CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>John 20:28 Commentaries: Thomas answered and said to Him, "My Lord and my God!"</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/john/20-28.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/john/20-28.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > John 20:28</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../john/20-27.htm" title="John 20:27">◄</a> John 20:28 <a href="../john/20-29.htm" title="John 20:29">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">And Thomas answered and said unto him, My Lord and my God.</div><div id="jump">Jump to: <a href="/commentaries/alford/john/20.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/john/20.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/john/20.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/john/20.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/john/20.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/john/20.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/john/20.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/john/20.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/john/20.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/john/20.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/john/20.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/john/20.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/john/20.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/john/20.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/john/20.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/john/20.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/john/20.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/john/20.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/john/20.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/john/20.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/john/20-28.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/john/20.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/john/20.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/john/20.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/john/20.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/john/20.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/john/20.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/john/20.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/john/20.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/john/20.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/john/20.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/john/20.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/john/20.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/john/20.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/john/20.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/john/20.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/john/20.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/john/20.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/john/20.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/john/20.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/john/20.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/john/20.htm">Ellicott's Commentary for English Readers</a></div>(28) <span class= "bld">Thomas answered and said unto him.</span>—It is implied that he did not make use of the tests which his Master offered him, but that he at once expressed the fulness of his conviction. This is confirmed by the words of the next verse, “Because thou hast seen Me.”<p><span class= "bld">My Lord and my God.</span>—These words are preceded by “said unto him,” and are followed by “because thou hast seen Me, thou hast believed;” and the words “my Lord” can only be referred to Christ. (Comp. <a href="/john/20-13.htm" title="And they say to her, Woman, why weep you? She said to them, Because they have taken away my LORD, and I know not where they have laid him.">John 20:13</a>.) The sentence cannot therefore, without violence to the context, be taken as an exclamation addressed to God, and is to be understood in the natural meaning of a confession by the Apostle that his Lord was also God.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/john/20.htm">Matthew Henry's Concise Commentary</a></div>20:26-29 That one day in seven should be religiously observed, was an appointment from the beginning. And that, in the kingdom of the Messiah, the first day of the week should be that solemn day, was pointed out, in that Christ on that day once and again met his disciples in a religious assembly. The religious observance of that day has come down to us through every age of the church. There is not an unbelieving word in our tongues, nor thought in our minds, but it is known to the Lord Jesus; and he was pleased to accommodate himself even to Thomas, rather than leave him in his unbelief. We ought thus to bear with the weak, Ro 15:1,2. This warning is given to all. If we are faithless, we are Christless and graceless, hopeless and joyless. Thomas was ashamed of his unbelief, and cried out, My Lord and my God. He spoke with affection, as one that took hold of Christ with all his might; My Lord and my God. Sound and sincere believers, though slow and weak, shall be graciously accepted of the Lord Jesus. It is the duty of those who read and hear the gospel, to believe, to embrace the doctrine of Christ, and that record concerning him, 1Jo 5:11.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/john/20.htm">Barnes' Notes on the Bible</a></div>My Lord and my God - In this passage the name God is expressly given to Christ, in his own presence and by one of his own apostles. This declaration has been considered as a clear proof of the divinity of Christ, for the following reasons:<p>1. