Did Thomas Call Jesus “My God” in John 20.28? by Kermit Zarley

Did Thomas Call Jesus “My God” in John 20.28? by Kermit Zarley
(AKA Servetus the Evangelical)

When the risen Jesus appeared to his gathered disciples [after his resurrection],

the Apostle Thomas was not present (John 20.19-24). The disciples later told him they

had seen Jesus. Thomas said he would not believe unless he saw Jesus for himself (v. 25).

One week later the risen Jesus appeared again to his gathered disciples, with Thomas

present. Jesus spoke to him, and Thomas replied, “My Lord and my God” (John 20.28).

Most Christians have believed that Thomas then called Jesus “God.” And most New

Testament (NT) scholars claim it is the strongest biblical evidence that Jesus is God.

On the contrary, no other NT character calls Jesus “God,” which would depart from

Jewish monotheism. Plus, John records two occasions when Jesus’ antagonists accused

him of making himself out to be God, which he then denied (John 5.18-47; 10.30-37).

Thus, Christians have exceedingly misunderstood Thomas’ words “my God.” Their

interpretation of them ignores this gospel’s context, which unlocks their meaning.

First, John records that the risen Jesus appeared to Mary Magdalene a week prior to

the Thomas incident. He told her, “go to my brethren, and say to them,
‘I ascend to my Father and your Father, and my God and your God’” (John 20.17).
So, the risen Jesus called the Father “My God.”
The question arises: How can Jesus be God if he has a God?

Indeed, John would not have meant that Thomas called Jesus “my God” when this author

had just recorded that Jesus called the Father “My God.”

Then, one verse after Thomas’ words John concludes his gospel by writing, “Many

other signs therefore Jesus also performed … but these have been written that you may

believe that Jesus is the Christ, the Son of God” (John 20.30-31). This statement would

be anti-climactic following Thomas’ words if he indeed called Jesus “God.” And calling

Jesus “the Son of God” is not synonymous with “God.”

Moreover, John records a conversation that Jesus had with the apostles Thomas and

Philip at the Last Supper, only ten days prior to Thomas’ Confession. Jesus told them he

would soon go to “my Father’s house” (John 14.2), referring to his heavenly ascension to

soon follow his death and resurrection. Then John adds,

4 “And you know the way where I am going.” 5 Thomas said to Him, “Lord, we do not know where you are going, how do we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through me. 7 If you had known me, you would have known my Father also; from now on you know Him, and have seen Him.” 8 Philip said to him, “Lord, show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been so long with you, and yet you have not come to know me, Philip? He who has seen me has seen the Father; how can 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 that I say to you I do not speak on my own initiative; but the Father abiding in me does his works. 11 Believe me that I am in the Father, and the Father is in me.”

Jesus’ words, “the Father is in Me,” must have left a strong impression on Thomas.

Indeed, they are the key to correctly understand what doubting Thomas later meant when

he said to Jesus, “my God.” That is, Thomas acknowledged what Jesus had taught ten

days prior, that God the Father is in Jesus.

Jesus had taught the same thing many days earlier. He had said, “I and the Father are

one” (John 10.30). His Jewish opponents misunderstood him and were about to stone

him. They accused him of “blasphemy,” saying, “You, being a man, make yourself out to

be God” (v. 33). Jesus implicitly denied this and explained the oneness as “the Father is

in Me, and I in the Father” (v. 38). Scholars call this the Mutual Indwelling.

...

Once when he attended a feast at Jerusalem, “Jesus cried out and said,
‘He who believes in me does not believe in me, but in Him who sent me.
And he who beholds me beholds the One who sent me’”

(John 12.44-45). Again, Jesus was talking about God the Father. In fact, the Father

sending the Son is the most prominent theme in the Gospel of John, occurring 40 times.

This indwelling of God in Christ, and God sending Christ, reflects the concept of

agency. In antiquity, especially in the business world and among Jews, a principal would

select someone to represent him as his agent. It was common knowledge that a man’s son

usually proved to be the best candidate as his agent. So, with the son as agent, dealing

with a man’s son was akin to dealing with the man himself, as if the father was in his son.

The Johannine Jesus taught this concept of agency in various ways. He often said the

Father had given him his words and deeds (John 12.49; 14.10, 24; 17.8). And he said of

the Father, “My teaching is not mine, but His who sent me. If anyone is willing to do His

will, he will know of the teaching, whether it is of God or whether I speak from myself”

(7.16-17). Notice he distinguishes himself from God. Another time he said, “I have come

in my Father’s name,” and he then called the Father “the one and only God” (5.43-44).

To rightly understand Jesus in the Gospel of John, Agent Christology can hardly be

over-emphasized. It is the corrective to misinterpreting several Johannine texts in which

Jesus is wrongly identified as God, claiming to be God, or God becoming a man.

Moreover, in this gospel Agent Christology, also called Sending Christology, is the

primary focus of saving faith for believers (John 16.27-30; 17.8). As God’s supreme
agent, the Johannine Jesus functioned as God without actually being God.

