References in the Gospels. — The word 'doubt' occurs several times in AV and RV. It is used, however, to translate several Greek terms ; nor are these invariably rendered by the word in Question. A study of the respective passages reveals difler- ing circumstances and conditions, different types of character, a variety of subjects exercising the mind. Doubt in several phases is in illustration.
(a) The doubt of perplexity. Thus in Mk 6=", Lk 24*, Jn 13"— where the verb airopioi occurs (the strengthened compound Siairopioi is found in Lk 9'). There is no question in these passages of the ap- prehension of religious truth ; the idea suggested is rather that of being taken aback, disturbed, distracted, by the unintelligible and the unex- pected. Herod is 'much perplexed ' (Mk 6™ RV, cf. Lk 9') as he listens to the Baptist, as reports reach him concerning Jesus ; he is puzzled, at a loss for explanations. And thus in Jn 13-- ' the disciples looked one upon the other, doubting of whom he spake ' ; the unexpected statement has bewildered them. Similar feelings may be recog- nized in the case of the women at the sepulchre (Lk 24'') ; they are 'much perplexed' ; utterly un- able, that is, to account for the empty tonili. A like meaning may, perhaps, be I'ead into the ' Ikiw long dost thou hold us in suspense? ' of Jn 10'-^ {ttiv ^"XV" ilt'-^i' ai'pets) ; the Jews being understood as professing an uncertainty wliicli could be at once dispelled by some plain declaration on the part of Jesus.
(6) Wavering faith. A second group of passages, where the verbs fiereupi^eaffai and SiffTd^fiv occur, has now to be considered. Again the woril 'doubt' is found in AV and RV, but with refer- ence to a mental condition other than that which has been noted in the preceding paragraph. A religious significance is now observable ; the exist- ence of faith is implied, but it is an imperfect, a wavering faith. Because of distractions of one kind or another, confidence is impaired. The doubters referred to are sometimes the d\iy6Tia-Toi : their faith not only wavering but small. Thus in Lk 12™ 'neither be ye of doubtful mind' (xai /xq uexfuplffo-ffe), the context supplies the explanation ; anxiety about earthly things is incompatible with absolute trust in the Fatherhood of God. So also in Mt 14'" 'wherefore didst thou doubt?' (fi's W iilaraaas ;), where St. Peter's confidence has given way before sudden panic. And thus, perhaps, in
Mt 28" ' but some doubted ' (eShraaav). What, precisely, the condition of these genuine disciples was is difficult to determine, but it was one which left them unreceptive while others were convinced of a manifestation of the living Lord. With this passage may be compared Lk 24^* ; the diaXoyio-fj-ol (RV 'reasonings') being significant of fearsome hesitation on the part of those wlio could not at once realize that the mysterious visitor was none other than Jesus Himself.
(c) The critical attitude. This is implied by the verb diaKfibea-dai. ; a term which, as used in NT, denotes the absence of faith, the paralysis of faith. It occurs but twice in the Gospels (Mt 2Fi, Mk 11-') ; where the power of faith is, by implication, contrasted with the impotency which is involved in the want of faith. Thought seems to be directed to the inevitable consequence of regarding Divine things as a subject for curious inve.stigation rather than as matter of personal concern. On the one hand, there is the emphatic declaration wliich may be expressed in the words of Bacon, ' Man, when lie resteth and assureth himself upon divine Pro- tection and Favour, gathereth a Force and Faith [in its sense of fidelity] which Human Nature, in its selfe, could not obtaine.' On the other hand, there is the implied warning that, as the vision of God darkens and vanishes, man's capacity for use- ful action becomes weaker, until at length it dies away.
[For discussion of ' the doubt of Thomas ' see Thomas and Unbelief].
Literature. — Lyttelton, Modern Poets of Faith, Doubt, and Paganism ; lUingworth, Christian Character ; James, The Will to Believe ; Carlyle, Sartor Besartiis ; Browning, Christ- mas-Eve and Easter-Da;/ ; Tennyson, Jn Memoriaiii (edited, with commentary, by A. W. Robinson) ; Jowett, Sennons.
H. L. Jackson. DOVE (Trepurrepd). — Its gentle nature makes the dove a frequent simile in ancient literature. Christ bids His disciples to be harmless as doves, and to unite witli such gentleness a wisdom like the serpent's (JIt 10""). Meyer, in lot:, takes this to mean, ' Be prudent in regard to dangers in which you are placed, quick to see and avoid dangers ; and always be full of uprightness, never taking any questionable way of escape.' As the serpent is the most cunning of the beasts of the field, so should the Lord's disciples ha^'e wisdom to understand the subtleties of Satan ; but no evil is to mix with such wisdom. Along with it there must be found a jiurity :iiid simplicity of
symbol. The truest wisdom for the ( 'hristian is to keep always the simplicity of the dove. A nature purified by the Spirit of Christ will have wise penetration enough to defeat all the wiles of Satan.
The dove, the emblem of perfect innocence, is u.sed (Mt 3'" and parallels) as a symliol of the Holy Spirit, who is the power and wisdom of God, act- ing on the spirits of men. When the do\ e appeared to sit on the Saviour's head, it denoted the Divine recognition of His holiness (v."), and His official consecration to the JNIessianic ministry. As the author of the Epistle to the Hebrews says, ' He was holy, harmless, undefiled, and separate from sinners' (7-*).