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment.<p>2. The language was addressed to Jesus himself - "Thomas ...said unto him."<p>3. The Saviour did not reprove him or check him as using any improper language. If he had not been divine, it is impossible to reconcile it with his honesty that he did not rebuke the disciple. No pious man would have allowed such language to be addressed to him. Compare <a href="http://biblehub.com/acts/14-13.htm">Acts 14:13-15</a>; <a href="http://biblehub.com/revelation/22-8.htm">Revelation 22:8-9</a>.<p>4. The Saviour proceeds immediately to commend Thomas for believing; but what was the evidence of his believing? It was this declaration, and this only. If this was a mere exclamation of surprise, what proof was it that Thomas believed? Before this he doubted. Now he believed, and gave utterance to his belief, that Jesus was his Lord and his God.<p>5. If this was not the meaning of Thomas, then his exclamation was a mere act of profaneness, and the Saviour would not have commended him for taking the name of the Lord his God in vain. The passage proves, therefore, that it is proper to apply to Christ the name Lord and God, and thus accords with what John affirmed in <a href="http://biblehub.com/john/1-1.htm">John 1:1</a>, and which is established throughout this gospel. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/john/20.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>28. Thomas answered and said unto him, My Lord and my God—That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from Joh 20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on [1922]Joh 1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught—as if it were a mere call upon God in a fit of astonishment—is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.<div class="vheading2"><a href="/commentaries/poole/john/20.htm">Matthew Poole's Commentary</a></div> <span class="bld">My Lord, </span> to whom I wholly yield and give up my self; <span class="bld">and my God, </span> in whom I believe. It is observed, that this is the first time that in the Gospel the name of <span class="ital">God</span> is given to Christ; he was now by his resurrection <span class="ital">declared to be the Son of God with power, </span><span class="bldvs"> <a href="/revelation/1-4.htm" title="John to the seven churches which are in Asia: Grace be to you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;">Revelation 1:4</a></span>. So as Thomas did not show more weakness and unbelief at the first, than he showed faith at last, being the first that acknowledged Christ as <span class="ital">God over all blessed for ever, </span> the object of people’s faith and confidence, and his Lord, to whom he freely yielded up himself as a servant, to be guided and conducted by him. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/john/20.htm">Gill's Exposition of the Entire Bible</a></div>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: <p>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, his affection for him, and faith in him; so the divine word is called in Philo the Jew, , "my Lord" (x). <p>(x) Lib. Allegor. l. 2. p. 101. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/john/20.htm">Geneva Study Bible</a></div><span class="cverse2">And Thomas answered and said unto him, My LORD and my God.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/john/20.htm">Meyer's NT Commentary</a></div><a href="/context/john/20-28.htm" title="And Thomas answered and said to him, My LORD and my God....">John 20:28-29</a>. The doubts of Thomas, whose faith did not now require actual contact (hence also merely <span class="greekheb">ἑώρακας</span>, <a href="/john/20-29.htm" title="Jesus said to him, Thomas, because you have seen me, you have believed: blessed are they that have not seen, and yet have believed.">John 20:29</a>), are converted into a straightforward and devoted confession; comp. <a href="/john/11-16.htm" title="Then said Thomas, which is called Didymus, to his fellow disciples, Let us also go, that we may die with him.">John 11:16</a>.<span class="p"><br /><br /></span><span class="greekheb">ὁ κύριός μου κ</span>. <span class="greekheb">ὁ θεός μου</span>] is taken by Theodore of Mopsuestia (“quasi pro miraculo facto Deum collaudat,” ed. Fritzsche, p. 41) as an exclamation of astonishment directed <span class="ital">to God</span>. So recently, in accordance with the Socinians (see against these Calovius), especially Paulus. Decisively opposed to this view is <span class="greekheb">εἶπεν αὐτῷ</span>, as well as the necessary reference of <span class="greekheb">ὁ κύρ</span>. <span class="greekheb">μου</span> to Christ. It is a confessionary <span class="ital">invocation of Christ</span> in the highest joyful surprise, in which Thomas gives the fullest expression of profound emotion to his faith, which had been mightily elevated by the conviction of the reality of the resurrection, in the divine nature of his Lord. The powerful <span class="ital">emotion</span> certainly appears in and of itself little fitted to qualify this exclamation, which Ewald even terms <span class="ital">exaggerated</span> for the dogmatic <span class="ital">conception;</span> but this is outweighed (1) by the account of John himself, who could find in this exclamation only an echo of his own <span class="greekheb">θεὸς ἦν ὁ λόγος</span>, and of the self-testimonies of Jesus concerning His divine nature; (2) and chiefly by the approval of the Lord which follows. Erasmus aptly says: “<span class="ital">Agnovit</span> Christus utique <span class="ital">repulsurus</span>, si falso dictus fuisset Deus.” Note further (1) the <span class="ital">climax</span> of the two expressions; (2) how the amazed disciple keeps them apart from one another with a solemn emphasis by repeating the article[270] and the <span class="greekheb">μου</span>. This <span class="greekheb">μου</span>, again, is the outflow “ex vivo et serio fidei sensu,” Calvin.