John 20:27Meaning & Commentary from the Church Fathers

How was it possible for a mortal hand to touch it? But do not be troubled. This was an act of condescension. A body so subtle and light that it entered through closed doors (Jn 20:26) was plainly foreign to all grossness. Yet Christ shows it this way to confirm the Resurrection and to teach that it was He who was crucified, and that another did not rise instead of Him. For this reason He rose bearing the signs of the Cross. For this reason also He eats food. The Apostles very often presented this as testimony of the Resurrection, saying, "who ate and drank with Him" (Acts 10:41). Before the Crucifixion we see Him walking on the waves, yet we do not say that His body was of another nature and not ours. So after the Resurrection, when we see wounds on Him, let us not call Him corruptible. He showed them for the sake of the disciple. Then He says to Thomas, "Put your finger here and see My hands." O height of boundless love for mankind! O sea of immeasurable condescension! He did not wait for the disciple's coming. He did not wait, as if for something more necessary, until the needy one approached, begged, and received what he desired. He did not deprive him of his desire in the least. Rather, the Beloved Himself urged the lover toward what he desired. He Himself by His voice drew to Himself the finger of the one who desired. He Himself, by His masterly tongue, drew the servant's right hand, saying to him, "Put your finger here and see My hands." Thomas, I heard, not being present as man, but present as God, what you said to your brothers. I sat beside you by My Godhead, though separated from you by My humanity. Do you wish Me to remind you of the words you recently spoke? Did you not say, "Unless I see in His hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into His side, I will not believe" (Jn 20:25)? Did these words not come from your mouth? Were these not the words of your thoughts? For the very reason about which you doubt, I have come again. A second time I have brought near the very thing for which you desire Me to come. And now I, who came down from heaven for the wandering sheep, yet did not leave heaven, have come to you for your sake alone. Therefore do not be ashamed to know what you desire. Do not hesitate to examine carefully what you seek. Do not refuse to place your finger on these My hands. I will endure the inquisitive finger, as I endured the nails. I will bear the curiosity of one who loves, as I bore the malice of those who hated. When I was crucified by enemies, I was not indignant. Shall I not endure your examination? "Put your finger here and see My hands," wounded for you, that the wounds of your souls might be healed. See My hands, and consider within yourself whether I am the One voluntarily crucified, or someone else beside Him. See My hands, on which I allowed the signs of Jewish madness to remain. Thus, when the Jews are shameless on the day of judgment and say to Me, We did not crucify You, Master, I may show My enemies My hands in this state. By this sight I shall shame the faces of the Jews. "See My hands," and do not think that the truth of My Resurrection is some imagination. Hold these hands as the pledge of your rebirth. Hold these hands as the pledge of return from the tombs. Hold these hands, the anchor for the depth of Hades. Fear no storm of life. Tremble before no worldly tempest. Fear no blasts of hostile winds. Do not think of the whirlwinds and reefs of the enemy's sea. Sail boldly over the sea of life. Sail while holding the anchor of the spirit. Sail, directing yourself toward heaven as harbor. Sail, fearing only the shipwreck of denying Me. Mock death as dead. Treat destruction as powerless. Welcome death for My sake as the beginning of inner life. "Put out your hand and place it in My side." Draw with your hand the desired drink from My life-giving spring, and quench your thirst. "Put out your hand and place it in My side." Bring your right hand into the infirmary of nature, and take medicine for your will. I, who received the blow of the spear, will bear the placing of a loving hand. "Put out your hand and place it in My side," so that you may struggle on their behalf. Thus you may say to those who oppose the truth that after the Resurrection you saw Me, knew Me, and carefully handled Me. "Put out your hand and place it in My side." I healed the bodies and souls of others, and for your sake left them in this condition. As God, I foresaw that you would wish to see them so. Seeing the signs of the Passion of My flesh, you would heal the passion of your soul. "Put out your hand and place it in My side." As you see, I have preserved them thus so that, when I again come from heaven and sit as Judge of the living and the dead, the Jews may see the works of their evil deed displayed before their face and condemn themselves. "And do not be unbelieving, but believing." Unbelief is an evil thing. It sinks the mind, while faith raises it to heaven. Unbelief blinds the soul, while faith illumines the thoughts. Unbelief does not notice even what is visible, while faith perceives even what is invisible. The unbeliever is in complete ignorance. "And do not be unbelieving, but believing." Drive away the cloud of unbelief and behold the pure rays of faith. Be also in all things an Apostle worthy of My