John 11:16

Joh_11:16

Then said Thomas which is called Didymus

Thomas

A very few verses contain the sum of all we know about Thomas.

They tell us nothing of his history. His travels, sufferings, missionary toils, death; tradition speaks of these One account says he preached the gospel in Persia, and was buried in Odessa. Another that he went to India and suffered martyrdom there. We need not imitate Thomas himself too closely by receiving all such accounts with incredulity. It would seem all but certain that he went eastwards, and that he laboured, and suffered, and died for Christ, thus meeting the fate he was prepared for when he said to his fellow disciples, Let us also go that we may die with Him. Probably he was by birth a Galilean, although this is by no means certain, as some accounts give him a foreign birthplace. The name Thomas is connected, especially by St. John, with the other name he bore, either synonym or surname of it, Didymus. He had a brother or sister (sister says one account, called Lysia), the same age as himself. Therefore he was called the twin. This is the origin of the name. (A. Raleigh, D. D.)

The spiritual significance of Thomas name

Is there any mystery here? Did St. John intend us to see any coming out in the name bearer of the qualities which the name expressed? Many have thought he did, and the analogy of similar notices in this gospel (Joh_1:42; Joh_9:7) would lead to this conclusion. It is very possible that Thomas may have received this as a new name from his Lord, even as Simon and the sons of Zebedee, certainly, and Levi very probably, received in like manner names from Him. It was a name which told him all he had to fear, and all he had to hope. In him the twins, unbelief and faith, were contending for the mastery, as Esau and Jacob, the old man and the new, wrestled once in Rebeccas womb. He was, as indeed all are by nature, the double, or twin-minded man. It was for him to see that in and through the regeneration he obtained strength to keep the better and cast away the worse half of his being. He here utters words which belong to one of the great conflicts of his life--words in which the old and the new, unbelief and faith, are both speaking, partly one and partly the other; and St. John fitly bids us note that in this there was the outcoming of all which his name embodied so well. There was faith, since he counted it better to die with his Lord than to live forsaking Him--unbelief, since he conceived it possible that so long as his Lord had a work to accomplish, He, or any under His shield, could be overtaken by death. Thomas was evidently of a melancholy, desponding character: most true to his Master, yet ever inclined to look at things on their darkest side, finding it most hard to raise himself to the loftier elevations of faith--to believe other and more than he saw, or to anticipate more favourable issues than those which the merely human probabilities of an event portended. Men of all temperaments and characters were to be found in that circle of disciples, that so there might be the representatives and helpers of all who hereafter, through struggles of one kind or another, should at last attain to the full assurance of faith. Very beautifully Chrysostom says of this disciple, that he who would hardly venture to go with Jesus as far as the neighbouring Bethany, afterwards without Him travelled to the furthest India, daring all the perils of remote and hostile nations. (Archbishop Trench.)

Thomas doubt and faith

I. HIS DOUBT

1. As to the victory of life.

2. As to the way to heaven (chap. 14).

3. As to the certainty of the Resurrection (chap. 20).

II. HIS FAITH.

1. Prepared by his ardent love to Jesus and the brethren (chap. 11).

2. Introduced by his longing desire for a higher disclosure (chap. 14).

3. Decided by his joy at the manifestation of the Risen One (chap. 20). (W. H. Van Doren, D. D.)

Let us also go that we may die with Him

1. Let us with Jesus go.

2. Let us with Jesus suffer.

3. Let us with Jesus die.

4. Let us with Jesus live. (J. P. Lange, D. D.)

Thomas desponding

I. HE IS AN EARNEST MAN. We might almost conclude this from the fact that he is one of the twelve. Some of them are ignorant, some quiet and simple, some strong and passionate, but all are earnest. Take all the verses that relate to Thomas, they bring before us very different mental states--deep depression, rejoicing, confidence; but they all pre-suppose a spiritual concernedness about himself, his duty, and his Lord. He is sometimes called unbelieving Thomas, but he is better than worldly Demas, or a vacillating Peter. What hope can there be for a creature like man, intellectual, spiritual, responsible if he will not think. You can do nothing with a man who is not earnest--but you may do much with an earnest man, though a doubter.

