not now avoid the
society of those happy, hopeful men shows that he was far from unwilling
to become, if possible, a sharer in their hope and joy. Perhaps already
he was repenting having pledged himself to unbelief, as many another has
repented. Certainly he was not afraid of being convinced that his Lord
had arisen; on the contrary, he sought to be convinced of this and put
himself in the way of conviction. He had doubted because he wished to
believe, doubted because it was the full, entire, eternal confidence of
his soul that he was seeking a resting-place for. He knew the tremendous
importance to him of this question--knew that it was literally
everything to him if Christ was risen and was now alive and to be found
by His people, and therefore he was slow to believe. Therefore also he
kept in the company of believers; it was on their side he wished to get
out of the terrible mire and darkness in which he was involved.
It is this which distinguishes Thomas and all right-minded doubters from
thorough-going and depraved unbelievers. The one wishes to believe,
would give the world to be free from doubt, will go mourning all his
days, will pine in body and sicken of life because he cannot believe:
"he _waits_ for light, but behold obscurity, for brightness, but he
walks in darkness." The other, the culpable unbeliever, thrives on
doubt; he likes it, enjoys it, sports it, lives by it; goes about
telling people his difficulties, as some morbid people have a fancy for
showing you their sores or detailing their symptoms, as if everything
which makes them different from other men, even though it be disease,
were a thing to be proud of. Convince such a man of the truth and he is
angry with you; you seem to have done him a wrong, as the mendicant
impostor who has been gaining his livelihood by a bad leg or a useless
eye is enraged when a skilled person restores to him the use of his limb
or shows him that he can use it if he will. You may know a dishonest
doubter by the fluency with which he states his difficulties or by the
affectation of melancholy which is sometimes assumed. You may always
know him by his reluctance to be convinced, by his irritation when he is
forced to surrender some pet bulwark of unbelief. When you find a man
reading one side of the question, courting difficulties, eagerly seizing
on new objections, and provoked instead of thankful when any doubt is
removed, you may be sure that this is not a scepticism of the
understanding so much as an evil _heart_ of unbelief.
The hesitancy and backwardness, the incredulity and niggardliness of
faith, of Thomas have done as much to confirm the minds of succeeding
believers as the forward and impulsive confidence of Peter. Then, as
now, this critical intellect, when combined with a sound heart, wrought
two great boons for the Church. The doubts which such men entertain
continually provoke fresh evidence, as here this second appearance of
Christ to the Eleven seems due to the doubt of Thomas. So far as one can
gather it was solely to remove this doubt our Lord appeared. And,
besides, a second boon which attends honest and godly doubt is the
attachment to the Church of men who have passed through severe mental
conflict, and therefore hold the faith they have reached with an
intelligence and a tenacity unknown to other men.
These two things were simply brought about in Thomas' instance. The
disciples were again assembled on the following Sunday, probably in the
same place, consecrated for ever in their memories as the place where
their risen Lord had appeared. It is doubtful whether they were more
expectant of a fresh appearance of their Lord this day than they had
been any day throughout the week, but certainly every reader feels that
it is not without significance that after a blank and uneventful week
the first day should again be singled out to have this honour put upon
it. Some sanction is felt to be given to those meetings of His followers
which ever since have been assembled on the first day of the week; and
the experience of thousands can testify that this day seems still the
favourite with our Lord for manifesting Himself to His people, and for
renewing the joy which a week's work has somewhat dimmed. Silently and
suddenly as before, without warning, without opening of doors, Jesus
stood in their midst. But there was no terror now--exclamations only of
delight and adoration. And perhaps it was not in human nature to resist
casting a look of triumphant interrogation at Thomas, a look of inquiry
to see what he would make of this. Surprise, unutterable surprise,
undiminished by all he had been led to expect, must have been written on
Thomas' wide-gazing eyes and riveted look. But this surprise was
displaced by shame, this eager gaze cast down, when he found that his
Lord had heard his obstinate ultimatum and had been witness of his
sullen unbelief. As Jesus repeats almost in the same words the hard,
rude, bare, material test which he had proposed, and as He holds forth
His hands for his inspection, shame and joy struggle for the mastery in
his spirit, and give utterance to the humble but glowing confession, "My
Lord and my God." His own test is superseded; he makes no movement to
put it in force; he is satisfied of the identity of his Lord. It is the
same penetrating knowledge of man's inmost thoughts, the same loving
treatment of the erring, the same subduing presence.