Godhead. Be such as one who remained with Me and received what you received ought to be. You were called equally with the other Apostles and honored equally with them. Be armed equally with them. Behold equally with them what they saw. As a friend, the whole of My mystery has been entrusted to you equally with them. Preach My power equally with them. After seeing once, you will not again say, "Unless I see in His hands the mark of the nails, I will not believe" (Jn 20:25). While I am with you, inquire as you wish. While the heavenly vine stands beside you, examine all its branches and clusters. I shall ascend to heaven, whence I came to earth. I shall ascend where I am. I shall ascend in humanity whence I descended to you in Godhead. I shall ascend with this body, I who departed from there without it and remained there. I shall ascend with your nature to the Father's bosom, being "in the bosom of the Father" (Jn 1:18). I have completed the work for which I made this journey. And what does the only Good One, the only compassionate One and Lover of mankind, "who desires all men to be saved and to come to the knowledge of the truth" (1 Tim 2:4), say to him? "Put your finger here and see My hands." O unreachable height of love for mankind! O abyss of boundless condescension! He does not await the disciple's approach. He does not wait until he addresses Him with a request for what he wanted. He does not delay the fulfillment of his desire even for a moment. On the contrary, He Himself draws him to Himself. He Himself draws his fingers to Himself and with His masterly tongue raises the servant's hand, saying to him, "Put your finger here and see My hands." For your sake I have come to you. For your sake I have again appeared here, from which I never withdrew in My Godhead. For your sake these My hands were pierced with nails, to secure certain salvation for you. Draw near to Me in body, spirit, and faith. Learn with all clarity what you wished to know. Do whatever you wish: examine, inspect, handle. As one still in infancy, read on My hands these writings of My voluntary sufferings, the wounds. I offer all My members to you for examination. I am not ashamed of the scars covering My body. I am not ashamed of the wounds I received for the healing of your wounds. I do not hide these signs of My victory and glorification. I reveal them before all and make them known to the whole creation. The sun saw them, and for this reason it hid itself and changed day into night. The earth saw them, and at the sight of them it shook. The rocks know them, and because of them they were split, mourning My sufferings. The dead know them, because for their sake they rose from the tombs. The veil of the temple also knows them, because for their sake it was torn, mourning beforehand the destruction of the Jews. "See My hands," as you wished. Penetrate with your finger into the depth of My wounds. Do you also wish to examine My side? Behold, I uncover it too. Give here your inquisitive hand and touch My side. Handle My body, which came into being without human seed. Handle My body, received from the Virgin Mary, who remained Virgin. Touch My body, which is kin to you. Touch My body, which suffered by My own will. Touch My body, slain for your sake, yet not yielding to the corruption of death. Touch My body, fearful to the bodiless powers. Touch My body, before which the cherubim tremble and the seraphim stand in reverence. Learn by your own experience what is known in Me by touch and what is not known, what was subject to suffering and what is passionless. Learn what is mortal and what is immortal, what was slain for your sake and what corruption did not touch, what is now under your fingers and what is inaccessible to your hand. "And do not be unbelieving, but believing." Thomas, I was absent as man, yet present as God, and I heard what you said to your brothers. Removed from you in humanity, I was among you in Godhead. Do you wish Me to remind you what you said before? Did you not say, "Unless I see in His hands the mark of the nails, and put my hand into His side, I will not believe"? Were these not the thoughts born in your mind? Were these not the words that ran from your tongue? Behold, your doubt moved Me to come here once more. A second time I appear here, as you desired. Do not be ashamed to know what you wished. Do not delay to examine what you required. Do not refuse to bring your finger near these My hands. I will endure the touch of a finger, as I endured the nails. I will bear the curiosity of a friend, as I bore the mockery of enemies during the Crucifixion. The insults of enemies did not stir anger in Me. Shall the request of a friend cause Me annoyance? Give here your finger and see My hands, wounded for you, to heal the wounds of your souls. See My hands and judge within yourself whether I am the One who of His own free will gave Himself to crucifixion, or whether someone else is in His place. See My hands, on which, by My permission, these signs remained as a remembrance of the madness of the Jews. Thus, when the Jews, shameless as is their custom, say to Me on the day of judgment, We did not crucify You, Lord, I may show My enemies these hands in this state. By them I shall shame the synagogue that fought against God and make them look upon Him "whom they pierced" (Jn 19:37), and worship Him with weeping.

