John 20:26

Joh_20:26

Then after eight days again His disciples were within

The Christian Sabbath

Jesus rose the first day of the week, and appeared to His disciples.

Then He appeared not again till the eighth day after, nor do we read of the disciples meeting meanwhile. The day is thus mentioned for some special end, which could be no other but to show the translation of the Sabbath from the seventh day to the first. Hence, therefore

1. It appears that Christ preferred the first day before the seventh.

2. The disciples had their public and solemn meetings on that day (Acts 1Co_16:2).

3. It is called the Lords day (Rev_1:10), as the Eucharist is called the Lords supper (1Co_11:20). John supposing thereby the day to be well known. So Ignatius and Tertullion. Justin Martyr calls it Sunday. So then the Jewish Sabbath was buried with Christ, and the Christian rose with Him.

I. WHY WAS THE DAY THUS CHANGED?

1. The Jewish Sabbath, as kept on the seventh day, was but a ceremony peculiar to the Jews; a sign that God was their God, and they His people Exo_31:13-14; Exo_31:17; Eze_20:12; Eze_20:30). But now they have ceased to be Gods peculiar people, and therefore the sign must needs cease.

2. The Jewish Sabbath was kept in commemoration not only of creation but of redemption from Egypt (Exo_20:8; Deu_5:13-15). But this redemption was but a type of Christs, and must needs give place to it. Hence the Sabbath was among the shadows of those things to Col_2:16-17).

3. The Jewish Sabbath began but in Moses; for we read not of their keeping it till it rained manna (Exo_16:1-36); and if we reckon back from this we find that Pharaoh was destroyed on the Sabbath. But on our Sabbath our spiritual Pharaoh was destroyed; for Jesus rose from the dead. Moreover, all the Mosaical law ended in Christ, and therefore this: and the Jews still adhering to it were destroyed on it; for it was their Sabbath when Jerusalem was taken.

II. WHETHER WE ARE BOUND TO OBSERVE THE LORDS DAY AS THE JEWS THEIR SABBATH?

1. Though the appointment of one day in seven for the religious rest be of positive institution, yet the rest or duty to be observed on that day is certainly moral and perpetual. Now

(1) This was ordained before Moses (Gen_2:2-3). Questionless, the patriarchs observed it; be sure they had weeks (Gen_29:27-28).

(2) It is part of the ten commandments (Mat_5:18).

(3) The reasons assigned for keeping it are moral and perpetual; as

(a) It is a Sabbath or rest of the Lord.

(b) On that day He rested from the work of creation.

(c) He blessed and sanctified it.

(4) The law of nature teaches that we ought to set apart some time for Gods service, and there seems to have been some remains of this day among the heathen.

2. The reason of observing one day in seven is the same to Christians as to Jews and patriarchs, i.e., on account of the Creation, which we are obliged to bless and serve God for, as they; and as to the designation of the Lords day in particular, that certainly is much more binding on Christians, as our deliverance was greater, and of infinitely more consequence.

III. HOW MUST THIS DAY BE SPENT? It must be sanctified, i.e., set apart unto the Lord.

1. You must lay aside all worldly employment (Exo_20:8; Lev_23:2; Amo_8:5; Neh_13:19).

2. And all carnal pleasures, which impede Gods service (Isa_58:13).

3. And set apart the day

(1) For private devotions, to rest in God (Isa_58:13).

(2) For public duties (Luk_4:16); as the apostles. For this end

(a) Set your worldly business in order over night.

(b) So soon as you are awake remember it is the Sabbath.

(c) Endeavour by prayer and meditation to get above the world.

(d) Absent not yourself from the public worship of God.

(e) Fill up the intervals as much as possible with prayer, reading, meditation, conferring.

Conclusion: Consider

1. God has given you six days, and set apart this for Himself; do not rob Him of it (Eze_23:38).

2. Consider the judgments upon profaneness of it (Num_15:33-34).

3. There is a blessing promised to them that sanctify it (Isa_56:2; Isa_56:6-7).

4. This is the way to live as if in heaven upon earth.

5. This is the way to spend an eternal Sabbath in heaven when we are parted from the earth. (Bp. Beveridge)

.

Peace be unto you.

Peace from the risen Christ

I. THE BLESSING PRONOUNCED. Peace; that which is needed by

1. The mind perplexed with doubt.

2. The conscience oppressed with guilt.

3. The heart agitated with sorrow.

II. WHO PRONOUNCED IT? He

1. Who had Himself felt the need of it.

2. Whose death purchased it.

3. Whose life secures it.

III. WHEN?

1. When the resurrection had ratified it.

2. When the disciples were seeking it. (Newman Hall, LL. B.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 20:26. After eight days — That is, eight days after his resurrection, namely, the next Sunday; again his disciples were within — Were in a private room, as they were before; and Thomas with them — For though he had been absent once, yet he would not be absent a second time. When we have lost one opportunity of receiving good, we should give the more earnest heed to lay hold on the next. Then came Jesus, the doors being shut, as before, and stood in the midst — And they all knew him; for he showed himself now just as he had shown himself before. Our Lord deferred this his second appearance for some time, 1st, To show his disciples that he was not risen to such a life as he had formerly lived, to converse daily and hourly with them, but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, would be folly to inquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. 2d. He deferred it so long as seven days for three reasons: 1st, That he might put a rebuke on Thomas for his incredulity, and perhaps also for his negligence. He had not attended the former meeting of the disciples, and to teach him to prize those seasons of grace better for the future, he shall not have such another opportunity for several days. A very melancholy week we have reason to think he had of it; drooping and in suspense, while the other disciples were full of joy: and the cause was in himself: it was his own folly and unbelief. 2d, That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord; then were the disciples glad; but he would try whether they could keep the ground they had gained when they saw no more of him for seven days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. 3d, That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, that is, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed, was an appointment from the beginning; as old as innocence; and that, in the kingdom of the Messiah, the first day in the week should be that solemn day, Christ’s meeting his disciples in a religious assembly once and again on that day was indication sufficient. Add to this, it is highly probable, that in his former appearance to them he had ordered them to come together again that day seven-night, and had promised to meet them, and also that he appeared to them every first day of the week, (besides at some other times,) during forty days. And the religious observance of that day has been from thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made sacred, and appointed for his peculiar worship and service. On this occasion also Christ said, Peace be unto you — Thus saluting them all in a friendly and affectionate manner, as he had done before. And this was no vain repetition, but significant of the abundant and assured peace which he gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

