Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, "They have taken the Lord from the tomb, and we don't know where they have put him!" Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus' head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple who had reached the tomb first came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.) So the disciples went back to their homes.
The chapter we have now begun takes us from Christ's death to Christ's resurrection. Like Matthew, Mark, and Luke, John dwells on these two great events with peculiar fullness and particularity. And we need not wonder. The whole of saving Christianity hinges on the two facts, that Christ died for our sins, and rose again for our justification. The chapter before our eyes deserves special attention. Of all the four evangelists, none supplies such deeply interesting evidence of the resurrection, as the disciple whom Jesus loved.
We are taught in the passage before us, that those who love Christ most are those who have received most benefit from him.
The first whom John names among those who came to Christ's sepulcher, is Mary Magdalene. The history of this faithful woman, no doubt, is hidden in much obscurity. A vast amount of needless ridicule has been heaped upon her memory, as if she was once an habitual sinner against the seventh commandment. Yet there is literally no evidence whatever that she was anything of the kind! But we are distinctly told that she was one out of whom the Lord had cast "seven devils" (Mark 16:9; Luke 8:2)--one who had been subjected in a peculiar way to Satan's possession--and one whose gratitude to our Lord for deliverance was a gratitude that knew no bounds. In short, of all our Lord's followers on earth, none seem to have loved Him so much as Mary Magdalene. None felt that they owed so much to Christ. None felt so strongly that there was nothing too great to do for Christ. Hence, as Andrews beautifully puts it--"She was last at His cross, and first at His grave. She stayed longest there, and was soonest here. She could not rest until she was up to seek Him. She sought Him while it was yet dark, even before she had light to seek Him by." In a word, having received much, she loved much; and loving much, she did much, in order to prove the reality of her love.
The case before us throws broad and clear light on a question, which ought to be deeply interesting to every true-hearted servant of Christ. How is it that many who profess and call themselves Christians, do so little for the Savior whose name they bear? How is it that many, whose faith and grace it would be uncharitable to deny, work so little, give so little, say so little, take so little pains, to promote Christ's cause, and bring glory to Christ in the world? These questions admit of only one answer. It is a low sense of debt and obligation to Christ, which is the account of the whole matter. Where sin is not felt at all, nothing is done; and where sin is little felt, little is done. The man who is deeply conscious of his own guilt and corruption, and deeply convinced that without the death and intercession of Christ he would sink deservedly into the lowest hell, this is the man who will spend and be spent for Jesus, and think that he can never do enough to show forth His praise. Let us daily pray that we may see the sinfulness of sin, and the amazing grace of Christ, more clearly and distinctly. Then, and then only, shall we cease to be cool, and lukewarm, and slovenly in our work for Jesus. Then, and then only, shall we understand such burning zeal as that of Mary; and comprehend what Paul meant when he said, "The love of Christ constrains us; because we thus judge that if One died for all, then were all dead--and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again." (2 Cor. 5:14, 15.)
We are taught, secondly, in these verses, that there are widely different temperaments in different believers.
This is a point which is curiously brought out in the conduct of Peter and John, when Mary Magdalene told them that the Lord's body was gone. We are told that they both ran to the sepulcher; but John, the disciple whom Jesus loved, outran Peter, and reached the empty grave first. Then comes out the difference between the two men. John, of the two more gentle, quiet, tender, reserved, retiring, deep-feeling, stooped down and looked in, but went no further. Peter, more hot, and zealous, and impulsive, and fervent, and forward, cannot be content without going down into the sepulcher, and actually seeing with his own eyes. Both, we may be sure, were deeply attached to our Lord. The hearts of both, at this critical juncture, were full of hopes, and fears, and anxieties, and expectations, all tangled together. Yet each behaves in his own characteristic fashion. We need not doubt that these things were intentionally written for our learning.
Let us learn, from the case before us, to make allowances for wide varieties in the inward character of believers. To do so will save us much trouble in the journey of life, and prevent many an uncharitable thought. Let us not judge brethren harshly, and set them down in a low place, because they do not see or feel things exactly as we see and feel, and because things do not affect or strike them just as they affect and strike us. The flowers in the Lord's garden are not all of one color and one scent, though they are all planted by one Spirit. The subjects of His kingdom are not all exactly of one tone and temperament, though they all love the same Savior, and are written in the same book of life. The Church of Christ has some in its ranks who are like Peter, and some who are like John; and a place for all, and a work for all to do. Let us love all who love Christ in sincerity, and thank God that they love Him at all. The great thing is to love Jesus.