<span class="p"><br /><br /></span><a href="/john/20-29.htm" title="Jesus said to him, Thomas, because you have seen me, you have believed: blessed are they that have not seen, and yet have believed.">John 20:29</a>. The <span class="greekheb">ὁ κύριός μ</span>. <span class="greekheb">κ</span>. <span class="greekheb">ὁ θεός μου</span> was the complete and highest <span class="ital">confession of Messianic faith</span>, by the rendering of which, therefore, the above <span class="greekheb">μὴ γίνου</span> … <span class="greekheb">πιστός</span> was already fulfilled. But it was the consequence of the <span class="ital">having seen</span> the Risen One, which he should not have required to do, considering the sufficient ground of conviction which lay in the assurance of his fellow-disciples as eye-witnesses. Hence the loving <span class="ital">reproof</span> (not <span class="ital">eulogy</span>, which Paulus devises, but also not a confirmation of the contents of faith as conferred by Thomas, as Luthardt assumes, which is first implied in <span class="greekheb">μακάριοι</span>, <span class="greekheb">κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>.) for him who has attained in this <span class="ital">sensuous</span> way to decisive faith, and the <span class="ital">ascription of blessedness</span> to those who, without such a sensuous conviction, have become believers,—this is to be left as a <span class="ital">general</span> truth, and not to be referred to the <span class="ital">other disciples</span>, since it is <span class="ital">expressed</span> in a general way, and, in accordance with the supersensuous and ethical nature of faith, is universally <span class="ital">valid</span>. In detail, note further: (1) to read <span class="greekheb">πεπίστευκας</span> <span class="ital">interrogatively</span> (with Griesbach, Scholz, Lachmann, Ewald) makes the element of <span class="ital">reproof</span> in the words, indicated by the emphatic (comp. <a href="/john/1-51.htm" title="And he said to him, Truly, truly, I say to you, Hereafter you shall see heaven open, and the angels of God ascending and descending on the Son of man.">John 1:51</a>) precedence of <span class="greekheb">ὅτι ἑώρ</span>. <span class="greekheb">με</span>, appear with more vivid prominence; (2) the perf. is: <span class="ital">thou hast become believing and believest now;</span> the <span class="ital">aor</span>. participles <span class="greekheb">ἰδόντες</span> and <span class="greekheb">πιστεύσ</span>. do not denote <span class="ital">wont</span> (Lücke), which usage is never found in the N. T., and would here yield no suitable meaning, but those who, regarded from the point of time of the <span class="greekheb">μακαριότης</span> predicated of them, <span class="ital">have</span> not seen, and yet have believed; they have <span class="ital">become</span> believers without <span class="ital">having</span> first seen. (3) The point of time of the <span class="greekheb">μακαριότης</span> is, in correspondence with the general proposition, the <span class="ital">universal present</span>, and the <span class="greekheb">μακαριότης</span> itself is the happiness which they enjoy through the already present, and one day the eternal, possession of the Messianic <span class="greekheb">ζωή</span>. (4) The <span class="greekheb">μακαριότης</span> is not denied to Thomas, but for his warning the <span class="ital">rule</span> is adduced, to which he also ought to have subjected himself, and the <span class="ital">danger</span> is pointed out to him in which one is placed if one demands sight as a way to faith, as he has done. (5) The antithesis to the present passage is, therefore, not that of faith on account of that which has externally <span class="ital">taken place</span>, and of faith <span class="ital">certain in itself of its contents</span> (Baur, comp. Scholten), but of faith (in a thing that has taken place) with and without a personal and peculiar perception of it by the senses. (6) How significant is the declaration <span class="greekheb">μακάριοι</span>, <span class="greekheb">κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>., standing at the close of the Johannean Gospel! The entire historical further development of the church rests in truth upon the faith which has not seen. Comp. <a href="/1_peter/1-8.htm" title="Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory:">1 Peter 1:8</a>.<span class="p"><br /><br /></span>[270] See Dissen, <span class="ital">ad Dem. de Cor.</span> p. 374.