John

THOMAS AND JESUS

Joh 20:26 - Joh 20:28.

There is nothing more remarkable about the narrative of the resurrection, taken as a whole, than the completeness with which our Lord’s appearances met all varieties of temperament, condition, and spiritual standing. Mary, the lover; Peter, the penitent; the two disciples on the way to Emmaus, the thinkers; Thomas, the stiff unbeliever-the presence of the Christ is enough for them all; it cures those that need cure, and gladdens those that need gladdening. I am not going to do anything so foolish as to try to tell over again, less vividly, this well-known story. We all remember its outlines, I suppose: the absence of Thomas from Christ’s first meeting with the assembled disciples on Easter evening; the dogged disbelief with which he met their testimony; his arrogant assumption of the right to lay down the conditions on which he should believe, and Christ’s gracious acceptance of the conditions; the discovery when they were offered that they were not needful; the burst of glad conviction which lifted him to the loftiest height reached while Christ was on earth, and then the summing up of all in our Lord’s words-’Blessed are they that have not seen and yet have believed!’-the last Beatitude, that links us and all the generations yet to come with the story, and is like a finger pointing to it, as containing very special lessons for them all.

I simply seek to try to bring out the force and instructiveness of the story. The first point is-

I. The isolation that misses the sight of the Christ.

‘Thomas, one of the Twelve, was not with them when Jesus came.’ No reason is assigned. The absence may have been purely accidental, but the specification of Thomas as ‘one of the Twelve,’ seems to suggest that his absence was regarded by the Evangelist as a dereliction of apostolic duty; and the cause of it may be found, I think, with reasonable probability, if we take into account the two other facts that the same Evangelist records concerning this Apostle. One is his exclamation, in which a constitutional tendency to accept the blackest possibilities as certainties, blends very strangely and beautifully with an intense and brave devotion to his Master. ‘Let us also go,’ said Thomas, when Christ announced His intention, but a few days before the Passion, of returning to the grave of Lazarus, ‘that we may die with Him.’ ‘He is going to His death, that I am sure of, and I am going to be beside Him even in His death.’ A constitutional pessimist! The only other notice that we have of him is that he broke in-with apparent irreverence which was not real,-with a brusque contradiction of Christ’s saying that they knew the way, and they knew His goal. ‘Lord! we know not whither Thou goest’-there spoke pained love fronting the black prospect of eternal separation,-’and how can we know the way?’-there spoke almost impatient despair.

So is not that the kind of man who on the Resurrection day would have been saying to himself, even more decidedly and more bitterly than the two questioning thinkers on the road to Emmaus had said it, ‘We trusted that this had been He, but it is all over now’? The keystone was struck out of the arch, and this brick tumbled away of itself. The hub was taken out of the wheel, and the spokes fell apart. The divisive tendency was begun, as I have had occasion to remark in other sermons. Thomas did the very worst thing that a melancholy man can do, went away to brood in a corner by himself, and so to exaggerate all his idiosyncrasies, to distort the proportion of truth, to hug his despair, by separating himself from his fellows. Therefore he lost what they got, the sight of the Lord. He ‘was not with them when Jesus came.’ Would he not have been better in the upper room than gloomily turning over in his mind the dissolution of the fair company and the shipwreck of all his hopes?

May we not learn a lesson? I venture to apply these words, dear friends, to our gatherings for worship. The worst thing that a man can do when disbelief, or doubt, or coldness shrouds his sky, and blots out the stars, is to go away alone and shut himself up with his own, perhaps morbid, or, at all events, disturbing thoughts. The best thing that he can do is to go amongst his fellows. If the sermon does not do him any good, the prayers and the praises and the sense of brotherhood will help him. If a fire is going out, draw the dying coals close together, and they will make each other break into a flame. One great reason for some of the less favourable features that modern Christianity presents, is that men are beginning to think less than they ought to do, and less than they used to do, of the obligation and the blessing, whatever their spiritual condition, of gathering together for the worship of God. But, further, there is a far wider thought than that here, which I have already referred to, and which I do not need to dwell upon, namely, that, although, of course, there are very plain limits to be put to the principle, yet it is a principle, that solitude is not the best medicine for any disturbed or saddened soul. It is true that ‘solitude is the mother-country of the strong,’ and that unless we are accustomed to live very much alone, we shall not live very much with God. But on the other hand, if you cut yourself off from the limiting, and therefore developing, society of your fellows, you will rust, you will become what they call eccentric. Your idiosyncrasies will swell into monstrosities, your peculiarities will not be subjected to the gracious process of pruning which society with your fellows, and especially with Christian hearts, will bring to them. And in every way you will be more likely to miss the Christ than if you were kindly with your kind, and went up to the house of God in company.