We are taught, finally, in these verses, that there may be much ignorance even in true believers.
This is a point which is brought out here with singular force and distinctness. John himself, the writer of this Gospel, records of himself and his companion Peter, "As yet they knew not the Scripture, that He must rise again from the dead." How truly incredible this seems! For three long years these two leading Apostles had heard our Lord speak of His own resurrection as a fact, and yet they had not understood Him. Again and again He had staked the truth of His Messiahship on His rising from the dead, and yet they had never taken in His meaning. We little realize the power over the mind which is exercised by wrong teaching in childhood, and by early prejudices imbibed in our youth. Surely the Christian minister has little right to complain of ignorance among his hearers, when he marks the ignorance of Peter and John, under the teaching of Christ Himself.
After all we must remember that true grace, and not head knowledge, is the one thing needful. We are in the hands of a merciful and compassionate Savior, who passes by and pardons much ignorance, when He sees "a heart right in the sight of God." Some things indeed we must know, and without knowing them we cannot be saved. Our own sinfulness and guilt, the office of Christ as a Savior, the necessity of repentance and faith--such things as these are essential to salvation. But he that knows these things may, in other respects, be a very ignorant man. In fact, the extent to which one man may have grace together with much ignorance, and another may have much knowledge and yet no grace, is one of the greatest mysteries in religion, and one which the last day alone will unfold. Let us then seek knowledge, and be ashamed of ignorance. But above all let us make sure that, like Peter and John, we have grace and right hearts.
But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus' body had been lying, one at the head and one at the feet. They said to her, "Woman, why are you weeping?" Mary replied, "They have taken my Lord away, and I do not know where they have put him!" When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.
Jesus said to her, "Woman, why are you weeping? Who are you looking for?" Because she thought he was the gardener, she said to him, "Sir, if you have carried him away, tell me where you have put him, and I will take him." Jesus said to her, "Mary." She turned and said to him in Aramaic, "Rabboni" (which means Teacher). Jesus replied, "Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" Mary Magdalene came and informed the disciples, "I have seen the Lord!" And she told them what Jesus had said to her.
The interview between the Lord Jesus and Mary Magdalene immediately after His resurrection, described in these verses, is a narrative peculiar to John. No other Evangelist has been inspired to record it. Of all the accounts of the appearances of our Lord, after He rose from the dead, none perhaps is so affecting and touching as this. He that can read this simple story without a deep interest, must have a very cold and unfeeling heart.
We see, first, in these verses, that those who love Christ most diligently and perseveringly, are those who receive most privileges from Christ's hand. It is a touching fact, and one to be carefully noted, that Mary Magdalene would not leave the sepulcher, when Peter and John went away to their own home. Love to her gracious Master would not let her leave the place where He had been lain. Where He was now she could not tell. What had become of Him she did not know. But love made her linger about the empty tomb, where Joseph and Nicodemus had recently laid Him. Love made her honor the last place where His precious body had been seen by mortal eyes. And her love reaped a rich reward. She saw the angels whom Peter and John had never observed. She actually heard them speak, and had soothing words addressed to her. She was the first to see our Lord after He rose from the dead, the first to hear His voice, the first to hold conversation with Him. Can any one doubt that this was written for our learning? Wherever the Gospel is preached throughout the world, this little incident testifies that those who honor Christ will be honored by Christ.
As it was in the morning of the first Resurrection day, so will it be as long as the Church stands. The great principle contained in the passage before us, will hold good until the Lord comes again. All believers have not the same degree of faith, or hope, or knowledge, or courage, or wisdom; and it is vain to expect it. But it is a certain fact that those who love Christ most fervently, and cleave to Him most closely, will always enjoy most communion with Him, and feel most of the witness of the Spirit in their hearts. It is precisely those who wait on the Lord, in the temper of Mary Magdalene, to whom the Lord will reveal Himself most fully, and make them know and feel more than others. To know Christ is good; but to "know that we know Him" is far better.
