Jesus saith to him, Because thou hast seen me thou hast believed. £ Our Lord does not bid him rise, nor say, as the angel did to John in the Apocalypse, "Worship God;" nor did he reject the homage which is here so grandly paid; but he describes this very state of mind which induced the disciple to say, "My Lord and my God!" as that high, holy acquisition which throughout his ministry he had treated as the main, prime condition of all spiritual blessings. "Thou hast believed," said he, "and because thou hast seen me; thou hast become a believer in all that I am, because thou hast received this crowning proof of the reality of my victory over death." There are critics or scholars (Lachmann, Meyer, Ewald, etc.), who treat the expression as an interrogative: Because thou hast seen me, hast thou believed (art thou now a believing man?); and the Revisers have placed this punctuation in their margin. A few cursives thus point the words, but it is improbable, for it would seem, even still, to have suggested a doubt or question in the mind of the Lord touching the reality of the apostle's faith. Moreover, the obvious contrast between those who have seen and those who saw not would be obscured by the punctuation. Observe that Christ did not say, "Because thou hast touched me, thou hast believed." The vision alone brought the apostle back to that high tension of faith which he, with others, had reached on the night of the Passion (see John 16:30-32, and notes). All the tide of overmastering love surged up within him. But the condition of multitudes was even then less privileged than that of Thomas. It could not be a part of the conduct of the kingdom of God that each separate soul should have all the elements of conviction which the apostles had enjoyed, all the vision and all the inspiration of the chosen prophets of the Lord. There may and will come a time when "every eye shall see him" as Thomas saw him, when all shall have the function and powers, equal faculties and opportunity, of seeing him. In the Apocalypse the evangelist, at the very commencement of his visions, saw for himself all the mystery and the certainty of this crowning victory. Meanwhile faith upon testimony, faith in reality through the power of truth, is declared to be the law of the kingdom, and the great beatitude which Christ left as his latest legacy is, Blessed (are) they who saw not, and believed. Of whom is he speaking? Clearly not of those who had already received the same advantage which Thomas had now enjoyed so tardily! The apostles, at first, did not accept the testimony of the women, nor the voices and messages o angels, nor the objective fact of the deserted grave. John rebuked himself for not knowing that the Christ must rise from the dead, whether he should have personal ocular evidence of it or not; and he blamed himself for not believing throughout the earthly ministry of Christ that "the Holy One could not see corruption." Still, the fact was patent, that not until the disciples saw the Lord were they glad. Even in their gladness there was the mingling of surprise and incredulousness. To whom, then, did the blessedness apply? Surely, first of all to the multitudes of loving, waiting souls, who were prepared by their reverence and the new life given to them, and by the bewildering rumors of the Easter week, to believe in the Divine necessity of the Resurrection. Christ told the disciples, on their way to Emmaus, that they were foolish and dull of heart in not accepting all that the prophets had spoken. Before the final assurance given by their identification of his Person, he persuaded them to accept his statements, and believe in all that he was, including the fact of his resurrection. Whether they should ever have more convincing evidence or not, they were bound to believe that the suffering Messiah was, in the very nature of things, and by Divine necessity, Victor of death, and must see the travail of his soul. This does but repeat the same idea,,' Blessed are they who saw not as Thomas and the other disciples were at this moment doing, and yet believed." But the beatitude includes the whole future of the Church. "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory." So said St. Peter to the widely scattered Church. The Lord does not sever the link between external facts and spiritual principles, and thus propound a group of subjective conceptions for a series of objective realities (as Baur and others have urged); but he does pronounce a great benediction on those who can rise to faith in himself through the word which he has spoken, and which his apostles would continue to proclaim without intervention of physical contact or visible manifestation. "If Christ be not risen, then is your faith vain; ye are yet in your sins." These words are charged with the grounds of conviction for others. Instead of the first disciples being disposed to transform hallucinations of spiritual manifestation into tangible and visible objective facts, they appear to have been more prone and tempted to transform some utterly indisputable facts into spiritual phenomena. There were objective facts, but every attempt which has been made to discredit the Resurrection while admitting these facts has utterly broken down. Even if the narratives of the four Gospels, with their divergent representation, be left out of sight, nothing can be more certain than that, in the space of a quarter of a century, the Churches of Christ in Antioch, Corinth, Philippi, Rome, Ephesus, and Ancyra were existing, and held, without doubt or question, the objective fact. Paul (1 Corinthians 15:1-11) simply recounts, not for the first time, but as a resume of long-since-delivered instruction, the indubitable fact of the Resurrection. It was not an incredible thing, even to Agrippa, that God should raise the dead; nor need it be so now to any one who accepts as true Christ's account of the Father. The creation of the Church unquestionably turns on the settled conviction of the first disciples that Jesus rose from the dead. That conviction cannot be accounted for independently of the fact. Every attempt to explain it apart from the fact itself has hitherto been wrecked.
(6) The conclusion of he argument of the Gospel. Controversy has prevailed from the days of Chrysostom to our own, as to whether these verses are the summary and conclusion of the Gospel as a whole, or have special reference to the record only of the appearances of Jesus after his resurrection. It cannot be doubted that as St. John sums up in John 12:1-50. the general teaching of Christ and its effect upon the people, to the termination of his public ministry, so at the close of this chapter, before recording the special bearing of the resurrection-life and spiritual power of Christ on the subsequent condition of the Church—a narrative of peculiar interest in itself, corresponding with the prologue of the entire narrative—he gathers up the general significance of his Gospel and its relation to other books.