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/john/20.htm">Expositor's Greek Testament</a></div><a href="/john/20-28.htm" title="And Thomas answered and said to him, My LORD and my God.">John 20:28</a>. Grotius, following Tertullian, Ambrose, Cyril and others, is of opinion that Thomas availed himself of the offered test: surely it is psychologically more probable that the test he had insisted on as alone sufficient is now repudiated, and that he at once exclaims, <span class="greekheb">Ὁ Κύριός μου καὶ ὁ θεός μου</span>. His faith returns with a rebound and utters itself in a confession in which the gospel culminates. The words are not a mere exclamation of surprise. That is forbidden by <span class="greekheb">εἶπεν αὐτῷ</span>; they mean “Thou art my Lord and my God”. The repeated pronoun lends emphasis. In Pliny’s letter to Trajan (112 A.D.) he describes the Christians as singing hymns to Christ as God. Our Lord does not reject Thomas’ confession; but (<a href="/john/20-29.htm" title="Jesus said to him, Thomas, because you have seen me, you have believed: blessed are they that have not seen, and yet have believed.">John 20:29</a>) reminds him that there is a higher faith than that which springs from visual evidence: <span class="greekheb">Ὅτι ἑώρακάς με</span> … <span class="greekheb">καὶ πιστεύσαντες</span>. Jesus would have been better pleased with a faith which did not require the evidence of sense: a faith founded on the perception that God was in Christ, and therefore He could not die; a faith in His Messiahship which argued that He must live to carry on the work of His Kingdom. The saying is cited as another instance of the care with which the various origins and kinds of faith are distinguished in this gospel.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/john/20.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">28</span>. <span class="ital">And Thomas answered</span>] Omit ‘and.’ This answer and Christ’s comment, ‘because thou hast <span class="ital">seen</span>,’ seem to shew that S. Thomas did not use the test which he had demanded. In accordance with his desponding temperament he had underrated the possibilities of being convinced.<span class="p"><br /><br /></span><span class="ital">My Lord and my God</span>] Most unnatural is the Unitarian view, that these words are an expression of astonishment addressed <span class="ital">to God</span>. Against this are (1) the plain and conclusive ‘said <span class="ital">unto Him</span>;’ (2) the words ‘my Lord,’ which manifestly are addressed to Christ (comp. <span class="ital"><a href="/john/20-13.htm" title="And they say to her, Woman, why weep you? She said to them, Because they have taken away my LORD, and I know not where they have laid him.">John 20:13</a></span>); (3) the fact that this confession of faith forms a climax and conclusion to the whole Gospel. The words are rightly considered as an impassioned declaration on the part of a devoted but (in the better sense of the term) sceptical Apostle of his conviction, not merely that his Risen Lord stood before him, but that this Lord was also his God. And it must be noted that Christ does not correct His Apostle for this avowal, any more than He corrected the Jews for supposing that He claimed to be ‘equal with God’ (<a href="/context/john/5-18.htm" title="Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God....">John 5:18-19</a>); on the contrary He accepts and approves this confession of belief in His Divinity.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/john/20.htm">Bengel's Gnomen</a></div><a href="/john/20-28.htm" title="And Thomas answered and said to him, My LORD and my God.">John 20:28</a>. <span class="greekheb">Αὐτῷ</span>, <span class="ital">unto Him</span>) Therefore it was Jesus whom he called <span class="ital">Lord and God</span>, and that too, <span class="ital">his</span> Lord and <span class="ital">his</span> God: which is in consonance with the language which is recorded in <a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a> : nor do these words form a mere exclamation. The disciples had said, <span class="greekheb">τὸν Κύριον</span>, <span class="ital">the Lord</span>, <a href="/john/20-25.htm" title="The other disciples therefore said to him, We have seen the LORD. But he said to them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.">John 20:25</a> : now Thomas, being recalled to faith, not merely acknowledges Jesus to be Lord, as previously he had himself acknowledged, and that He was risen again, as his fellow-disciples were affirming; but even confesses His Godhead in a higher sense than any one had yet confessed. Moreover, the language is abrupt through the suddenness of the feeling excited in him, in this sense, “My Lord and my God,” I believe and acknowledge that Thou art my Lord and my God: and the absolute appellation has the force of an enunciation. A similar Vocative occurs twice in <a href="/john/20-16.htm" title="Jesus said to her, Mary. She turned herself, and said to him, Rabboni; which is to say, Master.">John 20:16</a>, also in <a href="/hosea/2-23.htm" title="And I will sow her to me in the earth; and I will have mercy on her that had not obtained mercy; and I will say to them which were not my people, You are my people; and they shall say, You are my God.">Hosea 2:23</a>, “I will say, thou, my people, and they shall say, Thou, my God.” Artemonius in Part i. ch. 24, with which comp. the pref. p. 20 and p. d. 2, brings forward a new explanation, whereby Thomas is made to call Jesus <span class="ital">Lord</span>, and the Father who exists in Him inseparably, <span class="ital">God</span>: but in that case Thomas would not have addressed both titles unto <span class="ital">Him</span> (<span class="greekheb">αὐτῷ</span>); but would have been addressing the one to Jesus, the other to the Father, by a sudden apostrophe, [When the language is suddenly turned to another person present or absent, differently from what was the intention of the speaker at the beginning. Append.] which by no means accords with the admiring astonishment of Thomas. If this had been the intention of Thomas, John would not have added, <span class="greekheb">αὐτῷ</span>, <span class="ital">unto Him</span>. Thomas had not before expressly rejected faith in God the Father, but he had, in the case of Christ: therefore now it is not in the Father that he declares expressly his believing again, but in Christ. [This confession moreover is approved of in the following verse.