II. THIS EARNESTNESS HAS A TINGE OF MELANCHOLY AND IS CONNECTED WITH A DESPONDING DISPOSITION. As a certain vein runs through a geological formation, so a certain disposition runs through a human mind. You cannot expel it. It must be recognized and dealt with. Here Thomas threw himself on to the dark conclusion that all was over, and that nothing now was left to them but to die. This shows how truly he and all had lived for the kingdom and the Master. They all desponded in a while when the death came. It is characteristic of Thomas that he took the alarm sooner than the rest. One in a company will first say, It is getting colder. One in a family will be the first to see the death shadow, although it may turn out not to be that. So some among Gods children are nearer despondency than the rest, more quick to see the world going wrong, more keen to private troubles.

III. WITH WHAT DETERMINATION AND NOBLENESS THOMAS RESOLVES TO DIE WITH CHRIST, SINCE IN HIS OPINION NO BETTER MAY BE. Here is a melancholy man who yet can make the grand resolve that when his dearest visions and hopes are quenched in darkness, though what he cannot but regard as a mistaken judgment of the Master, yet resolves to follow that Master wherever He may choose to go. That purpose was the salvation of Thomas, and not less than that in principle will be the salvation of us. Thomas did not die with the Master. They all forsook Him for a little while. We shall not live up to the height of our best resolutions. But if our purpose be wisely and resolutely formed, and in dependence on Divine help, then we shall not renounce it; and it will be

IV. THE CONSOLATION AND THE CURE OF OUR DESPONDENCY. You cannot conceive of one abiding in it long whose life is ribbed by a great purpose reaching unto death--whose heart is moved and lifted by a great affection, as sun and moon lift the tide. With Him, come storm or calm! With Him, come life or death! Then the world will be brighter, and we shall go through it more bravely to our home in the world beyond. (A. Raleigh, D. D.)

Let us go with Jesus

We cannot tell whether this sentiment sprang from love, from dejection, or from conviction that such a resolve would lead Christ out of love for them to abandon His purpose. Leaving this discussion, let us go with Jesus.

I. THAT IN HIM WE MAY DIE UNTO SIN. In what frame of mind did Jesus enter on that course which led Him to Golgotha? If He knew so well, why did He go? Had He not perfect freedom to follow His disciples advice, and power to lay His foes at His feet? Why not then use it? Because He only desires to do the will of His Father. Now the hour arrives for Him to be obedient unto death. What urges Him thereto? The desire for reward or glory? No: love to His Father and sinful men. Thank God He went; and thank God we may still in spirit go up to Jerusalem. What for? To admire His heroism? Others have been as brave. To pity His agonies? Others have suffered more. Weep not for Me, but for yourselves, etc., and for the sin which cost Me so much. The resolution to go with Jesus implies more than reading the story of His passion, singing hymns or praying to Him, or repenting. It means union with Christ in the purpose of His death--the destruction of sin.

II. THAT FOR HIM WE MAY WIN SOULS. Ought we not to feel the sacred duty of gratitude to return His love, and resolve to go with Him, feeling unconcerned about our own death? He went for the purpose of raising Lazarus; let us go that the dead may become alive. Have we no loved friend who sleeps? May the love of Christ constrain us to awaken him.

III. THAT THROUGH HIM WE MAY INHERIT LIFE. If we die in Him unto sin, and for Him win souls, then our whole life shall be a walking in His footsteps to the Jerusalem above. (M. Coward.)

Devotion to the leader

General Grant had the faculty, in a large degree, of attaching very closely to himself all about him. His personal staff without exception, passionately reverenced him. Any one of them would have gladly risked his life for his chief. In the last year of the civil war they organized a system at City Point by which one sat up on guard of him every night to watch against the plots of the enemy; for there had been devices of dynamitic character, and attempts not only to capture, but to assassinate, prominent national officers. (H. O. Mackey.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

11:16 Thomas: See also 14:5; 20:24; 21:2; Mark 3:18. • Let’s go, too—and die: Thomas knew that previous visits to Judea had been dangerous (John 5:18; 10:31, 39). Traveling to Jerusalem now would probably mean death for Jesus (cp. 11:49-50).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 11:16. Ὁ λεγόμενος Δίδυμος, who is called Didymus) John wrote in Greek.—καὶ ἡμεῖς, let us also) Thomas perhaps had had some peculiar tie of connection with Lazarus.—ἵνα ἀποθάνωμεν, that we may die) Thomas seems to have taken the words of Jesus immediately preceding in this sense, as though Jesus would have been about to die with Lazarus, had He been present, and as though, now that the faith of His disciples had been still further established, He was about to depart this life at Bethany, and that by the plots of the Jews against Him, Joh 11:8, “The Jews of late sought to stone Thee.” He [Thomas] was, as it were, standing mid-way [indifferent] between this life and death, without sorrow or joy, ready to die; not however without faith. Comp. ch. Joh 14:5, “Thomas saith unto Him, Lord, we know not whither Thou goest.” In this view he seems to have understood the πρός, unto, in the discourse of Jesus, in the same sense as it occurs 2Sa 12:23, [David of his dead child] “I shall go to him, but he shall not return to me.”—μετʼ αὐτοῦ, with Him) with Jesus. Not unlike is the meaning of Peter’s words, Luk 22:33, “Lord, I am ready to go with Thee into prison and to death.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_11:16. Thomas (תְּאֹם = תֹּאמָא), after the Greek translation of his name (twin), was called among the Gentile Christians Didymus. That Jesus gave him this name for the purpose of signifying that his nature was one which halted, and was divided between the old and the new man, is an invention of Hengstenbergs, which he even goes so far as to base on Gen_25:23 f.