How did the incorrupt body appear with wounds and become touchable by a human hand? All this was an act of condescension. The body that entered through locked doors, and therefore was subtle and light, was free from every grossness. Yet to give assurance of the Resurrection, the Lord shows it in this way. For this reason He rose bearing the marks of the Cross and the wounds.

Likewise, when He ate, He did not eat from bodily need, but to give assurance of the Resurrection. Before the Crucifixion, when He walked upon the waves (Mk 6:48), He did not have a body of another nature. So now He shows that same body as touchable and bearing wounds. Yet though it is touchable and visible, it is incorrupt.

This is shown for assurance, not by necessity or by the law of the body. Everything eaten enters the belly and is changed (Mt 15:17), but this did not happen in Christ after the Resurrection. What He took only to give assurance of the Resurrection was consumed by an invisible and divine power.

Notice also that for one man, Thomas, the Lord did not refuse to condescend and show His side, in order to save one unbelieving soul. So we too must not despise anyone, not even the least.

Besides this, I think it necessary to examine the following. Thomas touched the Savior’s side and examined the wounds from the soldier’s spear. He saw the marks of the nails.

But how, someone may ask, were signs of corruption manifest in an incorrupt body? The hollows still remaining and preserved in the hands and side are signs of bodily corruption, traces of wounds and piercings made by iron.

Yet true and sound reason requires that, with the transformation of the body into incorruption, the body should at the same time put off corruption and all its consequences.

Indeed, will someone who limps, for example, live again with the same injury of foot or leg? If someone lost his eyes in this life, will he rise deprived of sight?

How, someone will say, have we been freed from corruption if the defects that arise from it still remain and possess our bodies? Since I consider this inquiry necessary, I will answer the difficulties proposed as far as I can.

I will try to show that after the time of resurrection no defect from the corruption that crept in will remain in us. As the most wise Paul said concerning this body, what is sown “in weakness is raised in glory” (1 Cor 15:43).

What else can the expectation of the future resurrection of this body in power and glory mean? It means that the body, casting off every weakness and dishonor from corruption and defects, will return to its original creation.

For it was not created for death and corruption. But because Thomas required even this for full assurance, our Lord Jesus Christ considered it necessary to give no occasion for our lack of faith.

As Thomas required, so He appears. For even when He ascended into heaven itself and disclosed the meaning of His mystery to the powers above, the principalities and authorities, and the ranks of angels standing before Him, He likewise appeared in the same form.

Thus they too might believe that the Word who is from the Father and in the Father became true man for our sake. They might see that He has such care for His creatures that He even died for our life.

To present the meaning of this argument more clearly to the hearers, I will set forth what was said about this same thing by the voice of the prophet Isaiah. He speaks thus: “Who is this who comes from Edom, the redness of His garments from Bozrah?” (Isa 63:1).

Those who cry out and say these very words, “Who is this who comes from Edom,” that is, from the earth, are the angels and the intellectual powers. They marvel before the Lord as He ascends into heaven.

As though seeing Him reddened with His own blood, they say to Him, not yet understanding the mystery: “Why are Your garments red, and Your clothing like one who treads in the winepress?” (Isa 63:2).

They compare the color of blood with wine, especially new wine just pressed. What, then, does Christ say to them? First, that He may be acknowledged as true God by nature, He says: “I speak righteousness” (Isa 63:1).

He again uses “speak” in place of “teach.” Must not the one who teaches righteousness be unquestionably conceived as the Lawgiver? And if He is the Lawgiver, how is He not without any doubt also God?