—V. g.]<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/john/20.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 28.</span> - <span class="cmt_word">Thomas answered and said to him</span>. Before, so far as we know, any gesture or effort was made on his part to accept the tests which had been so rashly demanded, but so graciously offered. He already found evidence which was far more efficacious than that which he in gross and sensuous fashion had thought indispensable for his peculiarly constituted mind. Before doing more than fill his hungry eyes with these identifying signs of the Lord's actual objective presence, he did in reality touch his Lord by other powers than finger or hand. He bounded from the depths of despondency to the very top of faith, and he "answered" - he responded to the proof he had already received of the Lord's triumph over death, and to the seal that had now been set upon the Lord's own supreme and majestic claims, by an adoring cry. Thomas "said to him." Observe it is not hinted that he uttered a vague and ejaculatory cry to the eternal Father (as Theodore of Mopsuestia, modern rationalists and Unitarians have repeatedly urged - a speculation which is wrecked on the <span class="greek">εϊπεν αὐτῷ</span>). <span class="cmt_word">Thomas said to him, My Lord and my God</span>. This is the first time that any of the disciples had ever drawn this lofty conclusion of love and reason. They had called him "the Son of God," "the Lord," as a Being of quite immeasurable claims; and John, in the prologue, after years of meditation, declared that "the Logos which was God" and "with God," and the Creator of all things, and "the Light and Life," had "become flesh," and flashed forth" the glory of the only begotten Son," even in his earthly life; but it was reserved for the most depressed and skeptical mind of them all, the honest doubter, the man who needed immediate and irresistible evidence, infallible proofs, triumphant, invincible demonstrations - it was reserved for Thomas to say TO HIM, and to say unrebuked, uncondemned, by the risen Lord," MY LORD AND MY GOD!" Herein is condensed into one burning utterance from the worried heart of humanity the slowly gathering conclusion which had been steadily inwrought in the mind of his disciples by all the teachings of the Savior. It was at last spontaneous and exultant. These words are the climax of the entire Gospel. Every narrative points on to this unchallenged utterance. From the wedding at Cana to the raising of Lazarus, from the testimony of the Baptist to the awful tones of intercessory prayer, every discourse, every miracle, points on to this superlative conclusion, not breathed in loving accents by the enthusiastic Mary, not sounded forth by the rock-like apostle, not whispered in awestruck affection by the beloved disciple, but wrung from the broken heart of the man who had said, "Let us go, that we may die with him;" of him who cried, "We know not whither thou goest: how can we know the way?" of him who had said, "Unless I see the print of the nails, I will not believe." It is not long before it is notorious that St. Paul spoke of him as "God blessed forever," called him the" Image of the invisible God," as endowed with "the Name that is above every name," as "set down on the right hand of the majesty on high;" that the author of the Epistle to the Hebrews called him the "express Image of the Father's substance," and "the Effulgence of the Father's glory." The earliest testimonies of heathendom confess that Christians sang hymns to Christ as to God (Pliny, 'Letter to Trajan')! but this was the hour of the great confession; this was the birth-cry of Christendom; this was the epoch-making scene, which guided the pen of John from the prologue to the close of the Gospel Thus Thomas doubted that the Church might believe. Thomas did indeed die with his Master, that he might lead a multitude of the dead from their hopelessness and unrest to the resurrection-life. He received a full and all-sufficing evidence of the supernatural and Divine life, and eighteen hundred years of faith have blessed God for the victory which Thomas gained over his despondency, and for the climacteric force with which St. John tells us of it. John 20:28<div class="vheading2">Links</div><a href="/interlinear/john/20-28.htm">John 20:28 Interlinear</a><br /><a href="/texts/john/20-28.htm">John 20:28 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/john/20-28.htm">John 20:28 NIV</a><br /><a href="/nlt/john/20-28.htm">John 20:28 NLT</a><br /><a href="/esv/john/20-28.htm">John 20:28 ESV</a><br /><a href="/nasb/john/20-28.htm">John 20:28 NASB</a><br /><a href="/kjv/john/20-28.htm">John 20:28 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/john/20-28.htm">John 20:28 Bible Apps</a><br /><a href="/john/20-28.htm">John 20:28 Parallel</a><br /><a href="http://bibliaparalela.com/john/20-28.htm">John 20:28 Biblia Paralela</a><br /><a href="http://holybible.com.cn/john/20-28.htm">John 20:28 Chinese Bible</a><br /><a href="http://saintebible.com/john/20-28.htm">John 20:28 French Bible</a><br /><a href="http://bibeltext.com/john/20-28.htm">John 20:28 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../john/20-27.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 20:27"><img src="/left.png" name="lft" border="0" alt="John 20:27" /></a></div><div id="right"><a href="../john/20-29.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 20:29"><img src="/right.png" name="rght" border="0" alt="John 20:29" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>