Difference between revisions of "Thomas"

<p> Hebrew, "twin;" Greek, '''''Didymus''''' . [[Coupled]] with Matthew in &nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; but with [[Philip]] in &nbsp;Acts 1:13. Matthew modestly puts himself after [[Thomas]] in the second '''''Quaternion''''' of the twelve; Mark and Luke give him his rightful place before Thomas. Thomas, after his doubts were removed (&nbsp;John 20:28), having attained eminent faith (for sometimes faith that has overcome doubt is hardier than that of those who never doubt), is promoted above [[Bartholomew]] and Matthew in Acts. John records three incidents throwing strong light on his character: </p> <p> '''(1)''' (&nbsp;John 11:8; &nbsp;John 11:15-16) When Jesus, for Lazarus' sake, proposed to go into [[Judaea]] again the disciples remonstrated, "Master, the [[Jews]] of late have sought to stone Thee, and goest Thou there again?" On Jesus' reply that His day was not yet closed, and that He was going to awake [[Lazarus]] out of the death sleep, and that He was glad of his death "to the intent that they might believe," Thomas evinced his devoted love on the one hand, ready to follow Jesus unto death (compare Paul, &nbsp;Acts 21:13), on the other hand ignoring, with characteristic slowness to believe, Jesus' plain statement as to His going to raise Lazarus. He can see no hope of escape; his natural despondency anticipates death as the certain issue of the journey, still in self devoting affection he will brave all. </p> <p> '''(2)''' (&nbsp;John 14:4-6) cf6 "Where I go ye know, and the way ye know;" Thomas saith, "Lord, we know not where Thou goest ''(Yet Jesus Had [[Answered]] Peter'S Question, '' &nbsp;John 13:36 '')'' , 'Lord, where goest Thou?' and plainly told the disciples He was going to cf6 'His Father's house', &nbsp;John 14:2, ascending to where He had been before, &nbsp;John 6:62), and how can we know the way?" Thomas still cannot raise his mind to the unseen future home where Jesus is going, or realize the way as through Jesus. </p> <p> '''(3)''' (&nbsp;John 20:20; &nbsp;John 20:24-29) Thomas with morbid brooding over doubts had absented himself from the disciples' assembly on the first Lord's day, when "He showed unto them His hands and His side"; so he missed the immediate blessing (compare &nbsp;Hebrews 10:25). The disciples did not stand aloof from Thomas though he had stood aloof from them; they told him, "we have seen the Lord." But he said with an unreasonable demand for sense evidence which is alien to the very idea of faith, and at the same time with language that marks the vivid impression which his Lord's body nailed on the cross had made on his mind, "except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side ''(One Sense, Seeing, Is Not Enough; Not Even [[Feeling]] Also Will [[Satisfy]] Him Unless He Feels With Both Hand And [[Finger]] The [[Spear]] Mark As Well As The [[Nail]] Marks)'' I will not and cannot believe" ( '''''Oumee Pisteusoo''''' ). </p> <p> A week of gloom to Thomas elapsed, the retribution in kind for his obstinate unbelief. Though Jesus might have cast him off yet He would not break the bruised reed; He condescends to Thomas' culpable weakness. On the next Lord's day, Thomas, laying aside his morbid isolation, attended the weekly assembly of disciples; though the doors were shut Jesus came and stood in the midst with His wonted salutation, cf6 "Peace be unto you"; then saith He to Thomas, with grave yet tender reproof ''(Showing That He [[Knew]] All That Had Passed In Thomas'S Mind And All He Had [[Said]] To His [[Fellow]] Disciples)'' , cf6 "reach here thy finger, and behold My hands, and reach here thy hand, and thrust it into My side; and be ''("Become", '' '''''Ginou''''' '')'' not faithless but believing". Thomas said unto Him, My Lord and my God!" </p> <p> A refutation of Socinianism, because Thomas addresses these words to Jesus. The highest