Doubting thomas: "blessed are they that have not seen" (John 20:24-29)

c. 356–360 · Hilary of Poitiers, On the Trinity (De Trinitate) 7.12

He believed that Christ was God in substance and in power. And the Lord, in turn, shews that this act of worship was the expression not of mere reverence, but of faith, when He says, Because thou hast seen, thou hast believed; blessed are they which have not seen, and have believed. For Thomas had seen before he believed. But, you ask, What was it that Thomas believed? That, beyond a doubt, which is expressed in his words, My Lord and my God. No nature but that of God could have risen by its own might from death to life; and it is this fact, that Christ is God, which was confessed by Thomas with the confidence of an assured faith. Shall we, then, dream that His name of God is not a substantial reality, when that name has been proclaimed by a faith based upon certain evidence? Surely a Son devoted to His Father, One Who did not His own will but the will of Him that sent Him, Who sought not His own glory but the glory of Him from Whom He came, would have rejected the adoration involved in such a name as destructive of that unity of God which had been the burden of His teaching. Yet, in fact, He confirms this assertion of the mysterious truth, made by the believing Apostle; He accepts as His own the name which belongs to the nature of the Father. And He teaches that they are blessed who, though they have not seen Him rise from the dead, yet have believed, on the assurance of the Resurrection, that He is God.

c. 391 · John Chrysostom, Homilies on the Gospel of John 87.1

“Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.” For this is of faith, to receive things not seen; since,“Faith is the substance of things hoped for, the evidence of things not seen.” ( Heb. xi. 1.) And here He pronounceth blessed not the disciples only, but those also who after them should believe.

c. 386–397 · John Chrysostom, Homilies on First Corinthians 6.5

It follows that by how much the more evident and overpowering the course of events, by so much is the part of faith abridged. For this reason miracles are not done now. And that this is the truth, hear what He saith unto Thomas (St. John xx. 29.) “Blessed are they who have not seen, and yet have believed.” Therefore, in proportion to the evidence wherewith the miracle is set forth is the reward of faith lessened. So that if now also miracles were wrought, the same thing would ensue. For that then we shall no longer know Him by faith, Paul hath shewn, saying, “For now we walk by faith, not by sight.”

c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 121.5

Whether therefore it was by looking, or also by touching, “Because thou hast seen me,” He says, “thou hast believed.” Although it may be affirmed that the disciple dared not so to touch, when He offered Himself for the purpose; for it is not written, And Thomas touched Him. But whether it was by gazing only, or also by touching that he saw and believed, what follows rather proclaims and commends the faith of the Gentiles: “Blessed are they that have not seen, and yet have believed.”

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 55, a. 5, ad 3

Reply to Objection 3: As stated already (ad 2), the merit of beatitude, which comes of faith, is not entirely excluded except a man refuse to believe only such things as he can see. But for a man to believe from visible signs the things he does not see, does not entirely deprive him of faith nor of the merit of faith: just as Thomas, to whom it was said (Jn. 20:29): "'Because thou hast seen Me, Thomas, thou hast believed,' saw one thing and believed another" [*Gregory, Hom. xxvi]: the wounds were what he saw, God was the object of His belief. But his is the more perfect faith who does not require such helps for belief.

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 20.29

Christ blames nothing in Thomas, but that he was so slow to believe, that he needed to be violently drawn to faith by the experience of the senses; which is altogether at variance with the nature of faith. If it be objected, that nothing is more unsuitable than to say that faith is a conviction obtained from touching and seeing, the answer may be easily obtained from what I have already said; for it was not by mere touching or seeing that Thomas was brought to believe that Christ is God, but, being awakened from sleep, he recalled to remembrance the doctrine which formerly he had almost forgotten. Faith cannot flow from a merely experimental knowledge of events, but must draw its origin from the word of God. Christ, therefore, blames Thomas for rendering less honor to the word of God than he ought to have done, and for having regarded faith — which springs from hearing, and ought to be wholly fixed on the word — as bound to the other senses. Blessed are they who have not seen, and have believed. Here Christ commends faith on this ground, that it acquiesces in the bare word, and does not depend on carnal views or human reason. He therefore includes, in a short definition, the power and nature of faith; namely, that it does not rest satisfied with the immediate exercise of sight, but penetrates even to heaven, so as to believe those things which are hidden from the human senses.

