John 20:29 Jesus said to him, Thomas, because you have seen me, you have believed: blessed are they that have not seen, and yet have believed. I. RELIGIOUS PRIVILEGE NOW UNDER THE COMMON GRACE OF THE GOSPEL IS GREATER THAN THAT POSSESSED BY THOSE WHO COMPANIED WITH CHRIST IN THE FLESH. This is the case as regards — 1. The evidences of Christ's Godhead and Divine Apostlate. At first sight it would seem impossible that any evidences should transcend that accorded to Christ's contemporaries. Yet against this was the constant presence of the Lord's manhood, which must have been fruitful in misgivings. But this wellspring of incredulity is now sealed. We know not Christ after the flesh. When we connect this with the moral effects of Christianity, the testimony of millions to Christ's power to bless and save, it is clear that a return to the Apostle's position would be a loss. 2. The substance of Christian truth. The multitudes to whom Christ spake in parables had no pre-eminence over ourselves; for they were left in ignorance of much that Christ taught His disciples. But these disciples were left in ignorance of many things they were net able to hear until the descent of the Spirit, and all the fruits of their subsequent inspiration we enjoy. 3. The prime grace of the gospel, the knowledge of salvation by the remission of sins. Here, perhaps, more than anywhere, we are apt to draw unfavourable contrasts. Could we but bring our spiritual pollution to where the leper knelt! The music of that word "forgiven," uttered by Christ's own lips — did that but fall upon our ears! But are we sure that if Christ were upon earth we should be inclined to seek Him? That the same hindrances of shame, worldliness, &c., would not still operate? And then why should the utterance of Christ's own lips be more satisfactory than the inward witness of the Holy Spirit? But in two respects one privilege is immeasurably higher. (1) We understand better than they did the way of salvation by Christ. (2) Christ is accessible to us, as He was not to the bulk of mankind then. 4. The comparative means for obtaining a perfect preparation for eternal life. (1) The aids incentive to holiness with which Christ's attendants were privileged were transcendently great. Think of His teaching on the character of God, the evil of sin, the excellence of religion; His miracles; the moral force of His example. (2) Yet we may easily over-estimate this privilege. It was not of itself, and as a matter of course, an instrument Of salvation, as the case of Judas makes only too clear. (3) Besides, the disciples had no such opportunity of securing holiness as we have, for the Holy Spirit was not given till Jesus was glorified. II. IN ACCORDANCE WITH THE GENERAL PRINCIPLES UPON WHICH GOD GOVERNS HIS CREATURES, IT IS BETTER THAT WE ARE CALLED TO LIVE FOR A WHILE BY FAITH AND NOT BY SIGHT. 1. Inward satisfaction in the service of God is in proportion to the difficulties of the service. Were it not for the renunciation of the world, the crucifixion of self, the wrestling with evil, which go hand in hand with the return of a sinful spirit to God, there would be little of that joy which come so often with the first revelation of Christ. If evangelical truth in its sublimer mysteries were accessible to every vagrant aspiration, how poor a harvest of Divine delight would they furnish compared with that now yielded to the toilsome husbandry of thought and devotion! And when we pray, and labour, find peace, thereby we owe it to the spiritual hindrances which block our approach to God and to outward pressure and trial. 2. A life of faith is fitted to produce a symmetry and perfection of Christian character such as could scarcely come by a less trying process. Those Christians are the wisest, and meekest, and most spiritual to whom the largest share of providential trouble has fallen, and the perfecting of the Church for the duties of time and for the felicity and services of heaven is only to be secured under the operation of faith in the unseen Saviour. Were the presence which faith imposes lifted off the Church, pride would take the place of humility, and self-worship consecration to Christ, and hardness charity. 3. The ultimate rewards of creatures like ourselves are determined by the severity of the ordeal which constitutes moral probation. If there be creatures whose final estate is determined apart from probation, we can hardly imagine them possessors of a blessedness comparable to those who have suffered and so are perfected. There is not a good, even of this world, the fruits of pains and trouble, which is not the sweeter from the price we pay for it. III. THE TEXT HAS OTHER SIGNIFICANT ASPECTS. 1. Towards Christian belief. It shows a strong shadow on millinarianism. Whatever advantage such a state of things might be supposed to confer on the Church, on the principle of the text it would be a diminution, not a heightening, of its present privilege. 2. Towards Christian sentiment and observance. It distinctly frowns upon all interposition of the material and human between God in Christ and our souls. The entire genius of Christianity is hostile to religious symbolism, and the history of the Church utters a strong caution against the use of sense as a helpmate to faith. Faith needs it not. It is impious to set up Moses' candlestick again now that the Sun has risen. 3. Towards Christian character and life. (1) It rebukes the spirit of religious discontent and envy. (2) It suggests the greatness of our religious obligation as Christians. (3) It opens a glorious prospect of blessing from God as the recompense of faith. (J. D. Geden, D. D.) Parallel Verses KJV: Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. |
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