confession of faith in Jesus' [[Godhead]] thus far made; see Peter's (&nbsp;John 6:69; &nbsp;Matthew 16:16). As this forms the close of John's Gospel, before the supplementary chapter (John 21) was added, this ending recurs to the doctrine alleged in the Gospel's beginning, "the Word was God." Like Mary [[Magdalene]] (&nbsp;John 20:13) Thomas appropriates Jesus to himself, "my Lord and, my God." From the overwhelming proofs before him of Jesus' humanity Thomas believes in His Divinity. The resurrection of the Son of man proved that He was the Son of God (&nbsp;Romans 1:4). </p> <p> All Christ's appearances in the 40 days were preparations for the believing without seeing (&nbsp;1 Peter 1:8). Jesus spoke for all our dispensation what He said to Thomas, "because thou hast seen Me thou hast believed; blessed are they that have not seen and yet have believed" (&nbsp;2 Corinthians 5:7). Thomas was permitted to doubt, that we might not doubt ( '''''"Αb Eo Dubitatum Est, Ne A Nobis Dubitaretur"''''' ; Augustine). God's word, not demonstration, is the true ground of faith. Thomas is named next to Peter among the seven on the sea of Galilee, a proof that he was a fisherman like Peter (&nbsp;John 21:2). He appears for the last time among the disciples met after the ascension (&nbsp;Acts 1:13). The case of Thomas does not sanction but condemns skepticism, for if others were to demand the same tangible visible proofs as Thomas demanded miracles would have to be so continual as to cease to be miraculous, and sight would supersede faith. The unbelief of Thomas drew forth such an infallible proof of the identity between the crucified and the risen Lord that he who any longer disbelieves and is consequently condemned is left without excuse. </p>

<p> <strong> THOMAS </strong> . One of the twelve Apostles. The earlier [[Evangelists]] mention only his name (&nbsp; Matthew 10:3 = &nbsp; Mark 3:18 = &nbsp; Luke 6:15 ), but St. John has rescued him from oblivion. His question in the Upper Room (&nbsp; John 14:5 ) proves him somewhat slow of understanding. He was querulous and gloomy, always disposed to look at the dark side. Thus, when Jesus on the evening of the Resurrection-day appeared to the Apostles in the room at [[Jerusalem]] where they were assembled with closed doors, Thomas was absent, buried in despair; and when he heard that they had seen the Lord, he would not believe it. He would not, he declared, be persuaded unless he saw and handled His pierced hands and side (&nbsp; John 20:19-25 ). The next Sunday evening Jesus appeared as before, and gave Thomas the evidence he had craved. ‘My Lord and my God!’ cried the doubter, leaping from the depth of despair to the summit of faith (&nbsp; John 20:26; &nbsp; John 20:29 ). His doubts were removed, and he was one of the seven who journeyed north to meet the Lord at the Lake of [[Galilee]] (&nbsp; John 21:2 ). Despondent though he was, Thomas was no coward, and he had a great devotion to Jesus. It was he who, when tidings of Lazarus’ sickness were brought to [[Bethany]] beyond Jordan, and the rest, fearing the rage of the rulers, were disposed to let the Master venture alone into Judæa, put their cowardice to shame: ‘Let us also go, that we may die with him!’ (&nbsp; John 11:16 .) </p> <p> <em> Thomas </em> is not really a name but an epithet, meaning, like its Greek equivalent <strong> [[Didymus]] </strong> (&nbsp; John 11:16; &nbsp; John 20:24; &nbsp; John 21:2 ), ‘the Twin.’ If, as Eusebius states, the Apostle’s name was Judas, he would be styled ‘the Twin’ to distinguish him from Judas the son of James and Judas Iscariot. Tradition credits him with the authorship of a Gospel (see [[Gospels]] [Apocryphal], <strong> 6 </strong> ). </p> <p> David Smith. </p>