Notwithstanding what had been said in Joh_11:9, Thomas looked upon the return of Jesus as leading to His death; with His quick temperament, he at once expresses what is in His mind; immediately, however, manifesting the resignation and courage of love,[78] seeing that their business now was to obey the clearly and definitely declared will of the Lord (differently in Joh_14:5, Joh_20:24). There is no ground for charging him here with inconsideratus zelus (Calvin); or Fear and Unbelief (Chrysostom, Euth. Zigabenus); dualism of Belief and Unbelief (Hengstenberg), and the like.

μετʼ αὐτοῦ] refers to Jesus,[79] not to Lazarus (Grotius, Ewald).

ΣΥΜΜΑΘΗΤΉς occurs in the New Testament only in this place; but see Plat. Euthyd. p. 272 c.

[78] Soph. Fragm. 690. Dind.: θανόντι κείνῳ συνθανεῖν ἔρως μʼ ἔχει. Eur. Suppl. 1009 ff.

[79] This reference follows in accordance with the context from ver. 8 and from καὶ ἡμεῖς, in which the καὶ points to Jesus. On the thought, comp. Mat_26:35 and parallels.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 11:16 . Εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος Θωμᾶς is the transliteration and Δίδυμος the translation of חּאֹם , a twin. He is the pessimist among the disciples, and now takes the gloomy, and, as it proved, the correct view of the result of this return to Judaea, but his affectionate loyalty forbids the thought of their allowing Jesus to go alone. “To his mind there is nothing left for Jesus but to die. But now comes the remarkable thing. He is willing to take Jesus at the lowest, uncrowned, unseated, disrobed, he loves Him still.” Matheson. If Thomas is stiff and obstinate in his incredulity, he is also stiff and obstinate in his affection and allegiance. “In him the twins, unbelief and faith, were contending with one another for mastery, as Esau and Jacob in Rebecca’s womb.” Trench. συμμαθηταῖς occurs only here. ἵνα ἀποθάνωμεν μετʼ αὐτοῦ , i.e. , with Jesus. The expression is well illustrated by Wetstein.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Thomas, . . . called Didymus--or "the twin."

Let us also go, that we may die with him--lovely spirit, though tinged with some sadness, such as reappears at Joh 14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (Joh 20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Thomas, which is called Didymus] Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, διδυμος, is a literal translation of the Hebrew word into Greek. In Ge 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon [A.S.], to double.

Let us also go, that we may die with him.] That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favourable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. Then Thomas. Hitherto the disciples had endeavored to hinder Christ from going. Thomas is now prepared to follow, but it is without confidence; or, at least, he does not fortify himself by the promise of Christ, so as to follow hint with cheerfulness and composure.

Let us go, that we may die with him. This is the language of despair, for they ought to have entertained no fears about their own life. The phrase, with him, may be explained as referring either to Lazarus or to Christ. If we refer it to Lazarus, it will be ironical, as if Thomas had said, “Of what use will it be to go thither, unless it be that we cannot discharge the duty of friends in any other manner than by seeking to die along with him?” Yet I greatly prefer the other meaning, that Thomas does not refuse to die with Christ But this, as I have said, proceeds from inconsiderate zeal; for he ought rather to have taken courage from faith in the promise.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) Then (or, better, therefore) said Thomas, which is called Didymus.—The second of these names is the Greek translation of the first, which is Hebrew. Both mean “twin.” Both are found together again in Joh_20:24; Joh_21:2. Comp. Notes on the Catalogues of the Apostles in Mat_10:3, Mar_3:18, Luk_6:15, in all of which he is coupled with Matthew, whose twin-brother he possibly was; and in Act_1:13, where he is coupled with Philip. The name belonged probably to his childhood, and we are wholly without the knowledge which can explain it. The various theories which attempt to do so, from the statement of the Apostolical Constitutions that he had a twin sister Lydia, to the view that the name was given by our Lord to signify his double or halting spiritual nature, are never more than, and are sometimes much less than, elaborate guesses. We may well believe that the name is due to the fact that he was a twin, but of whom it is of no importance that we should know, and it is quite certain that we cannot know.

