2545. After describing our Savior’s appearance, the Evangelist now mentions the doubt of one of the disciples.
2545. Posita Salvatoris apparitione, hic agit Evangelista de discipuli dubitatione, et
First, we see that this disciple was absent;
primo ponitur discipuli absentia;
second, he is told about our Lord’s appearance: the other disciples therefore said to him: we have seen the Lord;
secundo ponitur sibi facta denuntiatio, ibi dixerunt ergo ei alii discipuli vidimus Dominum;
and third, we see his stubborn doubt: but he said to them: unless I see.
tertio obstinata eius dubitatio, ibi ille autem dixit etc.
2546. The disciple who was absent is first identified by his name, Thomas, which means ‘twin’ or ‘abyss.’ An abyss has both depth and darkness. And Thomas was an abyss on account of the darkness of his disbelief, of which he was the cause. Again, there is an abyss, the depths of Christ’s compassion, which he had for Thomas. We read: abyss calls to abyss (Ps 42:7). That is, the depths of Christ’s compassion calls to the depths of darkness in Thomas, and Thomas’ abyss of unwillingness calls out, when he professes the faith, to the depths of Christ.
2546. Absens autem discipulus describitur primo ex nomine, quia Thomas, qui interpretatur ‘abyssus,’ sive ‘geminus.’ In abysso autem duo sunt: scilicet profunditas et obscuritas. Abyssus ergo Thomas propter obscuritatem infidelitatis, quam habet ex se. Item abyssus ex profunditate miserationis, quam habet a Christo: unde de hoc dicitur in Ps. XLI, 8: abyssus profunditatis, scilicet Christus, abyssum obscuritatis, scilicet Thomam, invocat miserando; et abyssus obstinationis, scilicet Thomas, abyssum profunditatis, scilicet Christum, invocat confitendo.
Second, the dignity of the disciple is mentioned, for he was one of the twelve. There were not actually twelve at that time, for Judas had died (Matt 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 (Luke 6:13). And God wanted this number to always remain unchanged.
Secundo ex dignitate, quia unus ex duodecim: non quod tunc duodecim essent, quia iam Iudas interierat, Matth. XXVII, 5, sed dicitur unus de duodecim, quia erat electus ad eam dignitatem quam Deus sacraverat duodenario numero; Lc. VI, 13: elegit duodecim, quos apostolos nominavit. Et hunc numerum Deus voluit semper esse integrum.
Third, he is described by the meaning of his name, Thomas . . . who is called 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. Perhaps he was called the Twin because he was from the tribe of Benjamin, in which some or all were called twins. Or, this name could be taken from his doubting, for one who is certain holds firmly to one side, but one who doubts accepts one opinion but fears another might be true.
Tertio ex interpretatione qui dicitur Didymus. Thomas enim est nomen Syrum vel Hebraeum, et habet duas interpretationes, scilicet ‘geminus’ et ‘abyssus.’ ‘Geminus’ autem Latine, Graece dicitur ‘Didymus’: et ideo quia Ioannes in Graeco scripsit Evangelium, posuit Didymus. Dicitur autem Geminus, quia forte fuit de tribu Beniamin, in qua aliqui vocabantur gemini; vel etiam omnes. Vel potest hoc referri ad eius dubitationem: quia qui certus est, firmatus est in unam partem, sed qui dubitat, accipit unam partem cum formidine alterius.
2547. Thomas . . . was not with them, the disciples, when Jesus came, for he returned later than the others who had scattered during the day, and so he had missed the comfort of seeing the Lord, the conferring of peace and the breath giving the Holy Spirit. This teaches us not to become separated from our companions, not neglecting to meet together, as is the habit of some (Heb 10:25). As Gregory says, it was not by accident that this chosen disciple was missing, but by God’s will. It was in the plans of the divine pity that by feeling the wounds in the flesh of his Teacher, the doubting disciple should heal in us the wounds of disbelief.
2547. Iste ergo Thomas non erat cum eis, scilicet discipulis, quando venit Iesus: tardius enim rediit quam alii qui de die dispersi erant, et sic amisit solatium Dominicae visionis, pacis eulogium, et Sancti Spiritus afflatum. Instruimur autem per hoc a societate separari non debere. Hebr. X, 25: non deserentes collectionem nostram, sicut est consuetudinis quibusdam. Sed, ut Gregorius dicit, non hoc casu, sed divina gestum est voluntate, ut electus discipulus tunc deesset; sed divinae pietatis dispensatione, ut scilicet discipulus dubitans, dum in Magistro suo vulnera palparet carnis, in nobis vulnera sanaret infidelitatis.
