Tackling Tradition 69: Doubting Thomas

24 Now Thomas (also known as Didymus, one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

24 Now Thomas (also known as Didymus, one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, “We have seen the Lord!”

But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”

26 A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!”27 Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

28 Thomas said to him, “My Lord and my God!”

29 Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

30 Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.

Ecclesiastical Tradition tells us that Thomas was skeptical about whether or not Yeshua had risen from the dead.   However a closer reading of the text in light of John’s verbal, plenary written content, style, & purpose doesn’t really bear that out. 

As to Written Content & Style 

Within John’s Gospel, particular events, namely one-on-one conversations between Yeshua & one or more people, the author deploys Greco-Roman rhetorical devices familiar to (at least some of) the original receiving audience(s). 

For example….

John 3 bears the marks of the Socratic Method. 

After revealing Himself in the preceding narrative,  Nicodemus appears to question Yeshua on behalf of himself & those whom he represents (especially the Disciples, Joseph of Arimathea, & other ecclesiastical & quasi-ecclesiastical figure.   He (Nicodemus) is there as the priestly teacher examining a rising Hebrew Prophet who would turn our to be one of the highest octane, if not the highest octane, Hebrew Prophet God would ever raise up for all eternity.  

John’s audience is most likely the set of churches which were dear to him in Asia Minor.  Some of them would likely be familiar with the teaching methodology of the Greek philosophers, eg  the Socratic Method:  Ask A Question, Provide an Answer, Evaluate the Answer’s Validity 

Think of the text as a script designed to get the attention of people familiar with the Socratic Method. Nicodemus & Yeshua are both student & teacher in dialogue.  In all likelihood, Nicodemus already knew what Yeshua was saying was true.    His presence in the narrative serves as an act of approval (and disapproval) of those whom Nicodemus represents. 

John 13:31 - 17:26 works in similar fashion. 

Yeshua speaks first.

• Following the outline of a suzerain covenant, Yeshua speaks of His coming glorification.  

1. Simon Peter 
• Where are you going?
• Yeshua replies.
2. Thomas 
• How can we know the way! 
• Yeshua replies.
3. Phillip
• Lord, show us the Father, & it is enough. 
• Yeshua replies.
4. Judas (not Iscariot)
• Lord, how is it that you will manifest yourself to us, and not to the world? 
• Yeshua replies.
5. Other Disciples
• What is this that He says to us? 
• Yeshua replies 
6. His Disciples
• Yeshua replies.
• Lord, how is it that you will manifest yourself to us, and not to the world? 

Then Yeshua prays. 

• Following the outline of a suzerain covenant, Yeshua prays His intercessory prayer.  

John 20:24 - 29 follows a similar pattern. 

• First, Thomas, as Vox Skeptic, speaks. 

• 24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.”  (John 20:24–25, ESV)

• Next, Yeshua replies.
• Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 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 disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”  (John 20:26–29, ESV)

In addition we see this phenomenon elsewhere in John.   Literarily, the Woman At the Well representatively speaks for all Samaritans.   In John 6:22 - 72 the crowd, then later, the Jews (ie the Sanhedrin’s representatives), many of Yeshua’s disciples, then Simon Peter all question Yeshua & He replies.   The pattern is always the same, Yeshua reveals Himseif & questions follow in which one or more parties is a group Vox. 

As to purpose

God & the human author speak.

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.  (John 20:30–31, ESV)

Thomas wasn’t a skeptic himself.  When we understand the literary vocal pattern & consider the faith that multiple disciples, including Thomas, expressed elsewhere in the preceding narratives, what we have here is Thomas paracleting both skeptics among the Disciples & those among John’s target audience(s).  He himself was not skeptical about Yeshua’s resurrection, rather he says what he says in order to give voice for people skeptical of Yeshua’s like those in 1 Corinthians 15:12.  

O LORD, Hear our prayer(s) & may we all “Go & sin no more.”