Take the next point that is here:

II. The stiff incredulity that prescribed terms.

When Thomas came back to his brethren, they met him with the witness that they had seen the Lord, and he met them as they had met the witnesses that brought the same message to them. They had thought the women’s words ‘idle tales.’ Thomas gives them back their own incredulity. I need not remind you of what I have already had occasion to say, how much this frank acknowledgment that none of these, who were afterwards to be witnesses of the Resurrection to the world, accepted testimony to the Resurrection as enough to convince them, enhances the worth of their testimony, and how entirely it shatters the conception that the belief in the Resurrection was a mist that rose from the undrained swamps of their own heated imaginations.

But notice how Thomas exaggerated their position, and took up a far more defiant tone than any of them had done. He is called ‘doubting Thomas.’ He was no doubter. Flat, frank, dogged disbelief, and not hesitation or doubt, was his attitude. The very form in which he puts his requirement shows how he was hugging his unbelief, and how he had no idea that what he asked would ever be granted. ‘Unless I have so-and-so I will not,’ indicates an altogether spiritual attitude from what ‘If I have so-and-so, I will,’ would have indicated. The one is the language of willingness to be persuaded, the other is a token of a determination to be obstinate. What right had he-what right has any man-to say, ‘So-and-so must be made plain to me, or I will not accept a certain truth’? You have a right to ask for satisfactory evidence; you have no right to make up your minds beforehand what that must necessarily be. Thomas showed his hand not only in the form of his expression, not only in his going beyond his province and prescribing the terms of surrender, but also in the terms which he prescribed. True, he is only saying to the other Apostles, ‘I will give in if I have what you had,’ for Jesus Christ had said to them, ‘Handle Me and see!’ But although thus they could say nothing in opposition, it is clear that he was asking more than was needful, and more than he had any right to ask. And he shows his hand, too, in another way. ‘I will not believe!’-what business had he, what business have you, to bring any question of will into the act of belief or credence? Thus, in all these four points, the form of the demand, the fact of the demand, the substance of the demand, and the implication in it that to give or withhold assent was a matter to be determined by inclination, this man stands not as an example of a doubter, but as an example, of which there are too many copies amongst us always, of a determined disbeliever and rejecter.

So I come to the third point, and that is:

III. The revelation that turned the denier into a rapturous confessor.

What a strange week that must have been between the two Sundays-that of the Resurrection and the next! Surely it would have been kinder if the Christ had not left the disciples, with their new-found, tremulous, raw conviction. It would have been less kind if He had been with them, for there is nothing that is worse for the solidity of a man’s spiritual development than that it should be precipitated, and new thoughts must have time to take the shape of the mind into which they come, and to mould the shape of the mind into which they come. So they were left to quiet reflection, to meditation, to adjust their thoughts, to get to understand the bearings of the transcendent fact. And as a mother will go a little way off from her little child, in order to encourage it to try to walk, they were left alone to make experiments of that self-reliance which was also reliance on Him, and which was to be their future and their permanent condition. So the week passed, and they became steadier and quieter, and began to be familiar with the thought, and to see some glimpses of what was involved in the mighty fact, of a risen Saviour. Then He comes back again, and when He comes He singles out the unbeliever, leaving the others alone for the moment, and He gives him back, granted, his arrogant conditions. How much ashamed of them Thomas must have been when he heard them quoted by the Lord’s own lips! How different they would sound from what they had sounded when, in the self-sufficiency of his obstinate determination, he had blurted them out in answer to his brethren’s testimony! There is no surer way of making a good man ashamed of his wild words than just to say them over again to him when he is calm and cool. Christ’s granting the request was Christ’s sharpest rebuke of the request. But there was not only the gracious and yet chastising granting of the foolish desire, but there was a penetrating warning: ‘Be not faithless, but believing.’ What did that mean? Well, it meant this: ‘It is not a question of evidence, Thomas; it is a question of disposition. Your incredulity is not due to your not having enough to warrant your belief, but to your tendency and attitude of mind and heart.’ There is light enough in the sun; it is our eyes that are wrong, and deep below most questions, even of intellectual credence, lies the disposition of the man. The ultimate truths of religion cannot be matters of demonstration any more than the fundamental truths of any science can be proved; any more than Euclid’s axioms can be demonstrated; any more than the sense of beauty or the ear for music depend on the understanding. ‘Be not faithless, but believing.’ The eye that is sound will see the light.

And there is another lesson here. The words of our Lord, literally rendered, are, ‘become not faithless, but believing.’ There are two tendencies at work with us, and the one or the other will progressively lay hold upon us, and we shall increasingly yield to it. You can cultivate the habit of incredulity until you descend into the class of the faithless; or you can cultivate the opposite habit and disposition until you rise to the high level of a settled and sovereign belief.

It is clear that Thomas did not reach forth his hand and touch. The rush of instantaneous conviction swept him along and bore him far away from the state of mind which had asked for such evidence. Our Lord’s words must have pierced his heart, as he thought: ‘Then He was here all the while; He heard my wild words; He loves me still.’ As Nathanael, when he knew that Jesus had seen him under the fig-tree, broke out with the exclamation, ‘Rabbi! Thou art the Son of God,’ so Thomas, smitten as by a lightning flash with the sense of Jesus’ all-embracing knowledge and all-forgiving love, forgets his incredulity and breaks into the rapturous confession, the highest ever spoken while He was on earth: ‘My Lord and my God!’ So swiftly did his whole attitude change. It was as when the eddying volumes of smoke in some great conflagration break into sudden flame, the ruddier and hotter, the blacker they were. Sight may have made Thomas believe that Jesus was risen, but it was something other and more inward than sight that opened his lips to cry, ‘My Lord and my God!’ Finally, we note-

IV. A last Beatitude that extends to all generations.

‘Blessed are they who have not seen and yet have believed.’ I need not do more than just in a sentence remind you that we shall very poorly understand either this saying or this Gospel or the greater part of the New Testament, if we do not make it very clear to our minds that ‘believing’ is not credence only but trust. The object of the Christian’s faith is not a proposition; it is not a dogma nor a truth, but a Person. And the act of faith is not an acceptance of a given fact, a Resurrection or any other, as true, but it is a reaching out of the whole nature to Him and a resting upon Him. I have said that Thomas had no right to bring his will to bear on the act of belief, considered as the intellectual act of accepting a thing as true. But Christian faith, being more than intellectual belief, does involve the activity of the will. Credence is the starting-point, but it is no more. There may be belief in the truth of the gospel and not a spark of faith in the Christ revealed by the gospel.