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 20.24

The unbelief of Thomas is here related, that by means of it the faith of the godly may be more fully confirmed. He was not only slow and reluctant to believe, but even obstinate. His dulness of apprehension was the reason why Christ again permitted them both to see and to feel him, in the same manner as before. In this manner, a new addition to the proof of Christ’s resurrection was given, not only to Thomas, but, also to us. Besides, the obstinacy of Thomas is an example to show, that this wickedness is almost natural to all men, to retard themselves of their own accord, when the entrance to faith is opened to them.

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 20.26

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.

1680–1681 · Thomas Manton, Works, vol. VIII Several Sermons Upon the CXIX. Psalm, Sermon CXXXV. Mine eyes fail for thy salvation, and for the word of thy righteousness

The less sensible evidence there is of the object of faith, the greater and stronger is the faith, if we believe it upon God’s word: John xx. 29, ‘Because thou hast seen, thou hast believed; blessed are they that have not seen, and yet have believed.’ It extenuateth our faith, when the object must be visible to sense, or it worketh not on us. Faith hath more of the nature of faith when it is satisfied with God’s word, whatever sense and reason say to the contrary: 1 Peter i. 8, ‘Whom, having not seen, ye love; in whom, though now you see him not, you rejoice with joy unspeakable, and full of glory. Whatever faith closeth with upon sure grounds, it is spiritually present to the soul, though few sensible helps. The less we see in the world, the more must we believe.

1710–1714 · Matthew Henry, Commentary on John 20.26-31

] 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.

1771–1772 · George Whitefield, Selected Sermons 53

We might think ourselves happy, if we had seen the Holy Jesus after He was risen from the dead, and our hands had handled that Lord of life. But more happy are they who have not seen him, and yet having felt the power of his resurrection, therefore believe in him. For many saw our divine master, who were not saved by him; but whosoever has thus felt the power of his resurrection, has the earnest of his inheritance in his heart, he has passed from death to life, and shall never fall into final condemnation.

1820 · John Tillotson, Works, Volume 4: Sermons LV-LXXXIV 63

Faith in this case would not be virtue, but necessity; and therefore it is observable, that our Saviour doth not pronounce them blessed, who believed his resurrection, upon the forcible evidence of their own senses, “but blessed are they that have not seen, and yet have believed.” They might be happy in the effects of that faith, but there is no praise, no reward belongs to that faith which is wrought in man by so violent and irresistible an evidence. It was the great commendation of Abraham’s faith, that “against hope he believed in hope,” he believed the promise of God concerning a thing in itself very improbable: but it is no commendation at all to believe the things which we have seen, because they admit of no manner of dispute; no objection can be offered to shake our assent, unless we will run to the extremity of scepticism; for if we will believe any thing at all, we must yield to the evidence of sense. This does so violently enforce our assent, that there can be no virtue in such a faith.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 3 17

But as in the too inquisitive beholder, who is not content to behold the sun by reflection, but by a direct intuition of his glorious body, there comes such a light, as at the same time both informs and chastises the over-curious eye; so Christ here, in his discovering himself to this doubting apostle, condescends indeed to convince him in his own way; but so, that while he complies with his infirmity, he also upbraids his infidelity; humouring his patient, but not sparing his distemper: and yet all this with so gentle an hand, and such an allay of sweetness, that the reproof is only collateral or consequential, not directly reproaching him for his unbelief, but implicitly reflecting upon it, by commending the belief of others: nothing in the mean time sharp or corrosive dropping from his healing lips, even in passing such a reprehension upon his disciple. He only shews him his blind side in an opposite instance, and so leaves him to read his own case in an antithesis, and to shame himself by a comparison. Now, inasmuch as the distinguishing eminency of the blessing so emphatically here pronounced by our Saviour upon a faith or assent springing not from sight, but a much higher principle, must needs import a peculiar excellency of the said faith; for its surmounting all those high difficulties and impediments attending it, though still with a sufficient reason to found it upon: (for that Christ never rewards any thing with a blessing, but so far as it is a duty; nor makes any thing a duty, but what is highly rational:) this, I say, is most certain.

