Signs and Evidences

How struck must Thomas have been when his Lord addressed to him the very words which he had himself used! (See verse 25.) Jesus knows how to send the word home to us.

In the church of today we have many a Thomas,—slow, suspicious, critical, full of doubts, yet true-hearted.

Thomas set his Lord a test, and thus tried his patience.

The Lord accepted the test, and so proved his condescension.

The proof sufficed for Thomas, and thus showed the Lord’s wisdom.

Perhaps, certain among us would desire tests of some such sort.

To those we would earnestly say,—

I. CRAVE NO SIGNS.

After the full proofs which Christ gave to his apostles, we need no more, and to look for further signs and evidences would be wrong. Yet some are demanding miracles, faith healings, visions, voices, impressions, transports, depressions, etc.

1. It is dishonoring to your Lord.

2. It is unreasonable, when the truth bears its own evidence.

3. It is presumptuous. How dare we stipulate for proof more than sufficient, or demand evidence of a sort which pleases our prejudices!

4. It is damaging to ourselves. Faith must be weak while we demand for it such proofs; and in this weakness lies incalculable mischief.

5. It is dangerous. We may readily be driven either into infidelity or superstition, if we give way to this craving for signs.

   • Picture what Thomas could and would have become under the influence of his unbelief, had not his Lord interposed.

II. YET TURN TO CHRIST’S WOUNDS. Let these stand to you instead of signs and wonders.

Behold in these wounds—

1. The seals of his death. He did actually and truly die. How could he outlive that wound in his side?

2. The identification of his person as actually risen.

3. The tokens of his love. He has graven us upon the palms of his hands.

4. The ensigns of his conflict, of which he is not ashamed, for he displays them.

5. The memorials of his passion, by which he is manifested in glory as the Lamb that was slain. Revelation 5:6.

   • This should more than suffice you; but should doubt still linger—

III. USE SUCH EVIDENCES AS YOU POSSESS.

1. The sacred narrative of our Lord’s life and death, if carefully studied, exhibits a singular self-evidencing power.

2. The regenerating and purifying result of faith in the great Lord is a further piece of evidence. “By their fruits you shall know them”: Matthew 7:20.

3. The solace which faith yields in sorrow is good proof.

4. The strength it gives in the hour of temptation is further help.

5. The ardor of mind and elevation of aim, which faith in Jesus creates, are other experimental arguments.

6. The visitations of the Holy Spirit, in quickening the heart, reviving the spirit, and guiding the mind, are additional proofs. Thus the Holy Spirit bears witness to our Lord.

7. The actual enjoyment of fellowship with the Lord Jesus himself is the master-key of the whole controversy. “We have known and believed”: 1 John 4:16.

   • Does this seem an idle tale to you?
   • Should you not see cause for fear, if it be so?
   • Seek now to view those wounds believingly, that you may live.

Notes

For all your rankling doubts so sore,

Love you your Savior still

Him for your Lord and God adore.

And ever do his will.

Though vexing thoughts may seem to last, Let not your soul be quite overcast; Soon will he show you all his wounds, and say, “Long have I known your name—know you my face always.”

—Keble.

We learn here how prone we are to establish improper criteria of truth. How often do we judge of things exclusively by our experience, our reason, our senses! But what can be more foolish than this? To how small a distance do these powers extend? How many things are certainly true, the truth of which falls not within the compass of either! How many things can a man relate, which appear impossible to a child! Tell the inhabitants of the sultry climes, that, at a certain season of the year, water, which he has only seen in a fluid state, becomes solid, and hard enough to walk upon—and it will seem to him an idle tale: he has witnessed no such thing, and reasoning from what he knows, deems it incredible. If Thomas had constantly judged according to the rule he professed, how little could he have believed at all!… To believe no more than we can comprehend, or reduce to some of our modes of knowledge, is not to honor the authority of God at all; yes, it is a reflection upon his wisdom, and upon his veracity: upon his wisdom—as if he could tell us no more than we know; and upon his veracity—as if he were not to be trusted if he could.—William Jay.

Skillful swimmers are not afraid to go above their depth, whereas young learners feel for the ground, and are reluctant to go far from the bank-side. Strong faith fears not when God carries the creature beyond the depth of his reason. “We know not what to do,” said good Jehoshaphat, “but our eyes are upon you”: 2 Chronicles 20. As if he had said, “We are in a sea of trouble beyond our own help, or any thought how we can wind out of these straits, but our eyes are upon you. We dare not give up our case for desperate so long as there is strength in your arm, tenderness in your affections, and truth in your promise.” Whereas weak faith, that is groping for some footing for reason to stand on, is taken up with how to reconcile the promise to the creature’s understanding.—William Gurnall.