20:26-29 That one day in seven should be religiously observed, was an appointment from the beginning. And that, in the kingdom of the Messiah, the first day of the week should be that solemn day, was pointed out, in that Christ on that day once and again met his disciples in a religious assembly. The religious observance of that day has come down to us through every age of the church. There is not an unbelieving word in our tongues, nor thought in our minds, but it is known to the Lord Jesus; and he was pleased to accommodate himself even to Thomas, rather than leave him in his unbelief. We ought thus to bear with the weak, Ro 15:1,2. This warning is given to all. If we are faithless, we are Christless and graceless, hopeless and joyless. Thomas was ashamed of his unbelief, and cried out, My Lord and my God. He spoke with affection, as one that took hold of Christ with all his might; My Lord and my God. Sound and sincere believers, though slow and weak, shall be graciously accepted of the Lord Jesus. It is the duty of those who read and hear the gospel, to believe, to embrace the doctrine of Christ, and that record concerning him, 1Jo 5:11.

Verse 27. - Then (εϊτα, not οϋν; 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 - "lay 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 (μὴ γίνου) what thou art in danger of becoming - the Lord does not say that Thomas's - faithless, 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. Ἄπιστος is not so much a worthless, untrustworthy person, as one who has settled down into an abiding condition of unbelief; and πίστος is not simply" believing," but" trustworthy," "trusty," and "trustful."

Then saith he to Thomas,.... For whose sake he chiefly came, and whom he at once singled out from the rest, and called by name in the most friendly manner, without upbraiding or reproaching him for not believing the testimony that had been given him:

reach hither thy finger, and behold my hands, and reach hither thine hand and thrust it into my side; that is, make use of every way by seeing, feeling, and examining the scars in my hands, and the hole in my side, and satisfy thyself in the manner thou hast desired; which shows the omniscience of Christ, who knew what had passed between him and the other disciples, and the very words Thomas had expressed himself in; also his great humility and condescension in submitting himself to be examined in the very manner he had fixed; and likewise the reality of his resurrection:

and be not faithless, but believing; in which words Christ dissuades him from unbelief, which is very evil in its own nature, and in its effects; it is the root of all evil; it unfits for duty, and renders the word unprofitable, and leads men off from Christ; and is the more aggravated in the people of God, by the instances, declarations, and promises of grace, and discoveries of love made unto them: and he also encourages him to believe. The exercise of the grace of faith is well pleasing to Christ; it gives glory to him, and makes for the soul's comfort; and a word from Christ, his power going along with it, will enable men to believe, as it did Thomas; which appears by what follows.

27. 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!

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