Exegetical and Hermeneutical Commentary of John 11:16
Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.
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).
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Thomas, which is called Didymus] Thomas, or 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, , is a literal translation of the Hebrew word into Greek. In Ge 25:24, Esau and Jacob are called thomeem, twins; Septuag. , from , 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.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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!
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Thomas, . . . called Didymusor”the twin.”
Let us also go, that we maydie with himlovely spirit, though tinged with some sadness,such as reappears at Joh 14:5,showing the tendency of this disciple to take the dark view ofthings. On a memorable occasion this tendency opened the door todownright, though but momentary, unbelief (Joh20:25). Here, however, though alleged by many interpreters thereis nothing of the sort. He perceives clearly how this journey toJudea will end, as respects his Master, and not only sees in it perilto themselves, as they all did, but feels as if he could not andcared not to survive his Master’s sacrifice to the fury of Hisenemies. It was that kind of affection which, living only in thelight of its Object, cannot contemplate, or has no heart for life,without it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Mt 26:56.
Fuente: John Gill’s Exposition of the Entire Bible
Didymus (). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (John 20:24; John 21:2). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus.
His fellow disciples ( ). Dative case and article use like “his.” Only use of in the N.T., rare word (in Plato).
Us also ( ). As well as Jesus, since he is bent on going.
That we may die with him ( ‘ ). Purpose clause with and the second aorist active subjunctive of . Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (verse 8). Pessimistic courage surely.
Fuente: Robertson’s Word Pictures in the New Testament
Didymus [] . 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 [] . 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).
Fuente: Vincent’s Word Studies in the New Testament
1) ”Then said Thomas; which is called Didymus,” (eipen oun Thomas ho legomenos Didumos) “Then said Thomas, the one called twin,” Thomas is an Hebrew name and Didymus the Gk. name, meaning a “twin,” Mat 10:3; Mar 3:18; Luk 6:15; Act 1:13. He was one of the twelve apostles, known also as the “doubter,” Joh 14:5; Joh 20:24-25; Joh 20:28.
2) “Unto his fellow disciples,” (tois summathetais) “Directly to his fellow-disciples,” who had been with them (the church) from the beginning, Joh 15:16; Joh 15:27; Act 1:21-22. In fervent love, tinged with sorrow and melancholy, despair, and vanished hope for his Lord, he said:
3) “Let us also go, that we may die with him.” (agomen kai humeis hina apothanomen met’autou) “Let us also go in order that we may die with him,” He was convinced that the trip would be fatal to Jesus. Faith and doubt, like the twins Esau and Jacob, contended with each other in his soul. He was at the same time a loyal disciple and apostle and one of foreboding and fear for the physical welfare of Jesus which proved to be correct.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(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. Johnthe 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 Juda 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Thomas therefore, who is called Didymus (the twin), said to his fellow disciples, “Let us also go that we may die with him”.’
The disciples were aware of the dangers threatening Jesus in Judea, and we learn that Thomas was full of foreboding, as indeed they all were, and now said to his fellow disciples, ‘Let us also go that we may die with Him’. As ever he could only see the dark side, but this did not prevent him from being faithful. He would not desert Jesus however bad the situation looked. Perhaps his intervention indicates that Peter, who would normally have taken the lead under such circumstances, was not with them at this point. This would help to explain why the story is not recorded in the other Gospels (Peter was a main source of the synoptic material).
‘Let us also go that we may die with Him.’ For Thomas, taking up the cross and following Jesus was a reality. He was ready if need be to die with Him. His failure at Gethsemane does not prove otherwise. Things were happening there which panicked them all. At that stage they had been caught up in the unexpected and were shocked at Judas’ betrayal, and at the unexpected occurring in the middle of the sacred Feast. And besides dark forces were at work of which we know little.
John’s main purpose in going into such detail is in order to bring out that what was to happen had a very deep significance. It was not just to be seen as something that happened. It was part of the revelation of Who Jesus was. It is not, however, wise to speculate too much on what Jesus’ inner thoughts were. God did not see fit to make them known.
The Raising of Lazarus ( Joh 11:17-44 ).
What is to follow was of huge significance, for this was not just one of many miracles, it was a deliberate acting out of the coming resurrection of the righteous. Here we see carried out on earth, for one man, what will one day be carried out by Jesus for all who are His. He is revealed as ‘the Life-giver’. Paradoxically this tremendous sign, which should have demonstrated conclusively to all precisely Who He was, became the means of increased antagonism from His enemies precisely because it was effective in that way. The truth is that whatever He had done would have been ineffective in changing their attitude. By this time His enemies were not seeking the truth about Him. They were preserving their own positions and seeking to destroy Him.