We see, secondly, in these verses, that the fears and sorrows of believers are often quite needless. We are told that Mary stood at the sepulcher weeping, and wept as if nothing could comfort her. She wept when the angels spoke to her; "Woman," they said, "why are you weeping?" She was weeping still when our Lord spoke to her--"Woman," He also said,"why are you weeping?" And the burden of her complaint was always the same--"They have taken away my Lord, and I know not where they have laid Him." Yet all this time her risen Master was close to her, with "body, flesh, and bones, and all things pertaining to the perfection of man's nature." Her tears were needless. Her anxiety was unnecessary. Like Hagar in the wilderness, she had a well of water by her side, but she had not eyes to see it.
What thoughtful Christian can fail to see, that we have here a faithful picture of many a believer's experience? How often we are anxious when there is no just cause for anxiety! How often we mourn over the absence of things which in reality are within our grasp, and even at our right hand! Two-thirds of the things we fear in life never happen at all, and two-thirds of the tears we shed are thrown away, and shed in vain. Let us pray for more faith and patience, and allow more time for the full development of God's purposes. Let us believe that things are often working together for our peace and joy, which seem at one time to contain nothing but bitterness and sorrow. Old Jacob said at one time of his life, "all these things are against me" (Gen. 42:36); yet he lived to see Joseph again, rich and prosperous, and to thank God for all that had happened. If Mary had found the seal of the tomb unbroken, and her Master's body lying cold within, she might well have wept! The very absence of the body which made her weep, was a token for good, and a cause of joy for herself and all mankind.
We see, thirdly, in these verses, what low and earthly thoughts of Christ may creep into the mind of a true believer. It seems impossible to gather any other lesson from the solemn words which our Lord addressed to Mary Magdalene, when He said, "Touch Me not; for I am not yet ascended to my Father." No doubt the language is somewhat mysterious, and ought to be delicately and reverently handled. Yet it is only reasonable to suppose that the first surprise, and the reaction from great sorrow to great joy, was more than the mind of Mary could bear. She was only a woman, though a holy and faithful woman. It is highly probable that, in the first excess of her joy, she threw herself at our Lord's feet, and made greater demonstrations of feeling than were seemly or becoming. Very likely she behaved too much like one who thought all must be right if she had her Lord's bodily presence, and all must be wrong in His bodily absence. This was not the highest style of faith. She acted, in short, like one who forgot that her Master was God as well as man. She made too little of His divinity, and too much of His humanity. And hence she called forth our Lord's gentle rebuke, "Touch Me not! There is no need of this excessive demonstration of feeling. I am not yet ascending to my Father for forty days--your present duty is not to linger at my feet, but to go and tell my brethren that I have risen. Think of the feelings of others as well as of your own."
After all, we must confess that the fault of this holy woman was one into which Christians have always been too ready to fall. In every age there has been a tendency in the minds of many, to make too much of Christ's bodily presence, and to forget that He is not a mere earthly friend, but one who is "God over all, blessed forever," as well as man. The pertinacity with which Romanists and their allies cling to the doctrine of Christ's real corporal presence in the Lord's Supper, is only another exhibition of Mary's feeling when she wanted Christ's body, or no Christ at all. Let us pray for a right judgment in this matter, as in all other things concerning our Lord's person. Let us be content to have Christ dwelling in our hearts by faith, and present when two or three are met in His name, and to wait for the real presence of Christ's body until He comes again. What we really need is not His literal flesh, but His Spirit. It is not for nothing that it is written, "It is the Spirit that quickens--the flesh profits nothing." "If we have known Christ after the flesh, yet henceforth know we Him no more." (John 6:63; 2 Cor. 5:16.)
We see, lastly, in these verses, how kindly and graciously our Lord speaks of His disciples. He bids Mary Magdalene carry a message to them as "His brethren." He bids her tell those who His Father was their Father, and His God their God. It was but three days before that they had all forsaken Him shamefully, and fled. Yet this merciful Master speaks as if all was forgiven and forgotten. His first thought is to bring back the wanderers, to bind up the wounds of their consciences, to reanimate their courage, to restore them to their former place. This was indeed a love that passes knowledge. To trust deserters, and to show confidence in backsliders, was a compassion which man can hardly understand. So true is that word of David--"Like as a Father pities his children, so the Lord pities those who fear Him. For He knows our frame; He remembers that we are dust." (Psalm 103:13, 14.)
