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Joh_20:28-29. The doubts of Thomas, whose faith did not now require actual contact (hence also merely ἑώρακας , Joh_20:29), are converted into a straightforward and devoted confession; comp. Joh_11:16.
ὁ κύριός μου κ . ὁ θεός μου ] is taken by Theodore of Mopsuestia (“quasi pro miraculo facto Deum collaudat,” ed. Fritzsche, p. 41) as an exclamation of astonishment directed to God. So recently, in accordance with the Socinians (see against these Calovius), especially Paulus. Decisively opposed to this view is εἶπεν αὐτῷ , as well as the necessary reference of ὁ κύρ . μου to Christ. It is a confessionary invocation of Christ in the highest joyful surprise, in which Thomas gives the fullest expression of profound emotion to his faith, which had been mightily elevated by the conviction of the reality of the resurrection, in the divine nature of his Lord. The powerful emotion certainly appears in and of itself little fitted to qualify this exclamation, which Ewald even terms exaggerated for the dogmatic conception; but this is outweighed (1) by the account of John himself, who could find in this exclamation only an echo of his own θεὸς ἦν ὁ λόγος , and of the self-testimonies of Jesus concerning His divine nature; (2) and chiefly by the approval of the Lord which follows. Erasmus aptly says: “Agnovit Christus utique repulsurus, si falso dictus fuisset Deus.” Note further (1) the climax of the two expressions; (2) how the amazed disciple keeps them apart from one another with a solemn emphasis by repeating the article[270] and the μου . This μου , again, is the outflow “ex vivo et serio fidei sensu,” Calvin.
Joh_20:29. The ὁ κύριός μ . κ . ὁ θεός μου was the complete and highest confession of Messianic faith, by the rendering of which, therefore, the above μὴ γίνου … πιστός was already fulfilled. But it was the consequence of the having seen the Risen One, which he should not have required to do, considering the sufficient ground of conviction which lay in the assurance of his fellow-disciples as eye-witnesses. Hence the loving reproof (not eulogy, which Paulus devises, but also not a confirmation of the contents of faith as conferred by Thomas, as Luthardt assumes, which is first implied in μακάριοι , κ . τ . λ .) for him who has attained in this sensuous way to decisive faith, and the ascription of blessedness to those who, without such a sensuous conviction, have become believers,—this is to be left as a general truth, and not to be referred to the other disciples, since it is expressed in a general way, and, in accordance with the supersensuous and ethical nature of faith, is universally valid. In detail, note further: (1) to read πεπίστευκας interrogatively (with Griesbach, Scholz, Lachmann, Ewald) makes the element of reproof in the words, indicated by the emphatic (comp. Joh_1:51) precedence of ὅτι ἑώρ . με , appear with more vivid prominence; (2) the perf. is: thou hast become believing and believest now; the aor. participles ἰδόντες and πιστεύσ . do not denote wont (Lücke), which usage is never found in the N. T., and would here yield no suitable meaning, but those who, regarded from the point of time of the μακαριότης predicated of them, have not seen, and yet have believed; they have become believers without having first seen. (3) The point of time of the μακαριότης is, in correspondence with the general proposition, the universal present, and the μακαριότης itself is the happiness which they enjoy through the already present, and one day the eternal, possession of the Messianic ζωή . (4) The μακαριότης is not denied to Thomas, but for his warning the rule is adduced, to which he also ought to have subjected himself, and the danger is pointed out to him in which one is placed if one demands sight as a way to faith, as he has done. (5) The antithesis to the present passage is, therefore, not that of faith on account of that which has externally taken place, and of faith certain in itself of its contents (Baur, comp. Scholten), but of faith (in a thing that has taken place) with and without a personal and peculiar perception of it by the senses. (6) How significant is the declaration μακάριοι , κ . τ . λ ., standing at the close of the Johannean Gospel! The entire historical further development of the church rests in truth upon the faith which has not seen. Comp. 1Pe_1:8.
[270] See Dissen, ad Dem. de Cor. p. 374.