And yet Peter, John, and Judas, are the only Apostles whose characters we know as well. This is owing to three incidents preserved to us by St. John—the present passage, Joh_14:5, and Joh_20:24 et seq. We have before us here a man looking at events from a mind full of the darkest apprehension. He is without hope that a return to Judæa can have any but one issue for his Master. The night is so clearly seen that the brightness of day is obscured. But with all this there is the full love of a devoted disciple, who will follow his Master even unto death.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Then said] Therefore said.

Thomas, which is called Didymus] S. John thrice (Joh_20:24, Joh_21:2) reminds his readers that Thomas is the same as he whom Gentile Christians called Didymus. Thomas is Hebrew, Didymus is Greek, for a twin. In all probability he was a twin, possibly of S. Matthew, with whom he is coupled in all three lists of the Apostles in the Gospels: in the Acts he is coupled with S. Philip. That S. Thomas received his name from Christ (as Simon was called Peter, and the sons of Zebedee Boanerges) in consequence of his character, is pure conjecture. But the coincidence between the name and his twin-mindedness (Jas_1:8; Jas_4:8) is remarkable. “In him the twins, unbelief and faith, were contending with one another for mastery, as Esau and Jacob in Rebecca’s womb” (Trench). It is from S. John that we know his character: in the Synoptists and the Acts he is a mere name (see on Joh_1:41). He seems to have combined devotion to Christ with a tendency to see the dark side of everything. S. John’s care in distinguishing him by his Gentile name adds point to the argument derived from his never distinguishing John as the Baptist (see on Joh_1:6).

fellow-disciples] The word occurs here only. It has been remarked that S. Thomas would scarcely have taken the lead in this way had S. Peter been present, and that had S. Peter been there he would probably have appeared in the previous dialogue. If he was absent, we have an additional reason for the absence of this miracle from S. Mark’s Gospel, the Gospel of S. Peter, and undoubtedly the representative of the oldest form of the Synoptic narrative.

die with him] Of course with Christ (Joh_11:8). It is strange that any should understand it of Lazarus. They could not die with him, for he was dead already, and S. Thomas knew this (Joh_11:14).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then said Thomas, who is called Didymous,.... The former was his Hebrew name, and the latter his Greek name, and both signify a twin; and perhaps he may be so called because he was one:

the same said unto his fellow disciples; the other eleven; though the Ethiopic version reads, "to the next of the disciples"; as if he addressed himself only to one of them, to him that was nearest to him:

let us also go, that we may die with him; either with Lazarus, as some think, or rather with Christ; for he, and the rest of the disciples, imagined that Christ, by returning to Judea, would be in great danger of losing his life; yea, by this expression they seem to be positive in it, that it was a matter out of question with them, that he would die, should be venture there again: and therefore Thomas stirs up his fellow disciples to go along with him, and die altogether; signifying, that they should have but little comfort when he was taken from them: but both Thomas, and the rest, were differently minded, when Christ was apprehended, for they all forsook him and fled, and provided for their own safety, and left him to die alone, Mat 26:56.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

Ver. 16. Let us also go that we may die with him] A blunt speech, and (as some think) overly bold. He would die with Christ, and so would Peter; yet none so shamefully forsook him, when it came to the proof, as these two. Thomas was to seek, when he should have seen Christ risen: he had not yet recovered his fright at our Saviour’s apprehension.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thomas, which is called Didymus - These names express the same thing. One is Hebrew and the other Greek. The name means a twin.