<p> [[Thomas]] ( ''Tŏm'As'' ), ''Twin.'' Also called ''Didymus,'' a Greek term meaning ''Twin.'' &nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; &nbsp;Acts 1:13. There can be little doubt that this apostle was a native of Galilee. &nbsp;John 21:2. In the character of Thomas we observe a desire for a sufficient evidence of facts. &nbsp;John 14:6; &nbsp;John 20:24-25. He was of a thoughtful mind; his affection for his Master was warm and disinterested, &nbsp;John 11:16; and his faith was not, as some have characterized it, inconsiderate, running easily from one extreme to the other. He had doubted the resurrection, and described the kind of proof he required; but, when the Lord appeared, and showed by his address to him that he knew his thoughts, then the apostle naturally desired nothing more. His reason was convinced: it was his Lord and his God. &nbsp;John 20:26-29. There is nothing in Thomas' behavior to surprise those accustomed to analyze the workings of the human mind. The [[Scripture]] is afterwards silent as to this apostle. According to earliest tradition, he preached in Parthia, and was buried at Edessa: later histories say that he went to India, and was martyred there; and the [[Syrian]] [[Christians]] in that country claim him as the founder of their church. </p>

<p> ( '''''Θωμᾶς''''' ), one of the twelve apostles. A.D. 27-29. </p> <p> '''1.''' ''His Name. '''''—''''' '' This is evidently a Graecized form of the Aramaic '''''תּאֹמָא''''' , Tomd, which means the twin; and so it is translated in &nbsp;John 11:16; &nbsp;John 20:24; &nbsp;John 21:2, '''''Ὁ''''' '''''Δί''''' '''''Δυμος''''' , which has passed into a name, [[Didymus]] (q.v.). This name occurs also on Phoenician inscriptions in a form which reminds us of the colloquial English abbreviation, viz. '''''תאום''''' and '''''תאם''''' (Gesenius, ''Monumenta,'' "p. 356). In Heb. also (&nbsp;Song of [[Solomon]] 7:4) it is simply '''''תְּאֹם''''' , ''Feom,'' almost exactly our "Tom." The frequency of the name in [[England]] is derived not from the apostle, but from St. Thomas of Canterbury. Out of the signification of this name has grown the tradition that he had a twin-sister, Lysia ( ''Patres Apost.'' p. 272), or that he was a twin-brother of our Lord (Thilo, ''Acta Thomae,'' p. 94); which last, again, would confirm his identification with [[Jude]] (comp. &nbsp;Matthew 13:55), with whom Eusebius expressly identifies him ( ''Hist. Eccles.'' 1, 13; so also the ''Acta Thomae'' ) ''.'' This may have been a mere confusion with [[Thaddaeus]] (q.v.), who is mentioned in the extract. But it may also be that Judas was his real name, and that Thomas was a surname. </p> <p> '''2.''' ''History And Character From The New Test. '''''—''''' '' (We here chiefly adopt Stanley's art. in Smith's ''Dict. Of The Bible'' ) ''.'' In the catalogue of the apostles he is coupled with Matthew in &nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; and with Philip in &nbsp;Acts 1:13. </p> <p> All that we know of him is derived from the Gospel of John; and this amounts to three traits, which, however, so exactly agree together that, slight as they are, they place his character before us with a, precision which belongs to no other of the twelve apostles, except Peter, John, and Judas Iscariot. This character is that of a man slow to believe, seeing all the difficulties of a case, subject to despondency, viewing things on the darker side, and yet full of ardent love for his Master (see Niemeyer, Charakt. 