In my book, The Restitution of Jesus Christ (2008), I devote 17 pages to Thomas’

words “my God” in John 20.28 and cite 38 scholars in doing so. In using John 14.9, 11 as

key to understanding Thomas, I regard this as the pinnacle of my research in this book. It

is a God-in-Christ interpretation as opposed to the traditional Christ-is-God interpretation.

The above article was taken from:

Did Thomas Call Jesus “My God” in John 20.28?

Some editing has been done on each article.

Did Jesus Claim to Be God in John 10.30? by Kermit Zarley

Did Jesus Claim to Be God in John 10.30? by Kermit Zarley
(AKA Servetus the Evangelical)

Ask most Christians who know the Bible, “Where does the Bible say Jesus claimed

to be God?” and they’ll likely answer, “He said in John 10.30, ‘I and the Father are one.”

But that is a far cry from saying, “I am God,” or the like. One is struck with the thought,

“Is that the best evidence Christians can provide that Jesus claimed to be God? If so,

perhaps he never made such a claim.”

This is a very important issue for Christians. Most of them assert that a person must

believe that Jesus is God in order to be a genuine Christian and thus possess salvation and

the hope of eternal life. That’s what the institutional church has always insisted. But

interpreting Jesus’ saying in John 10.30 as a claim to be God ignores its context.

Jesus was attending the Feast of Dedication at the temple in Jerusalem. We read,

“The Jews therefore gathered around him, and were saying to him, ‘How long will You

keep us in suspense? If you are the Christ, tell us plainly.’” (John 10.24). Jesus

responded by mentioning his marvelous works that he had been doing and how they

testify to his intimate relationship with God (vv. 25-29).

So, when Jesus then said that he and God the Father were “one,” he meant that they

were unified, being in complete harmony regarding Jesus’ mission of doing good works

and drawing disciples to himself. This is confirmed by Jesus’ so-called “high priestly

prayer” he made the night he was betrayed and arrested. It, too, is recorded only in the

Gospel of John. In anticipation of his crucifixion, death, resurrection, and ascension,

Jesus prayed to the Father concerning his eleven apostles, “Holy Father, keep them in

Your name, the name which You have given me, that they may be one even as we are”

(John 17.11). And he soon added, “The glory which You have given me I have given to

them, that they may be one, just as we are one; I in them and You in me, that they may

be perfected in unity” (vv. 22-23). So, Jesus asked the Father for the same oneness for

himself and his apostles that he said, in John 10.30, he and the Father had. To say that

“one,” there, means Jesus is God requires that it means the same here, which is ludicrous.

Yet Jesus’ antagonistic listeners thought like many Christians later have, that he

claimed to be God when he said he and the Father were “one.” When Jesus asked them

why they were picking up stones to stone him to death (John 10.31), they replied, “For a

good work we do not stone you, but for blasphemy; and because you, being a man, make

yourself out to be God” (v. 33). That is, they thought Jesus was claiming to be God by

declaring that he was “one” with God.

...

Jesus then asked his interrogators, “do you say of him, whom the Father sanctified

and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

(John 10.36). John A.T. Robinson insists that Jesus here made the following important

points:
(1) he implicitly denies the Jews’ allegation that he said he was God,
(2) he distinguishes himself from God, and
(3) he affirms his true identity as Son of God.

Now, Jesus never went about declaring publicly that he was the Son of God. But he

often implied it by calling God his “Father.” Until then, Jews had recognized their God

Yahweh corporately as the father of the Jewish nation; yet individual Jews rarely or

never had identified God personally as their father, as Jesus regularly did.

Then Jesus clarified what he meant by him and the Father being one. He declared,

“the Father is in Me, and I in the Father” (John 10.38). Later, Jesus affirmed it again by

telling his apostles, “Believe Me that I am in the Father, and the Father in Me” (14.11).

Scholars call this concept “the Mutual Indwelling.” It clearly represents a disavowal

that being one with God means that Jesus claims to be God. Rather, Jesus here affirms

God-in-Christ Christology as contrasted with the traditional, incarnational, Christ-is-God

Christology that Christians later developed. The Apostle Paul explained half of this

concept, “that God was in Christ, reconciling the world to Himself” (2 Corinthians 5.19).

Jesus’ opponents seem to have accepted this clarification about being one with the

Father, in which he denied claiming to be God, because they never brought this charge

against him during the interrogation of him by the Jewish Sanhedrin (Council).

In sum, when Jesus said, “I and the Father are one,” he did not mean that he and God

the Father were one in essence, making himself God, but one relationally, resulting in a

functional unity. If this brief saying of Jesus in John 10.30 is the best that traditionalists

can muster to support their assertion that Jesus claimed to God, we can be pretty sure that

Jesus never made such a claim.

In my extensive book, The Restitution of Jesus Christ (2008), I devote ten pages to

explaining what Jesus meant in John 10.30 when he said, “I and the Father are one.” And

in doing so, I cite forty-four scholars and four church fathers.

The above article was taken from:

Did Jesus Claim to Be God in John 10.30?

Some editing has been done on each article.