Here we have the strongest signs of God’s profound pity. First, in this: that he loves the human race so much that he sometimes allows tribulations to afflict his elect, so that from these some good can accrue to the human race. This was the reason he allowed the apostles, the prophets and the holy martyrs to be afflicted: therefore I have hewn them by the prophets, I have slain them by the words of my mouth (Hos 6:5); if we are afflicted, it is for your comfort and salvation; and if we are comforted it is for your comfort which you experience when you patiently endure the same sufferings that we suffer (2 Cor 1:6). Even more remarkable is that God allows some saint to fall into sin in order to teach us. Why did God allow some saints and holy men to sin gravely (as David did by adultery and murder) if not to teach us to be more careful and humble? It is so that one who thinks he is standing firm will take care not to fall, and so that one who has fallen will make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: the one you followed by sinning, try now to follow by repenting. And Gregory says that the disbelief of Thomas was of more benefit to our faith than the faith of the disciples who did believe.
Unde in hoc apparent potissima signa altissimae pietatis Dei. Et primo in hoc quod intantum diligit genus humanum, quod aliquando permittit aliquas tribulationes fieri electis suis, ut inde aliquod bonum humano generi proveniat. Propter hoc enim apostolos, prophetas et sanctos martyres permisit affligi. Oseae VI, 5: propter hoc dolavi in prophetis, occidi eos in verbis oris mei; II Cor. I, 6: sive tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, quae operatur tolerantiam earumdem passionum quas et nos patimur. Sed, quod adhuc mirabilius est, permittit aliquem sanctum labi in peccatum propter instructionem: ut quid enim permisit aliquos sanctos et iustos viros graviter peccasse (sicut quod David adulter fuit et homicida) nisi quod ex hoc instructi cautiores simus et humiliores? Ut qui existimat stare, videat ne cadat; et qui cecidit, adiiciat ut resurgat. Unde Ambrosius dixit Theodosio imperatori: secutus es errantem, sequi studeas poenitentem. Et ideo dicit Gregorius, quod plus profuit nobis Thomae infidelitas ad fidem, quam fides credentium discipulorum.
2548. Consequently, when the Evangelist says, the other disciples therefore said to him: we have seen the Lord, he gives the announcement. Thomas is told about our Lord’s appearance. Because he had not been with the others, the other disciples therefore said to 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); that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you (Isa 21:10); I have seen the Lord, and I have been saved (Gen 32:30).
2548. Consequenter cum dicit dixerunt ergo ei alii discipuli, vidimus Dominum, ponit denuntiationem. Quia statim non venit Thomas, dixerunt autem ei alii discipuli: vidimus Dominum. Et hoc est ex ordinatione divina, ut quod unus accipit a Deo, communicet aliis. I Petr. IV, 10: unusquisque gratiam quam accepit, in alterutrum illam administrantes; et Is. XXII, 10: quae audivi a Domino exercituum Deo Israel, annuntiavi vobis; Gen. XXXII, 30: vidi Dominum, et salva facta est anima mea.
2549. When Thomas said, unless I see 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: as it is not good to eat much honey, so one who searches into the majesty is overwhelmed by its glory (Prov 25:27); seek not what is too difficult for you, nor investigate what is beyond your power. Reflect upon what has been assigned to you, for you do not need what is hidden (Sir 3:22).
2549. Consequenter cum dicit ille autem dixit eis etc., ponitur obstinata Thomae dubitatio. Et quidem satis fuisset excusabilis, quod non statim credidit: quia, ut dicitur Eccli. XIX, 4: qui cito credit, levis est corde. Sed multum investigare, praesertim ubi de secretis Dei agitur, grossities mentis est. Prov. XXV, 27: sicut qui mel multum comedit, non est ei bonum; sic qui perscrutator est maiestatis, opprimetur a gloria: Eccli. III, v. 22: altiora te ne quaesieris, et fortiora te ne scrutatus fueris. Sed quae praecepit Deus tibi, illa cogita semper, et in pluribus operibus eius ne fueris curiosus.
2550. 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 the print of the nails in his hands, and touch, and put my hand into his side.
2550. Circa Thomam considerandum est, quod durus fuit ad credendum, et irrationabilis ad petendum. Durus quidem, quia noluit credere nisi sensibili argumento; et non tamen unius sensus, sed duorum, scilicet visus, quia nisi videro in manibus eius fixuram clavorum, et tactus, et mittam manum meam in latus eius, non credam.
He was unreasonable because he insisted on seeing the wounds before believing, although he would be seeing something greater, that is, the entire person risen and restored.