1834 · Albert Barnes, Notes on the Bible: John 20.29

Jesus here approves the faith of Thomas, but more highly commends the faith of those who should believe without having seen. Blessed - Happy, or worthy of the divine approbation. The word has here the force of the comparative degree, signifying that they would be in some respects more blessed than Thomas. They would evince higher faith. That have not seen ... - Those who should be convinced by the testimony of the apostles, and by the influences of the Spirit. They would evince stronger faith. All faith is of things not seen; and God blesses those most who most implicitly rely on his word.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 20.24-31

In short, there is in my judgment but one way of regarding the text if we treat it honestly. It is an incontrovertible proof that Thomas looked on Christ as God and addressed Him to His face as God, and that our Lord made no objection and did not reprove him. Bullinger remarks how emphatically Thomas says, “MY Lord and MY God,” showing the reality of his faith. Rollock says: “If we compare Thomas with the other Apostles, we shall see that as he surpassed them all in unbelief, so he surpassed them far in believing and confessing the Lord.” But he adds: “Jesus praises not Thomas for his faith, because he tied his faith to his senses. He calls him not blessed for it, but pronounces them blessed who believe without seeing.”

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 20.24-31

We should mark for another thing in this verse, how kind and merciful Christ is to dull and slow believers. Nowhere, perhaps, in all the four Gospels, do we find this part of our Lord's character so beautifully illustrated as in the story before our eyes. It is hard to imagine anything more tiresome and provoking than the conduct of Thomas, when even the testimony of ten faithful brethren had no effect on him, and he doggedly declared, "Except I see with my own eyes and touch with my own hands, I will not believe." But it is impossible to imagine anything more patient and compassionate, than our Lord's treatment of this weak disciple. He does not reject him, or dismiss him, or excommunicate him.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 20.24-31

The famous answer of Thomas, contained in this verse, is precisely the short interjectional exclamation of a man taken by surprise, convinced at once of his own grievous mistake, and so overwhelmed by a variety of feelings that he is unable for the moment to use many words. It is the language of amazement, delight, repentance, faith, and adoration all combined in one sentence.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 20.24-31

[Jesus said to him, Thomas, etc.] This verse contains a grave and solemn rebuke to Thomas, and a warning to all who are disposed to demand an excessive amount of evidence before they believe. The first part of our Lord’s words would be translated more literally, “Because you have seen Me, Thomas, you have believed.” The whole sentence may be thus paraphrased and expounded. “Thomas, you have at last believed my resurrection because you have seen Me with your own eyes and touched Me with your own hands. It is well. But it would have been far better if you had believed a week ago on the testimony of your ten brethren, and not waited to see Me. Remember from now on that in my kingdom they are more blessed and honorable who believe on good testimony without seeing, than those who insist first on seeing before they believe.”

1866 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 12 (1866) 698

The putting of his finger into the print of the nails, and thrusting his hand into the side was convincing evidence that Christ had risen, but it does not seem to me to be evidence of what Thomas drew from it—namely, "My Lord and my God." Here faith went beyond what the finger revealed. The eye and hand showed a wounded man—but faith could see Godhead and authority—and therefore bowed and accepted the risen Man as being from now on her Lord and her God! Now a number of reflections of this kind I think would go very far to show you that instead of it being certain that had you seen and heard and touched the Savior you would have believed, it is, on the contrary, quite certain that you might not have believed. And that if you had done so it would not have been the result of your seeing, but it would have had to be accounted for on quite another ground, namely, that described by the Savior, when He said to Peter, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this unto you."