Even in regard to that lower kind of belief, the assent which does not rest on sense has its own blessing. We sometimes are ready to think that it would have been easier to believe if ‘we had seen with our eyes, and our hands had handled the {incarnate} Word of Life’ but that is a mistake.

This generation, and all generations that have not seen Him, are not in a less advantageous position in regard either to credence or to trust, than were those that companied with Him on earth, and the blessing Which He breathed out in that upper room comes floating down the ages like a perfume diffused through the atmosphere, and is with us fragrant as it was in the ‘days of His flesh.’ There is nothing in the world’s history comparable to the warmth and closeness of conscious contact with that Christ, dead for nearly nineteen centuries now, which is the experience today of thousands of Christian men and women. All other names pass, and as they recede through the ages, thickening veils of oblivion, mists of forgetfulness, gather round them. They melt away into the fog and are forgotten. Why is it that one Person, and one Person only, triumphs even in this respect over space and time, and is the same close Friend with whom millions of hearts are in loving touch, as He was to those that gathered around Him upon earth?

What is the blessing of this faith that does not rest on sense, and only in a small measure on testimony or credence? Part of its blessing is that it delivers us from the tyranny of sense, sets us free from the crowding oppression of ‘things seen and temporal’; draws back the veil and lets us behold ‘the things that are unseen and eternal.’ Faith is sight, the sight of the inward eye. It is the direct perception of the unseen. It sees Him who is invisible. The vision which is given to the eye of faith is more real in the true sense of that word, more substantial in the true sense of that word, more reliable and more near than that sight by which the bodily eye beholds external things. We see, when we trust, greater things than when we look. The blessing of blessings is that the faith which triumphs over the things seen and temporal, brings into every life the presence of the unseen Lord.

Brethren! do not confound credence with trust. Remember that trust does involve an element of will. Ask yourselves if the things seen and temporal are great enough, lasting enough, real enough to satisfy you, and then remember whose lips said, ‘Become not faithless but believing,’ and breathed His last Beatitude upon those ‘who have not seen and yet have believed.’ We may all have that blessing lying like dew upon us, amidst the dust and scorching heat of the things seen and temporal. We shall have it, if our heart’s trust is set on Him, whom one of the listeners on that Sunday spoke of long after, in words which seem to echo that promise, as ‘Jesus in whom though now ye see Him not, yet believing ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, even the salvation of your souls.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

20:26-27 Eight days later was Sunday, one week after Jesus’ resurrection (it was customary to include the current day when counting forward). Jesus’ appearance on the following Sunday helps explain the disciples’ meeting on “the Lord’s Day” (see Rev 1:10). • Peace be with you: This scene was exactly like Jesus’ first appearance (John 20:19-20). Jesus had already heard Thomas’s complaint and now answered directly. • Believe! Jesus challenged Thomas to believe in the resurrection like the others.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 20:26. Μετὰ ἡμέρας ὀκτὼ, after eight days) the first day of the week again (Sunday). There had been therefore no appearance vouchsafed during the intervening days. [But for how many periods of eight days, not to say periods of eight years, hast thou cherished unbelief?—V. g.]—τῶν θυρῶν κεκλεισμένων, the doors having been shut) Not yet had they altogether ceased to fear.—ἐιρήνη, peace) a third time: Joh 20:19; Joh 20:21.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_20:26-27. Interjectis ergo diebus nulla fuerat apparitio, Bengel. This appearance is contained only in John.

πάλιν ἦσαν ἔσω] points back to the same locality as in Joh_20:19. Wetstein, Olshausen erroneously transfer the appearance to Galilee. They were again within, namely, in the house known from Joh_20:19 (comp. Kypke, I. p. 412), and again from a like self-intelligible reason as in Joh_20:19, with closed doors. But that they were gathered together for the celebration of the resurrection-day (Luthardt, Lange), and that Jesus desired by His appearance to sanction this solemnity (Hengstenberg), is without any indication.

The invitation, Joh_20:27, presupposes an immediate knowledge of what is related in Joh_20:25, which precisely in John least of all required an indication (in answer to Lücke, who, as also Schleiermacher, supposes a communication of the disciples to Jesus).

Bengel, moreover, well remarks: Si Pharisaeus ita dixisset: nisi videro, etc., nil impetrasset; sed discipulo pridem probato nil non datur.

φέρε … καὶ ἴδε] The wounds in the hands he is to feel and see; the wound in the side, under the garments, only to feel. Observe the similarity in circumstantiality and mode of expression of the words of Jesus with the expression of the disciple in Joh_20:25.

καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστ.] Not: be, but: become not unbelieving, etc. Through his doubt of the actual occurrence of the resurrection Thomas was in danger of becoming an unbeliever (in Jesus generally), and in contradistinction to this his vacillating faith he was, through having convinced himself of the resurrection, to become a believer.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 20:26 . Καὶ μεθʼ ἡμέρας … αὐτῶν . μεθʼ ἡμέρας ὀκτὼ πάλιν . Probably he had been with them every day during the interval, but as Bengel remarks, “interjectis diebus nulla fuerat apparitio”. On the first day of the second week the disciples were “again,” as on the previous Sunday, “within” in the same convenient place of meeting, and now Thomas is with them. As on the previous occasion (Joh 20:19 ), the doors were shut and Jesus suddenly appeared among them and greeted them with the customary salutation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,

I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.

1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Mat 4:1, Mat 4:2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.

2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.

II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (Joh 20:19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.

III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,

1. Christ's gracious condescension to Thomas, Joh 20:27. He singled him out from the rest, and applied himself particularly to him: "Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side." Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Psa 78:21. (2.) An express condescension to this weakness, which appears in two things: - [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Eze 34:16. We ought thus to bear the infirmities of the weak, Rom 15:1, Rom 15:2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.

It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; mē ginou apistos - do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.

2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, Joh 20:28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (Joh 20:29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.

(1.) Thomas is now fully satisfied of the truth of Christ's resurrection - that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.

(2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity - that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, Joh 1:1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation - that he is Lord, the one Lord, Co1 8:6; Ti1 2:5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Act 2:36; Rom 14:9.

(3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai - my foundation and stay; my God to Elohim - my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Sol 2:16.

(4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Psa 16:2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.

3. The judgment of Christ upon the whole (Joh 20:29): "Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed." Here,

(1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.

(2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.

(3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb 11:1; Co2 4:18), but the motives of faith - Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Mat 16:17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."

IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, Joh 20:30, Joh 20:31. And here,

1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Act 10:41. Divers of his appearances are not recorded, as appears, Co1 15:5-7. See Act 1:3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti - in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.

2. He instructs us in the design of recording what we do find here (Joh 20:31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."

(1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.

(2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him Jo1 5:11. [1.] We are here told what the great gospel truth is which we are to believe - that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking - not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for - That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Act 5:20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And after eight days--that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE LORD'S DAY (Rev 1:10).

disciples were within, and Thomas with them . . . Jesus . . . stood in the midst, and said, Peace be unto you.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. After eight days] It seems likely that this was precisely on that day se'nnight, on which Christ had appeared to them before; and from this we may learn that this was the weekly meeting of the apostles; and, though Thomas was not found at the former meeting, he was determined not to be absent from this. According to his custom, Jesus came again; for he cannot forget his promise-two or three are assembled in his name; and he has engaged to be among them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. Reach hither thy finger. We have already spoken once about Christ’s entrance, and the form of salutation which he employed. When Christ so readily yields to the improper request of Thomas, and, of his own accord, invites him to feel his hands, and touch the wound of his side, we learn from this how earnestly desirous he was to promote our faith and that of Thomas; for it was not to Thomas only, but to us also, that he looked, that nothing might be wanting which was necessary for confirming our faith.

The stupidity of Thomas was astonishing and monstrous; for he was not satisfied with merely beholding Christ but wished to have his hands also as witnesses of Christ’s resurrection. Thus he was not only obstinate, but also proud and contemptuous in his treatment of Christ. Now, at least, when he saw Christ, he ought to have been overwhelmed with shame and amazement; but, on the contrary, he boldly and fearlessly stretches forth his hand, as if he were not conscious of any guilt; for it may be readily inferred from the words of the Evangelist, that he did not repent before that he had convinced himself by touching. Thus it happens that, when we render to the word of God less honor than is due to it, there steals upon us, without our knowledge, a glowing obstinacy, which brings along with it a contempt of the word of God, and makes us lose all reverence for it. So much the more earnestly should we labor to restrain the wantonness of our mind, that none of us, by improperly indulging in contradiction, and extinguishing, as it were, the feeling of piety, may block up against ourselves the gate of faith.

My Lord and my God! Thomas awakes at length, though late, and as persons who have been mentally deranged commonly do when they come to themselves, exclaims, in astonishment, My Lord and my God! For the abruptness of the language has great vehemence; nor can it be doubted that shame compelled him to break out into this expression, in order to condemn his own stupidity. Besides, so sudden an exclamation shows that faith was not wholly extinguished in him, though it had been choked; for in the side or hands of Christ he does not handle Christ’s Divinity, but from those signs he infers much more than they exhibited. Whence comes this, but because, after forgetfulness and deep sleep, he suddenly comes to himself? This shows, therefore, the truth of what I said a little ago, that the faith which appeared to be destroyed was, as it were, concealed and buried in his heart.

The same thing happens sometimes with many persons; for they grow wanton for a time, as if they had cast off all fear of God, so that there appears to be no longer any faith in them; but as soon as God has chastised them with a rod, the rebellion of their flesh is subdued, and they return to their right senses. It is certain that disease would not, of itself, be sufficient to teach piety; and hence we infer, that, when the obstructions have been removed, the good seed, which had been concealed and crushed, springs up. We have a striking instance of this in David; for, so long as he is permitted to gratify his lust, we see how he indulges without restraint. Every person would have thought that, at that time, faith had been altogether banished from his mind; and yet, by a short exhortation of the Prophet, he is so suddenly recalled to life, that it may easily be inferred, that some spark, though it had been choked, still remained in his mind, and speedily burst into a flame. So far as relates to the men themselves, they are as guilty as if’ they had renounced faith and all the grace of the Holy Spirit; but the infinite goodness of God prevents the elect from falling so low as to be entirely alienated from God. We ought, therefore, to be most zealously on our guard not to fall from faith; and yet we ought to believe that God restrains his elect by secret bridle, that they may not fall to their destruction, and that He always cherishes miraculously in their hearts some sparks of faith, which he afterwards, at the proper time, kindles anew by the breath of his Spirit.