And thus it frequently happens that a man who has vowed that he will not
believe except this or that be made plain finds, when he does believe,
that something short of his own requirements has convinced him. He finds
that though he was once so express in his demands for proof, and so
clear and accurate in his declarations of the precise amount of evidence
required, at the last he believes and could scarcely tell you why, could
not at least show his belief as the fine and clean result of a logical
process. Thomas had maintained that the rest were too easily satisfied,
but at the last he is himself satisfied with precisely the same proof as
they. And it is somewhat striking that in so many cases unbelief gives
way to belief, not by the removal of intellectual difficulties, not by
such demonstration as was granted to Thomas, but by an undefinable
conquest of the soul by Christ. The glory, holiness, love of His person,
subdue the soul to Him.
The faith of Thomas is full of significance. First, it is helpful to our
own faith to hear so decisive and so full a confession coming from the
lips of such a man. John himself felt it to be so decisive that after
recording it he virtually closes the Gospel which he had undertaken to
write in order to persuade men that Jesus is the Son of God. After this
confession of Thomas he feels that no more can be said. He stops not for
want of matter; "many other signs truly did Jesus in the presence of His
disciples" which are not written in this Gospel. These seemed
sufficient. The man who is not moved by this will not be moved by any
further proof. Proof is not what such a doubter needs. Whatever we think
of the other Apostles, it is plain that Thomas at least was not
credulous. If Peter's generous ardour carried him to a confession
unwarranted by the facts, if John saw in Jesus the reflection of his own
contemplative and loving nature, what are we to say of the faith of
Thomas? He had no determination to see only what he desired, no
readiness to accept baseless evidence and irresponsible testimony. He
knew the critical nature of the situation, the unique importance of the
matter presented to his faith. With him there was no frivolous or
thoughtless underrating of difficulties. He did not absolutely deny the
possibility of Christ's resurrection, but he went very near doing so,
and showed that practically he considered it either impossible or
unlikely in the extreme. But in the end he believes. And the ease with
which he passes from doubt to faith proves his honesty and
sound-heartedness. As soon as evidence which to him is convincing is
produced, he proclaims his faith.
His confession, too, is fuller than that of the other disciples. The
week of painful questioning had brought clearly before his mind the
whole significance of the Resurrection, so that he does not hesitate to
own Jesus as his God. When a man of profound spiritual feeling and of
good understanding has doubts and hesitations from the very intensity
and subtlety of his scrutiny of what appears to him of transcendent
importance; when he sees difficulties unseen by men who are too little
interested in the matter to recognise them even though they stare them
in the face,--when such a man, with the care and anxiety that befit the
subject, considers for himself the claims of Christ, and as the result
yields himself to the Lord, he sees more in Christ than other men do,
and is likely to be steadier in his allegiance than if he had slurred
over apparent obstacles instead of removing them, and stifled objections
in place of answering them. It was not the mere seeing of Christ risen
which prompted the full confession of Thomas. But slowly during that
week of suspense he had been taking in the full significance of the
Resurrection, coming at the close of such a life as he knew the Lord had
lived. The very idea that such a thing was believed by the rest forced
his mind back upon the exceptional character of Jesus, His wonderful
works, the intimations He had given of His connection with God. The
sight of Him risen came as the keystone of the arch, which being wanting
all had fallen to the ground, but being inserted clenched the whole, and
could now bear any weight. The truths about His person which Thomas had
begun to explain away return upon his mind with resistless force, and
each in clear, certain verity. He saw now that his Lord had performed
all His word, had proved Himself supreme over all that affected men. He
saw Him after passing through unknown conflict with principalities and
powers come to resume fellowship with sinful men, standing with all
things under His feet, yet giving His hand to the weak disciple to make
him partake in His triumph.