Then the angels speak to Him, while Christ as though shows them also the nail marks: “What are these wounds in the midst of Your hands?” And the Lord says to them: “Those with which I was wounded in the house of My beloved” (Zech 13:6).

Indeed, Israel, being the beloved house, wounded the Lord with nails and spear. The audacity of the soldiers must justly fall upon the heads of the Jews, for they brought the Lord to His Passion.

Therefore, Christ wished to assure even the holy angels themselves that He truly was man and that He endured crucifixion for us. He rose and lived again from the dead.

If He was not satisfied with words alone, but showed the signs of the Passion, what is wonderful or strange if He also wished to free blessed Thomas himself from unbelief?

He showed the nail marks, appearing in a supernatural manner for the benefit of all. He did this so that we might believe without hesitation that the mystery of the Resurrection was accomplished.

It was not some other body that was raised, but the body that had undergone death.

Therefore, if He rose, it will be fitting to proclaim the apostolic word: "How do some among you say that there is no resurrection of the dead?" (1 Cor 15:12). Every prophecy of the Lord is shown to be true by the testimony of events. We have been taught this not only by word, but also by those restored to life. From resurrection in deed, we have received proof of the promise. What excuse, then, remains for unbelievers?

Let us leave those who reject unadorned faith through "philosophy and empty deceit" (Col 2:8). Let us hold to the simple confession, learning the manner of grace from the prophet's few words: "When Thou takest away their spirit, they die and return to their dust. When Thou sendest forth Thy Spirit, they are created, and Thou renewest the face of the earth" (Ps 103:29-30).

For the supreme mercy wondrously brought it about that this doubting disciple, by touching the wounds of flesh in his Teacher, should heal in us the wounds of unbelief. The unbelief of Thomas was more useful for our faith than the faith of the believing disciples. When he is brought back to faith through touch, our mind is strengthened in faith and placed beyond all doubt.

After His Resurrection, the Lord allowed His disciple to doubt, yet He did not leave him in doubt. So also, before His birth, He willed that Mary should have a betrothed, who nevertheless did not enter into marriage with Her. The disciple who doubted and touched became a witness of the true Resurrection, just as the Mother's betrothed was the guardian of Her most pure virginity.

(Ὕπνον) “I slept as in sleep within the little tomb, and after three days I came to life. For you, and for those like you, I lay in the tomb. Yet instead of thanksgiving, you brought Me unbelief. For I heard what you said to your brethren.” At these words Thomas was struck with fear and cried out: “Do not rebuke me, O Savior. For I always believe You. But it is not joyful for me to believe Peter and the others. I knew that they did not lie. Yet in the hour of danger they were afraid to say: You are our Lord and God.”

(Ῥῖψαι) Then He who sees all, seeing that Thomas wished to cast off the blame of unbelief, answered him: “You too were with them at the time to which you have alluded before Me. For all left Me to suffer alone. The time was hard then, O Twin. Accuse no one. Scripture also says of this: I will strike the shepherd, and the sheep of the flock shall be scattered (Zech 13:7; Matt 26:31). Understand what I say, and what I foretold. Do you wish to touch Me? Touch Me, saying: You are our Lord and God.”

(Ὧ τοῦ ταύματος) O wonder! O condescension! O measureless meekness! The Untouchable is touched. The Master allows Himself to be held by a servant, and shows His minister the wounds from which all creation was then shaken. And Thomas, counted worthy of such great gifts, extends his supplication to Him who made him worthy, saying: “Forgive me, Master, for my boldness. Spare the grass. Free me from the burden, that I may be lightened of unbelief, and with faith cry to You: You are our Lord and God.”

(Μεῖνον) “Remain, Lord, today until I have enjoyed the vision of You. Fill me with faith, that I may be Yours. You lifted up the stranger, the thief. Lift up Your own, and show me Your wounds, that I may draw from them as from a spring and drink. Do not burn me, O Savior. For by Your nature You are Fire, yet by Your will You are the Body which You became. Reveal Yourself to me, I pray. Receive me, humble as I am, O Savior, like the woman with the issue of blood. I do not now hold the hem of Your garment. I touch You Yourself, saying: You are our Lord and God.”

