In John 10:33, did the Jews say that Jesus claims to be God?

Purpose

Jews questioning Jesus
Jews questioning Jesus

In John 10:33, according to the NASB, the Jews said to Jesus:

You, being a man,
make Yourself out to be God.

The purpose of this article is to determine, based on the debate between Jesus and the Jews in John 10:23-38, what Jesus really claimed to be. In particular, did He claim to be God?

Overview of the text of John 10

While Jesus was walking in the temple

The Jews were saying to Him …
If You are the Christ, tell us plainly.”
Jesus answered them,
‘I told you, and you do not believe’
(John 10:24-25).

In other words, Jesus already told them that He is the Christ. Then Jesus continued and made some pretty astounding claims:

My sheep hear My voice … and they follow Me;
and I give eternal life to them,
and they will never perish;

and no one will snatch them out of My hand.
My Father, who has given them to Me, is greater than all;
and no one is able to snatch them out of the Father’s hand.
I and the Father are one.”
(John 10:27-30)

In response to these claims, “the Jews picked up stones … to stone Him” (John 10:31) and said to Him:

We … stone You … for blasphemy;
and because You, being a man,
make Yourself out to be God
(John 10:33).

Referring to Psalm 82, Jesus answered:

Has it not been written in your Law,
‘I SAID, YOU ARE GODS’?

If he called them gods,
to whom the word of God came …

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 10:34-36)

In other words, Jesus argued that, if the people mentioned in Psalm 82, who were mere human beings, could be called “gods,” then how much more could He, “whom the Father sanctified and sent into the world,” be called “the Son of God?” (John 10:34-36)

Summary

What did the Jews say?

Firstly, did the Jews, in John 10:33, really say that Jesus claims to be God?

The word that is translated as “God” (theos) basically means a supernatural being. In that case, it is translated as “god.” When the same word is used for the God of the Bible, it is translated as “God.”

For the following reasons, the Jews did not say that Jesus claims to be is “God:”

(1) The Jews said that Jesus claims to be theos (John 10:33) after Jesus made some astounding claims. However, that was not a claim to be God because Jesus acknowledged that He is subordinate to the Father (John 10:25, 29).

(2) In defense, after the accusation of the Jews in verse 33, Jesus compared Himself to people, namely to people “to whom the word of God came” (John 10:35). This defense would not make any sense if the Jews said that Jesus claimed to be the Almighty God.

(3) Later, when the Jews brought their accusations against Jesus before Pilate, they did not say that He claimed to be God. They said that “He made Himself out to be the Son of God” (John 19:7).

For these reasons, the Jews understood Jesus not to be claiming to be God, but merely to be an immortal supernatural being; similar to one of the Greek gods or perhaps an angel. John 10:33, therefore, should be translated as: “You, being a man, make Yourself out to a god.” 

Did Jesus claim to be God?

The purpose of this article is not only to determine what the Jews said, but also to determine who Jesus claimed to be. He did not claim to be God. Rather, in response to the Jews’ accusation, Jesus explicitly corrected them by saying: “I said, ‘I am the Son of God’” (John 10:36). In that response, He also gave further indications that He is subordinate to the Father, for example, that the Father had sent the Son into the world (John 10:36-37).

Jesus’ three extraordinary claims in John 10:28-30 are often used as proof that He is God; equal with the Almighty. But they do not:

He is able to give eternal life to His followers because the Father gave Him that ability (John 5:25-26; John 17:2).

No one will snatch His people out of His hand because the Father protects His people through the Son (John 10:28-29).

I and the Father are one” does not mean that they are literally one, but that they are perfected in unity (John 17:11; 22-23).

Jesus claimed to be King of Israel.

Jesus, therefore, claimed to be the unique Son of God. Christians are often called sons of God but Jesus is “the one and only Son of God” (John 3:18; NIV). “The Son of God” is another title for “the Christ” (John 11:27; 20:31; Matt 26:63; Mark 1:1). But that is also a claim to be the king of Israel (John 1:49; 19:12; Matt 26:42-43). This explains the strong reaction of the Jews; Jesus claimed to be their king.