This was a rare and memorable hour for Thomas, one of those moments that
mark a man's spirit permanently. He is carried entirely out of himself,
and sees nothing but his Lord. The whole energy of his spirit goes out
to Him undoubtingly, unhesitatingly, unrestrained. Everything is before
him in the person of Christ; nothing causes the least diversion or
distraction. For once his spirit has found perfect peace. There is
nothing in the unseen world that can dismay him, nothing in the future
on which he can spend a thought; his soul rests in the Person before
him. He does not draw back, questioning whether the Lord will now
receive him; he fears no rebuke; he does not scrutinise his spiritual
condition, nor ask whether his faith is sufficiently spiritual. He
cannot either go back upon his past conduct, or analyse his present
feelings, or spend one thought of any kind upon himself. The scrupulous,
sceptical man is all devoutness and worship; the thousand objections are
swept from his mind; and all by the mere presence of Christ He is rapt
in this one object; mind and soul are filled with the regained Lord; he
forgets himself; the passion of joy with which he regains in a
transfigured form his lost Leader absorbs him quite: "he had lost a
possible king of the Jews; he finds his Lord and his God." There can be
no question here about himself, his prospects, his interests. He can
but utter his surprise, his joy, and his worship in the cry, "My Lord
and my God."
On such a man even the Lord's benediction were useless. This is the
highest, happiest, rarest state of the human soul. When a man has been
carried out of himself by the clear vision of Christ's worth; when his
mind and heart are filled with the supreme excellence of Christ; when in
His presence he feels he can but worship, bowing in his soul before
actually achieved human perfection rooted in and expressing the true
Divine glory of love ineffable; when face to face, soul to soul, with
the highest and most affecting known goodness, conscious that he now in
this very moment stands within touch of the Supreme, that he has found
and need never more lose perfect love, perfect goodness, perfect
power,--when a man is transported by such a recognition of Christ, this
is the true ecstasy, this is man's ultimate blessedness.
And this blessedness is competent not only to those who saw with the
bodily eye, but much more to those who have not seen and yet have
believed. Why do we rob ourselves of it, and live as if it were not
so--as if such certitude and the joy that accompanies it had passed from
earth and were no more possible? We cannot apply Thomas' test, but we
can test his test; or, like him, we can forego it, and rest on wider,
deeper evidence. Was he right in so eagerly confessing his belief? And
are we right to hesitate, to doubt, to despond? Should we have counted
it strange if, when the Lord addressed Thomas, he had sullenly shrunk
back among the rest, or merely given a verbal assent to Christ's
identity, showing no sign of joy? And are we to accept the signs He
gives us of His presence as if it made little difference to us and did
not lift us into heaven? Have we so little sense of spiritual things
that we cannot believe in the life of Him round whom the whole fortunes
of our race revolve? Do we not know the power of Christ's resurrection
as Thomas could not possibly know it? Do we not see as he could not see
the boundless spiritual efficacy and results of that risen life? Do we
not see the full bearing of that great manifestation of God's nearness
more clearly? Do we not feel how impossible it was that such an one as
Christ should be holden of death, that the supremacy in human affairs
which He achieved by absolute love and absolute holiness should be
proved inferior to a physical law, and should be interrupted in its
efficacious exercise by a physical fact? If Thomas was constrained to
acknowledge Christ as his Lord and his God, much more may we do so. By
the nature of the case our conviction, implying as it does some
apprehension of spiritual things, must be more slowly wrought. Even if
at last the full conviction that human life is a joy because Christ is
with us in it, leading us to eternal partnership with Himself,--even if
this conviction flash suddenly through the spirit, the material for it
must have been long accumulating. Even if at last we awake to a sense of
the present glory of Christ with the suddenness of Thomas, yet in any
case this must be the result of purified spiritual affinities and
leanings. But on this very account is the conviction more indissolubly
intertwined with all that we truly are, forming an essential and
necessary part of our inward growth, and leading each of us to respond
with a cordial amen to the benediction of our Lord, "Blessed are they
that have not seen and yet have believed."