---
title: "Commentary on the Whole Bible, Volume V: Matthew to John"
author: "Matthew Henry and continuators"
languages: [en]
shelf: "Commentaries"
section: 208 of 210
url: https://scriptura.si/works/matthew-henry-commentary-on-the-whole-bible-volume-v-matthew-to-john/208/
cite: "Matthew Henry and continuators, Commentary on the Whole Bible, Volume V: Matthew to John, section 208. Scriptura (scriptura.si), https://scriptura.si/works/matthew-henry-commentary-on-the-whole-bible-volume-v-matthew-to-john/208/"
---

# Commentary on the Whole Bible, Volume V: Matthew to John

*Matthew Henry and continuators*

Henry on the four Gospels.

## 208. Chapter XX · 3 of 3

Source: https://scriptura.si/works/matthew-henry-commentary-on-the-whole-bible-volume-v-matthew-to-john/208/ · cite a paragraph as https://scriptura.si/works/matthew-henry-commentary-on-the-whole-bible-volume-v-matthew-to-john/208/#p-N

[¶0] (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.

[¶1] (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, ch. i. 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, 1 Cor. viii. 6; 1 Tim. ii. 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 Acts ii. 36; Rom. xiv. 9.

[¶2] (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, Cant. ii. 16.

[¶3] (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 (Ps. xvi. 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.

[¶4] 3. The judgment of Christ upon the whole (v. 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,

[¶5] (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.

[¶6] (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.

[¶7] (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. xi. 1; 2 Cor. iv. 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, Matt. xvi. 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."

[¶8] IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31. And here,

[¶9] 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, Acts x. 41. Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7. See Acts i. 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.

[¶10] 2. He instructs us in the design of recording what we do find here (v. 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."

[¶11] (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.

[¶12] (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, 1 John v. 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, Acts v. 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.