(Ἂπαξ) “I once told you, good disciple: be believing, and not unbelieving. Do not fear. I do not burn you. I preserve those who are in Me by life in Christ. I have shown you that through this I represent (πράττειν) the Babylonian furnace, which did not burn the youths. Therefore, all the more, as I teach you, I shall not do this. Are you weaker than the sinful harlot who once anointed My head with myrrh and wiped My holy feet with her hair? Come here, then, beloved. Do not anoint Me with myrrh, but make yourself fragrant, crying to Me with faith: You are our Lord and God.”

(Ναὶ) “Truly, O Lover of mankind, I too shall anoint You with myrrh, as the harlot did before. I do not come to the perfumer crying: Give me myrrh. I bring faith to You, who possess grace greater than myrrh, the divine side. Holding it, I taste blessedness. I shall glorify, O Christ, Your faithful condescension to fallen mankind. I shall glorify how You became man, to deliver the man You created from the vanity of idols. I shall glorify how You allowed Yourself to be struck, to free me from the passions, as I cry to You: You are our Lord and God.”

But Thomas sought assurance concerning the Resurrection from the dead. He had already been counted worthy of the grace of the Holy Spirit through the word, "Receive the Holy Spirit." Therefore He both calls him and urges him to touch, saying: "Bring your finger here, and see My hands. Bring your hand, and put it into My side." Thus the Lover of mankind first persuaded him by the very proof he sought. Then He instructed him, saying, "Do not be unbelieving, but believing."

Jesus Christ refused the malicious Pharisees the miracles they demanded of Him. He did not deem worthy of an answer the empty curiosity of Herod, who expressed a desire to see some miracles.

He did not will to come down from the cross, as His enemies, who had nailed Him to the cross, proposed. Seeing the different motives behind these desires, He also acts differently.

In goodness He condescends to the demand of a disciple who was indeed guilty, but not malicious. This disciple was not submitting to the truth, yet he desired to know it.

He refused to believe the proofs of His Resurrection, yet he also burned with the desire to be assured of it. He was delayed in his faith by the very excess of his desire and by the fear that it would not be fulfilled.”

If you have the misfortune, like St. Thomas, of being shaken by doubts and perplexities, then have also the same purity of good intention that he had. Like him, desire the truth, and it will be revealed to you.

Ask God for knowledge of it, and He will show it to you. True, He will show it no longer in sensory appearances, but through the invisible action of His grace.

Truth will be the first reward of your effort to find it. Conversely, error is justly the first punishment of everyone who rests in it with love.

The Fathers of the Church offer various reasons why the Savior of the world had to rise with the signs of His tormenting Passion. Blessed Augustine says that this was for the healing of our unbelief.

It was also to convince us that the same flesh which suffered a shameful death and was buried must sit at the right hand of the eternal Father (Serm. 147 de temp.).

Therefore let us learn never to separate these two mysteries: Jesus crucified and Jesus risen. In the death of Jesus Christ we see only the weaknesses of man.

If we thought only of this, we might grow weak in our courage. In His Resurrection we see only the glory of God, and there we find nothing to imitate.

But by joining His death and His Resurrection, we behold the God-man. He is entirely the foundation of that holy faith which we have the happiness to confess.

We must not doubt at all that the members of our body which are most struck by suffering here will be most glorified there. Thus we should not only avoid grieving when we endure some grievous illness, but should even rejoice in it.

If we are made like Jesus Christ during this life, we shall also be like Him after our death. Those wounds and sufferings which we now see only with horror will then be our consolation and triumph.

St. Ambrose holds that Jesus Christ, being the mediator between God and men, had to preserve His wounds. He preserved them to show them to His Father as the price of our redemption.

In this way He inclines to mercy His wrath, which is continually stirred by our sins. He also shows them to people, at times awakening their love and piety, and at times reproaching them for ingratitude and insensibility.

The pious Bernard says that the Son of God preserved not only these signs and traces of His wounds, but also the openings of His pierced hands and side.

He did this to show sinners the very depth of His mercy, to offer them refuge, to open the way to His heart, and to draw their heart to Himself by opening His own (Serm. 61 in Cant.).