Irrationabilis vero fuit, quia petebat vulnera videre ad comprobationem fidei; cum maius videret, scilicet totius hominis resuscitati reparationem.
And although Thomas said these things because of his own doubts, this was arranged by God for our benefit and progress. It is certain that Christ, who arose as a complete person, could have healed the marks of his wounds; but he kept them for our benefit.
Et licet hoc Thomas propter sui dubietatem diceret, tamen hoc divinitus factum est propter nostram utilitatem et aedificationem. Certum est enim quod qui se totum hominem reparavit resurgendo, potuit etiam vulnerum cicatrices extergere; sed servatae sunt propter nostram utilitatem.
Lecture 6
Lectio 6
Christ appears to Thomas
Christus ad Thomam apparet
20:26 And after eight days, once again his disciples were inside, and Thomas was with them. The doors were shut, and Jesus came, and stood in their midst, and said: peace be with you. [n. 2552]
20:26 Et post dies octo iterum erant discipuli eius intus, et Thomas cum eis. Venit Iesus ianuis clausis, et stetit in medio, et dixit eis: pax vobis. [n. 2552]
20:27 Then he said to Thomas: put your finger here, and see my hands; and bring your hand here, and put it in my side; and do not be faithless, but believing. [n. 2555]
20:27 Deinde dicit Thomae: infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum, et noli esse incredulus, sed fidelis. [n. 2555]
20:28 Thomas answered, and said to him: my Lord, and my God. [n. 2562]
20:28 Respondit Thomas, et dixit ei: Dominus meus, et Deus meus. [n. 2562]
20:29 Jesus said to him: because you have seen me, Thomas, you have believed; blessed are they who have not seen, and have believed. [n. 2563]
20:29 Dixit ei Iesus: quia vidisti, Thoma, credidisti. Beati qui non viderunt et crediderunt. [n. 2563]
20:30 Jesus did many other signs as well in the sight of his disciples, which are not written in this book. [n. 2567]
20:30 Multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum, quae non sunt scripta in libro hoc. [n. 2567]
20:31 But these are written, so that you may believe that Jesus is the Christ, the Son of God, and so that believing, you may have life in his name. [n. 2567]
20:31 Haec autem scripta sunt ut credatis quia Iesus Christus est Filius Dei, et ut credentes vitam habeatis in nomine eius. [n. 2567]
2551. Now the Evangelist presents our Lord’s second appearance. It was to all the disciples, including Thomas.
2551. Hic agitur de secunda apparitione Dominica, qua apparuit omnibus discipulis praesente Thoma, et
First, he mentions Christ appearing;
primo ponit Christi apparitionem;
second, we see that Thomas is now convinced: then he said to Thomas: put your finger here;
secundo discipuli confirmationem, ibi deinde dixit Thomae etc.;
third, the Evangelist comments on what he has included in his Gospel: Jesus did many other signs as well.
tertio eorum quae dicta sunt in Evangelio, recapitulationem, ibi multa quidem et alia signa fecit Iesus etc.
He does three things about the first:
Circa primum tria facit.
the time of Christ’s appearance is mentioned;
Primo describit apparitionis tempus;
then to whom he appeared;
secundo manifestat personas quibus apparuit;
and third, the way he came.
tertio modum apparitionis ostendit.
2552. The time was after eight days, 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, just as we will not rise to the same kind of life: all the days of my service I would wait, till my release should come (Job 14:14). A reason for the delay was so that Thomas, hearing about our Lord’s first appearance from the disciples, would develop a stronger desire and become more disposed to believe.
2552. Tempus quidem, quia post dies octo, scilicet a die resurrectionis Dominicae, in cuius sero facta fuit prima apparitio. Cuius quidem una ratio litteralis est, ut ostenderet etiam Evangelista quod licet Christus pluries apparuisset discipulis, non tamen continue conversatus est cum eis, cum non ad eumdem vivendi modum surrexerit, sicut nec nos ad eamdem vitam resurgemus. Iob XIV, v. 14: cunctis diebus quibus nunc milito, expecto donec veniat immutatio mea. Secundo ut Thomas interim audiens a discipulis apparitionem praecedentem, accendatur ad maius desiderium, et fidelior fieret ad credendum.
A mystical reason for our Lord’s appearance after eight days is that this indicates how he will appear to us in glory: when he appears we will be like him, for we will see him as he is (1 John 3:2). He will appear to us in the eighth age, which is the age of those who have risen from the dead.
Alia ratio mystica est, quia huiusmodi apparitio illam designat qua nobis apparebit in gloria; I Io. III, 2: cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Quae quidem apparitio erit in octava aetate resurgentium.
