John 20:28 [(English Translation) Codex Sinaiticus - 4th Century A.D.] Thomas answered and said to him: My Lord and my God
This text belongs to the mystic Book of John, whose context is Messianic. It uses a language which is different from the other synoptic Gospels namely, Matthew, Mark, and Luke. It records speeches with enigmatic statements, as well as figurative language, proceeding from Yeshua and from those who produced the text. The text itself says:
John 16:25 [The Scriptures 2009 - TS 2009]
. . . I have spoken to you in figures of speech{parables}. . .
(Words of Yeshua in purple)
This language uses comparison or analogy to convey a more in-depth meaning.
Remember:
– you must be born again
– I am the bread that came own from heaven.
– i am the light.
– I am the door,
etc . . .
None of these declarations are literal, rather they are figurative speech. The author himself or the school itself is attracted to this figurative language and uses it in the text as a literary device to express ideas in a non-literal way, creating images or poetic effects.
In fact , the book starts in this manner:
John 1:1, 4 [ Geneva Bible - 1587]
1 In the beginning was that Word . . .
4 In it was life, and that life was the light of men.
The author, or authors of the text are using the wording of the Book of Genesis which starts in the same manner <In the beginning Elohim created the heavens and the earth>. And it continues to say that the first expression was <let there be light>. The primary light.
In this manner, with figurative language, the author or authors of the Book called John connects the concept of Messiah with this first expression or word or «logos» of the Book of Genesis (let there be light). This is the first recorded word, the first recorded expression from which the rest of the world began to be created according to the Book of Genesis.
The text of John 20:28 – <my Lord and my God> is usually taken out of context to affirm that Thomas identified Yeshua of Nazareth as ‘God’. However, it is obvious that it is taken out of context because just a few previous verses, Yeshua says
John 20:17 [Hebraic Roots Bible - HRB]
Yahshua said to her, . . . go to My brothers and say to them, I am ascending to My Father and your Father, and My Elohim{God}, and your Elohim{God}.
Yeshua himself says that he has a ‘God’. Therefore, to identify Yeshua as ‘God’ contradicts the logic of the text and the logic of language. It would be like saying that ‘God’ has a ‘God’. In fact, the same book tells us that Yeshua had humiliated his opponents when they falsely accused him of making himself ‘God’. Yeshua categorically refused to even hint at being ‘God’.
John 10 says:
John 10:34 [Lamsa NT] 34 . . . Jesus said to them, Is it not so written in your law, I said, you are gods? 35 If he called them gods, because the word of God was with them . . . 36 . . . you say, You blaspheme, just because I said to you, I am the Son of God. (Words of the Eternal in blue)
He clearly denied that he was ‘God’. What is the meaning of ‘Son of ‘God’ in this messianic context in Jewish culture?
‘Son of God’ means to be the Davidic King of Yisrael, the King elected by the Eternal. For example, it is written about David:
Psalm 89:20, 26, 27 [The Scriptures 2009 - TS 2009]
20 “I have found My servant Dawid{David} . . .
26 . . . “He calls out to Me, ‘You are my Father . . .
27 “I also appoint him first-born, Highest of the sovereigns of the earth.
It is written of Dawid (David) and his dynasty
Psalm 2:6-7
6 Yea, I have set My king on My holy mount on Zion.
7 I will declare concerning the statute of YAHWEH: He said to Me, You are My Son. Today I have begotten You.
And, about Shlomo (Solomon) son of Dawid it is written
2 Samuel 7:14 [HRB]
I shall be a father to him, and he shall be a son to Me.
For this very reason, John 1:49 records the words of Nethan’el (Nathaniel) a disciple of Yeshua
John 1:49 [HRB]
Rabbi, You are the Son of YAHWEH; You are the King of Israel.
'SON OF GOD'
MEANS
DIVINELY ELECTED KING OF YISRA'ELGoing back to the verse under consideration:
John 20:28 [(English Translation) Codex Sinaiticus - 4th Century A.D.] Thomas answered and said to him: My Lord and my God
This text has its context. If it is taken on its own, without considering its context, it can be manipulated.
Some examples in which people are called «elohim» are: Psalm 82:6; Exodus 21:6; 22:7-8 among others.
Psalm 82:6 [HRB]
I have said, You are Elohim . . .
In the Hebrew world, the term «Elohim» is used to identify not only the Creator; it can be used to identify authorities, judges, governors. Notice Exodus 7:1 and 4:16 where Moshe (Moses) is called «elohim». Moshe, an individual, not two and not three, is called «elohim».
We see this term, as well, in 1 Samuel 28:13 where the prophet Samuel is called «elohim». Again, one human being, not two, not three, is called «elohim».