Die with him - It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: “Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead.” This expression, is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Joh 20:25. Others suppose, probably more correctly, that it refers to Jesus: “He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him.” It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thomas ... said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. (Witham) --- The words, Thomas and Didymus, have the same radical signification; both meaning twins.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thomas and Didymus were names of the same signification, only Thomas was the Hebrew, and Didymus the Greek name. This is that Thomas who to the last showed a greater difficulty in believing than many others of the disciples did, Joh 20:25. His words here signified great rashness and unbelief: Let us also go, that we may die with him; with Christ (say some). Seeing that our Lord will not be persuaded from going into Judea, where his life will be in apparent danger, for they will put him to death, let us also go and die with him. But it is more probable that Thomas meant with Lazarus, who, as our Saviour told them but now, was dead; and in that sense it was not only an expression of great passion, but great unbelief also. We ought not to be so affected with the death of our friends, as to wish or desire ourselves out of the world, where God hath set us in stations which we ought to keep, until God be pleased to remove us. Besides, Thomas ought to have believed our Saviour, who had told them, that though Lazarus slept the sleep of death, yet he went to awake him; which could have no other sense, than to raise him out of that sleep of death, of which he had spoken. Ah! To what errors do our passions betray us!

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Didymus—Thomas in Aramaic, and Didymus in Greek; both signify

twin. Die with him—That death awaited them if they visited Jerusalem. and was very probable at Bethany, but two miles distant from Jerusalem, is clear from our note upon Joh_11:8. How just the anticipation was appears from Joh_11:53-54. Jesus himself avoided the hazard by retiring from Bethany to Ephraim. We can hardly, therefore, adopt the usual reflections of commentators upon Thomas’s want of faith. On the contrary, we recognise a mind that realized a genuine danger in a truly heroic spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thomas, in Aramaic, is equivalent in meaning to the Greek name Didymus, or "twin." This apostle is mentioned in the synoptic Gospels with Matthew, and in Acts (Act_1:13) with Philip. He is classed with the fishermen, (Joh_21:2) and may therefore have been a Galilaean. Ecclesiastical tradition has associated him with Judas (not Iscariot) (Eusebius, "Hist. Ec:," 1:13), and with Judas the brother of Jesus. He is reputed to have preached ultimately in Parthia and India, there to have suffered martyrdom. The various references to him in this Gospel give, by a few vivid touches, a biography and characterization of singular congruity. He said to his fellow-disciples (the word summayhthv is only used in this place, and shows that the body of the disciples were being more and more blended into a unity), Let us go, that we may die with him. Here he manifests a fervent love to his Master, tinged with a sorrowful, melancholy temperament. He saw the danger to his Lord, but at once, with the spirit of self-surrender, was ready to share his fate. Moulton says these words reveal love, but they are "the language of despair and vanished hope. This is the end of all death, not Messianic kingdom." Surely Thomas may have pondered much the Lord"s words about his approaching death, and may have felt ready, along the same line, willingly to yield up his own life for his Master"s or with his Master. Too much has been made of Thomas"s skepticism and criticism. He was one who wanted visible, tangible evidence; but he was prepared to act impulsively, and to give powerful expression to his faith, whenever the evidence was granted. Joh_14:5 he was still in the dark, but it was not an evil darkness.

How could he know, with the clearness which his mind naturally desiderated, whither our Lord was going? No brainless or heartless unbelief led him to ask, "How can we know the way?" At last, (Joh_20:24, etc.) when he wanted ocular, personal, tangible evidence of the resurrection of Jesus, and absented himself in deep melancholy from the company of the eleven, it is clear that his soul was ready for the full manifestation. Before he could have put his finger into the print of the nails, he exclaimed, with adoring gratitude, "MY LORD AND MY GOD!" His hesitation and his conviction, with his superlative ecstatic cry, form the culminating point of the Gospel.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thomas in Hebrew, as Didymus in Greek, signifies a twin. With him - With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16. Θωμᾶς, ὁ λ. Δ. S. John thrice (Joh 20:24, Joh 21:2) reminds his readers that Thomas is the same as he whom Gentile Christians called Didymus; just as he interprets Μεσσίας (Joh 4:25). Thomas is Hebrew, Didymus is Greek, for a twin. In all probability he was a twin, possibly of S. Matthew, with whom he is coupled in all three lists of the Apostles in the Gospels: in the Acts he is coupled with S. Philip. That S. Thomas received his name from Christ (as Simon was called Peter, and the sons of Zebedee Boanerges) in consequence of his character, is pure conjecture. But the coincidence between the name and his twin-mindedness (Jas 1:8; Jas 4:8) is remarkable. “In him the twins, unbelief and faith, were contending with one another for mastery, as Esau and Jacob in Rebecca’s womb” (Trench). It is from S. John that we know his character: in the Synoptists and the Acts he is a mere name (see on Joh 1:41). Not that S. John purposely sketches his character; the notices are too brief and too scattered for that. But the character shines through the lifelike narrative. He seems to have combined devotion to Christ with a tendency to see the dark side of everything. S. John’s care in distinguishing him by his Gentile name adds point to the argument derived from his never distinguishing John as the Baptist (see on Joh 1:6).

