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Jn. 20
Thursday, July 3, 2008
St. Thomas, Apostle (Feast)
| John 20: 24 - 29 | |
| 24 | Now Thomas, one of the twelve, called the Didymus, was not with them when Jesus came. |
St. Thomas Aquinas
one of the twelve: There were not actually twelve at that time, for Judas had died (Mt 25:5), but he was called one of the twelve because he had been called to that elevated rank which our Lord had set apart as twelve in number: "He called his disciples, and chose from them twelve, whom he named apostles" (Lk 6:13). And God wanted this number to always remain unchanged.
called the Didymus: Thomas is a Syrian or a Hebrew name and has two meanings: twin and abyss. The English word "twin" is "Didymus" in Greek. Because John wrote his Gospel in Greek, he used the word Didymus.
St. Bede
was not with them when Jesus came: But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst.
| 25 | So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe." |
St. Thomas Aquinas
So the other disciples told him, "We have seen the Lord.": This was by the divine plan, which is that what one receives from God should be shared with others: "As each has received a gift, employ it for one another" (1 Pet 4:10); "I have seen the Lord, and I have been saved" [Gen 32:30].
But he said to them, "Unless I see in his hands the print of the nails: we see how stubborn he was in doubting. It would have been justifiable if he had not immediately believed, for we read, "One who trusts others too quickly is light‑minded" (Sir 19:4). But to overdo one's search, especially about the secrets of God, shows a coarseness of mind.
Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe: Thomas was difficult to convince and unreasonable in his demands. He was difficult because he refused to believe without some sensible facts, not just from one sense but from two, sight ‑ unless I see in his hands the print of the nails ‑ and touch ‑ and place my hand in his side.
| 26 | Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." |
St. Thomas Aquinas
Eight days later: The time was eight days later, that is, from the day of our Lord's resurrection, on the evening of which he first appeared. One literal reason for mentioning the time was so that the Evangelist could show that although Christ had appeared frequently to the disciples, he did not remain with them continually, since he had not arisen to the same kind of life.
The doors were shut, but Jesus came and stood among them: As Augustine says, this was done miraculously, by the same power which enabled him to walk on the water.
Peace be with you: that is, the peace coming from reconciliation, reconciliation with God, which Jesus said had now been accomplished: "We were reconciled to God by the death of his Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20).
| 27 | Then he said to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing." |
St. Thomas Aquinas
A problem arises here because there can be no defects in a glorified body, and wounds are defects. How then can there be wounds in the body of Christ? Augustine answers this in this book, On the Creed, when he says: "Christ could have removed all traces of his wounds from his risen and glorified body, but he had reasons for retaining them. First, to show them to Thomas, who would not believe unless he touched and saw. Again, he will use them to rebuke unbelievers and sinners at the judgment. He will not say to them, as he did to Thomas, 'Because you have seen me, you have believed,' but rather, to convict them, 'Behold the man you have crucified, the wounds you have inflicted. Look at the side you have pierced. It was opened for your sake, and you refused to enter.'"
| 28 | Thomas answered him, "My Lord and my God!" |
Ishodad of Merv
He spoke from the wonder that seized him; and not having even before believed that He was risen from the dead, he now calls Him Lord and God.
| 29 | Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet believe." |
St. Gregory the Great
But when the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because you have seen Me, you have believed? Because he saw one thing, believed another; saw the man, confessed the God. But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develop our faith in good works. For he only really believes, who practices what he believes.
JohnLitteral |
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