This was not, of course, the only example of Jesus raising the dead. We are specifically told of Jairus’ daughter (Mar 5:22-43) and the son of the widow of Nain (Luk 7:11-17), but Jesus’ reply to John the Baptiser (Mat 11:5) suggests that there were also others. There, however, they were not publicised. This one was unquestionably the most public and the most spectacular, simply because it occurred before crowds and near to Jerusalem.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 11:16. Then said Thomas,Let us also go, “When Jesus had declared his resolution to go into Judea, Thomas, who is called Didymus, conceiving nothing but destruction from such a journey, yetunwilling to forsake his blessed Master, said, Let us also go, that we may die with him.” For he knew the inveteracy and malice of his countrymen to be so great, that nothing seemed more certain to them than such an event; and therefore he generously proposed that they should not forsake, but go, and lay down their lives with their beloved Master. Some have supposed that Lazarus is the antecedent to him in this passage; “Let us go, and die with Lazarus, our dear departed friend.” And others, considering the great incredulity of Thomas, have supposed these not the words of faith and affection, but of uneasiness and despair, as if Jesus was leading themon to destruction, and it was best to end so miserable and persecuted a life. The first appears to me the most rational and consistent interpretation. Thomas is always distinguished by the name of Didymus, that is, twin, or two-fold.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 11:16 . Thomas ( = ), 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 Hengstenberg’s, 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.
] refers to Jesus, [79] not to Lazarus (Grotius, Ewald).
occurs in the New Testament only in this place; but see Plat. Euthyd . p. 272 c .
[78] Soph. Fragm. 690. Dind.: . Eur. Suppl. 1009 ff.
[79] This reference follows in accordance with the context from ver. 8 and from , in which the points to Jesus. On the thought, comp. Mat 26:35 and parallels.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] , in Aramaic = .
The remark means, Let us also go (with our Master, implied in the ), 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. Joh 14:5 ; Joh 20:25 ; ever ready to take the dark view, but deeply attached to his Lord.
Fuente: Henry Alford’s Greek Testament
Joh 11:16 . is the transliteration and the translation of , 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. occurs only here. , i.e. , with Jesus. The expression is well illustrated by Wetstein.
Fuente: The Expositors Greek Testament by Robertson
Thomas. App-94and App-141.
Didymus = twin, a Greek word with the same meaning as Thomas. Occurs here, Joh 20:24, and Joh 21:2.
fellow disciples. Greek. summathetes. Occurs only here.
with (Greek. meta. App-104. 1) Him, i.e. the Lord, not with Lazarus. Thomas realized that to return to the neighbourhood of Jerusalem meant certain death.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] , in Aramaic = .
The remark means, Let us also go (with our Master, implied in the ), 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. Joh 14:5; Joh 20:25;-ever ready to take the dark view, but deeply attached to his Lord.
Fuente: The Greek Testament
Joh 11:16. , who is called Didymus) John wrote in Greek.- , let us also) Thomas perhaps had had some peculiar tie of connection with Lazarus.- , 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 , 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.- , with Him) with Jesus. Not unlike is the meaning of Peters words, Luk 22:33, Lord, I am ready to go with Thee into prison and to death.
Fuente: Gnomon of the New Testament
Joh 11:16
Joh 11:16
Thomas therefore, who is called Didymus, said unto his fellow-disciples,-Thomas is Hebrew, Didymus is the corresponding name in Greek and means twin.
Let us also go, that we may die with him-The characters drawn in the scriptures always harmonize. Thomas was a doubting man that looked on the dark side and saw the difficulties that threatened. He anticipated the death of Jesus, but proposed to the other disciples to go with him and share his fate. Thomas was faithful to his Master, although anticipating the worst.
Fuente: Old and New Testaments Restoration Commentary
Thomas: Joh 20:24-29, Joh 21:2, Mat 10:3, Mar 3:18, Luk 6:15
Let: Joh 11:8, Joh 13:37, Mat 26:35, Luk 22:33
Reciprocal: Mar 10:32 – they were amazed Act 1:13 – Thomas
Fuente: The Treasury of Scripture Knowledge
THAT WE MAY DIE WITH HIM
Then said Thomas, which is called Didymus, unto his fellow=disciples, Let us also go, that we may die with him.