1871 · Alexander Balmain Bruce, The Training of the Twelve 28.3

The Lord Jesus, then, does not here bestow a benediction on credulity. As little does He mean to say that all the felicity falls to the lot of those who have never, like Thomas, doubted. The fact is not so. Those who believe with facility do certainly enjoy a blessedness all their own. They escape the torment of uncertainty, and the current of their spiritual life flows on very smoothly. But the men who have doubted, and now at length believe, have also their peculiar joys, with which no stranger can intermeddle. Theirs is the joy experienced when that which was dead is alive again, and that which was lost is found. Theirs is the rapture of Thomas when he exclaimed, with reference to a Saviour thought to be gone for ever, “My Lord and my God.” Theirs is the bliss of the man who, having dived into a deep sea, brings up a pearl of very great price. Theirs is the comfort of having their very bygone doubts made available for the furtherance of their faith, every doubt becoming a stone in the hidden foundation on which the superstructure of their creed is built, the perturbations of faith being converted into confirmations, just as the perturbations in the planetary motions, at first supposed to throw doubt on Newton’s theory of gravitation, were converted by more searching inquiry into the strongest proof of its truth.

1871 · Alexander Balmain Bruce, The Training of the Twelve 28.3

That Jesus regarding the doubt of the heavy-hearted disciple as of this sort, we infer from His way of dealing with it. Thomas having been absent on the occasion of His first appearing to the disciples, the risen Lord makes a second appearance for the absent one’s special benefit, and offers him the proof desiderated. The introductory salutation being over, He turns Himself at once to the doubter, and addresses him in terms fitted to remind him of his own statement to his brethren, saying: “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” There may be somewhat of reproach here, but there is far more of most considerate sympathy. Jesus speaks as to a sincere disciple, whose faith is weak, not as to one who hath an evil heart of unbelief.

1884 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 30 (1884) 1775

Let us consider THE EXCLAMATION OF THOMAS, "My Lord and my God!" This is a most plain and hearty confession of the true and proper Deity of our Lord Jesus Christ. It is as much as a man could say if he wished to assert indisputably and dogmatically that Jesus is, indeed, God and Lord. We find David saying, "O Lord of Hosts, my King, and my God," and in another place, (Psa. 35:23), he says, "My God and my Lord," terms only applicable to Jehovah! Such expressions were known to Thomas and he, as an Israelite, would never have applied them to any person whom he did not believe to be God!

1884 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 30 (1884) 1775

Next, I believe that this was an expression of immeasurable delight, for you observe he does not say, "Lord and God," but, "My Lord and my God!" He seems to take hold of the Lord Jesus with both hands, by those two blessed "mys"— "My Lord and my God!" Oh, the joy that flashed from the eyes of Thomas at that moment! How quickly his heart beat! He had never known such joy as at that instant and, though he must have felt deeply humbled, yet in that humiliation there was an excessive sweetness of intense satisfaction as he looked at His Divine Lord and gazed on Him, from the pierced feet up to the brow so marred with the crown of thorns, and said, "My Lord and my God!"

1888 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 34 (1888) 2061

Admire his Master's patience with him. He does not say, "If he does not choose to believe he may continue to suffer for his unbelief." But no; he fixes his eye upon the doubter, and addresses himself specially to him; yet not in words of reproach or anger. Jesus could bear with Thomas, though Thomas had been a long time with him, and had not known him. To put his finger into the print of the nails, and thrust his hand into his side, was much more than any disciple had a right to ask of his divine Master; and yet see the condescension of Jesus! Rather than Thomas should suffer from unbelief, Christ will let him take great liberties. Our Lord does not always act towards us according to his own dignity, but according to our necessity; and if we really are so weak that nothing will do but thrusting a hand into his side, he will let us do it. Nor do I wonder at this: if, for our sakes, he suffered a spear to be thrust there, he may well permit a hand to follow.

1892 · Marcus Dods, The Expositor's Bible: The Gospel of St. John, vol. 2 Chapter XXIII. Thomas' Test

Whatever we think of the other Apostles, it is plain that Thomas at least was not credulous. If Peter’s generous ardour carried him to a confession unwarranted by the facts, if John saw in Jesus the reflection of his own contemplative and loving nature, what are we to say of the faith of Thomas? He had no determination to see only what he desired, no readiness to accept baseless evidence and irresponsible testimony. He knew the critical nature of the situation, the unique importance of the matter presented to his faith. With him there was no frivolous or thoughtless underrating of difficulties. He did not absolutely deny the possibility of Christ’s resurrection, but he went very near doing so, and showed that practically he considered it either impossible or unlikely in the extreme. But in the end he believes. And the ease with which he passes from doubt to faith proves his honesty and sound-heartedness. As soon as evidence which to him is convincing is produced, he proclaims his faith.