1, 108). </p> <p> '''(a.)''' The first trait is found in his speech when our Lord determined to face the dangers that awaited him in Judaea on his journey to Bethany. Thomas said to his fellow-disciples, "Let us also go ( '''''Καὶ''''' '''''Ἡμεῖς''''' ), that wee may die with him" (&nbsp;John 11:16). He entertained no hope of his escape-he looked on the journey as leading to total ruin; but he determined to share the peril. "Though he slay me, yet will I trust in him." </p> <p> '''(b.)''' The second occurs in his speech during the last supper: "Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?" (&nbsp;John 14:5). It was the prosaic, incredulous doubt as to moving a step in the unseen future, and yet an eager inquiry to know how this step was to be taken. </p> <p> '''(c.)''' The third was after the resurrection. He was absent-possibly by accident, perhaps characteristically from the first assembly when Jesus had appeared. The others told him what they had seen. He broke forth into an exclamation, the terms of which convey to us at once the vehemence of his doubt, and, at the same time, the vivid picture that his mind retained of his Master's form as he had last seen him lifeless on the cross: "Except I see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not, I cannot, believe" ( '''''Οὐ''''' '''''Μὴ''''' '''''Πιστεύσω''''' '','' &nbsp;John 20:25). </p> <p> On the eighth day he was with them at their gathering, perhaps in expectation of a recurrence of the visit of the previous week; and Jesus stood among them. He pronounced the same salutation, "Peace be unto you;" and then, turning to Thomas, as if this had been the special object of his appearance, uttered the words which convey as strongly the sense of condemnation and tender reproof as those of Thomas had shown the sense of hesitation and doubt: "Bring: thy finger hither [ '''''Ωδε''''' as if himself pointing to his wounds] and see my hands; and bring thy hand and thrust it in my side; and do not become ( '''''Μὴ''''' '''''Γίνου''''' ) unbelieving ( '''''Ἄπιστος''''' ), but believing ( '''''Πιστός''''' )." "He answers to the words that Thomas had spoken to the ears of his fellow-disciples only; but it is to the thought of his heart rather than to the words of his lips that the Searcher of hearts answers. Eye, ear, and touch at once appealed to and at once satisfied-the form, the look, the voice, the solid and actual body: and not the senses only, but the mind satisfied too; the knowledge that searches the very reins and the hearts; the love that loveth to the end, infinite and eternal" (Arnold, Serm. 6:238). </p> <p> The effect on Thomas is immediate. It is useless to speculate whether he obeyed our Lord's invitation to examine the wounds. The impression is that he did not. Be that as it may, the conviction produced by the removal of his doubt became deeper and stronger than that of any of the other apostles. The words in which he expressed his belief contain a far higher assertion of his Master's divine nature than is contained in any other expression used by apostolic lips, "My Lord, and my God f Some have supposed that '''''Κύριος''''' refers to the human '''''Θεός''''' to the divine nature. '''''‘''''' This is too artificial. '''''‘''''' It is more to the point to observe the exact terms of the sentence, uttered, as it were, in astonished awe. "It is, then, my Lord and my God!" (It is obviously of no dogmatic importance whether the words are an address or a description. That they are the latter appears from the use of the nominative '''''Ὁ''''' '''''Κύριος''''' ''.'' The form '''''Ὁ''''' '''''Θεός''''' proves nothing, as this is used for the vocative. At the same time, it should be observed that the passage is ''Said To Christ, '''''Ειπεν''''' '''''Αὐτῶ''''' .'' ) The word "my" gives it a personal application to himself. Additional emphasis is given to this declaration from its being the last incident related in the direct narrative of the gospel (before the supplement of ch. 21), thus corresponding to the opening words of the prologue. '''''‘''''' "Thus Christ was acknowledged on earth to be what John had in the beginning of his gospel declared him to be from all eternity; and the words of Thomas at the end of the twentieth chapter do but repeat the truth which John had stated before in his own words at the beginning of the first" (Arnold, Serm. 6:401). The answer of our Lord sums up the moral of the whole narrative: "Because ["Thomas" ( '''''Θῶμα''''' ) is omitted in the