There are two clauses in this confession. Thomas acknowledges that Christ is his Lord, and then, in the second clauses, he ascends higher, and calls him also his God. We know in what sense Scripture gives to Christ the name of Lord. It is, because the rather hath appointed him to be the highest governor, that he may hold all things under his dominion., that every knee may bow before him, (Philippians 2:10,) and., in short, that he may be the Father’s vicegerent in governing the world. Thus the name Lord properly belongs to him, so far as he is the Mediator manifested in the flesh, and the Head of the Church. But Thomas, having acknowledged him to be Lord, is immediately carried upwards to his eternal Divinity, and justly; for the reason why Christ descended to us, and first was humbled, and afterwards was placed at the Father’s right hand, and obtained dominion over heaven and earth, was, that he might exalt us to his own Divine glory, and to the glory of the Father. That our faith may arrive at the eternal Divinity of Christ., we must begin with that knowledge which is nearer and more easily acquired. Thus it has been justly said by some, that by Christ Man we are conducted to Christ God, because our faith makes such gradual progress that, perceiving Christ on earth, born in a stable, and hanging on a cross, it rises to the glory of his resurrection, and, proceeding onwards, comes at length to his eternal life and power, in which his Divine Majesty is gloriously displayed.

Yet we ought to believe, that we cannot know Christ as our Lord, in a proper manner, without immediately obtaining also a knowledge of his Divinity. Nor is there any room to doubt that this ought to be a confession common to all believers., when we perceive that it is approved by Christ. He certainly would never have endured that the Father should be robbed of the honour due to him, and that this honor should be falsely and groundlessly conveyed to himself. But he plainly ratifies what Thomas said; and, therefore, this passage is abundantly sufficient for refuting the madness of Arius; for it is not lawful to imagine two Gods. Here also is declared the unity of person in Christ; for the same Jesus Christ is called both God and Lord. Emphatically, to, he twice calls him his own, MY Lord and MY God! declaring, that he speaks in earnest, and with a lively sentiment of faith.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) And after eight days again his disciples were within.—That is, on the octave of the first appearance to them; as we should now say, on the first Sunday after Easter. There is no reason for thinking that they had not met together during the interval, and that their meeting was a special observance of the Lord’s Day. At the same time this appearance on the recurrence of the first day of the week would take its place among the steps by which the disciples passed from the observance of the Jewish Sabbath to that of the Christian Sunday.

The place is obviously the same as that of the first appearance, and the doors are shut for the same reason. (Comp. Note on Joh_20:19.)

The repetition of the greeting, “Peace be unto you,” is partly the natural salutation as He appears to them, but now indeed full of a new meaning, which the thoughts of the week must have written upon their hearts, and partly, it may be, is specially intended to include Thomas, who was not present when it was spoken before.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. after eight days] Including both extremes, according to the Jewish method. This is therefore the Sunday following Easter Day. We are not to understand that the disciples had not met together during the interval, but that there is no appearance of Jesus to record. The first step is here taken towards establishing ‘the Lord’s Day’ as the Christian weekly festival. The Passover is over, so that the meeting of the disciples has nothing to do with that.

again … within] Implying that the place is the same. No hint is given as to the time of day.

then came Jesus] Better, in the simplicity of the original, Jesus cometh.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And after eight days,.... That is, after another week, the same day a week later, which taking in the day in which Christ rose and appeared to Mary Magdalene, and his disciples, and the day in which he now appeared to the disciples with Thomas, made eight days; a like way of speaking see in Luk 9:28 compared with Mat 17:1. And Dr. Hammond has proved from Josephus (w), that the Jews used to express a week by eight days.

Again, his disciples were within; within doors, in some private house; probably the same as before, in some part of the city of Jerusalem:

and Thomas with them: which shows their harmony and agreement, their frequency and constancy in meeting together, and their Christian forbearance with Thomas, notwithstanding his unbelief; whom they looked upon as a good man, and retained in their company, hoping by one means or other he would be convinced: and it also shows Thomas's regard to them, and affection for them, by meeting with them, though he had not the same faith in the resurrection of Christ:

then came Jesus; when the disciples, with Thomas, were together; so making good his promise to meet with his people when they meet; and thereby putting an honour upon, and giving encouragement to with the saints: if it should be asked, why did not Christ come sooner? it may be replied, that the reason, on his part, was, it was his will and pleasure to come at this time, and not before; Christ has his set times to himself, when he will appear and manifest himself to his people: on Thomas's part the reasons might be, partly to rebuke him for his sin, and that the strength of his unbelief might appear the more, and that some desire might be stirred up in him to see Christ, if he was risen. And on the part of the disciples, because they did not meet together sooner; and for the further trial of their faith, whether it would continue or not, Thomas obstinately persisting in his unbelief:

the doors being shut; as before, and for the same reason, for fear of the Jews, as well as for the privacy of their devotion and conversation:

and stood in the midst; having in the same powerful manner as before caused the doors, locks, and bars to give way, when at once he appeared in the midst of them all, not to Thomas alone, but to all the eleven; and this the rather, because the disciples had bore a testimony to Christ's resurrection, and which he meant now to confirm; and to rebuke Thomas publicly, who had sinned before them all:

and said, peace be unto you; which he had said before, and now, saluting Thomas in like manner as he did the rest, notwithstanding his unbelief.

