---

It is interesting and instructive to note —

I. THE VARIETY OF TEMPERAMENT IN THE APOSTLES. St. Peter, e.g., is impulsive and demonstrative, and at times self-reliant (Matthew 14:27-31; Matthew 26:33, 35, 70, 75). St. John is calm and undemonstrative, quietly leaning on Jesus' bosom. St. Andrew would seem to have been self-retiring and contemplative; while Paul is all for action.

1. One of the advantages of keeping the Saints' Days is that we thus have opportunity to study these different characters, their individual virtues and failings.

2. All the apostles may be called typical men: they find their counterpart in all ages. St. Thomas may be taken as the type of the sceptical mind.

3. There is a difference between scepticism and unbelief, although often confounded together. The sceptic doubts, and looks into the matter; the unbeliever rejects altogether, too often without inquiring (Acts 17:32), and frequently on moral grounds (chap. John 3:19). But scepticism may end in unbelief; therefore a dangerous spirit to indulge: useful as a safeguard against error and imposition, but needs to be sanctified by the Holy Spirit.

II. THE SUBJECT ON WHICH ST. THOMAS WAS SCEPTICAL, viz., the resurrection of Christ.

1. The idea of a resurrection at all scarcely found a place in the disciples' minds. They were not expecting such an unheard-of event (chap. John 20:9; Luke 24:18-25). This enables us to realize the position of Thomas the better.

2. With St. Thomas's scepticism contrast the unbelief of the Athenians (Acts 17:32). They rejected the doctrine of the resurrection in intellectual scorn, or with a quasi-polite show of deference; while Thomas asked for further proof. The men of Athens put the light from them; Thomas asked for more.

3. The scepticism of St. Thomas accordingly contributes towards establishing the fact of the Redeemer's resurrection, as we are reminded in the collect for the day. On the importance of this fact, see 1 Corinthians 15:1-20; Romans 1:3, 4.

III. OUR LORD'S TREATMENT OF THOMAS'S SCEPTICISM.

1. Thomas had nothing but hearsay evidence to trust in (chap. John 20:24). Evidently a man who did not believe everything he heard, but at the same time ready to receive the truth on sufficient grounds (Acts 17:11). The Saviour dealt with him accordingly, and as He had done with the Baptist (Matthew 11:2-6).

2. This was in accordance with our Lord's usual method. To intellectual unbelief He vouchsafed the gracious answer and adduced an argument (Matthew 22:29-33). Where faith was weak and wavering, He came to the rescue (Mark 9:23; Matthew 14:30, 31). Only against the error of the heart He launched His fiercest invectives (Matthew 23:13-15, &c.). "In this world God cleanses our hearts, in the next He will cleanse our brains also." Application:

I. Our Lord's sympathy with honest doubt. He knows what is in man, and has compassion accordingly (Isaiah 42:3). If we are honestly seeking after God's truth, His Spirit will guide us into it (John 16:13). Let us take all our spiritual difficulties to "the Son of man." He knows them all, and has grace in store to meet them (Hebrews 4:14-16).

2. Observe the special blessing which the Redeemer pronounces upon a simple unquestioning faith (Matthew 9:22; Mark 10:52; Matthew 15:28).

(1) We are in the position of those who "have not seen," and for our comfort these words (John 20:29) were spoken.

(2) While Thomas asked for more proof, let us ask for more faith (Luke 17:5), that so the blessing of "not seeing, and yet believing," may be ours.

(F. J. Calthrop, M. A.)

---

---

KJV: But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

WEB: But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came.