best MSS.] thou hast seen me, thou hast believed: blessed are they that have not seen me, and yet have believed" (20, 29). By this incident, therefore, Thomas, "the doubting apostle," is raised at once to the theologian in the original sense of the word. "Ab eo dubitatum est," says Augustine, "ne a nobis dubitaretur." Winer and others find in the character of Thomas what they consider contradictory traits, viz. inconsiderate faith and a turn for exacting the most rigorous evidence. We find that a resolute and lively faith is always necessarily combined with a sense of its importance, and with a desire to keep its objects unalloyed and free from error and superstition. Christ himself did not blame Thomas for availing himself of all possible evidence, but only pronounced those blessed who would be open to conviction even if some external form of evidence should not be within their reach (comp. Niemeyer, Akademische Predigten und Reden, p. 321 sq.). Monographs have been written in Latin on this scene in Thomas's life by [[Carpzov]] (Helmst. 1757), id. (Vim. 1765), Rost (Budiss. 1785), and Gram (Nurimb. 1618). </p> <p> In the New Test. we hear of Thomas only twice again-once on the Sea of Galilee with the seven disciples, where he is ranked next after Peter (&nbsp;John 21:2), and again in the assemblage of the apostles after the [[Ascension]] (Acts 1, 13). </p> <p> '''3.''' ''Traditions. '''''—''''' '' Thomas is said to have been born at Antioch, and (as above stated) to have had a twin-sister named Lysia ( ''Patres Apost.'' ed. Coteler. p. 272, 512). The earlier traditions, as believed in the 4th century (Origen, ap. Euseb. ''Hist. Eccles 1,'' 13; 3, 1; Socrates, ''Hist. Eccles.'' 1, 19), represent him as preaching in Parthia (Clement. ''Recogn.'' 9:29) or Persia (according to Jerome; see also Rufinus, ''Hist. Ecclesiastes 2, 4'' ), and as finally buried at Edessa (Socrates, ''Hist. Eccles. 4'' :18). Chrysostom mentions his grave at Edessa as being one of the four genuine tombs of apostles, the other three being Peter, Paul, and John ( ''Hom. In Heb.'' 26). With his burial at Edessa agrees the story of his sending Thaddaeus to [[Abgarus]] with our Lord's letter (Euseb. ''Hist. Eccles.'' 1, 13). According to a later tradition, Thomas went to India and suffered martyrdom there (Gregor. Naz. ''Orat.'' 25 ad Arian. p. 438, ed. Par.; Ambrose, in Psalms 45, 10; Jerome, Ep. 148 [59] ad Marcell.; Niceph. Hist. Eccles. 2, 40; Acta Thomae, ch. 1 sq.; Abdise Hist. Apost. ch. 9; Paulin. a S. Bartholomaeo, India Orient. Christiana [Romans 1794]). This tradition has been attacked by Von Bohlen (Indien, 1, 375 sq.). The ancient congregations of Christians in India who belong to the Syrian Church are called Thomas-Christians, and consider the apostle Thomas to be their founder (Fabricius, [[Lux]] Evangelii, p. 626 sq.; Assemani, Biblioth. Orient, III, 2. 435 sq.; Ritter, Erdkunde, V, 1, 601 sq.). -Against this tradition Thilo wrote in his edition of the Acta Thomae, p. 107 sq. (comp. Augusti, Denkwgurdigkeien, ir,. 219 sq.). This later tradition is now usually regarded as arising from a confusion with a later Thomas, a missionary from the Nestorians. His martyrdom. (whether in Persia or India) is said to have been occasioned. by a lance, and is commemorated by the Latin Church, on Dec. 21, by the Greek Church on Oct. 6, and by the Indians on July 1. (For these traditions and their authorities, see Butler, Lives of the Saints, Dec. 21.) </p> <p> '''4.''' The fathers frequently quote an ''Evangelium Secundum Thomam'' and ''Acta Thomae,'' the fragments of the former of which have been edited by Thilo, in his ''Codex Apocryphus Novi Testamenti, 1,'' 275; and by Tischendorf, in his ''Evangelica Apocrypha'' (Lips. 1843); and the ''Acta Thomae'' separately by Thilo (ibid. 1823); and by Tischendorf, in his ''Acta Apocrypha'' (ibid. 1851) (See [[Apocrypha]]); (See Writings Of Thomas). </p>