Thomas' Statement of Jesus as God in Original Languages
Thomas' Statement in Context
Thomas' declaration, "My Lord and my God!" in John 20:28, is a pivotal moment in the Gospel narrative, affirming Jesus' divinity [1]. The original Greek text reads, "Ὁ κύριός μου καὶ ὁ θεός μου" ("Ho kyrios mou kai ho theos mou"), where Thomas addresses Jesus directly.
The phrase is significant because it is one of the few explicit affirmations of Jesus' divinity in the New Testament. The use of "Lord" (κύριος, kyrios) and "God" (θεός, theos) together emphasizes Jesus' divine nature and authority. In the Old Testament, "Lord" is often used as a title for God (e.g., Psalm 24:7, 10), and Thomas' application of this title to Jesus underscores their shared divinity [2].
Interpretations of Thomas' Statement
Interpreters have long debated the significance of Thomas' statement. Some argue that it is an exclamation of surprise, not necessarily a theological affirmation. However, most commentators understand Thomas' words as a profound acknowledgment of Jesus' divinity. Adam Clarke, for example, notes that applying the address to anyone other than Christ would require "violence to every rule of construction" [4].
John Gill's commentary supports this interpretation, suggesting that Thomas' statement demonstrates his conviction about Jesus' resurrection and divinity. Gill argues that Thomas' use of "my Lord and my God" signifies his understanding of Jesus as both Lord and God, affirming his role in creation and redemption [6].
Theological Implications
Thomas' statement has significant theological implications. It supports the doctrine of Jesus' divinity, a central tenet of Christian orthodoxy. The affirmation that Jesus is both Lord and God underscores the unity of the Father and the Son, as seen in other New Testament passages (e.g., John 10:30; Philippians 2:6) [3].
The association of Jesus with God is further reinforced by other biblical passages. For instance, Revelation 1:8 and 22:13, where Jesus applies divine titles to himself, such as "Alpha and Omega" and "the First and the Last," demonstrate his divinity [5, 9].
Historical and Confessional Perspectives
The early church councils, such as the fifth Ecumenical Council at Constantinople, anathematized those who interpreted Thomas' statement as merely an exclamation of surprise, affirming instead that it was a declaration of Jesus' divinity [4]. This understanding is consistent across various Christian traditions, including Presbyterian, Methodist/Wesleyan, and Baptist/Reformed interpretations [4, 6, 7].
The affirmation of Jesus' divinity is a cornerstone of Christian doctrine, reflected in various creeds and confessions. The theological significance of Thomas' statement lies in its explicit acknowledgment of Jesus as God, reinforcing the New Testament's portrayal of Jesus' divine nature.
The understanding of Jesus as God is further supported by other New Testament passages, such as Romans 10:13, where Paul quotes Joel 2:32, applying the title "Lord" to Jesus, thereby associating him with Yahweh, the personal name of God [8].
Sources
- John “Thomas answered him, “My Lord and my God!” -- John 20:28”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Christ is God — As Jehovah -- Isa 40:3; Mt 3:3. As Jehovah of glory -- Ps 24:7,10; 1Co 2:8; Jas 2:1. As Jehovah, our RIGHTEOUSNESS -- Jer 23:5,6; 1Co 1:30. As Jehovah, above all -- Ps 97:9; Joh 3:31. As Jehovah, the First and the Last -- Isa 44:6; Re 1:17; Isa 48:12-16; Re 22:13. As Jehovah's Fellow and Equal -- Zec 13:7; Php 2:6. As Jehovah of Hosts -- Isa 6:1-3; Joh 12:41; Isa 8:13,14; 1Pe 2:8. As Jehovah, the Shepherd -- Isa 40:11; Heb 13:20. As Jehovah, for whose glory all things were created -- Pr 16:4; Col 1:16. As Jehovah, the Messenger of the covenant -- Mal ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- John (Methodist/Wesleyan) “Adam Clarke on John 20:28: Thomas answered, etc. - Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn; and the fifth Ecumenic council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesu”
- Revelation (Protestant academic) “Tyndale House on Revelation 1:8: 1:8 I am is the name of God in the Old Testament (Exod 3:13-14; 6:2; Deut 6:4). Jesus applied this name to himself (cp. John 4:26). Alpha and Omega are the first and last letters of the Greek alphabet; they signify that God’s actions are all-encompassing. God is fully in control.”
- John (Baptist/Reformed) “John Gill on John 20:28: And Thomas answered and said unto him,.... Without examining his hands and side, and as astonished at his condescension and grace, and ashamed of his unbelief: my Lord and my God; he owns him to be Lord, as he was both by creation and redemption; and God, of which he was fully assured from his omniscience, which he had given a full proof of, and from the power that went along with his words to his heart, and from a full conviction he now had of his resurrection from the dead. He asserts his interest in him as his Lord and his God; which denotes his subjection to him,”
- Titus (Presbyterian) “Jamieson, Fausset & Brown on Titus 1:3: in due times--Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (Act 1:7). manifested--implying that the "promise," Tit 1:2, had lain hidden in His eternal purpose heretofore (compare Col 1:26; Ti2 1:9-10). his word--equivalent to "eternal life" (Tit 1:2; Joh 5:24; Joh 6:63; Joh 17:3, Joh 17:17). through preaching--Greek, "in preaching," of rather as ALFORD (see on Ti2 4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted." according to--in pursuance of (compare Ti1 1:1)”
- Romans (Protestant academic) “Tyndale House on Romans 10:13: 10:13 Paul quotes Joel 2:32, where the Lord in Hebrew is Yahweh, the personal name of God (see Exod 3:15). However, as Rom 10:12 makes clear, the Lord in Romans is Jesus Christ. This verse shows that Christians from the time of the apostles have associated Jesus with God.”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 22:13: I am Alpha--Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Rev 1:8, Rev 1:17; Rev 21:6. At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God.”