Logion
13 is the only saying in the Gospel where Thomas allows himself,
or his influence, to appear.
The
saying that starts:
Make a comparison to me (logion 13)
is
the only autobiographical one in the Thomas Text. As a true disciple
Thomas would know he must record faithfully, and must not intrude
elsewhere. Thomas tells of an episode that, when combined with
related passages from the gospels in the Bible (Matthew 16:13,
Mark 8:27, Luke 9:18), other contemporary documents, and what
can be seen today, can be very easily visualized.
After
his initial ministry around the Lake of Galilee and having gathered
some disciples, Jesus might have suggested a visit up the River
Jordan, 70 kilometres or so through mountainous country, to its
source. At that time, as now, merit attached to a journey to the
source of a holy river. To accommodate the many pilgrims, Proconsul
Hadrian had enhanced a village nearby, in the country of the Phillipians,
but by naming it after the Roman Caesar he angered the Jews.
Around
the source there have been through the ages small shrines or monuments
to sacred figures, philosophers and wise men. At
this stage the stature of Jesus had not yet been recognized, even
by all the disciples. But looking round him he might well have
asked whom he resembled. The replies of Peter and Matthew might
have been prompted by the small shrines on either hand. However,
Thomas had beheld him, with awe and wonder—incomparable.
Immediately Jesus implied that in a certain sense the experience
of Oneness made something common to both the disciple and to the
Source.
The
source itself of the Jordan is a powerful spring that gushes,
bubbling, out of the clefts in the rock at this place. The significance
of the dialogue with Thomas that follows is heightened by the
newness of the water of the spring, that this spring and the Jordan
is the only river in Palestine that flows continuously through
the year, and by the immense historical and spiritual importance
of the Jordan to anyone born a Jew.
There
then develops a situation of a type that is well authenticated
in other situations: Jesus could discern the spiritual capability
of a follower, and, taking him aside, gave a facet of Truth
that
others were not yet ready to grasp. We
cannot tell what Jesus said. But it is very clear that Jesus
taught
his chosen disciple something that he and his colleagues considered
to be blasphemous and punishable by ritual stoning, and had
the
power to set the world on fire. There is not much likelihood
that the others would wish to record this. How could anyone
other than
he who had this daunting experience recount it, or feel it important
to record it? It can only be the way Thomas put his 'signature'
to his Text—for those with eyes to see it.
Perhaps
today, for anyone brought up in the Jewish or Christian Churches,
Jesus might still be speaking what appears to be a blasphemy.
In
seeking to see Jesus it is of inestimable value—in fact it
may be said to be essential—also to consider the incidents
and episodes concerning Jesus narrated in the gospels of the Bible.
Perhaps because these are less direct or specific than the sayings
attributed to him, it does seem that they may have been less influenced
by the doctrines of the emerging Christian Church. When
working on the meaning, import or significance of these narrated
episodes, the clue is to seek an answer to the question: from
the reaction of the disciples or other persons what quality in
Jesus did they see?
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