John 11:16

KJV

Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

KJV (with Strong's)

Then {G3767} said {G2036} Thomas {G2381}, which {G3588} is called {G3004} Didymus {G1324}, unto his fellowdisciples {G4827}, Let us {G71} also {G2532} go {G71}, that {G2443} we {G2249} may die {G599} with {G3326} him {G846}.

Complete Jewish Bible

Then T’oma (the name means “twin”) said to his fellow talmidim, “Yes, we should go, so that we can die with him!”

Berean Standard Bible

Then Thomas called Didymus said to his fellow disciples, “Let us also go, so that we may die with Him.”

American Standard Version

Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.

Commentary

### SUMMARY
John 11:16 captures a pivotal moment in the disciples' journey with Jesus, revealing Thomas's complex character as he responds to Jesus's decision to return to Bethany despite the grave danger. While the other disciples express apprehension, Thomas, also known as Didymus, courageously, yet fatalistically, declares his willingness to accompany Jesus, even if it means facing death alongside Him. This statement underscores a profound loyalty and solidarity, offering a glimpse into the depth of commitment required in discipleship, even when the path ahead is fraught with peril and misunderstanding.

### CONTEXT
* **Literary Context:** This verse immediately follows Jesus's declaration to His disciples that He intends to return to Judea, specifically Bethany, because Lazarus, their friend, has "fallen asleep" and He is going to "wake him up" ([John 11:11](/john/11-11 "John 11:11 - Jesus speaks of Lazarus's sleep")). The disciples, recalling the recent attempt by Jewish leaders to stone Jesus in Judea ([John 10:31](/john/10-31 "John 10:31 - Attempt to stone Jesus")), express their concern, asking, "Rabbi, a little while ago the Jews there tried to stone you, and yet you are going back?" ([John 11:8](/john/11-8 "John 11:8 - Disciples question Jesus's return to Judea")). Jesus then explains His divine timing and purpose, likening His journey to walking in daylight, free from stumbling ([John 11:9-10](/john/11-9-10 "John 11:9-10 - Jesus speaks of walking in the light")). It is in this atmosphere of apprehension, yet divine resolve, that Thomas speaks, offering a stark, yet deeply committed, response to Jesus's seemingly perilous decision. His words set the stage for the dramatic events that follow, culminating in the resurrection of Lazarus, which further highlights the disciples' limited understanding of Jesus's power and mission at this point.
* **Historical & Cultural Context:** First-century Judea was a volatile region under Roman occupation, with significant tension between the Jewish religious authorities and figures like Jesus, whose teachings and miracles challenged their established order. The attempt to stone Jesus in Jerusalem, explicitly mentioned in [John 10:31](/john/10-31 "John 10:31 - Attempt to stone Jesus"), was a clear demonstration of the Jewish leaders' intent to eliminate Him, viewing Him as a blasphemer or a threat to their authority and the delicate peace with Rome. Bethany, though a short distance from Jerusalem (about two miles), was close enough for Jesus to be within easy reach of His enemies. Discipleship in this context was not merely an intellectual assent but a life-altering commitment that could, and often did, involve significant personal risk, including persecution and death. Thomas's statement reflects an acute awareness of this danger, a common reality for those who openly followed Jesus.
* **Key Themes:** John 11:16 significantly contributes to several overarching themes in the Gospel of John. Firstly, it highlights the theme of **Discipleship and Commitment**, showcasing Thomas's unwavering loyalty despite his fear, contrasting with the general apprehension of the other disciples. Secondly, it subtly reinforces the theme of **Misunderstanding vs. Divine Purpose**, as Thomas anticipates death, unaware that Jesus is going to Bethany not to die, but to perform a miracle that will bring glory to God and confirm His identity as the resurrection and the life ([John 11:4](/john/11-4 "John 11:4 - Jesus's purpose for Lazarus's illness") and [John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")). This foreshadows the disciples' gradual, often incomplete, grasp of Jesus's divine mission throughout the Gospel. Lastly, it enriches the portrayal of **Thomas's Character**, moving beyond his later reputation as "doubting Thomas" ([John 20:25](/john/20-25 "John 20:25 - Thomas's doubt")) to reveal a man of deep, albeit fatalistic, devotion and courage.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Thomas (Chaldee, _Thōmâs'_):** Of Chaldee origin, meaning "the twin." This name, along with its Greek equivalent "Didymus," emphasizes his identity as a twin, though his actual twin is never mentioned in Scripture. This dual naming might subtly hint at a complex, perhaps dual, nature within his personality, as seen in his later doubt contrasted with his profound loyalty here.
* **Didymus (Greek, _Dídymos'_):** A Greek word meaning "double," or "twin." Its inclusion alongside "Thomas" (the Aramaic equivalent) is a common Johannine practice of providing both the Hebrew/Aramaic and Greek names or terms for clarity to a diverse audience, highlighting the universal appeal of the Gospel.
* **die (Greek, _apothnḗskō'_):** From *apo* (from, off) and *thnēskō* (to die), meaning "to die off" or "to be dead." Thomas's use of this word reflects his immediate and stark assessment of the danger. It implies a complete cessation of life, underscoring the perceived finality and sacrifice involved in following Jesus into a hostile environment.