1896 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 42 (1896) 2475

Jesus said to him, Thomas, because you have seen Me, you have believed: blessed are they that have not seen, and yet have believed. That blessedness can be reached by all of us who believe in Christ! Those who lived in this world before Christ came, saw His day by faith, and they were blessed. Those who lived in His day, saw Him in the flesh and trusted Him, were blessed. But we who cannot see Him, yet believe in Him, are the most blessed of them all!

1901 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 47 (1901) 2721

Very likely, loving Jesus, as he evidently did, very much, Thomas was broken-hearted when he found that his Master was dead. So, when his fellow disciples told him that Jesus was alive, he could not believe it. He felt that the news was too good to be true.

1901 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 47 (1901) 2721

Do not wish to have it even if you could, for "blessed are they that have not seen, and yet have believed." You want to see, you are pining for something which is practically the same as sight! You do not feel content to swim in the pure sea of faith, but your Lord will not give you what you childishly crave. After all, it is only vanity that you are pining for, so He will deny it to you and will say, "My child, instead of wanting to see, believe, trust, follow Me in the dark, for it is better for you not to see. Even if you did see and believe, yet you would have obtained only an inferior gift, for the higher blessing, the cream of blessing belongs to those who have not seen, and yet have believed."

1908 · Alexander Maclaren, Expositions of Holy Scripture: John (chapters 15 to 21) 20.28

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.

1908 · Alexander Maclaren, Expositions of Holy Scripture: John (chapters 15 to 21) 20.28

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.

c. 246–248 · Origen, Commentary on the Gospel of Matthew 11.6

And if, warmly moved by His “Be of good cheer,” any Peter be found among us, who is on his way to perfection but has not yet become perfect, having gone down from the boat, as if coming out of that temptation in which he was distressed, he will indeed walk at first, wishing to come to Jesus upon the waters; but being as yet of little faith, and as yet doubting, will see that the wind is strong and will be afraid and begin to sink; but he will not sink because he will call upon Jesus with loud voice, and will say to Him, “Lord, save me;” then immediately while such a Peter is yet speaking and saying, “Lord save me,” the Word will stretch forth His hand, holding out assistance to such an one, and will take hold of him when he is beginning to sink, and will reproach him for his little faith and doubting. Only, observe that He did not say, “O thou without faith,” but, “O thou of little faith,” and that it was said, “Wherefore didst thou doubt,” as he had still a measure of faith, but also had a tendency towards that which was opposed to faith.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Matt.14.31

While our Lord kindly preserves Peter, he does not connive at Peter’s fault. Such is the object of the chastisement administered, when Peter is blamed for the weakness of his faith. But a question arises, Does every kind of fear give evidence of a weakness of faith? for Christ’s words seem to imply that, where faith reigns, there is no room for doubt. I reply: Christ reproves here that kind of doubt which was directly opposed to faith. A man may sometimes doubt without any fault on his part; and that is, when the word of the Lord does not speak with certainty on the matter. But the case was quite different with Peter, who had received an express command from Christ, and had already experienced his power, and yet leaves that twofold support, and falls into foolish and wicked fear.

1646–1690 · John Owen, Sermons of John Owen life.4

Why, the wind and sea grew boisterous, and he was ready to sink; — no such thing, but merely unbelief, want of faith, verse 31. “O thou of little faith,” saith our Saviour, “wherefore didst thou doubt?” It was not the great wind, but thy little faith that made thee stagger. And in three or four other places, upon several occasions, doth our Saviour lay all the wavering and staggering of his followers as to any promised mercy upon this score, as Matt. vi. 30, viii. 26.

1710–1714 · Matthew Henry, Commentary on Matthew 14.22-33

While Peter kept his eye fixed upon Christ, and upon his word and power, he walked upon the water well enough; but when he took notice withal of the danger he was in, and observed how the floods lift up their waves, then he feared. Note, Looking at difficulties with an eye of sense more than at precepts and promises with an eye of faith is at the bottom of all our inordinate fears, both as to public and personal concerns.