Joh 11:16
This was the devoted resolution of St. Thomas directly our Lord had given the word to His little company to return into Juda, quite well knowing that the position in that district had become so bitter, that not only had His enemies threatened His life, but had even attempted to take it. But now His friend Lazarus had fallen sick and died, and there was something in that which showed Christ that it was His duty to return to Juda whatever the result. He knew He was doing nothing rash in returning to Juda amongst His enemies. The work presented itself for Him to do, it was a work of God and it had to be done. He knew that the issue of this would be, in some most emphatic way, to the glory of God, but He was unable to communicate this to His disciples. To them it appeared impossible that it could end in anything but despair. These level-headed men were beginning to count the cost of following Jesus Christthey had been realising how much it meant. There comes a cost greater than they expectedthey see failure and death reach first their Master, and then themselves. Their first thought seems to have been for their Master. But presently, perhaps when they saw Christs resolve was made, their bearing showed signs of fear for themselves, and this makes St. Thomas revive their courage by saying, Let us go, that we may die with Him.
I. A lost faith.It is not easy to mistake the meaning of these words. It meant that the faith of this disciple in Christ was dead at that moment. Something remained to him, something which he could not break away from, something which, for its own sake, was worth quietly and ingloriously going to meet death forit was the Person of Jesus Christ, and in the wreck of His fondest hopes, in the overwhelming disappointment and shame at the failure of what had been full of the promise of success, this disciple of Jesus remained true. He was ready, therefore, to offer to Christ devotion and loyalty to their farthest limitseven to the sacrifice of life, a sacrifice of life with no glory or grandeur attaching to it save an unseen and unknown glory.
II. Deliverance by self-sacrifice.This hardly seems to be a counsel of despair. We have here a real example for all Christs followers in days of darkness and difficulty. We are confused and disappointed, and a darkness looms around and ahead. It becomes more difficult to engage in prayer and worship, and the people who were so sure of Gods Word, once such a world of comfort, once such a rich source of inspiration, find its voice sounds uncertain. Once so Divine in tone and teaching, it now becomes more and more obscure. At such times there is only one thought that can lead to the light again out of darkness. The real help is self-sacrifice. Let us go also, that we may die with Him. At such times at least, to men and women, there ever remains, as to St. Thomas, the figure of Jesus Christ. Dissolved, perhaps, much of that glory which once they beheld, of whom perhaps nothing seems left save Ecce Homo! Behold the man! Yes, still Ecce Homo! can be said, and Christ still remains, with all that majesty still unapproachable, at the head of the human race, worthy of all love, of all devotion. From that height Christ calls to all to follow with Him the real road of self-sacrifice. Yes, do not let us mistake, it is real self-sacrifice that is required. Let us also go, that we may die with Him. Do not let us mistake the self-sacrifice open to us to-daythe charityof which we have so many lamentable examples. God, if we may say so reverently, cannot treat us seriously in our defence of faith unless we treat ourselves seriously, and prove ourselves ready to make a great venturethe daring attempt to take the Kingdom of Heaven by violence. Only when we are ready with set faces to go right into the heart of the struggle, only when we are ready to go on sacrificing more and moreonly then can we hope that to us will come the light, the power. With the spirit of self-sacrificeonly let it be realthe darkness will pass away.
Rev. G. K. S. Marshall.
(SECOND OUTLINE)
THOMAS, THE DEVOTED DISCIPLE
To some, Thomas is merely the disciple who doubted, an example of unorthodoxy, of denial, one to whom we can feel pleasantly superior. This is due to the concentration of attention on one episode of his life, not altogether understood. We all know the Thomas who said, I will not believe; we are apt to forget the Thomas who said, Let us go. But to others, an increasing number, Thomas is
I. The devoted disciple, whose devotion is all the more noteworthy because it went hand in hand with doubt. If his belief was wavering, his loyalty is unswerving. Belief is of the head, loyalty of the heart. In the first three Gospels Thomas is a name and nothing more. In John he is a living man, hampered by human infirmities, but ennobled by human devotion.
II. He was absolutely sincere and in deadly earnest.He would not affect a faith which he had not reached, neither did he affect a doubt which he did not feel. He was not like the dilettante doubters we sometimes meet with, who brush the whole thing aside lightly with the superior air of those who have outlived old-fashioned superstitions: he was quite aware in his grim and silent way that what he doubted was life or death, not only to himself but to a dying world. He was sincere: his doubt was the logical result of his mental temperament.