(w) Antiqu. l. 7. c. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

Ver. 26. The doors being shut] Although it be said, that when Christ came to his disciples the doors were shut, yet have I as much to prove that the doors opened at his coming, as ye to prove that he came through the door, said Robert Smith, martyr, to the doctor that disputed with him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And after eight days again - That is, on the return of the first day of the week. From this it appears that they thus early set apart this day for assembling together, and Jesus countenanced it by appearing twice with them. It was natural that the apostles should observe this day, but not probable that they would do it without the sanction of the Lord Jesus. His repeated presence gave such a sanction, and the historical fact is indisputable that from this time this day was observed as the Christian Sabbath. See Act 20:7; 1Co 16:2; Rev 1:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

After eight days signifieth here the eighth day from the resurrection, counting the day wherein Christ rose for one; as we call those third day agues which have but one day’s intermission, and those quartan agues which have but two days’ intermission; so it is said, Mar 8:31, after three days he shall rise again, that is, the third day. This appears the most probable sense of the phrase: the disciples beginning from Christ’s resurrection to keep the first day of the week for the weekly sabbath, and having met on the resurrection day, met again that day seven night, hoping (probably) for such a presence of Christ with them in their meeting as they had before experienced; nor was their expectation vain. It appears also there, from Act 20:7, and 1Co 16:2, that the Christians were wont ordinarily to meet together the first day of the week for religious exercises; which from Christ’s resurrection, or institution, or both, is thought to be called the Lord’s day, Rev 1:10. Nor indeed do we read in all the Scripture of any congregation of Christians on the Jewish sabbath, but upon this day; though, indeed, we find that the apostles (and possibly some other Christians) did meet together with the Jews in their synagogues on their sabbath; but we have not so much as one instance after the resurrection of any congregation, where Christians only were assembled upon the Jewish sabbath. Thomas at this time was with them. It is said again that Christ came and stood in the midst of them,

the doors being shut: concerning which phrase, See Poole on "Joh 20:19".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. After eight days—The Sunday after the Sunday of the resurrection; the second Christian sabbath or Lord’s day. It has not ceased to be commemorated from that time to this as a holy day in the tradition of the Christian Church. The fourth commandment requires that one day in seven should be sabbath; the Jewish Church, under divine guidance, fixed that seventh upon Saturday; the Christian Church upon Sunday.

Jesus… doors being shut… stood—This language, without a great violence, must be so interpreted as to express a sudden miraculous standing of our Lord before them in an apartment completely shut.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And after eight daysi.e. after the Passover week was over, during which the disciples were pondering the new revelations of the Easter Day, and becoming more able to understand the meaning of a spiritual presence to understand what the real "touching" of the risen Lord meantagain his disciples were within the same or a similar abode referred to in ver. 19. Some have urged that this manifestation occurred in Galilee, whither the disciples had been directed to journey to receive the most convincing proofs of his power and presence. There is no evidence of this at all, and the form of expression corresponds so closely with the description of the conditions of the first meeting, that we cannot accept the suggestion of Olshausen and others. Some have urged that this is the beginning of the celebration of the Resurrection-day the sanctification of the first day of the week. Such a conclusion cannot be positively asserted. "Eight days" having fully elapsed might bring them to the evening of the second day of the second week. The expression, "seven days," is unquestionably used for a week in the Old Testament, though (Luk_9:28) seems to use the expression, "about eight days," for a well-known division of time, probably "from sabbath to sabbath;" and from the Jewish way of reckoning the beginning of a day on the sunset of the preceding day, we might reckon that, from the middle of the first Sunday to the evening of the second, the period would include parts of eight days. There is nothing, therefore, to prevent the calculation of parts of eight days from the great events of Easter Day as a whole to the evening of the second Sunday. And though, as Meyer says, there is nothing indicative of any consecration of the first day of the week, it is obviously calculated to explain the custom which so rapidly sprang up in the Christian community. Nor is it without interest that John, in the Apocalypse, described himself as receiving his first great vision on "the Lord"s day." And Thomas was with them. He had not broken with the disciples, even if he could not accept their unanimous testimony. He was now, at least, sharing their excitement, and perhaps their hope, and many in addition to the eleven disciples were striving to realize with them the new condition of things, even their common relation to an invisible and triumphant Lord. The Gospel of Matthew and the undisputed portion of Mark 16 describe no appearance to the apostles in Jerusalem, and consequently the opponents of the Fourth Gospel have commented on the apostles" cowardly flight from Jerusalem, and on the unhistoric character of the two appearances to them in the metropolis. The fact is that there is no indication of flight in the synoptists, and the Fourth Gospel throws light on the return to Galilee in John 21. (see Weiss, "Life of Jesus," vol. 3:403, 404). Matthew gives rather a summary of the appearances of forty days, (Act_1:3) in an event to which probably St. Paul refers. (1Co_15:6) When the doors had been shut (observe here and in ver. 19 the perfect passive participle), Jesus cometh, and stood in the midst, and said (once more, as he saw their natural perturbation; for do not men always shrink from manifestation of pure spirit or spiritual body?), Peace be unto you (see notes on vers. 19, 20). The repetition of the appearance at a similar hour and place confirmed and intensified their previous experience. If doubts had crept into any minds, the rectification of the first impression would be secured, and a Divine joy once more surcharge their minds.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

After eight days - On the next Sunday.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. Our Saviour’s appearing again to his disciples after his resurrection; it was eight days after he first arose, which was the first day of the week.

Here note, that Christ’s rising the first day of the week, and appearing on the next first day of the week after to the disciples, and the observing that day for their solemn assemblies, and St. Paul administering on that day the Lord’s supper, Act 20:7-11 and commanding on that day collections for the poor, 1Co 16:2 and St. John calling it the Lord’s day Rev 1:10. From these authorities, and the primitive practice, we derive our Christian sabbath; for we do not find in all the scripture, one instance of any one congregation of Christians only assembling upon the Jewish sabbath, but on the first day of the week; on which we ground our observation of that day.

