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Are we doubting?

In Apologetics on December 24, 2013 at 7:44 am

John 20:27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.”
John 20:28 Thomas answered him, “My Lord and my God!”
John 20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.”
John 20:30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book;
John 20:31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

So much is missed if we only allow Jesus a surname that God gave his Son. When Thomas the doubter exclaims Jesus position instead of as we would read in the modern language his name we see the heavens reveal its King. My Lord is first Thomas giving Jesus the highest title man can have as Lord or sovereign then surrendering to who Jesus is the “Messiah.” Our confession must a least be as truthful, My Lord and now my God, if we give that rank or position to any other than God we violate the 1st command by worshipping another God. Thomas was a first century Jew well aware of the penalty of calling someone a God! He was schooled in the Torah and know the law. This use of Lord God together set the standard by which all future followers of Christ must acknowledge. Jesus the Son of God is Lord God, this only makes sense and keeps the law if we allow God to reveal his true existence. One essence or nature shared by three persons. We as creatures do not have the ability to share essence ot nature but we share in our existence as human beings. We are separate persons belonging to and sharing a common nature this way of existing because we are creatures reflects the one who created us. He our God is the creator choosing the corporation of the Godhead has existed eternally as the Father who eternally generates the Son sharing in the Holy Spirit. In the restoration of the creation through the resurrection of the Son we now share in the Godhead by election through the Son by the Spirit. We now have access to the throne of God because of the High Priest Jesus the Christ whose shed blood allows us to be the sons of God by adoption. We who were once rebel sinners, God haters, slaves to sin are now taken through adoption to be the fulfillment of the promise to Abraham. We now have a new nature with the promise of a new body in the return of the King of Heaven. If we only allow God to exist as a monad or limited to One essence and person we miss out on the eternal love that the Father has for us through the Son and applied by the Spirit that they have shared for eternity. The Trinity affirms the greatest of the very earliest doctrines taught and believed by the Apostles themselves. The word Trinity like the word church, original sin and Bible was a latter understanding expressed in terms that revealed themselves as titles for truths we know to be orthodox. Join the believers and Apostles from the last 2000 years and proclaim Jesus as “Lord God”. The being or essence known as God revealed in the persons of the Father, Son and Holy Spirit. There was never a time when the Father wasn’t the Father the Son wasn’t the Son and the Spirit wasn’t the Spirit. Difference in function does not mean inferiority in nature. The persons are co-eternal, co-equal and there is only God alone!

John 20:28

My Lord and my God (Ho kurios mou kai ho theos mou). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koiné. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.
Robertson’s Word Pictures

John 20:28

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:
1. There is no evidence that this was a mere expression, as some have supposed, of surprise or astonishment.
2. The language was addressed to Jesus himself – “Thomas …said unto him.”
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 Act_14:13-15; Rev_22:8-9.
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.
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 Joh_1:1, and which is established throughout this gospel.
Albert Barnes Notes on the Whole Bible

John 20:28

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 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.
Jamieson, Fausset and Brown Commentary

20:25–29 This story depicts Thomas in so poor a light that it was not likely invented by the disciples. It also portrays the disciples cowering behind locked doors for fear of the authorities, hardly in any psychological frame of mind to receive visions of a resurrected Christ. The text also confirms that Jesus was genuinely, bodily raised from the dead. Two theological themes coalesce: This kind of miracle (or sign) should have been adequate to convince people that Jesus was truly Lord and God (v. 28), and the testimony of the disciples should have been adequate to demonstrate that even without firsthand empirical proof (v. 29).
20:30–31 These verses explain the highly selective nature of this Gospel’s contents as well as its purpose. The book is one of testimony to the identity of Jesus as Messiah and divine Son. Because these verses seem like an appropriate ending, some have wondered if chapter 21 was added later as a kind of appendix. But it contains numerous references to “unfinished business” from the rest of the Gospel, and other ancient works also exhibit the phenomenon of seeming to end a little bit before they actually do (cp. the location of the purpose statements in John’s other writings—1 Jn 5:13; Rv 22:6).

Thomas’ response, My Lord and My God! is the high point of the Gospel. Here was a skeptical man, confronted by the V 2, p 344 evidence of Jesus’ resurrection. He announced that Jesus, the Man of Galilee, is God manifest in the flesh. Thus the truths in the first chapter were realized personally in this apostle (1:1, 14, 18). The Resurrection (a) demonstrated that what Jesus predicted about His being raised was true (Mark 8:31; 9:9, 31; 10:34; John 2:19), (b) proved that Jesus is the Son of God (Rom. 1:4) and was sent by God (“vindicated by the Spirit,” 1 Tim. 3:16), (c) testified to the success of His mission of salvation (Rom. 4:25), (d) entitled Jesus to a position of glory (1 Peter 1:11), and (e) proclaimed that Jesus is the “Lord” (Acts 2:36).
Jesus then pronounced a blessing on all who would come to faith without the help of a visible, bodily manifestation to them (John 20:29; cf. 1 Peter 1:8). This blessing comes to all who believe on the basis of the proclaimed gospel and the evidences for its validity. Believers living today are not deprived by not seeing Him physically; instead, they are the recipients of His special blessing: Blessed are those who have not seen and yet have believed.

20:28 Thomas’ confession may be theologically related to verse 17. It is theologically somewhat uncomfortable for Jesus to call the Father, “My God.” It seems to distract from His own deity. This affirmation of deity by Thomas may offset this implication.
Thomas’ confession may have had an OT precedence in that whenever the titles YHWH Elohim occurred togther, the name is translated “Lord God.” Jesus fully accepts this shocking affirmation of His deity. From chapter 1, verse 1, John’s Gospel asserts the deity of Jesus of Nazareth.
Jesus claimed deity several times in John (cf. 8:58; 10:30; 14:9; 20:28) and the author asserts His deity in 1:1, 14–18; 5:18. Other biblical authors also clearly assert that Jesus is divine (cf. Phil. 2:6–7; Col. 1:15–17; Titus 2:13).
1.Ted Cabal et al., The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (Nashville, TN: Holman Bible Publishers, 2007), 1616.
2. Edwin A. Blum, “John,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 343–344.
3. Robert James Utley, The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John, vol. Volume 4, Study Guide Commentary Series (Marshall, Texas: Bible Lessons International, 1999), 180.

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