Thomas the Twin
- James Collazo
- Jun 10, 2017
- 5 min read
Updated: Jul 12
Introduction
Thomas (Hebrew: Tawom / Greek: Thōmas) was born around AD 10 in the Roman client kingdom of Galilee. The New Testament mentions him only eleven times, usually listing him among the twelve apostles. Like Peter and Andrew, Thomas was probably a Galilean and may have worked as a fisherman. Among the four canonical gospels, only the Gospel of John provides meaningful details about Thomas. John reports that the apostles called him "the Twin" (John 20:24; 21:2), a title that reflects the meaning of his name. Thōmas (G2381) is the Greek form of the Aramaic Tawoma, which means "twin," a meaning similar to the Hebrew Tawom (H8380). John also notes that Thomas "was also known as Didymus" (John 20:24), a name derived from the Greek noun didumos, which likewise means "twin" (G1324).
Thomas stands out in the New Testament as a disciple who moved from skepticism to confession. He questioned Jesus' resurrection until he saw the risen Lord with his own eyes. When Jesus showed him the nail marks, Thomas responded with a bold confession: "My Lord and my God" (John 20:28). His story shows that sincere questions can lead to deeper faith. Even though other apostles receive more attention, Thomas highlights the tension between skepticism and trust, as well as the life-changing power of meeting the risen Christ (see "Reconstruction After Deconstruction").
Example of Radical Faith
Christians often label him "doubting Thomas" because he wanted to verify that Jesus had truly risen from the dead. Many portray him as a skeptic who questions everything. However, in John's gospel, we see two striking moments of faith that challenge this reputation. When Jesus told the disciples that he was returning to Judea after Lazarus died (John 11:7–15), Thomas responded, "Let us also go, that we may die with him" (John 11:16). The disciples feared going back because the Judean leaders had tried to stone Jesus for blasphemy just days earlier (John 10:31–39; 11:8). Thomas, however, showed remarkable courage. He understood the danger, yet he chose to follow Jesus even if it meant dying with him.
Later, when Jesus told the disciples, "You know the way to the place where I am going" (John 14:4), Thomas replied, "Lord, we do not know where you are going, so how can we know the way?" (John 14:5). His question reveals sincere faith, not doubt. Thomas simply wanted to remain with Jesus wherever he was going. He did not yet understand that Jesus would rise from the dead and ascend to heaven, but he recognized that Jesus faced imminent arrest and crucifixion. Even in this moment of confusion, Thomas held onto hope and sought direction. Jesus then answered him clearly: "I am the way and the truth and the life. No one comes to the Father except through me" (John 14:6).
Disciple of Evidential Faith
Thomas sought historical evidence for Jesus' resurrection, and his encounter with the risen Christ transformed his skepticism into faith. Like Thomas, the other disciples first doubted when Mary Magdalene and the other women announced that Jesus had risen (Luke 24:10–11). By the time Thomas heard the news, the others had already seen Jesus' hands and side (John 20:20). Wanting the same certainty they had received, Thomas said, "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" (John 20:25).
Thomas wanted to believe, just as he wanted to know how to find Jesus after his arrest. He did not respond with cold disbelief or deny the possibility of resurrection; he was not that kind of skeptic. His skepticism was understandable, since others had also struggled to accept the news. Jesus then invited Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe" (John 20:27). No longer a doubting Thomas, he answered with an astonishing confession: "My Lord and my God!" (John 20:28). Notice that the text never says Thomas actually touched Jesus' wounds—he did not need to. Jesus then asked, "Have you believed because you have seen me?" and blessed future believers, saying, "Blessed are those who have not seen and yet have believed" (John 20:29). Thomas was uniquely privileged to encounter Jesus both before and after the resurrection.
Thomas in India
Thomas' association with India stands at the intersection of history and Christian tradition. Many traditions concerning the ministries of Jesus' apostles rest on uncertain historical foundations, yet the ancient Christian tradition of the Indian state of Kerala has endured for centuries. By the fourth century, this tradition was widely accepted among Christian writers. Gregory of Nazianzus stated that "Thomas [shared the gospel] with India" (Or. 33.8), and Ambrose of Milan likewise affirmed that the apostles were assigned different regions of the world, including "India to Thomas" (Exp. Ps. 45).
According to the longstanding Christian tradition preserved in Kerala, Thomas traveled along the eastern trade routes and reached India in AD 52. There he proclaimed the gospel among the Jewish communities of the Malabar Coast, many of whom likely spoke Aramaic alongside local languages. Some traditions trace these communities back to the days of King Solomon, when maritime trade between Israel and India expanded (cf. 1 Kings 9:26–28; 10:22). Whether or not this tradition can be historically verified, the presence of established Jewish communities would have provided a natural context for Thomas' proclamation of the gospel. Christians in Kerala continue to honor this heritage. They call themselves "Saint Thomas Christians" (Syriac: Mār Thōmā Naṣrānī, lit. "Saint Thomas Nazarenes") to express their connection to the apostolic age. Their ancient Syriac liturgy reflects longstanding ties to the Church of the East and preserves one of the oldest continuous Christian traditions outside the Mediterranean world.
When the Portuguese explorer Vasco da Gama reached India in 1498, he encountered a thriving Christian community that claimed descent from the apostle Thomas. Members of da Gama's expedition described ancient churches, stone crosses, and longstanding traditions associated with Thomas' ministry. Their accounts demonstrate that the Thomas tradition was already deeply rooted in Kerala's Christian identity by the end of the fifteenth century.
Bibliography
Primary Sources
Ambrose of Milan. Expositions on the Psalms. Paris: J. P. Migne, 1855.
Gregory of Nazianzus. Oration. In Nicene and Post-Nicene Fathers, series 2, vol. 7. Edited by Philip Schaff and Henry Wace. Peabody, MA: Hendrickson, 1994.
Commentaries
Keener, Craig S. The Gospel of John: A Commentary. 2 vols. Peabody, MA: Hendrickson, 2003.
Köstenberger, Andreas J. John. Baker Exegetical Commentary on the New Testament. 2nd ed. Grand Rapids: Baker Academic, 2023.
Monographs
Hurtado, Larry W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids: Eerdmans, 2003.
MacCulloch, Diarmaid. Christianity: The First Thousand Years. New York: Penguin, 2011.
McBirnie, William Steuart. The Search for the Twelve Apostles. Carol Stream, IL: Tyndale Momentum, 2008.
McDowell, Sean. The Fate of the Apostles: Examining the Martyrdom Accounts of the Closest Followers of Jesus. Abingdon, UK: Taylor & Francis, 2016.
Most, Glenn W. Doubting Thomas. Cambridge, MA: Harvard University Press, 2009.
Neill, Stephen. A History of Christianity in India: The Beginnings to AD 1707. Cambridge History of India. Cambridge, UK: Cambridge University Press, 1984.