#### Verse Breakdown
* **"Then said Thomas, which is called Didymus, unto his fellowdisciples,"**: This opening clause establishes the speaker and his audience. Thomas, identified by both his Aramaic and Greek names, steps forward from the general group of disciples to address his peers. This suggests a moment of decisive leadership or a prominent voice within the group, setting him apart from the more generalized apprehension previously expressed.
* **"Let us also go,"**: This is a direct, imperative call to action. Thomas is not merely expressing a personal resolve but is inviting, even challenging, his fellow disciples to join him. The inclusion of "also" (Greek: *kai*) implies solidarity—if Jesus is going, then they, too, should go. It's a statement of shared destiny and commitment, despite the perceived danger.
* **"that we may die with him."**: This concluding phrase reveals the depth of Thomas's commitment, yet also his fatalistic outlook. He fully anticipates that following Jesus into Judea will lead to their collective demise alongside their Master. It is a stark expression of loyalty unto death, a willingness to share in Jesus's fate, even if that fate is perceived as certain martyrdom. This clause powerfully encapsulates his courage and devotion, even while displaying a misunderstanding of Jesus's immediate purpose.

#### Literary Devices
The verse primarily employs **Foreshadowing** and **Characterization**. Thomas's statement, "Let us also go, that we may die with him," serves as a grim **foreshadowing** of Jesus's eventual death, though not in the immediate context Thomas anticipates. It also subtly foreshadows the call to discipleship that involves taking up one's cross, a theme Jesus teaches elsewhere. More significantly, the verse offers profound **characterization** of Thomas. Far from the "doubting Thomas" stereotype that emerges later in John's Gospel, here he is portrayed as fiercely loyal, courageous, and willing to face death for his Master. His fatalism, while a misunderstanding of Jesus's immediate miraculous intent, highlights a genuine, albeit somber, devotion. The dual naming, "Thomas, which is called Didymus," is a form of **Apposition** that emphasizes his identity as "the twin," possibly hinting at a complex or dual nature within his personality, capable of both deep commitment and profound doubt.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 11:16 profoundly illustrates the nature of true discipleship, which often calls for unwavering commitment in the face of perceived danger and an incomplete understanding of God's plan. Thomas's statement, though born of a fatalistic outlook, embodies a radical loyalty to Christ that transcends fear. It speaks to the call for believers to follow Jesus even when the path is unclear, challenging them to trust in His divine purpose, even when it seems to lead to suffering or sacrifice. This moment also serves as a poignant reminder that God's ways are often higher than our ways, and His plans unfold in unexpected, miraculous ways that defy human expectation, as the subsequent resurrection of Lazarus demonstrates.

