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. WHAT WERE SOME OF THE ADVANTAGES ENJOYED BY THOSE WHO LIVED AND SERVED GOD IN THE TIMES OF MIRACLE? 1. To a considerable extent the pious Jews and the first Christians believed because they saw. Not that they walked wholly by sight. Noah was "warned of God of things not seen as yet." Abraham went out of his old home, "not knowing whither he went." And those worthies mentioned in Hebrews 11. acted without assistance from the objects of time and sense, in the instances that are specified. But taking into the account the whole course of their lives, they were much more aided by sight than we are. (1) For it was a dispensation of supernaturalism. Who could be an atheist as he stood under Mount Sinai. Who could query the possibility of miracles, when he saw the waters of the Red Sea rising up; when he saw the shadow go back upon the sun-dial: when he heard Christ call up Lazarus from the tomb. (2) Now there was something in this, unquestionably, that rendered faith in God's power comparatively easy. Jacob, e.g., must have found it no difficult thing to trust in a Being who was directing him, watching over him, and delivering him. 2. How differently the modern believer is situated! Generation after generation has come and gone, but no celestial sign has been given. Christians have believed that God is, but they have never seen His shape nor heard His voice. They have had faith in immortality, but no soul has ever returned to make their assurance doubly sure. In some instances, this reticence has produced an almost painful uncertainty, and wakened the craving for some palpable evidence of unseen realities. And all the attempts of Spiritualism are another testimony to the craving natural to man for miraculous signs. Sceptics contend that the miracle is irrational. But, certainly, nothing is irrational for which there is a steady and constant demand upon the part of human nature. II. SOME OF THE ADVANTAGES WHICH THE CHURCH OF GOD EXPERIENCES IN THESE LATTER DAYS, WHEN THERE IS NO MIRACLE TO ASSIST FAITH. Believing without seeing — 1. Is a stronger faith; and the stronger the faith, the greater the blessedness. (1) If Thomas had put credit in the affirmation of the other disciples, it is evident that his faith in Christ would have been greater. For Christ had foretold that He was to be crucified and to rise. Thomas had witnessed the crucifixion, and knew that this part of his Lord's prophecy was fulfilled. If, now, he had believed the remainder, he would have believed the disciples' report. But his demand evinced that his faith needed to be helped out by sight. (2) If we examine the Scriptures, we shall find that that faith is of the best quality which leans least upon the creature and most upon the Creator. Take the case of Abraham. He was the subject of miraculous impressions; but there were some critical points in which His experience resembled more that of the modern believers, and it is with references to them that he is styled the "father of the faithful." Consider the trial of his faith when commanded to sacrifice Isaac. (3) It is to this high degree of faith that the modern believer is invited. We have never seen a miracle. We have only read the record of what God did, in this way, thousands of years ago. Our faith must therefore rest more upon the simple authority of God, and be more spiritual. The inward powers of the soul are nobler than the five senses; and their acts have more worth and dignity than the operations of the senses. There is no very great merit in following the notices of the five senses. An animal does this continually. But when I believe that God is great and good, when phenomena seemingly teach the contrary; when my faith runs back to the nature and attributes of God Himself, and is not staggered by anything that I see, then I give God great honour. All that this kind of faith requires is, to be certain that the Divine promise has been given; and then it leaves all to Him. 2. Honours God more. We cannot show greater respect for any one than to take his bare word. There are comparatively few men of this first class and standing. And just as far as we withhold our confidence in God until we can see the wisdom of His ways, we dishonour Him. Suppose a sudden and inexplicable sorrow — a missionary is cut down in the midst of great usefulness; a wise and kind father is taken away from a family that leans entirely upon him: if in these instances no doubts are felt, what an honour do they render to God by such absolute confidence. For the faith in such cases terminates upon the very personality and nature of God. It passes by all secondary causes and reposes upon the First Cause. Oftentimes our faith is of such a mixed character, that it honours the creature as much as the Creator. For example, if we expect that the whole world will be Christianized, partly because of the Divine promises and partly because the wealth and civilization and military power of the earth are in the possession of Christian nations, we honour the creature in conjunction with the Creator; and this is to dishonour Him, for He says, "My glory will I not give to another." The faith of the Church is of the purest, highest kind only when she trusts solely and simply in God, and looks upon all favouring circumstances as results, not as supports, of His promise. Take away the promises and agency of God, and where would be the wealth, &c., of Protestant Europe and America? "Sufficient is Thine arm alone, and our defence is sure." The early Church, with the civilization of the Greek and Roman world arrayed against them, could not lean upon it in conjunction with God, if they would. They were shut up to the mere power and promise of the Most High. And what honour did they give Him in this: and how did He honour them in return? Conclusion: From this subject it is evident — 1. That God is the sole object of faith. There is a difference between belief and faith. We may believe a man; but we may believe in and on God alone. Faith is the resting of the mind; and the mind can find no rest in a creature. 2. If God is the sole object of faith, then we must beware of a mixed or partial faith. We must not trust partly in God, and partly in His creatures. He will receive no divided honours. As in our justification we cannot trust partly in the blood of Christ, and partly in our own good works, so in our more general relation to God, our confidence must not rest upon any combination or union between Him and the works of His hands. 3. We know these things, happy are we if we do them. (Prof. Shedd.) 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. |
    |