Another example is found in:
1 Samuel 20:12 [TS - 2009]
And Yehonathan{Jonathan} said to Dawid, “יהוה Elohim of Yisra’el *be witness! When I search out my father sometime tomorrow
*Note: this particular translation has added <be witness> in italics, which means these words are not in the original (Nazarene Notes)
Yehonathan is addressing Dawid as ‘God’ of Yisra’el, Ruler יהוה. How is this possible? It does not make sense. For this reason, many translations add words to highlight what they believe transpired in that dialogue between Yehonathan and Dawid. Some claim that it was an oath: “by the ‘God’ of Yisra’el”, etc . . .
Of course, Dawid is not the Elohim of Yisra’el, even if there is a verse that apparently says so.
The passage we are looking at is part of the context of the Jewish, mystical book the first century. Let us look at the context, which is what Yeshua taught a few days prior.
John 10:30 [TS - 2009]
I and My Father are one.
Notice that he does not say ‘I am the Father’. His opponents of Judea intentionally misinterpreted this statement and accused him of blasphemy, saying:
John 10:33 [TS - 2009]
". . . You, being a Man, make Yourself Elohim"
But Yeshua denied it outright and explained what he meant when he said <I and My Father are one.>
John 10:36-38 [TS - 2009] 36 do you say of Him whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of Elohim’? 37 “If I do not do the works of My Father, do not believe Me; 38 but if I do, though you do not believe Me, believe the works, so that you know and believe that the Father is in Me, and I in Him.”
This is the explanation, by Yeshua himself, of the phrase <I and My Father are one>. In chapter 12 we can find more context of what Yeshua previously taught. Yeshua attended a feast in Jerusalem, where he said the following:
John 12:44-45 [TS - 2009]
44 . . . He who believes in Me, believes not in Me but in Him who sent Me.
45 “And he who sees Me sees Him who sent Me.
If we are consistent with the language, it is evident that the One who sends is not the one who is sent. In other words, Yeshua did not send himself. He says the same thing in chapter 14:
John 14:9 [TS - 2009]
He who has seen Me has seen the Father
The context of this verse is
John 14:10, 24 [TS - 2009] 10 Do you not believe that I am in the Father, and the Father is in Me? The words that I speak to you I do not speak from Myself. But the Father who stays in Me does His works. . . . . . . . . . 24 the Word which you hear is not Mine but of the Father Who sent Me.
Yeshua had already spoken of this in chapter 7:
John 7:16-17 [TS - 2009]
16 “My teaching is not Mine, but His who sent Me.
17 “If anyone desires to do His desire, he shall know concerning the teaching, whether it is from Elohim, or whether I speak from Myself.
And
John 12:49 [TS - 2009]
Because I spoke not from Myself, but the Father who sent Me has given Me a command, what I should say and what I should speak.
The key to understanding Thomas’ declaration, <My Lord and my God>, is in the conversations Yeshua had in earlier chapters of the book of John, but more specifically, the conversation he had with Thomas and Philip. This conversation took place approximately ten days before what is described in chapter 14, where he said he would soon be going to :
John 14:2 [TS - 2009]
. . . My Father’s house . . .
In the first part of this chapter, he talks about going to his Father’s House. Obviously, he is referring to his ascent to another dimension, and he is referring to his death and resurrection.
Then, in the rest of chapter 14, the author adds
John 14:4-5 [TS - 2009]
4 “And where I go you know, and the way you know.”
5 T’oma{Thomas} said to Him, “Master, we do not know where You are going, and how are we able to know the way?”
Yeshua responded
John 14:6-7 [HRB]
6 Yahshua said to him, I am the Way, and the Truth, and the Life. No one comes to the Father except through Me.
7 If you had known Me, you would have known My Father also; and from now on you do know Him, and have seen Him
Notice that the same terminology is used <the one who sees me, has seen the Father that sent me>.
John 14:8-10 [HRB]
8 And Philip said to Him, Master, show us the Father, and it is enough for us.
9 Yahshua said to him, Am I so long a time with you, and you have not known Me, Philip? The one seeing Me has seen the Father! And how do you say, Show us the Father?
10 Do you not believe that I am in the Father and the Father is in Me? The Words which I speak to you I do not speak from Myself, but the Father who dwells in Me, He does the works
The difference, the distinction between the Father and the Son, is apparent. That is, between the Almighty, that has chosen His Messiah, His Theocratic King who speaks the words entrusted by the Divinity.
John 14:11 [HRB]
Believe Me that I am in the Father, and the Father is in Me; but if not, believe Me because of the works themselves
With all this context of the passage, it is easy to understand T’oma’s statement <My Lord and my God>. He was acknowledging what Yeshua had taught to Thomas and Philip a few days earlier. Namely, ‘God’ is in Yeshua, and therefore, he who has seen him has seen the Father. That is to say, in His words and in His deeds, the Father is found. All these words, all these works, were of divine origin. Understand that the text does not say that T’oma declared that Yeshua was ‘God’ and that he was his ‘God’ and Lord.