2553. The Evangelist shows to whom he appeared when he says, his disciples were once again inside, and Thomas was with them. Note that Thomas was the only one who needed this appearance of Christ, but even so our Lord did not appear to him alone, but to the group. This shows that it is not very pleasing to God to exist in isolation, but it is to live in a unity of charity with others: for where two or three are gathered in my name, there am I in the midst of them (Matt 18:20). Those to whom Christ appears are not all gathered into one group, and this present assembly of the disciples did not include every such one. But in the future all will be gathered together, and no one absent: wherever the body is, there the eagles will be gathered together (Matt 24:28); he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other (Matt 24:31).
2553. Quibus autem apparuit ostendit subdens iterum erant discipuli eius intus, et Thomas cum eis. Ubi notandum, quod Thomas solus hac apparitione indigebat; non tamen ei singulariter Dominus apparuit, sed in congregatione existenti, ad designandum quod singularitates non sunt multum Deo acceptae, sed hi qui in communitate caritatis existunt. Matth. XVIII, 20: ubi fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum. Similiter etiam hi quibus nunc apparet non sunt collecti simul in unum; sic nec in ipsa apparitione simul omnes fuerunt; sed in futura simul omnes erunt, ita quod nullus deerit. Matth. XXIV, 28: ubi fuerit corpus, illic congregabuntur et aquilae. Et infra: mittet angelos suos cum tuba et voce magna, et congregabunt electos eius a quatuor ventis, a summis caelorum usque ad terminos eorum.
2554. He shows the way Christ appeared by saying, the doors were shut, and Jesus came and stood in their midst, and said: peace be with you. This was explained before. The Evangelist notes three things here. First, how Christ came, the doors were shut. As Augustine says, this was done miraculously, by the same power which enabled him to walk on the water. Second, where he stood, in their midst, so he could be seen by all, as was fitting. Third, we see what he said, 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). Jesus also announced to them the future peace of eternity and immortality, which he had promised them: he makes peace in your borders (Ps 147:14); and also the peace of charity and unity, which he commanded them to maintain: be at peace with one another (Mark 9:49).
2554. Modum autem apparendi ostendit dicens venit Iesus ianuis clausis, et stetit in medio, et dixit eis, pax vobis: quod supra est expositum. Nihilominus tamen ponit circa hoc tria: nam primo ponit modum veniendi, quia ianuis clausis; quod miraculose factum est, ut dicit Augustinus, ex virtute qua super mare siccis pedibus ambulavit. Secundo modum standi, quia in medio, ut ab omnibus videretur, et decebat ut in medio staret. Tertio modum loquendi, quia pax vobis, scilicet reconciliationis, quam annuntiavit factam ad Deum. Rom. V, 10: reconciliati sumus Deo per mortem Filii eius; Col. I, 20: pacificans per sanguinem crucis eius sive quae in caelis sive quae in terris sunt. Item aeternitatis et immortalitatis futuram, quam promisit eis habendam. Ps. CXLVII, v. 14: qui posuit fines tuos pacem. Item caritatis et unitatis, quam praecepit eis servandam. Mc. IX, 49: pacem habete inter vos.
2555. Now the Evangelist shows how the doubting disciple was rescued and persuaded. Here we see a second sign of God’s pity, which is that he quickly comes to help his elect even though they fall. Indeed, the elect fall at times, just like the reprobate. But there is a difference: the reprobate are crushed, but the Lord quickly puts his hand under the elect so they can rise up: when a just person falls he will not be crushed, for the Lord will put his hand under him (Ps 37:27); when I thought, my foot slips, your steadfast love, O Lord, held me up (Ps 94:18).
2555. Hic ponitur confirmatio et revocatio discipuli dubitantis: in quo apparet secundum signum divinae pietatis, quod electis suis in casu cito subvenit, licet cadant. Cadunt enim electi aliquando, sicut et reprobi, sed differenter: quia reprobi franguntur; electis vero cito Dominus supponit manum suam, ut resurgant. Ps. XXXVI, 24: cum ceciderit iustus, non collidetur, quia Dominus supponit manum suam. Item: si dicebam, motus est pes meus, misericordia tua, Domine, adiuvabat me.
And so our Lord quickly puts his hand under the fallen Thomas so that when Thomas said, unless I see . . . I will not believe (John 20:25), our Lord rescues him, saying, put your finger here.
Et ideo statim supponit Thomae lapso manum, ita ut cum diceret nisi videro non credam, revocat dicens infer digitum tuum huc.