27Then he said to Thomas, “Put your finger here and see my hands.
This translation “put your finger here” is perfectly fine, but I think it misses something sweet and important in the text. The Greek word is usually translated ‘carry’ or ‘bring’, suggesting something more like “Bring your finger here.” “Bring that here” can be no less a harsh command than “put it here”, but here the word ‘bring’ seems to involve the drawing near of the person, not just the object – it is Thomas who is being called to Jesus, not just his finger.
In the same way, Jesus doesn’t say, “reach out your hand” but “bring your hand and put it in my side.” Thomas is being drawn to Jesus; he is not being subjected to proofs. This encounter with Jesus is, after all, not an exercise in rational thought; it is a summons to trust.
It is a shame we translate the Greek words here as ‘doubt’ and ‘believe’. I cannot help but think our modern sense of those words distorts the message of the text. The word translated ‘doubt’ is the negative prefix ‘a’ with the word for faith. It works like the pair of words moral and amoral. The words here are ‘with faith’ and ‘without faith’, faithful and faithless. The issue is not whether God can raise the dead. The issue is whether the testimony of the disciples will be trusted – whether the voice of Jesus carried into the world by his followers will be trusted. Thomas didn’t trust it.
It is no small thing to refuse the message spoken from God through his agents. It is like the president of Botswana saying to the U.S. Ambassador, I won’t trust a thing you say unless your president shows up and tells me himself. Such a response is likely to antagonize the president. In the ancient world it would make the king your enemy. It is an affront, a curt rejection of the king’s appointed representative and so a rejection of the king.
But Jesus responds with grace, not wrath. He comes for Thomas, not to defend his pride. He comes to draw Thomas to himself, not to elevate himself. He comes that Thomas may ‘see’; see not just the scars, see not just that this Jesus is the same Jesus he had known, but to see the truth of Jesus. See like Nicodemus should have seen. See like the blind man or the woman at the well. See the divine glory present to the world. See the way and the truth and the life.
And through the word of Jesus Thomas does see, for he falls before Jesus declaring “My Lord and my God.”
These are not abstract concepts; they are personal. Thomas speaks not of ideas but a relationship: “My lord and my God.” He is no longer faithless; he is faithful.
Jesus does not come for each of us as he came for Thomas; we do not get to see the hands and the side. Yet still he comes. In the witness of the first believers. In the witness of the believing community. In narratives like this. Jesus comes. Jesus speaks. Jesus calls us into faithfulness – and as for Thomas so for us. His presence bears fruit. His word draws forth faith. And we acclaim “My Lord and my God.”