Let us leave the passage with the comfortable reflection that Jesus Christ never changes. He is the same yesterday, today, and forever. As He dealt with His erring disciples in the morning of His resurrection, so will He deal with all who believe and love Him, until He comes again. When we wander out of the way He will bring us back. When we fall He will raise us again. But he will never break His royal word--"Him that comes to Me I will in no wise cast out." (John 6:37.) The saints in glory will have one anthem in which every voice and heart will join--"He has not dealt with us after our sins, nor rewarded us according to our iniquities." (Psalm 103:10.)
On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place for fear of the Jewish authorities. Jesus came and stood among them and said to them, "Peace be with you." When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. So Jesus said to them again, "Peace be with you. Just as the Father has sent me, I also send you." And after he said this, he breathed on them and said, "Receive the Holy Spirit. If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained."
The verses we have now read contain things hard to be understood. Like all the events which followed our Lord's resurrection, there is much in the facts before us which is mysterious, and requires reverent handling. Our Lord's actions, in suddenly appearing among the disciples when the doors were closed, and in breathing upon them, might soon draw us into unprofitable speculation. It is easy, in such cases, to darken counsel by words without knowledge. We shall find it safer and wiser to confine our attention to points which are plain and instructive.
We should observe, for one thing, the remarkable language with which our Lord greeted the apostles, when He first met them after His resurrection. Twice over he addressed them with the kindly words, "Peace be unto you." We may dismiss as untenable, in all probability, the cold and cautious suggestion, that this was nothing better than an unmeaning phrase of courtesy. He who "spoke as never man spoke," said nothing without meaning. He spoke, we may be sure, with special reference to the state of mind of the eleven apostles, with special reference to the events of the last few days, and with special reference to their future ministry. "Peace" and not blame--"peace" and not fault-finding--"peace" and not rebuke--was the first word which this little company heard from their Master's lips, after He left the tomb.
It was right and fitting, that it should be so, and in full harmony with things that had gone before. "Peace on earth" was the song of the heavenly host, when Christ was born. Peace and rest of soul, was the general subject that Christ continually preached for three years. Peace, and not riches, had been the great legacy which He had left with the eleven the night before His crucifixion. Surely it was in full keeping with all the tenor of our Lord's dealings, that, when He revisited His little company of disciples after His resurrection, His first word should be "Peace." It was a word that would soothe and calm their minds.
Peace, we may safely conclude, was intended by our Lord to be the key-note to the Christian ministry. That same peace which was so continually on the lips of the Master, was to be the grand subject of the teaching of His disciples. Peace between God and man through the precious blood of atonement--peace between man and man through the infusion of grace and charity--to spread such peace as this was to be the work of the Church. Any religion, like that of Mahomet, who made converts with the sword, is not from above, but from beneath. Any form of Christianity which burns men at the stake, in order to promote its own success, carries about with it the stamp of an apostasy. That is the truest and best religion which does most to spread real, true peace.
We should observe, for another thing, in these verses, the remarkable evidence which our Lord supplied of His own resurrection. He graciously appealed to the senses of His trembling disciples. He showed them "His hands and His side." He bade them see with their own eyes, that He had a real material body, and that He was not a spirit or a spirit. "Handle Me and see," were His words, according to Luke--"a spirit has not flesh and bone, as you see Me have." Great indeed was the condescension of our blessed Master, in thus coming down to the feeble faith of the eleven Apostles! But great also was the principle which He established for the use of His Church in every age, until He returns. That principle is, that our Master requires us to believe nothing is contrary to our senses. Things above our reason we must expect to find in a religion that comes from God, but not things contrary to reason.
Let us lay firm hold on this great principle, and never forget to use it. Specially let us take care that we use it, in estimating the effect of the sacraments and the work of the Holy Spirit. To require people to believe that men have the quickening power of the Holy Spirit, when our eyes tell us they are living in habitual carelessness and sin, or that the bread and wine in the Lord's Supper are Christ's real body and blood, when our senses tell us they are still bread and wine--this is to require more belief than Christ ever required of His disciples. It is to require that which is flatly contradictory to reason and common sense. Such requisitions Christ never made. Let us not try to be wiser than our Lord.
