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John 20

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Peter therefore went forth, and that other disciple, and came to the sepulchre.

So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

For as yet they knew not the scripture, that he must rise again from the dead.

Then the disciples went away again unto their own home.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

The other disciples therefore said unto him, We have seen the Lord. But he said unto 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.

And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

And Thomas answered and said unto him, My Lord and my God.

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

What does John 20:28 mean?

Explanation

John 20:28 records an exclamation by the Apostle Thomas in response to seeing the resurrected Jesus Christ.

Thomas, having previously doubted the resurrection, is overwhelmed by the sight of Jesus and expresses his belief by acknowledging Jesus as both his "Lord" and his "God." This declaration is significant because Thomas, a Jewish disciple, would have understood the gravity of calling anyone "God," given the strict monotheism of Jewish theology.

His affirmation is often seen as a recognition of Jesus' divine nature and a profession of personal faith.

Thomas is no longer doubting but convinced of Jesus' identity and his own relationship to him.

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Historical Context

This verse is part of the Gospel of John, traditionally dated to the late first century AD.

It occurs in a post-resurrection scene where Jesus appears to his disciples.

Thomas, who was not present during Jesus' first visit after resurrection, declared that he would not believe until he had seen and touched Jesus' wounds.

Jesus' appearance and invitation for Thomas to touch his wounds leads to Thomas' proclamation.

Historically, the early Christians were understanding and proclaiming the divinity of Jesus in a world dominated by Roman polytheism and Jewish monotheism, making Thomas' declaration an audacious statement of faith.

Theological Insights

Theologically, this verse has been used to affirm the deity of Jesus, which is a cornerstone of Christian doctrine.

Some theologians argue that Thomas's confession is evidence of the early Christian belief in the divinity of Christ. Others may see it as an example of personal revelation, not just Thomas seeing Jesus, but experiencing a revelation of Jesus as God.

From a Trinitarian perspective, this verse is seen as consistent with the belief in the Father, Son, and Holy Spirit as one God in three persons.

Practical Applications

In a practical sense, this verse is often cited when discussing doubt and faith.

Many believers can relate to Thomas's initial skepticism and the transformative experience of encountering the divine.

This verse can teach that doubt does not disqualify one from faith but can lead to a more profound and authentic belief once resolved.

It suggests that acknowledging Jesus as both Lord and God has implications for how Christians live, as this acknowledgment should reflect in their trust, worship, and obedience.

Cross-References

John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God."
John 1:14: "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."
John 14:9: "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?"
Philippians 2:9-11: "Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Language Study

The original Greek phrase used by Thomas is "Ο Κύριός μου καὶ ὁ Θεός μου," which translates directly to "My Lord and my God." The Greek word for Lord, "Κύριός" (Kyrios), is often used for addressing God or someone of high authority.

The word "Θεός" (Theos) is the Greek word for God and conveys the concept of divinity and deity. The possessive "μου" (mou) indicates personal ownership, signifying a deep personal conviction from Thomas regarding Jesus' identity.

Cultural and Religious Comparisons

In Greco-Roman culture, it was not uncommon for emperors and deities to be called "lord" and "god." However, within Jewish monotheistic belief, such titles were reserved exclusively for YHWH, the God of Israel.

Thomas' use of these titles for Jesus would have been a radical departure from Jewish tradition, aligning more closely with the emerging Christian belief system that Jesus was divine.

This stands in contrast with the strictly monotheistic view of God in Judaism and the polytheistic view in Hellenistic religions.

Scientific Perspectives

John 20:28 does not directly engage with scientific claims or principles, as it is a theological statement.

The verse concerns a matter of faith and belief in the supernatural, the resurrection, which is beyond empirical investigation or scientific method.

Thus, any scientific perspective would focus on the possibility of miracles, the nature of belief and perception, or the psychological aspects of religious experiences rather than the evaluation of the verse's historical veracity.

Commentaries

Biblical scholars and commentators offer diverse perspectives on this verse.

Many see in Thomas's declaration one of the clearest New Testament affirmations of the deity of Christ.

Classic commentaries by theologians such as Matthew Henry emphasize the importance of Thomas's profession of faith and its significance for the Christian testimony.

Modern scholarship, like that of N.T.

Wright, may also point to the cultural and religious shockwaves Thomas's words would have produced, affirming the early Christian belief that Jesus was indeed God incarnate.

Commentators often discuss how this acknowledgment by Thomas provides an archetype of Christian conversion and confession.

John 20

John 20

What does John 20:28 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 20:28 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?