συμμαθηταῖς. The word occurs here only; perhaps it indicates that they shared his feelings. It has been remarked that S. Thomas would scarcely have taken the lead in this way had S. Peter been present, and that had S. Peter been there he would probably have appeared in the previous dialogue. If he was absent, we have an additional reason for the absence of this miracle from S. Mark’s Gospel, the Gospel of S. Peter, and undoubtedly the representative of the oldest form of the Synoptic narrative.

μετ’ αὐτοῦ. Of course with Christ (Joh 11:8). It is strange that any should understand it of Lazarus. They could not die with him, for he was dead already, and S. Thomas knew this (Joh 11:14). ‘The Hope of Israel is going to certain death; there is nothing left for us but to share it.’ The words fitly close a section, of which the prevailing thought is death.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] θωμᾶς, in Aramaic הּאֹמָא = δίδυμος.

The remark means, Let us also go (with our Master, implied in the καί), that we may die with Him (not, with Lazarus, as Grot.). This is in exact accord with the character of Thomas, as shewn in ch. 14:5; 20:25;—ever ready to take the dark view, but deeply attached to his Lord.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. Θωμᾶς ὁ λεγόμενος Δίδυμος. תְּאֹם is a “twin” (found only in Gen 25:24, Gen 38:27, Son 4:5, Son 7:3, always in the plural, and always rendered by δίδυμα or δίδυμοι), and of this Θωμᾶς is a transliteration. Three times in Jn. (cf. 20:24, 21:2) to this name the note is added ὁ λεγόμενος Δίδυμος, an appellation which is not found in the Synoptists. This suggests (see on 4:25) that the apostle was called “Didymus” in Greek circles; if Jn. only meant to interpret Thomas, he would probably have written ὃ ἑρμηνεύεται Δίδυμος (as at 1:42).1

The personal name of the apostle is given as Judas in the Acta Thomœ and elsewhere; and the attribution of this name to him led afterwards to the attempted identification of Thomas with “Judas of James” and “Judas the Lord’s brother.”

The character of Thomas comes out as clearly in the Fourth Gospel as does that of Nicodemus (see on 3:1). The notices of him here, at 14:5 and 20:24f., are remarkably consistent, one with the other, and reveal a man whose temper of mind we can thoroughly understand. Thomas always looks at the dark side of things, and is a pessimist by disposition, while entirely loyal to his convictions and ready to act on them at all cost. He is a man of independent mind who says what he thinks, and does not wait for the promptings of others. Here Thomas foresaw only too clearly that Jesus was going to His death, and he realised that to enter Judæa as His disciple was to risk the same fate. But Jesus was his Master, and he would not draw back when he found that Jesus was resolved to go back to Judæa. εἶπεν οὖν Θωμᾶς κτλ., “Thomas thereupon said, Let us also go (for ἄγωμεν, see on v. 7) that we may die with Him.”

This challenge was addressed to his “fellow-disciples.” συνμαθηταί does not occur again in the N.T., but as used here it suggests the Twelve, of whom Thomas was one, rather than any outer circle of μαθηταί (see on 2:2). It is not implied that all of the Twelve were present during the retreat to Peræa or at Bethany when Lazarus was recovered from the tomb; but συνμαθηταῖς suggests that the disciples who were with Jesus on this occasion were of the inner circle.

It is probable that Peter was not among them. He is not mentioned once in Part II. of the Gospel, and there is no indication in Mk. (which is thought to depend on Peter’s information) that Peter knew anything about this Jerusalem ministry. Probably the Galilæan disciples were often at their homes when Jesus was in Judæa or in Peræa. If Peter had been present, we might have expected that he would take the lead2 in assuring Jesus that His disciples would not abandon Him, just as he was foremost when the danger was even nearer (13:37). From the Synoptists we should not have gathered that Thomas was one of the leaders of the apostolic company; but the notices of him in Jn. (see above; and also 21:2, where he is named immediately after Peter) indicate that he was prominent among them, so that the statement that he acted as spokesman for the rest on this occasion is not surprising.

Jesus Goes to Bethany: His Conversation with Martha (vv. 17-27)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Didymus [διδυμος] . Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mr 3:18. The word occurs only in John's Gospel.

Fellow - disciples [συμμαθηταις] . Only here in the New Testament.

We may die. "He will die for the love which he has, but he will not affect the faith which he has not" (Westcott).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.