We should observe, lastly, in these verses, the remarkable commission which our Lord conferred upon His eleven Apostles. We are told that He said, "Just as the Father has sent me, I also send you. And after he said this, he breathed on them and said, Receive the Holy Spirit. If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained." It is vain to deny that the true sense of these solemn words has been for centuries a subject of controversy and dispute. It is useless perhaps to expect that the controversy will ever be closed. The utmost that we can hope to do with the passage is to supply a probable exposition.
It seems then highly probable that our Lord in this place solemnly commissioned His Apostles to go into all the world, and preach the Gospel as He had preached it. He also conferred on them the power of declaring with peculiar authority whose sins were forgiven, and whose sins were not forgiven. That this is precisely what the Apostles did is a simple matter of fact, which any one may verify for himself by reading the book of the Acts. When Peter proclaimed to the Jews, "Repent, and be converted,"--and when Paul declared at Antioch of Iconium--"to you is the word of this salvation sent"--"Through this man is preached the forgiveness of sins, and by Him all that believe are justified"--they were doing what this passage commissioned the Apostles to do. They were opening with authority the door of salvation, and inviting with authority all sinners to enter in by it and be saved. (Acts 3:19; 13:26-38.) It seems, on the other hand, most improbable that our Lord intended in this verse to sanction the practice of private absolution, after private confession of sins.
Whatever some may please to say, there is not a single instance to be found in the Acts of any Apostle using such absolution after confession. Above all, there is not a trace in the two pastoral Epistles to Timothy and Titus, of such confession and absolution being recommended, or thought desirable. In short, whatever men may say about private priestly absolution, there is not a single precedent for it in God's Word.
Let us leave the whole passage with a deep sense of the importance of the minister's office, when that office is duly exercised according to the mind of Christ. No higher honor can be imagined than that of being Christ's ambassadors, and proclaiming in Christ's name the forgiveness of sins to a lost world. But let us ever beware of investing the ministerial office with one jot more of power and authority than Christ conferred upon it. To treat ministers as being in any sense mediators between God and man, is to rob Christ of His prerogative, to hide saving truth from sinners, and to exalt ordained men to a position which they are totally unqualified to fill.
Now Thomas (called Didymus), one of the twelve, was not with them when Jesus came. The other disciples told him, "We have seen the Lord!" But he replied, "Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!"
Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, "Peace be with you!" Then he said to Thomas, "Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe." Thomas replied to him, "My Lord and my God!" Jesus said to him, "Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed."
Now Jesus performed many other miraculous signs in the presence of his disciples that are not recorded in this book. But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
The story of the unbelief of Thomas, related in these verses, is a narrative peculiar to the Gospel of John. For wise and good reasons it is passed over in silence by Matthew, Mark, and Luke, and was probably not given to the world until Thomas was dead. It is precisely one of those passages of Scripture which supply strong internal evidence of the honesty of the inspired writers. If impostors and deceivers had compiled the Bible for their own private advantage, they would never have told mankind that one of the first founders of a new religion behaved as Thomas here did.
We should mark, for one thing, in these verses, how much Christians may lose by not regularly attending the assemblies of God's people. Thomas was absent the first time that Jesus appeared to the disciples after His resurrection, and consequently Thomas missed a blessing. Of course we have no certain proof that the absence of the Apostle could not admit of explanation. Yet, at such a crisis in the lives of the eleven, it seems highly improbable that he had any good reason for not being with his brethren, and it is far more likely that in some way he was to blame. One thing, at any rate, is clear and plain. By being absent he was kept in suspense and unbelief a whole week, while all around him were rejoicing in the thought of a risen Lord. It is difficult to suppose that this would have been the case, if there had not been a fault somewhere. It is hard to avoid the suspicion that Thomas was absent when he might have been present.
We shall all do well to remember the charge of the Apostle Paul--"Forsake not the assembling of yourselves together, as the manner of some is." (Heb. 10:25.) Never to be absent from God's house on Sundays, without good reason--never to miss the Lord's Supper when administered in our own congregation--never to let our place be empty when means of grace are going on, this is one way to be a growing and prosperous Christian. The very sermon that we needlessly miss, may contain a precious word in season for our souls. The very assembly for prayer and praise from which we stay away, may be the very gathering that would have cheered, and established, and quickened our hearts. We little know how dependent our spiritual health is on little, regular, habitual helps, and how much we suffer if we miss our medicine. The wretched argument that many attend means of grace and are no better for them, should be no argument to a Christian. It may satisfy those who are blind to their own state, and destitute of grace, but it should never satisfy a real servant of Christ. Such an one should remember the words of Solomon--"Blessed is the man that hears me, watching daily at my gates, waiting at the posts of my doors." (Prov. 8:34.) Above all he should bind around his heart the Master's promise--"Wheresoever two or three are gathered together in my name, there am I in the midst of them." (Matt. 18:20.) Such a man will rarely be left like Thomas, shut out in the cold chill of unbelief, while others are warmed and filled.
