|« Prev||Section III. The Doubt of Thomas||Next »|
SECTION III. THE DOUBT OF THOMAS
“Thomas, one of the twelve, called Didymus, was not with them when Jesus came” on that first Christian Sabbath evening, and showed Himself to His disciples. One hopes he had a good reason for his absence; but it is at least possible that he had not. In his melancholy humor he may simply have been indulging himself in the luxury of solitary sadness, just as some whose Christ is dead do now spend their Sabbaths at home or in rural solitudes, shunning the offensive cheerfulness or the drowsy dullness of social worship. Be that as it may, in any case he missed a good sermon; the only one, so far as we know, in the whole course of our Lord’s ministry, in which He addressed Himself formally to the task of expounding the Messianic doctrine of the Old Testament. Had he but known that such a discourse was to be delivered that night! But one never knows when the good things will come, and the only way to make sure of getting them is to be always at our post.
The same melancholy humor which probably caused Thomas to be an absentee on the occasion of Christ’s first meeting with His disciples after He rose from the dead, made him also skeptical above all the rest concerning the tidings of the resurrection. When the other disciples told him on his return that they had just seen the Lord, he replied with vehemence: “Except I shall see in His hands the print of the nails, and put my fingers into the print of the nails, and put my hand into His side, I will not believe.”661661Ver. 25. He was not to be satisfied with the testimony of his brethren: he must have palpable evidence for himself. Not that he doubted their veracity; but he could not get rid of the suspicion that what they said they had seen was but a mere ghostly appearance by which their eyes had been deceived.
The skepticism of Thomas was, we think, mainly a matter of temperament, and had little in common with the doubt of men of rationalistic proclivities, who are inveterately incredulous respecting the supernatural, and stumble at every thing savoring of the miraculous. It has been customary to call Thomas the Rationalist among the twelve, and it has even been supposed that he had belonged to the sect of the Sadducees before he joined the society of Jesus. On mature consideration, we are constrained to say that we see very little foundation for such a view of this disciple’s character, while we certainly do not grudge modern doubters any comfort they may derive from it. We are quite well aware that among the sincere, and even the spiritually-minded, there are men whose minds are so constituted that they find it very difficult to believe in the supernatural and the miraculous: so difficult, that it is a question whether, if they had been in Thomas’s place, the freest handling and the minutest inspection of the wounds in the risen Saviour’s body would have availed to draw forth from them an expression of unhesitating faith in the reality of His resurrection. Nor do we see any reason à priori for asserting that no disciple of Jesus could have been a person of such a cast of mind. All we say is, there is no evidence that Thomas, as a matter of fact, was a man of this stamp. Nowhere in the Gospel history do we discover any unreadiness on his part to believe in the supernatural or the miraculous as such. We do not find, e.g. that he was skeptical about the raising of Lazarus: we are only told that, when Jesus proposed to visit the afflicted family in Bethany, he regarded the journey as fraught with danger to his beloved Master and to them all, and said, “Let us also go, that we may die with Him.” Then, as now, he showed Himself not so much the Rationalist as the man of gloomy temperament, prone to look upon the dark side of things, living in the pensive moonlight rather than in the cheerful sunlight. His doubt did not spring out of his system of thought, but out of the state of his feelings.
Another thing we must say here concerning the doubt of this disciple. It did not proceed from unwillingness to believe. It was the doubt of a sad man, whose sadness was due to this, that the event whereof he doubted was one of which he would most gladly be assured. Nothing could give Thomas greater delight than to be certified that his Master was indeed risen. This is evident from the joy he manifested when he was at length satisfied. “My Lord and my God!” that is not the exclamation of one who is forced reluctantly to admit a fact he would rather deny. It is common for men who never had any doubts themselves to trace all doubt to bad motives, and denounce it indiscriminately as a crime. Now, unquestionably, too many doubt from bad motives, because they do not wish and cannot afford to believe. Many deny the resurrection of the dead, because it would be to them a resurrection to shame and everlasting contempt. But this is by no means true of all. Some doubt who desire to believe; nay, their doubt is due to their excessive anxiety to believe. They are so eager to know the very truth, and feel so keenly the immense importance of the interests at stake, that they cannot take things for granted, and for a time their hand so trembles that they cannot seize firm hold of the great objects of faith — a living God; an incarnate, crucified, risen Saviour; a glorious eternal future. Theirs is the doubt peculiar to earnest, thoughtful, pure-hearted men, wide as the poles asunder from the doubt of the frivolous, the worldly, the vicious: a holy, noble doubt, not a base and unholy; if not to be praised as positively meritorious, still less to be harshly condemned and excluded from the pale of Christian sympathy — a doubt which at worst is but an infirmity, and which ever ends in strong, unwavering faith.
