(25) Except I shall see in his hands the print of the nails, and put my finger into the print of the nails.--This demand for the evidence of his own senses, and refusal to admit the testimony of eyewitnesses, though these were the whole of his ten brethren in the Apostolic band, remind us of the demand made to Christ Himself, "We know not whither Thou goest, and how can we know the way?"

The reading of the second clause varies between "print of the nails" and "place of the nails." The Greek words vary by only one letter (?????, "print"; ?????, "place"), so that copyists may easily have taken one for the other. If we read "place," it answers to the touch of the finger, as "print" does to the sight of the eye; but, on the other hand, there is in the repetition an expression of determination, almost, we may say, amounting to obstinacy, which corresponds with the position which Thomas is taking.

And thrust my hand into his side.--Comp. John 20:20. The feet are not mentioned, but the hands and the side would be demonstrative evidence. We cannot properly infer from this verse that the feet were not nailed.

I will not believe.--The determination is expressed in its strongest form by the double Greek negative, "I will by no means believe."

Verse 25. - The other disciples therefore said unto him, We have seen the Lord. Mary, Cleopas, Peter, John, bad all tried to animate his drooping spirit. But he said unto them, Except I shall see in his hands (as I presume you have) the print of the nails, and (yet more than you have done - touch as well as see) put my finger into the print of the nails, and put my hand into his side, I will by no means believe - not merely in the Resurrection, which you attest, but in the grand reality I was fain to admit so recently, the supposed fact that he came from the Father, that he is the Way to the Father, that he is in the Father, that he is all he said he was. If Themas could grasp the new life, the new and hitherto unrevealed order of being, if he could spiritually see the realization of all the mystery of love in the Resurrection, then all that he was doubting would flash forth at once from its hiding-place. Perhaps, if he had been present with the rest, he would have accepted it; but how can he "believe through their word"? The extent of his doubt is further seen in this: he did not say, "If I see the print of the nails... I will believe;" but, "Except I see... I will by no means believe." The first manifestation of our Lord seemed to correspond with the first portion of the Savior's high-priestly prayer, viz. that he might himself be glorified; the second manifestation of the day corresponded with the prayer for the disciples; and now the third manifestation is to meet the difficulties of the third and more numerous class, who must gather all their conviction from the evidence of others. This subtle relation between parts of the Gospel shows how profound is the principle of its construction.

20:19-25 This was the first day of the week, and this day is afterwards often mentioned by the sacred writers; for it was evidently set apart as the Christian sabbath, in remembrance of Christ's resurrection. The disciples had shut the doors for fear of the Jews; and when they had no such expectation, Jesus himself came and stood in the midst of them, having miraculously, though silently, opened the doors. It is a comfort to Christ's disciples, when their assemblies can only be held in private, that no doors can shut out Christ's presence. When He manifests his love to believers by the comforts of his Spirit, he assures them that because he lives, they shall live also. A sight of Christ will gladden the heart of a disciple at any time; and the more we see of Jesus, the more we shall rejoice. He said, Receive ye the Holy Ghost, thus showing that their spiritual life, as well as all their ability for their work, would be derived from him, and depended upon him. Every word of Christ which is received in the heart by faith, comes accompanied by this Divine breathing; and without this there is neither light nor life. Nothing is seen, known, discerned, or felt of God, but through this. After this, Christ directed the apostles to declare the only method by which sin would be forgiven. This power did not exist at all in the apostles as a power to give judgment, but only as a power to declare the character of those whom God would accept or reject in the day of judgment. They have clearly laid down the marks whereby a child of God may be discerned and be distinguished from a false professor; and according to what they have declared shall every case be decided in the day of judgment. When we assemble in Christ's name, especially on his holy day, he will meet with us, and speak peace to us. The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, and by making known what they have experienced. Thomas limited the Holy One of Israel, when he would be convinced by his own method or not at all. He might justly have been left in his unbelief, after rejecting such abundant proofs. The fears and sorrows of the disciples are often lengthened, to punish their negligence.The other disciples therefore said unto him,.... Some time in the same week, as they had opportunity of seeing him, with great joy, and full assurance of faith in Christ's resurrection:

we have seen the Lord; they had not only the testimony of the women, and the declaration of the angels, but they saw him with their own eyes, and beheld even the very prints of the nails in his hands and feet, and of the spear in his side, and therefore could not be mistaken and imposed upon: a spiritual sight of Christ is a blessing often enjoyed by attending the assembly of the saints to see Christ, is the desire of every gracious soul; this is the end of their meeting together for social worship; the word and ordinances have a tendency in them to lead souls to a sight of him; and it may be expected, because it is promised; and whenever it is enjoyed, it is very delightful; and a soul that meets with Christ in an ordinance, cannot but speak of it to others; and which he does with joy and pleasure, in an exulting, and even in a kind of a boasting manner; and that for the encouragement of others to attend likewise:

but he said unto them, except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. That nails were used in the crucifixion of Christ, is certain from this place, though nowhere else mentioned; whereby the prophecy of him in Psalm 22:16 was fulfilled; for these were not always used in this kind of death. The bodies of men were sometimes fastened to the cross with cords, and not nails (s). How many were used, whether three, as some, or four, as others, or more, as were sometimes used (t), is not certain, nor material to know. The Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Persic versions read, "the place of the nails"; that is, the place where the nails were drove. Thomas knew that Christ was fastened to the cross with nails, and that his side was pierced with a spear; which he, though not present, might have had from John, who was an eyewitness thereof; but though they had all seen him alive, he will not trust to their testimony; nay, he was determined not to believe his own eyes; unless he put his finger into, as well as saw, the print of the nails, and thrust his hand into his side, as well as beheld the wound made by the spear, he is resolved not to believe. And his sin of unbelief is the more aggravated, inasmuch as this disciple was present at the raising of Lazarus from the dead by Christ, and had heard Christ himself say, that he should rise from the dead the third day. We may learn from hence how great is the sin of unbelief; that the best of men are subject to it; and that though this was over ruled by divine providence to bring out another proof Christ's resurrection, yet this did not excuse the sin of Thomas: and it may be observed, that as Thomas would not believe without seeing the marks of the nails and spear in Christ's flesh; so many will not believe, unless they find such and such marks in themselves, which often prove very ensnaring and distressing. Just such an unbeliever as Thomas was, the Jews make Moses to be, when Israel sinned: they say,

"he did not believe that Israel had sinned, but said, , "if I do not see, I will not believe" (u).''

(s) Vid. Lipsium de Cruce, l. 2. c. 8. p. 87. (t) Ib. c. 9. p. 91. (u) Shemot Rabba, sect. 46. fol. 142. 2.