* [Matthew 10:39](/matthew/10-39 "Matthew 10:39 - Losing life for Christ's sake")
* [Luke 9:23](/luke/9-23 "Luke 9:23 - Taking up the cross daily")
* [Philippians 1:21](/philippians/1-21 "Philippians 1:21 - To live is Christ, to die is gain")

### REFLECTION AND APPLICATION
Thomas's declaration in John 11:16 challenges us to examine the depth of our own commitment to Christ. Are we willing to follow Him even when the path seems dangerous, uncertain, or demands significant personal cost? Like Thomas, we may not always fully comprehend God's immediate purpose or how He intends to work, and fear may be a natural human response to perceived peril. However, this verse encourages us to move beyond our anxieties and limited understanding, choosing instead a loyal and steadfast companionship with Christ. It reminds us that true discipleship is not about perfect foresight or unwavering courage, but about a willingness to be present with Jesus, to walk with Him through life's challenges, trusting that His ultimate purpose is always for our good and His glory, even if we can only see a small part of the picture at any given moment. Our faith is tested not when the path is clear, but when it is shrouded in uncertainty, calling us to a deeper reliance on His sovereign plan.

#### Questions for Reflection
* **What fears or uncertainties currently challenge your commitment to following Jesus?**
* **In what ways might your understanding of God's plan be incomplete, similar to Thomas's?**
* **How does Thomas's loyalty, despite his fatalism, inspire or challenge your own discipleship?**
* **What does it mean for you, practically, to "go and die with him" in your daily life?**

### FAQ
**Was Thomas truly pessimistic, or was he simply realistic about the danger?**

Answer: Thomas's statement, "Let us also go, that we may die with him," reflects a complex blend of realism and pessimism. Given that the Jewish authorities had recently tried to stone Jesus ([John 10:31](/john/10-31 "John 10:31 - Attempt to stone Jesus")), his assessment of the danger was certainly realistic. However, his immediate leap to "die with him" suggests a fatalistic outlook, anticipating the worst-case scenario without considering Jesus's divine power or purpose in returning to Bethany. While courageous in his loyalty, his words betray a lack of faith in Jesus's ability to overcome the danger, or perhaps a misunderstanding of the greater glory that would come from Lazarus's resurrection ([John 11:4](/john/11-4 "John 11:4 - Sickness for God's glory")). This characteristic is consistent with his later demand for tangible proof of Jesus's resurrection in [John 20:25](/john/20-25 "John 20:25 - Thomas's famous doubt").

### CHRIST-CENTERED FULFILLMENT
While Thomas's statement in [John 11:16](/john/11-16 "John 11:16 - Thomas's declaration of loyalty") is born of a misunderstanding of Jesus's immediate purpose (which was to raise Lazarus, not to die yet), it powerfully foreshadows the ultimate reality of Christ-centered discipleship. Thomas's willingness to "die with him" points to the profound truth that Jesus Himself would indeed die, not merely for His friends, but for the sins of the world, becoming the ultimate sacrifice. His death was not a defeat, but the very means by which He conquered sin and death, fulfilling the prophecies of the suffering servant ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - Wounded for our transgressions")). Furthermore, Thomas's desire to share in Jesus's fate finds its ultimate fulfillment in the believer's union with Christ through baptism, where we are "buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life" ([Romans 6:4](/romans/6-4 "Romans 6:4 - Buried and raised with Christ")). Thus, Thomas's fatalistic loyalty, though imperfectly understood at the time, prophetically echoes the call for all believers to die to self and live for Christ, sharing in His sufferings and ultimately, in His resurrection life ([Philippians 3:10](/philippians/3-10 "Philippians 3:10 - Sharing in Christ's sufferings and resurrection")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 13:37

Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.

Matthew 10:3

Philip, and Bartholomew; Thomas, and Matthew the publican; James [the son] of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;

John 21:2

There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the [sons] of Zebedee, and two other of his disciples.

Mark 3:18

And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,

Matthew 26:35

Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

Luke 6:15

Matthew and Thomas, James the [son] of Alphaeus, and Simon called Zelotes,

John 20:24

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