That Jesus regarding the doubt of the heavy-hearted disciple as of this sort, we infer from His way of dealing with it. Thomas having been absent on the occasion of His first appearing to the disciples, the risen Lord makes a second appearance for the absent one’s special benefit, and offers him the proof desiderated. The introductory salutation being over, He turns Himself at once to the doubter, and addresses him in terms fitted to remind him of his own statement to his brethren, saying: “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.” There may be somewhat of reproach here, but there is far more of most considerate sympathy. Jesus speaks as to a sincere disciple, whose faith is weak, not as to one who hath an evil heart of unbelief. When demands for evidence were made by men who merely wanted an excuse for unbelief, He met them in a very different manner. “A wicked and adulterous generation,” He was wont to say in such a case, “seeketh after a sign, and there shall no sign be given unto it but the sign of the Prophet Jonas.”
Having ascertained the character of Thomas’s doubt, let us now look at his faith.
The melancholy disciple’s doubts were soon removed. But how? Did Thomas avail himself of the offered facilities for ascertaining the reality of his Lord’s resurrection? Did he actually put his fingers and hand into the nail and spear wounds? Opinions differ on this point, but we think the probability is on the side of those who maintain the negative. Several things incline us to this view. First, the narrative seems to leave no room for the process of investigation. Thomas answers the proposal of Jesus by what appears to be an immediate profession of faith. Then the form in which that profession is made is not such as we should expect the result of a deliberate inquiry to assume. “My Lord and my God!” is the warm, passionate language of a man who has undergone some sudden change of feeling, rather than of one who has just concluded a scientific experiment. Further, we observe there is no allusion to such a process in the remark made by Jesus concerning the faith of Thomas. The disciple is represented as believing because he has seen the wounds shown, not because he has handled them. Finally, the idea of the process proposed being actually gone through is inconsistent with the character of the man to whom the proposal was made. Thomas was not one of your calm, cold-blooded men, who conduct inquiries into truth with the passionless impartiality of a judge, and who would have examined the wounds in the risen Saviour’s body with all the coolness with which anatomists dissect dead carcasses. He was a man of passionate, poetic temperament, vehement alike in his belief and in his unbelief, and moved to faith or doubt by the feelings of his heart rather than by the reasonings of his intellect.
The truth, we imagine, about Thomas was something like this. When, eight days before, he made that threat to his brother disciples, he did not deliberately mean all he said. It was the whimsical utterance of a melancholy man, who was in the humor to be as disconsolate and miserable as possible. “Jesus risen! the thing is impossible, and there’s an end of it. I won't believe except I do so and so. I don't know if I shall believe when all’s done.” But eight days have gone by, and, lo, there is Jesus in the midst of them, visible to the disciple who was absent on the former occasion as well as to the rest. Will Thomas still insist on applying his rigorous test? No, no! His doubts vanish at the very sight of Jesus, like morning mists at sunrise. Even before the Risen One has laid bare His wounds, and uttered those half-reproachful, yet kind, sympathetic words, which evince intimate knowledge of all that has been passing through His doubting disciple’s mind, Thomas is virtually a believer; and after he has seen the ugly wounds and heard the generous words, he is ashamed of his rash, reckless speech to his brethren, and, overcome with joy and with tears, exclaims, “My Lord and my God!”
It was a noble confession of faith, — the most advanced, in fact, ever made by any of the twelve during the time they were with Jesus. The last is first; the greatest doubter attains to the fullest and firmest belief. So has it often happened in the history of the Church. Baxter records it as his experience, that nothing is so firmly believed as that which hath once been doubted. Many Thomases have said, or could say, the same thing of themselves. The doubters have eventually become the soundest and even the warmest believers. Doubt in itself is a cold thing, and, as in the case of Thomas, it often utters harsh and heartless sayings. Nor need this surprise us; for when the mind is in doubt the soul is in darkness, and during the chilly night the heart becomes frozen. But when the daylight of faith comes, the frost melts, and hearts which once seemed hard and stony show themselves capable of generous enthusiasm and ardent devotion.
Socinians, whose system is utterly overthrown by Thomas’s confession naturally interpreted, tell us that the words “My Lord and my God” do not refer to Jesus at all, but to the Deity in heaven. They are merely an expression of astonishment on the part of the disciple, on finding that what he had doubted was really come to pass. He lifts up his eyes and his hands to heaven, as it were, and exclaims, My Lord and my God! it is a fact: The crucified Jesus is restored to life again. This interpretation is utterly desperate. It disregards the statement of the text, that Thomas, in uttering these words, was answering and speaking to Jesus, and it makes a man bursting with emotion speak frigidly; for while the one expression “My God” might have been an appropriate utterance of astonishment, the two phrases, “My Lord and my God,” are for that purpose weak and unnatural.