1856 · J. C. Ryle, Expository Thoughts on the Gospels: Matthew 14.22-36

He loved and pitied them before conversion, and after conversion He loves and pities them still more. He knows their feebleness, and bears long with them. He would have us know that doubting does not prove that a man has no faith, but only that his faith is small. And even when our faith is small, the Lord is ready to help us.

1858 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 4 (1858) 205

The first inconvenience of little faith is that while it is always sure of heaven it very seldom thinks so. Little-faith is quite as sure of heaven as Great-faith. When Jesus Christ counts up his jewels at the last day he will take to himself the little pearls as well as the great ones. If a diamond be never so small yet it is precious because it is a diamond. So will faith, be it never so little, if it be true faith, Christ will never lose even the smallest jewel of his crown. Little-faith is always sure of heaven, because the name of Little-faith is in the book of eternal life.

1859 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 5 (1859) 246

I must come to the plan of the text and put the great question, “O thou of little faith, wherefore dost thou doubt?” Here it will be proper for us to enquire: Why did Simon Peter doubt? He doubted for two reasons. First, because he looked too much to second causes and secondly, because he looked too little at the first cause. The answer will suit you also, my trembling brother. This is the reason why you doubt, because you are looking too much to the things that are seen, and too little to your unseen Friend who is behind your troubles and who shall come forth for your deliverance.

1872 · John Wesley, Sermons on Several Occasions 13

“But how can unbelief be in a believer?” That word has two meanings. It means either no faith, or little faith; either the absence of faith or the weakness of it. In the former sense, unbelief is not in a believer; in the latter, it is in all babes. Their faith is commonly mixed with doubt or fear; that is, in the latter sense, with unbelief. “Why are ye fearful,” says our Lord, “O ye of little faith?” Again: “O thou of little faith, wherefore didst thou doubt?” You see here was unbelief in believers; little faith and much unbelief.

1885 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 31 (1885) 1856

O Little-Faith, you feel a closer union to Christ in your hour of danger than ever before! It comes to this, that when Jesus interposes to save Little-Faith, He bends all His strength to the deed and takes hold of the sinking one with a grip so fast and firm that the two must sink or stand together! All the weight of Peter was on Jesus—all the security of Jesus was bestowed on Peter! Little-Faith holds Jesus while Jesus upholds Little-Faith. A half-hoping, half-despairing soul lays hold on Jesus with an iron grip and on such a poor feeble one, the hold of Jesus is equally tight and strong! He will never let the sinking sinner die when once that prayer has been uttered, "Lord, save me!"

1917 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 63 (1917) 3562

To walk on water is not an essential characteristic of faith, but to pray when you begin to sink, is! To do great wonders for Christ is not indispensable to your soul's being saved, but to have the faculty of always turning the heart to Him in time of distress is one of the sure marks of Divine Grace in the soul.

1559 · John Calvin, Institutes of the Christian Religion 3.2.21

The truth is, that unbelief reigns not in the hearts of believers, but only assails them from without; does not wound them mortally with its darts, but annoys them, or, at the utmost, gives them a wound which can be healed. Faith, as Paul declares (Eph. 6:16), is our shield, which receiving these darts, either wards them off entirely, or at least breaks their force, and prevents them from reaching the vitals. Hence when faith is shaken, it is just as when, by the violent blow of a javelin, a soldier standing firm is forced to step back and yield a little; and again when faith is wounded, it is as if the shield were pierced, but not perforated by the blow.

1646–1690 · John Owen, Sermons of John Owen p2.1

The soul doubts whether it loves Christ, and whether Christ loves it or not. This is far more genuine than the former. It discovers, at least, that such a soul is convinced of the excellency and usefulness of Christ, and that it hath a valuation for him; yea, perhaps this may be jealousy from fervency of love sometimes, and not always from weakness of faith. But, however, with these doubtings, faith, at least a little faith, may consist. So was it with the poor man who cried out, “Lord, I believe; help thou mine unbelief.” There is believing and unbelieving, faith and doubting, both at work at the same time in the same person, — Jacob and Esau struggling in the same womb.

