The central theme of John 20 is the resurrection of Yeshua the Messiah and its transformative power. This chapter opens with Mary Magdalene discovering the empty tomb early on the first day of the week, marking the dawn of a new era. The resurrection is not merely a historical event but a divine victory over death, fulfilling Jesus’ earlier predictions and Old Testament prophecies.
The careful description of the linen cloths—lying undisturbed with the head cloth folded separately—suggests an orderly resurrection, not a stolen body. This detail reinforces the supernatural nature of Yeshua's rising, distinguishing it from mere resuscitation.
Appearances of the Risen Jesus
Three key post-resurrection appearances:
To Mary Magdalene – She encounters Jesus at the tomb, initially mistaking Him for the gardener. When He calls her by name, she recognizes Him. This personal moment underscores intimacy and recognition in relationship with the Messiah. Yeshua's instruction, “Do not cling to Me” (John 20:17), indicates a shift in His presence or in transition —from physical transitioning to complete spiritual, preparing for His ascension.
To the Disciples (without Thomas) – On the evening of resurrection day, Jesus appears in a locked room, offering peace and showing His wounds. He commissions them, saying, “As the Father has sent Me, I am sending you,” and breathes the the Spirit of his Father upon them, empowering them for mission.
To the Disciples (with Thomas) – Eight days later, Yeshua appears again, this time inviting Thomas to touch His wounds. This encounter transforms doubt into confession: “My (L)lord and my God!”
Thomas’ exclamation in John 20:28 — “My Lord and my God!” — as a recognition that Yeshua had been raised by God, his Father, not as a confession that Yeshua is God. Why would Thomas ever think that his lord is also God, especially knowing that his Father would raise him as told?
Thomas, who had doubted the resurrection, now sees the risen Yeshua and understands that God had raised Yehsua from the dead, fulfilling His promise.
The phrase “My Lord and my God” is seen as an expression of worshipful reverence toward both Yeshua (as lord) and God (as the Father), acknowledging Yeshua's divine mission and authority.
This interpretation aligns with the broader context: Yeshua consistently pointed to the Father as the source of His power and identity (e.g., John 14:9–10, “Whoever has seen me has seen the Father”).
It emphasizes that Yeshua never claimed to be God, and the disciples, including Thomas, did never understand Jesus as divine—only as the Messiah sent by God and his God working within him..
The fact that Yeshua did not correct Thomas is interpreted not as approval of a divine identity, but as affirmation of Thomas’ faith in the resurrection and the divine mission of Yeshua for his Father.
Thus, Thomas’ statement reflects faith in the resurrection and God’s work through Yeshua, not a belief in Yeshua’s ontological divinity.
Why the obsession that the words "(L)lord and God" is an admission and indication that the (L)lord is God or divine?
Many times, Yeshua is distinguished from God in the Gospel of John. John 8:40 says it very clearly.
“a man, sent by God”
John 5
“I do nothing of my own”
Could God, the Father, really do nothing on his own?
Much of John 5 which features an extended response by Yeshua clarifying his relationship with the Father, shows a clear asymmetry between the Son and the Father – the Son is the representative, messenger, and has been delegated authority. These all point towards the Son not claiming to be God, but rather (logically enough!) the Son of God and the Messiah.
‘The Son of God’ was simply a term in common use at the time to single out the Messiah, and is routinely coupled with it (ex., Nathanael in John 1, Peter at Matthew 16:16, and Caiaphas at Matthew 26:63, Mark 14:61). The Gospels clarify that this term ‘the Son of God’ is given by God because Mary will conceive by the power of the Holy Spirit...
Similarly, Yeshua distinguishes between himself and God at John 17:3
“And this is eternal life. That they may know you, the only true God, and Jesus Christ whom you have sent.”
So why do many equate the Son of God as also being God using Thomas' innocent and heartfelt statement of gladness?
The Purpose of John’s Gospel in fact...
The final two verses (John 20:30–31) state the evangelist’s purpose clearly:
“These are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name.”
This is not just a record of miracles but a theological invitation to faith. John selects specific signs to elicit belief and eternal life, emphasizing that true life comes through trusting in Yeshua's identity and work.
So from John 20:31, just after Thomas’ exclamation, ONLY 3 verses later, gives John’s summary of the most important points from his Gospel.
Again:
“But these [i.e., signs] are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”
And Thomas and the other apostles believed this statement.
This is the truth and proper approach and argument that the Son of God is still the Son of God, the lord and Messiah of God, and not this wild ill-prepared rash argument that Thomas is saying his lord is also God the Father, whether there's a comma between these two subjects or not, whether Yeshua approved of Thomas' words or not; and of course Yeshua stayed silence as a sign of pleasing approval that Thomas recognized that his God raised him to life, not that He was God, the same one who raised him.