We have here, therefore, no mere expression of surprise, but a profession of faith most appropriate to the man and the circumstances; as pregnant with meaning as it is pithy and forcible. Thomas declares at once his acceptance of a miraculous fact, and his belief in a momentous doctrine. In the first part of his address to Jesus he recognizes that He who was dead is alive: My Lord, my beloved Master! it is even He, — the very same person with whom we enjoyed such blessed fellowship before He was crucified. In the second part of his address he acknowledges Christ’s divinity, if not for the first time, at least with an intelligence and an emphasis altogether new. From the fact he rises to the doctrine: My Lord risen, yea, and therefore my God; for He is divine over whom death hath no power. And the doctrine in turn helps to give to the fact of the resurrection additional certainty; for if Christ be God, death could have no power over Him, and His resurrection was a matter of course. Thomas having reached the sublime affirmation, “My God,” has made the transition from the low platform of faith on which he stood when he demanded sensible evidence, to the higher, on which it is felt that such evidence is superfluous.
We have now to notice, in the last place, the remark made by the Lord concerning the faith just professed by His disciple. “Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”
This reflection on the blessedness of those who believe without seeing, though expressed in the past tense, really concerned the future. The case supposed by Jesus was to be the case of all believers after the apostolic age. Since then no one has seen, and no one can believe because he has seen, as the apostles saw. They saw, that we might be able to do without seeing, believing on their testimony.
But what does Jesus mean by pronouncing a beatitude on those who see not, yet believe?
He does not mean to commend those who believe without any inquiry. It is one thing to believe without seeing, another thing to believe without consideration. To believe without seeing is to be capable of being satisfied with something less than absolute demonstration, or to have such an inward illumination as renders us to a certain extent independent of external evidence. Such a faculty of faith is most needful; for if faith were possible only to those who see, belief in Christianity could not extend beyond the apostolic age. But to believe without consideration is a different matter altogether. It is simply not to care whether the thing believed be true or false. There is no merit in doing that. Such faith has its origin in what is base in men, — in their ignorance, sloth, and spiritual indifference; and it can bring no blessing to its possessors. Be the truths credited ever so high, holy, blessed, what good can a faith do which receives them as matters of course without inquiry, or without even so much as knowing what the truths believed mean?
The Lord Jesus, then, does not here bestow a benediction on credulity.
As little does He mean to say that all the felicity falls to the lot of those who have never, like Thomas, doubted. The fact is not so. Those who believe with facility do certainly enjoy a blessedness all their own. They escape the torment of uncertainty, and the current of their spiritual life flows on very smoothly. But the men who have doubted, and now at length believe, have also their peculiar joys, with which no stranger can intermeddle. Theirs is the joy experienced when that which was dead is alive again, and that which was lost is found. Theirs is the rapture of Thomas when he exclaimed, with reference to a Saviour thought to be gone for ever, “My Lord and my God.” Theirs is the bliss of the man who, having dived into a deep sea, brings up a pearl of very great price. Theirs is the comfort of having their very bygone doubts made available for the furtherance of their faith, every doubt becoming a stone in the hidden foundation on which the superstructure of their creed is built, the perturbations of faith being converted into confirmations, just as the perturbations in the planetary motions, at first supposed to throw doubt on Newton’s theory of gravitation, were converted by more searching inquiry into the strongest proof of its truth.
What, then, does the Lord Jesus mean by these words? Simply this: He would have those who must believe without seeing, understand that they have no cause to envy those who had an opportunity of seeing, and who believed only after they saw. We who live so far from the events, are very apt to imagine that we are placed at a great disadvantage as compared with the disciples of Jesus. So in some respects we are, and especially in this, that faith is more difficult for us than for them. But then we must not forget that, in proportion as faith is difficult, it is meritorious, and precious to the heart. It is a higher attainment to be able to believe without seeing, than to believe because we have seen; and if it cost an effort, the trial of faith but enhances its value. We must remember, further, that we never reach the full blessedness of faith till what we believe shines in the light of its own self-evidence. Think you the disciples were happy men because they had seen their risen Lord and believed? They were far happier when they had attained to such clear insight into the whole mystery of redemption, that proof of this or that particular fact or doctrine was felt to be quite unnecessary.
To that felicity Jesus wished His doubting disciple to aspire; and by contrasting his case with that of those who believe without seeing, He gives us to know that it is attainable for us also. We, too, may attain the blessedness of a faith raised above all doubt by its own clear insight into divine truth. If we are faithful, we may rise to this from very humble things. We may begin, in our weakness, with being Thomases, clinging eagerly to every spar of external evidence to save ourselves from drowning, and end with a faith amounting almost to sight, rejoicing in Jesus as our Lord and God, with a joy unspeakable and full of glory.
|« Prev||Section III. The Doubt of Thomas||Next »|
►Proofing disabled for this book
► Printer-friendly version