Yeshua had explained that ‘God’ sent him. Therefore, Yeshua being the one sent represents Him in words and deeds. It is an ancient concept of the Hebrew culture:
● The one sent or commissioned by a person is considered that person – Berakhot (Blessings) 5:5
● The one who receives you, receives me (Matthew 10:40)
● you received me like a messenger of Elohim, even as you would Messiah Yahshua.(Galatians 4:14)
Yeshua’s words come from the Eternal. The works of Yeshua are the works of the Eternal. Thus, when T’oma sees the resurrected Yeshua and says <My Lord and my ‘God’>, it is the exclamation of perceiving the work of ‘God’ in the resurrection of the teacher.
With all this information, let us now go to the context of chapter 20, where the expression of T’oma is recorded. Yeshua appeared to his disciples after the resurrection. T’oma was not present.
John 20:19-20, 24 [HRB]
19 Then it being evening on that day, the first of the Sabbaths, and the doors having been locked where the disciples were assembled because of fear of the Jews, Yahshua came and stood in the midst and said to them, Peace to you.
20 And saying this, He showed them His hands and side. Then seeing the Master, the disciples rejoiced.
. . . . . . . . .
24 But Thomas, one of the Twelve, the one called Twin, was not with them when Yahshua came.
Later on, the disciples told T’oma that they had seen Yeshua. For his part, Tomás said he would not believe unless he himself saw Yeshua. Would not believe what? He would not believe that Yeshua had resurrected unless he saw Yeshua. The context is not that T’oma would not believe that Yeshua is ‘God’.
John 20:25 [HRB]
Then the other disciples said to him, We have seen the Master. But he said to them, Unless I see the mark of the nails in His hands, and thrust my finger into the mark of the nails, and thrust my hand into His side, I will not believe!
Before he believed Yeshua had risen, he wanted to see and feel the Master’s wounds. Resurrected Yeshua appeared to his disciples, once again. This time, T’oma was present. Yeshua showed T’oma the marks of the nails and spear, and spoke to him about his disbelief.
And T’oma finally said <My Lord and my ‘God’>
John 20:27-29 [TS - 2009]
27 Then He said to T’oma, “Bring your finger here, and see My hands. And bring your hand and put it into My side – and do not be unbelieving, but believing.”
28 And T’oma answered and said to Him, “My Master and my Elohim{God}!”
29 יהושע said to him, “T’oma, because you have seen Me, you have believed. Blessed are those who have not seen and have believed.”
Again, the belief referred to here is the belief in the resurrection. The topic is not the deity of Yeshua, but the resurrection of Yeshua. We must remember that the resurrected Yeshua has a ‘God’ which is the same ‘God’ of his disciples.
When he appeared to Miryam of Magdala a week before the incident with T’oma, he told her:
John 20:17 [TS - 2009]
. . . go to My brothers and say to them, ‘I am ascending to My Father and your Father, and to My Elohim{God} and your Elohim{God}.
The author just recorded that Yeshua has a ‘God’ and that it is the same ‘God’ of his disciples. Additionally, after T’oma’s confession, the author concludes his writing by saying,
John 20:30-31 [TS - 2009]
30 There were indeed many other signs that יהושע did in the presence of His taught ones, which are not written in this book,
31 but these have been written so that you believe that יהושע is the Messiah, the Son of Elohim. . .
These are exactly the same words that Nethan’el said
John 1:49 [TS - 2009]
“Rabbi, You are the Son of Elohim! You are the Sovereign of Yisra’el!”
In the same manner, David and Shlomoh are called sons of ‘God’ and the Eternal is called their Father
Psalm 2:6-7 [HRB] 6 Yea, I have set My king on My holy mount on Zion. 7 I will declare concerning the statute of YAHWEH: He said to Me, You are My Son. Today I have begotten You.
2 Samuel 7:14 [TS - 2009]
“I am to be his Father, and he is My son.
The context is clearly Messianic. It is not a context in which the Messiah is perceived as ‘God’. It would be a contradiction to what the author of the text says in the book called John. The context of the text is to appeal to the authority of the Messiah based on the works that he did. The resurrection as the vindication that ‘God’ gave the Messiah to prove that the Messiah was indeed right. And this is the central theme of the book. In fact, in the first sections of the book, we read:
John 1:18 [HRB]
No one has seen YAHWEH at any time; the only begotten Son, who is in the bosom of the Father, that One declares Him.
In other words, T’oma was able to see The Eternal’s words and work in the resurrected Yeshua. And this is the way the author or authors of this document decided to express it.
John 14:9 [HRB]
. . . The one seeing Me has seen the Father! . . .
In what way does the one who sees Yeshua see the Father?
John 14:10-11 [HRB] 10 Do you not believe that I am in the Father and the Father is in Me? The Words which I speak to you I do not speak from Myself, but the Father who dwells in Me, He does the works. 11 Believe Me that I am in the Father, and the Father is in Me; but if not, believe Me because of the works themselves.
CONCLUSION:
As a follower of Yeshua the Messiah, do not allow anyone interpret this verse outside its context.
Sources:
Avdiel Ben Oved; Copilot