Observe, 2. The wonderful condescension of Christ to the weakness of Thomas’s faith: he bids him reach forth his hand, and thrust it into his side. Not that Christ was pleased with, but only pitiful towards, Thomas’s infirmities; and it ought to be no encouragement to any person to follow his example, in seeking or expecting the like signs of their own prescribing for helping of their faith.

Observe, 3. How mercifully Christ overruled Thomas’s unbelief, for the confirmation of our faith. His doubting, proved a means for establishing his own and our faith; Therefore says Gregory will, Plus mihi profuit dubitatio Thomas Quam credulitas Mariae; "Had not Thomas doubted, we had not been so fully assured, that it was the same Christ that was crucified who rose again."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXIX. Sixth Appearance of Jesus].

CXXXIX. SIXTH APPEARANCE OF JESUS. (Sunday, one week after the resurrection.) dJOHN XX. 26-31; eI. COR. XV. 5.

d26 And after eight days again his disciples were within, and Thomas with them. fthen he appeared to the twelve; dJesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. [He came in the same manner and with the same salutation as formerly, giving Thomas a like opportunity for believing.] 27 Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach i hither thy hand, and put it into my side: and be not faithless, but believing. [753] [Thomas had proposed an infallible test, and Jesus now cheerfully submits to it.] 28 Thomas answered and said unto him, My Lord and my God. [We have here the first confession of Christ as God. It should be said in Thomas' favor that if his doubts were heaviest, his confession of faith was fullest. He had more doubts as to the resurrection because it meant more to him; it meant that Jesus was none other than God himself.] 29 Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed i are they that have not seen, and yet have believed. [Thus, while rejoicing in the belief of Thomas, Jesus pronounces a beatitude upon the countless numbers of believers in his resurrection, who are not witnesses of it.] 30 Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: 31 but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. [This sounds like an ending to the Gospel, but it is like some of Paul's apparent but not real endings. Starting it with the proposition that Jesus, as the Word, was God, he comes here to the climax of Thomas' confession that Jesus is God, and the beatitude of Jesus upon those of a like faith. He then declares that he has written his book that men might have this faith, and the eternal life to which it leads.]

[FFG 753-754]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

26. After eight days again his disciples were within, and Thomas with them. It was on the second Sunday after the resurrection; the second Lord's day in the history of the world.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

his disciples

The word "his" refers to Jesus.

while the doors were closed

You can translate this in an active form. AT: "when they had locked the doors" (See: Active or Passive)

Peace to you

This is a common greeting that means "May God give you peace" .

Do not be unbelieving, but believe

Jesus uses the double negative "Do not be unbelieving" to emphasize the words that follow, "but believe." If your language does not allow double negatives or the reader would not understand that Jesus is emphasizing the words that follow, you can leave these words untranslated. AT: "This is what is most important for you to do: you must believe" (See: Double Negatives)

believe

Here "believe" means to trust in Jesus. AT: "put your trust in me" (See: Assumed Knowledge and Implicit Information)

translationWords

disciple

Thomas

Jesus

peace

believe

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

26. ἡμ. ὀκτώ. Including both extremes, according to the Jewish method. This is therefore the Sunday following Easter Day. We are not to understand that the disciples had not met together during the interval, but that there is no appearance of Jesus to record. They are left to ponder over what they have seen. The first step is here taken towards establishing ‘the Lord’s Day’ as the Christian weekly festival. The Passover is over, so that the meeting of the disciples has nothing to do with that. It is not clear why they had not already started for Galilee as commanded (Mar 16:7; Mat 28:7). Perhaps the obstinacy of S. Thomas had detained them. Πάλιν and ἔσω shew that the place is the same: the time of day is not given.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] There is not the least reason for supposing, with Olshausen, that this appearance was in Galilee. The whole narrative points out the same place as before.

The eight days’ interval is the first testimony of the recurring day of the Resurrection being commemorated by the disciples:—but, it must be owned, a weak one;—for in all probability they had been thus assembled every day during the interval. It forms however an interesting opening of the history of the Lord’s Day, that the Lord Himself should have thus selected and honoured it.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Then came Jesus. There is no connecting particle, then, and the verb is in the present tense. The abrupt Jesus cometh is more graphic.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 26, 27. “Eight days afterwards, his disciples were assembled again in the room; and Thomas was with them. Jesus comes, the doors being shut, and he stood in the midst of them, and said: Peace be to you! 27. Then he says to Thomas, Reach hither thy finger, and see my hands, and reach hither thy hand, and put it into my side, and become not unbelieving, butbelieving.”

Jesus had bidden the disciples, through the women, to return to Galilee (Mat 28:7, Mar 16:7). How does it happen that they were still in Judea eight days after the resurrection? Are we not allowed to suppose that what detained them was the fear of abandoning Thomas and of losing him, if they left him behind in the condition of mind in which he was?

In His salutation Jesus includes this disciple also; it is even to him that He specially addresses it; for he is the only one who does not yet enjoy the peace which faith gives.

The almost literal reproduction of the rash words of Thomas is designed to make him blush at the grossness of such a demand. It may be supposed, with Weiss, that the term βάλλειν εἰς, to put into, means simply to stretch out the hand under the garment of Jesus, in order to touch the scar.

By the expression: Become not, Jesus makes him feel in what a critical position he actually is, at this point where the two routes separate: that of decided unbelief and that of perfect faith. A single point of truth, a single fact of the history of salvation, which one obstinately refuses to accept, may become the starting-point for complete unbelief, as also the victory gained over unbelief, with regard to this single point, may lead to perfect faith.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.