1710–1714 · Matthew Henry, Commentary on Mark 9.14-29

The profession of faith which the poor man made hereupon (v. 24); He cried out, "Lord, I believe; I am fully persuaded both of thy power and of thy pity; my cure shall not be prevented by the want of faith; Lord, I believe." He adds a prayer for grace to enable him more firmly to rely upon the assurances he had of the ability and willingness of Christ to save; Help thou my unbelief. Note, 1. Even those who through grace can say, Lord, I believe, have reason to complain of their unbelief; that they cannot so readily apply to themselves, and their own case, the word of Christ as they should, nor so cheerfully depend upon it. 2. Those that complain of unbelief, must look up to Christ for grace to help them against it, and his grace shall be sufficient for them. "Help mine unbelief, help me to a pardon for it, help me with power against it; help out what is wanting in my faith with thy grace, the strength of which is perfected in our weakness."

1796 · Jonathan Edwards, Remarks on Important Theological Controversies 6

When it is said, “Whosoever believeth that Jesus is the Christ, is born of God;” thereby cannot be meant, whosoever has such an assent as is perfect, so as to exclude all remaining unbelief; for it is evident, that the faith of good men does not do this. Thus, a true believer said, “Lord, I believe; help thou mine unbelief;” and Christ is often reproving his true disciples, that they have so little faith. He often says to them, “O ye of little faith;” and speaks sometimes as if their faith were less than a grain of mustard-seed.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 9.14-29

Let us learn, in the third place, from these verses, how faith and unbelief can be mixed together in the same heart. The words of the child's father set this truth before us in a touching way. "Lord," he cried, "I believe; help my unbelief." We see in those words a vivid picture of the heart of many a true Christian. Few indeed are to be found among believers, in whom trust and doubt, hope and fear, do not exist side by side.

1859 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 5 (1859) 246

Sure I am that all true Christians have their times of anxious questioning. The heart that hath never doubted has not yet learned to believe. As the farmers say, “The land that will not grow a thistle, will not grow wheat;” and the heart that cannot produce a doubt has not yet understood the meaning of believing.

1859 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 5 (1859) 246

To believe without evidence is to be credulous, and to doubt without evidence is to be foolish. We should have ground for our doubts as well as a basis for our faith. The text, therefore, goes on a most excellent principle, and it deals with all doubting minds by asking them this question, “O thou of little faith, wherefore didst thou doubt?”

1871 · Alexander Balmain Bruce, The Training of the Twelve 28.3

Some doubt who desire to believe; nay, their doubt is due to their excessive anxiety to believe. They are so eager to know the very truth, and feel so keenly the immense importance of the interests at stake, that they cannot take things for granted, and for a time their hand so trembles that they cannot seize firm hold of the great objects of faith — a living God; an incarnate, crucified, risen Saviour; a glorious eternal future. Theirs is the doubt peculiar to earnest, thoughtful, pure-hearted men, wide as the poles asunder from the doubt of the frivolous, the worldly, the vicious: a holy, noble doubt, not a base and unholy; if not to be praised as positively meritorious, still less to be harshly condemned and excluded from the pale of Christian sympathy — a doubt which at worst is but an infirmity, and which ever ends in strong, unwavering faith.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1033

Some unbelief lingered, though faith was supreme. Learn from this that a measure of doubt is consistent with saving faith; that weak faith is true faith, and a trembling faith will save the soul. If thou believest, even though thou be compelled to say, 'Help thou mine unbelief,' yet that faith makes thee whole, and thou art justified before God.

1872 · Stephen Charnock, The Treasury of David, vol. 2 (Psalms 27-57) 56.q12

The waverings where faith is, are like the tossings of a ship fast at anchor (still there is a relying upon God), not like a boat carried by the waves of the sea to be dashed against a rock. If the heart stay on Christ in the midst of those doubtings, it is not an evil heart of unbelief. Such doubtings consist with the indwelling of the Spirit, who is in the heart, to perform the office of a Comforter against such fears and to expel those thick fumes of nature.