We should mark for another thing in this verse, how kind and merciful Christ is to dull and slow believers. Nowhere, perhaps, in all the four Gospels, do we find this part of our Lord's character so beautifully illustrated as in the story before our eyes. It is hard to imagine anything more tiresome and provoking than the conduct of Thomas, when even the testimony of ten faithful brethren had no effect on him, and he doggedly declared, "Except I see with my own eyes and touch with my own hands, I will not believe." But it is impossible to imagine anything more patient and compassionate, than our Lord's treatment of this weak disciple. He does not reject him, or dismiss him, or excommunicate him. He comes again at the end of a week, and apparently for the special benefit of Thomas. He deals with him according to his weakness, like a gentle nurse dealing with a froward child--"Reach here your finger, and behold my hands; reach here your hand, and thrust it into my side." If nothing but the grossest, coarsest, most material evidence could satisfy him, even that evidence was supplied. Surely this was a love that passes knowledge, and a patience that passes understanding.
A passage of Scripture like this, we need not doubt, was written for the special comfort of all true believers. The Holy Spirit knew well that the dull, and the slow, and the stupid, and the doubting, are by far the commonest type of disciples in this evil world. The Holy Spirit has taken care to supply abundant evidence that Jesus is rich in patience as well as compassion, and that He bears with the infirmities of all His people. Let us take care that we drink into our Lord's spirit, and copy His example. Let us never set down men in a low place, as gracious and godless, because their faith is feeble and their love is cold. Let us remember the case of Thomas, and be very compassionate and of tender mercy. Our Lord has many weak children in His family, many dull pupils in His school, many raw soldiers in His army, many lame sheep in His flock. Yet He bears with them all, and casts none away. Happy is that Christian who has learned to deal likewise with his brethren. There are many in the Church, who, like Thomas, are dull and slow, but for all that, like Thomas, are real and true believers.
We should mark, lastly, in these verses, how Christ was addressed by a disciple as "God," without prohibition or rebuke on His part. The noble exclamation which burst from the lips of Thomas, when convinced that his Lord had risen indeed; the noble exclamation, "My Lord and my God"--admits of only one meaning. It was a distinct testimony to our blessed Lord's divinity. It was a clear, unmistakable declaration that Thomas believed Him, whom he saw and touched that day, to be not only man, but God. Above all, it was a testimony which our Lord received and did not prohibit, and a declaration which He did not say one word to rebuke. When Cornelius fell down at the feet of Peter and would have worshiped him, the Apostle refused such honor at once--"Stand up; I myself also am a man." (Acts 10:26.) When the people of Lystra would have done sacrifice to Paul and Barnabas, "they tore their clothes, and ran in among the people, saying, Sirs, why do you these things? We also are men of like passions with you." (Acts 14:14.) But when Thomas says to Jesus, "My Lord and my God," the words do not elicit a syllable of reproof from our holy and truth-loving Master. Can we doubt that these things were written for our learning?
Let us settle it firmly in our minds that the divinity of Christ is one of the grand foundation truths of Christianity, and let us be willing to go to the stake rather than let it go. Unless our Lord Jesus is very God of very God, there is an end of His mediation, His atonement, His advocacy, His priesthood, His whole work of redemption. These glorious doctrines are useless blasphemies, unless Christ is divine. Forever let us bless God that the divinity of our Lord is taught everywhere in the Scriptures, and stands on evidence that can never be overthrown. Above all, let us daily repose our sinful souls on Christ with undoubting confidence, as one who is perfect God as well as perfect man. He is man, and therefore can be touched with the feeling of our infirmities. He is God, and therefore is "able to save to the uttermost all who come unto God by Him." That Christian has no cause to fear, who can look to Jesus by faith, and say with Thomas, "My Lord and my God." With such a Savior we need not be afraid to begin the life of real religion, and with such a Savior we may boldly go on.