III. He was a pessimist.He took habitually the dark side of things. When others saw a risk of disaster he saw a desperate certainty; when others could leap to a conclusion he not only would not, but could not; he must feel his way step by step. Never with him was the wish the father to the thought; because he wished a thing true he hesitated, lest his intellect should be misled by inclination. This temperament has its virtues as well as its vices, its advantages and disadvantages. Its danger lies in its temptation; because it cannot believe everything, it believes nothing; also in its temptation to sloth, in paralysis of the sense of duty, in excuse for disloyalty. But not so with Thomas. Tidings had come from Bethany, Behold, he whom Thou lovest is sick, which determined our Lord to return to Juda and place Himself once more in the power of His deadly enemiesLet us go into Juda againbut there was only one thought among the disciples. They said, Rabbi, the Jews were but now seeking to stone Thee; and goest Thou thither again? Their fear was perfectly well founded; the Lord did not set it asideHe invited them to share His peril: Let us go to him. We can picture the still sadness which fell on the little band when they heard His words. At last the silence is broken. By whom? By Peter, dauntless in his impetuous courage? By John, strong in unquestioning love? No, by ThomasLet us also go, that we may die with Him. He could buoy himself up with no illusions; he might think his Master mistaken in venturing to Juda; he would profess no hope in which he could not share; his presence could not save his Master; but there was one thing he could dohe could die with Him.
If this is not devotion, tell me what is? Devotion surely worthy of all reverence and imitation when combined with any mental temperament, but when allied to such a cast of mind as Thomass, devotion doubly great.
Rev. F. Ealand.
Fuente: Church Pulpit Commentary
6
Thomas was one of the apostles, and is the one who is popularly referred to as “doubting Thomas,” on account of the incident in Joh 20:24-29. He was called Didymus as a surname, but the word in the Greek means “a twin.” Why the title was applied to him as part of his name is not very clearly stated in the reference works I have seen. Die with him was said according to verse 8. He was so certain that Jesus would be slain as soon as he reached Judea, that he proposed to the other apostles that they share in his fate.
Fuente: Combined Bible Commentary
Joh 11:16. Thomas therefore (which is called Didymus) said unto his fellow-disciples, Let us also go, that we may die with him. That is, with Jesus (not with Lazarus). It is plain that Jesus cannot be turned aside by their counsels or prayers; He is certainly about to return to Judea, at the peril of His life. As they cannot save Him they may at least share His fate. This is the exhortation of Thomas to his fellow-disciples; and it would seem that they shared his feelings, for the word fellow-disciples (not found elsewhere in the New Testament), as compared with the other disciples of Joh 20:25, binds all the disciples into one. The language is undoubtedly that of fervent love to Jesus, but it is also the language of despair and vanished hope. This is the end of all,death; not the Messianic kingdom, not life. Whether we are right in thinking that this feeling was shared by the other disciples, or not, it is very natural that Thomas should be the one to give expression to it. From chap. Joh 14:5, Joh 20:24-25, we clearly perceive that sight is what he wants: when he sees not he gives himself up to despondency. It is remarkable that at every mention of this apostle John adds the Greek interpretation (Didymus, that is Twin) of the Aramaic name. It has been supposed that Didymus is the name with which Gentile Christians became most familiar; but if so it is singular that no other name than Thomas is found in the Synoptic Gospels and the Acts. By others it is urged that the word Twin is used with symbolic meaning, pointing to the twofold nature of this apostle, in whom unbelief and faith, hope and tendency to despair, were strangely blended. With this statement the first paragraph of this narrative ends. The last words, Let us also go, that we may die with him, fitly close a section which, as Luthardt remarks, is dominated by the thought of death.
Fuente: A Popular Commentary on the New Testament
Verse 16
Didymus; the twin.–That we may die with him; with Jesus, who, he supposed, was going into the extreme of danger, Bethany being very near to Jerusalem.
Fuente: Abbott’s Illustrated New Testament
This is the first reference in the Gospels to Thomas saying something. John described this member of the Twelve (Mat 10:3; Mar 3:18; Luk 6:15; Act 1:13) further as the one called the twin. The name "Thomas" evidently comes from the Hebrew tom and the Aramaic toma both of which mean twin. "Didymus" is the Greek equivalent of "twin." We do not know for sure who Thomas’ twin brother or sister may have been. Usually Peter was the spokesman for the Twelve, but here, as later, John presented Thomas as speaking out (cf. Joh 14:5; Joh 20:24-29; Joh 21:2).
"We do not know whose twin he was, but there are times when all of us seem to be his twin when we consider our unbelief and depressed feelings!" [Note: Wiersbe, 1:335.]
Most Christians tend to think of Thomas as a doubter because of His unwillingness to believe in Jesus later (Joh 20:24-29). However here his devotion to Jesus and his courage stand out. He did not understand how safe the disciples would be going up to Bethany since they were with Jesus who was walking in obedience to His Father (Joh 11:9-10). He did not understand that the death that Jesus would die was a death that His disciples could not participate in with Him (cf. Joh 1:29; Joh 1:36). Nevertheless he spoke better than he knew. John probably recorded his exhortation because it was a call to disciples to take up their cross and follow Jesus (cf. Joh 12:25; Mar 8:34; 2Co 4:10).