1872 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 18 (1872) 1033

If thou hast any unbelief, take thou the blood of Christ to cure it with. Think of him,'God in the glory of his person, tabernacling among men, working out a perfect righteousness, dying a felon's death upon the cross in the sinner's stead; think of him as rising from the dead, no more to die: think of him as ascending into heaven amidst the shouts of angels: think of him as standing at the right hand of God with the keys of death and hell at his girdle: think of him as always pleading the merit of his blood before the Father's throne; and, as thou considerest concerning him, in the power of the Spirit, thine unbelief will die, for thou wilt say, 'Lord, the thought of thee has helped mine unbelief; while I have been studying thee, and feeding my soul on thee, and making thee to be as bread and wine to my soul, my unbelief has gone. I do believe in thee, and I will; for thou hast helped mine unbelief.'

1875 · Hannah Whitall Smith, The Christian's Secret of a Happy Life 14

It will help you to resist the assaults of this temptation to doubt, to see clearly that doubting is sin. It is certainly a direct disobedience to our Lord, who commands us, “Let not your heart be troubled, neither let it be afraid.” And all through the Bible everywhere the commands to trust are imperative, and admit of no exceptions. Time and room would fail me to refer to one hundredth part of these, but no one can read the Psalms without being convinced that the man who trusts without a question, is the only man who pleases God and is accepted of Him. The “provocation” of Israel was that they did not trust; “anger also came up against Israel, because they believed not in God, and trusted not in His salvation.” (Psalms 78:17-22.) And in contrast, we read in Isaiah concerning those who trust, “Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.” Nothing grieves or wounds our hearts like doubting on the part of a friend, and nothing, I am convinced, grieves the heart of God more than doubting from us.

1879 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 25 (1879) 1498

So, Brothers and Sisters, I come back to that first point and solemnly declare that though our doubts and fears are called, oftentimes, by more respectable names because we do not like to see their sin in all its nakedness, yet they come to this—that we do not believe the ever-blessed God! If we look at our discouragement and mistrust in this light, we shall no longer pity, but blame ourselves—and instead of excusing, we shall accuse our heart of a great crime. Mistrust towards God is not a mere weakness—it is a wickedness of the most grave order.

1885 · George MacDonald, Unspoken Sermons, Second Series 10

To deny the existence of God may, paradoxical as the statement will at first seem to some, involve less unbelief than the smallest yielding to doubt of his goodness. I say yielding; for a man may be haunted with doubts, and only grow thereby in faith. Doubts are the messengers of the Living One to rouse the honest. They are the first knock at our door of things that are not yet, but have to be, understood; and theirs in general is the inhospitable reception of angels that do not come in their own likeness. Doubt must precede every deeper assurance; for uncertainties are what we first see when we look into a region hitherto unknown, unexplored, unannexed.

1892 · Marcus Dods, The Expositor's Bible: The Gospel of St. John, vol. 2 Chapter XXIII. Thomas' Test

The hesitancy and backwardness, the incredulity and niggardliness of faith, of Thomas have done as much to confirm the minds of succeeding believers as the forward and impulsive confidence of Peter. Then, as now, this critical intellect, when combined with a sound heart, wrought two great boons for the Church. The doubts which such men entertain continually provoke fresh evidence, as here this second appearance of Christ to the Eleven seems due to the doubt of Thomas. So far as one can gather it was solely to remove this doubt our Lord appeared. And, besides, a second boon which attends honest and godly doubt is the attachment to the Church of men who have passed through severe mental conflict, and therefore hold the faith they have reached with an intelligence and a tenacity unknown to other men.

1904 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 50 (1904) 2871

I draw a very grave distinction between doubting the Truth of God's promise and questioning whether that promise is made to me— they are two very different things. To doubt the power of the blood of Jesus Christ to cleanse from all sin is one thing, but, sometimes, to question whether I really have trusted in that blood is quite another thing. The first is sinful. The second is only proper and discreet. I would advise everyone to often look to the foundation of their faith, to see whether they really have believed in Jesus and have in their heart the true life which grows out of such faith.