Metropolitan Tabernacle Pulpit · Sermon No. 2061
Delivered by, the Metropolitan Tabernacle, Newington.
“Then said he to Thomas, 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.”’John 20:27.
Among us at this day we have many persons who are like Thomas’dubious, demanding signs and tokens, suspicious, and ofttimes sad. I am not sure that there is not a slight touch of Thomas in most of us. There are times and seasons when the strong man fails, and when the firm believer has to pause a while, and say, “Is it so?” It may be that our meditation upon the text before us may be of service to those who are touched with the malady which afflicted Thomas.
Notice, before we proceed to our subject in full, that Thomas asked of our Lord what he ought not to have asked. He wanted to put our risen Lord to tests which were scarcely reverent to his sacred person. Admire his Master’s patience with him. He does not say, “If he does not choose to believe he may continue to suffer for his unbelief.” But no; he fixes his eye upon the doubter, and addresses himself specially to him; yet not in words of reproach or anger. Jesus could bear with Thomas, though Thomas had been a long time with him, and had not known him. To put his finger into the print of the nails, and thrust his hand into his side, was much more than any disciple had a right to ask of his divine Master; and yet see the condescension of Jesus! Rather than Thomas should suffer from unbelief, Christ will let him take great liberties. Our Lord does not always act towards us according to his own dignity, but according to our necessity; and if we really are so weak that nothing will do but thrusting a hand into his side, he will let us do it. Nor do I wonder at this: if, for our sakes, he suffered a spear to be thrust there, he may well permit a hand to follow.
Observe that Thomas was at once convinced. He said: “My Lord, and my God.” This shows our Master’s wisdom, that he indulged him with such familiarity, because he knew that, though the demand was presumptuous, yet the act would work for his good. Our Lord sometimes wisely refuses’saying, “Touch me not; for I am not yet ascended”; but at other times, he wisely grants, because, though it be too much for us to ask, yet he thinks it wise to give.
The subject for our present meditation is just this: the cure of doubts. Thomas was permitted to put his finger into the print of the nails for the curing of his doubts. Perhaps you and I wish that we could do something like it. Oh, if our Lord Jesus would appear to me for once, and I might thrust my hand into his side; or, if I might for once see him, or speak with him, how confirmed should I be! No doubt that thought has arisen in the minds of many. We shall not have such proofs, my brethren, but we shall have something near akin, to them, which will answer the same purpose.
I. The first head of my discourse shall be this: CRAVE NO SIGNS. If such signs be possible, crave them not. If there be dreams, visions, voices, ask not for them.
Crave not wonders, first, because it is dishonouring to the sacred Word to ask for them. You believe this Bible to be an inspired volume’the Book of God. The apostle Peter calls it “A more sure word of prophecy; whereunto ye do well that ye take heed.” Are you not satisfied with that? When a person, in whose veracity you have the utmost confidence, bears testimony to this or that, if you straightway reply, “I would be glad of further evidence,” you are slighting your friend, and casting unjust suspicion upon him. Will you cast suspicion upon the Holy Ghost, who, by this word, bears witness unto Christ? Oh, no! let us be content with his witness. Let us not wish to see, but remain satisfied to believe. If there be difficulties in believing, is it not natural there should be, when he that believes is finite, and the things to be believed are, in themselves, infinite? Let us accept the difficulties as being in themselves, in some measure, proofs of the correctness of our position, as inevitable attendants of heavenly mysteries, when they are looked at by such poor minds as ours. Let us believe the Word, and crave no signs.
Crave no signs, because it is unreasonable that we should desire more than we have already. The testimony of the Lord Jesus Christ, contained in the Word, should alone suffice us. Beside that, we have the testimony of saints and martyrs, who have gone before us, dying triumphant in the faith. We have the testimony of many still among us, who tell us that these things are so. In part, we have the testimony of our own conscience, of our own conversion, of our own after-experience, and this is convincing testimony. Let us be satisfied with it. Thomas ought to have been content with the testimony of Mary Magdalene, and the other disciples, but he was not. We ought to trust our brethren’s word. Let us not be unreasonable in craving after proofs when already proofs are afforded us without stint.