The careful description of the linen cloths—lying undisturbed with the head cloth folded separately—suggests an orderly resurrection, not a stolen body. This detail reinforces the supernatural nature of Yeshua's rising, distinguishing it from mere resuscitation.
Appearances of the Risen Jesus
Three key post-resurrection appearances:
To Mary Magdalene – She encounters Jesus at the tomb, initially mistaking Him for the gardener. When He calls her by name, she recognizes Him. This personal moment underscores intimacy and recognition in relationship with the Messiah. Yeshua's instruction, “Do not cling to Me” (John 20:17), indicates a shift in His presence or in transition —from physical transitioning to complete spiritual, preparing for His ascension.
To the Disciples (without Thomas) – On the evening of resurrection day, Jesus appears in a locked room, offering peace and showing His wounds. He commissions them, saying, “As the Father has sent Me, I am sending you,” and breathes the the Spirit of his Father upon them, empowering them for mission.
To the Disciples (with Thomas) – Eight days later, Yeshua appears again, this time inviting Thomas to touch His wounds. This encounter transforms doubt into confession: “My (L)lord and my God!”
Thomas’ exclamation in John 20:28 — “My Lord and my God!” — as a recognition that Yeshua had been raised by God, his Father, not as a confession that Yeshua is God. Why would Thomas ever think that his lord is also God, especially knowing that his Father would raise him as told?
Thomas, who had doubted the resurrection, now sees the risen Yeshua and understands that God had raised Yehsua from the dead, fulfilling His promise.
The phrase “My Lord and my God” is seen as an expression of worshipful reverence toward both Yeshua (as lord) and God (as the Father), acknowledging Yeshua's divine mission and authority.
This interpretation aligns with the broader context: Yeshua consistently pointed to the Father as the source of His power and identity (e.g., John 14:9–10, “Whoever has seen me has seen the Father”).
It emphasizes that Yeshua never claimed to be God, and the disciples, including Thomas, did never understand Jesus as divine—only as the Messiah sent by God and his God working within him..
The fact that Yeshua did not correct Thomas is interpreted not as approval of a divine identity, but as affirmation of Thomas’ faith in the resurrection and the divine mission of Yeshua for his Father.
Thus, Thomas’ statement reflects faith in the resurrection and God’s work through Yeshua, not a belief in Yeshua’s ontological divinity.
Why the obsession that the words "(L)lord and God" is an admission and indication that the (L)lord is God or divine?
Many times, Yeshua is distinguished from God in the Gospel of John. John 8:40 says it very clearly.
“a man, sent by God”
John 5
“I do nothing of my own”
Could God, the Father, really do nothing on his own?
Much of John 5 which features an extended response by Yeshua clarifying his relationship with the Father, shows a clear asymmetry between the Son and the Father – the Son is the representative, messenger, and has been delegated authority. These all point towards the Son not claiming to be God, but rather (logically enough!) the Son of God and the Messiah.
‘The Son of God’ was simply a term in common use at the time to single out the Messiah, and is routinely coupled with it (ex., Nathanael in John 1, Peter at Matthew 16:16, and Caiaphas at Matthew 26:63, Mark 14:61). The Gospels clarify that this term ‘the Son of God’ is given by God because Mary will conceive by the power of the Holy Spirit...
Similarly, Yeshua distinguishes between himself and God at John 17:3
“And this is eternal life. That they may know you, the only true God, and Jesus Christ whom you have sent.”
So why do many equate the Son of God as also being God using Thomas' innocent and heartfelt statement of gladness?
The Purpose of John’s Gospel in fact...
The final two verses (John 20:30–31) state the evangelist’s purpose clearly:
“These are written so that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in His name.”
This is not just a record of miracles but a theological invitation to faith. John selects specific signs to elicit belief and eternal life, emphasizing that true life comes through trusting in Yeshua's identity and work.
So from John 20:31, just after Thomas’ exclamation, ONLY 3 verses later, gives John’s summary of the most important points from his Gospel.
Again:
“But these [i.e., signs] are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”
And Thomas and the other apostles believed this statement.
This is the truth and proper approach and argument that the Son of God is still the Son of God, the lord and Messiah of God, and not this wild ill-prepared rash argument that Thomas is saying his lord is also God the Father, whether there's a comma between these two subjects or not, whether Yeshua approved of Thomas' words or not; and of course Yeshua stayed silence as a sign of pleasing approval that Thomas recognized that his God raised him to life, not that He was God, the same one who raised him.
