Following the example of OT thinkers, Jesus employed the idea embodied in the word ' thirst ' to express the conscious needs of the human soul for something higher and more satisfying than it could discover in its earthly experiences (cf. Is 55\ Ps 42^ etc. ). Just as man in the vigour of physical health revolts against physical deprivation in the shape of thirst, so in proportion to his spiritual health and energy he reaches out and cries for spiritual satisfaction, and cannot rest as long as his wants are unsupplied. In this restlessness Jesus sees a source of men's ultimate happiness, and those He accounts blessed {/xaKapioi.) who thirst for righteousness (dnpCovres rrjv 5i.Kai.ocrivT)v, Mt 5"). As might perhaps be expected, the Johannine writer makes the most frequent reference to this feature of Jesus' teaching. Belief in Himself, Jesus asserts to be the means by which spiritual thirst is assuaged (cf. Jn 6^^ 7^'') ; and if we compare this statement with its expansion and elaboration, we will observe that by belief He means the spiri- tual appropriation of His entire Manhood (^ cdpf IJ.OV . . . t6 aiyud fj.ov dXr]d-ri<; icrri. wdats, 6^^).
On two distinct occasions Jesus makes incidental, though didactic, reference to the profound union, between Himself and those who believe on Him, hinted at above. In His conversation with the woman of Samaria He characteristically empha- sizes His teaching by the details in her drawing of the water from the fountain. For her the well was a source of the satisfaction of personal need, and at the same time a means of supplying the needs of others dependent on her. In a manner analogous to this, if she had drunk of the living water which He was ready to supply, Jesus pro- mised her a part in His glorious work of sharing with others out of the fulness she had received (cf. V^). In her the living water would become ' a fountain springing unto eternal life' {iv avr<} vrjyr) iidaros dWofxivov ets <^03r]v alwviov, 4'*). This thought is more definitely and directly stated by Jesus during the Feast of Tabernacles which He attended in Jerusalem. His invitation to all who thirsted {idv TLs Sti//^, 737) to come to Him and drink was followed by the promise, founded on the phrase- ology and thought of the OT (Is 12^ 58", etc.).
that they who accepted would themselves be- come sources of blessing and satisfaction to their fellow-men (Trora/ioi €k ttjs kolXms, k.t.X., 7^^). 'He who drinks of the Spiritual Rock becomes in turn himself a rock from within Avhich the waters flow to slake the thirst of others ' (Westcott, Gospel of St. John, ad loc). It is impossible not to see in this living relationship between Jesus and believers the foundation upon which must ultimately rest all human activities, as they display themselves in the service of the race. J. R. Willis.
THISTLES.— In the NT thistles (rpl^oXoc) are mentioned twice (Mt 7^^ He 6** RV). The term, however, is loosely employed, and probably em- braces several genera of spinous plants, in which Palestine is peculiarly rich. In Hebrew there is a very extensive and varied nomenclature, about twenty terms being employed which denote prickly shrubs or weeds ; but in many instances the precise meaning is unknown, while in many others the words are used in the most general way. Tristram, who goes very fully into the matter {Nat. Hist, of Bible, 423-432), identifies Heb. lioah with the com- mon thistle {Carduus) and dardar with knapweed {Centaurea). Of the former there are many species, the most common among them being : (1) Notabasis syriaca, a tall thistle with pink flowers ; (2) the yellow spotted thistle (Scolymus mactdatus) ; and (3) Cart/ia7nus oxycanthus, which has a yellow flower. Of the latter there are also many species, notably the star-thistle (Centatirea calcitrapa). These plants were exceedingly troublesome to the farmer, the corn-flelds often being overrun with them.
The only reference to thistles which occurs in the Gospels is in our Lord's question, 'Do men gather . . . figs of thistles?' (Mt 7^«).
Hugh Duncan.
THOMAS.— One of the twelve Apostles. (For the name see Didymus). In the lists of the Twelve his name is always in the second group of four. In Mk 3^*, where the names are not in pairs, he is eighth ; so in Lk 6^^, where he is coupled with Matthew. In Mt 10^ he is seventh, coming before Mattliew. In Acts V^ he is sixth, and is coupled with Philip. No incident is recorded of him in the Synojitics or in Acts ; but he comes into some prominence in the later scenes in the Fourth Gospel. When Jesus is about to return to Judaea ])ecause of the death of Lazarus, and the disciples are afraid of Jewish hostility, Thomas says, ' Let us also go, that we may die with him ' (Jn IP''). In the conversation after the Supper, Thomas inter- jects the remark, ' Lord, we know not whither thou goest ; and how can we know the way?' (14^) ; and thereby elicits the great saying, ' I am the way, the truth, and the life ' (14^). When Jesus appeared to the disciples on the evening of the Resurrection day, Thomas was absent, and was unable after- wards to accept the testimony, ' We have seen the Lord.' He must himself not only see the Master, but touch His body before he could believe (20^'*- ^^). A week later Thomas is present Avhen Jesus again appears ; and then his doubts vanish, and he rises to the completest confession of faith recorded in the Gospels, ' My Lord and my God ' (202^-29), Thomas is mentioned also in 2P as one of the group to whom Jesus appeared on the morning by the Lake-side.