Conclusion

If Jesus claimed to be God, that fact would have been very important and would have been repeated many times over in the New Testament. But Jesus never claimed to be “God.” He claimed to be the unique Son of God; the Christ and the King of Israel.

– END OF SUMMARY –


Did the Jews really say
that Jesus claims to be God?

Did the Jews really say to Jesus:

You … make Yourself out to be God” (John 10:33; NASB)?

The meaning of theos

To answer that question, we need to understand the word theos, which can be translated as “God” or as “god.” 

In the Greek culture, the word theos was used to refer to beings such as Zeus or Achilles, namely immortal beings with super powers that live in the heavens. Theos is also used in this sense in the NT. For example:

When Paul healed a lame man, the crowds cried,
The gods (theoi) have become like men
and have come down to us
” (Acts 14:11).

And, referring to Herod, the people cried out:
The voice of a god and not of a man!” (Acts 12:22)

The Bible uses the same word theos for the God of the Bible. In the original Greek text, there is no distinction between lower- and upper-case letters as we have in the words “god” and “God.” However, when the translators understand that theos in a particular instance refers to the Almighty, they translate it with a capital G “God.” While “god” is a common noun, describing a class of beings, we effectively use “God” as a name (a proper noun) for one specific Being.

In John 10:33, the word is theon, which is the same as theos, but with a different ending. The word endings do not change the meaning but determine whether the word is the subject or object of the sentence.

As quoted above, in response to Jesus’ claims in John 10:28-30, the Jews said to Jesus:

You, being a man,
make Yourself out to be God.

(John 10:33)

Since the NASB capitalize the “G,” it means that the translators assumed that the Jews said that Jesus claimed to be the Almighty.

The Jews did not say that Jesus claims to be God.

For the following reasons, it is proposed that the Jews used the word theos in John 10:33 with the general Greek meaning of a supernatural being:

(1) Jesus described the Father as superior to Himself.

Firstly, the Jews accused Jesus of claiming to be theos after Jesus made some astounding claims, but these astounding claims did not include a claim to be God, for He indicated that He is subordinate to the Father. For example, as part of those claims, Jesus said:

That the works that He does, He does in His Father’s name (John 10:25). This means that His Father is superior to Him.

That His Father gave Him His “sheep” (John 10:29).

That His Father “is greater than all” (John 10:29). In these verses, Jesus explains the relationship between Himself and His Father. Therefore, what Jesus was really saying is that “the Father is greater than I” (John 14:28).

(2) Jesus claimed to be similar to a Greek God.

Secondly, the Jews said that Jesus is not theos (John 10:33) after Jesus described Himself as similar to a Greek god, namely that He is able to give people immortality (John 10:28) and that He has existed in heaven before His birth (e.g., John 6:38, 41, 62). 

(3) Jesus compared Himself to people.

Thirdly, in defense to the accusation of the Jews, Jesus compared Himself to people, namely to people “to whom the word of God came” (John 10:35). This refers to Psalm 82 which refers to certain people as “gods” because they have been supernaturally inspired by God. If the Jews accused Jesus of claiming to be the Almighty, why would Jesus correct them by comparing Himself to such people? Rather, His defense seems to indicate that the Jews accused Jesus of claiming to be a supernatural being; not that He claimed to be God.

(4) The Jews did not accuse Jesus before Pilate of claiming to be God.

Fourthly, when the Jews brought their accusations before Pilate, they did not say that He claimed to be God. They said:

We have a law, and by that law He ought to die
because He made Himself out to be the Son of God
” (John 19:7).

Conclusion

These quotes show that the Jews did not understand Jesus to make Himself out to be God. If the Jews accused Jesus of merely claiming to be a supernatural being, then John 10:33 should be translated as “You, being a man, make Yourself out to a god.” (Ancient Greek did not have indefinite articles.)

Did Jesus claim to be God?

However, the purpose of this article is not to determine what the Jews said, but to determine who Jesus claimed to be.

In response to the Jews’ accusation, Jesus explicitly stated that He does not claim to be “God.” He said:

I said, ‘I am the Son of God’” (John 10:36).

In that response, He gave further indications that He is subordinate to the Father. He said that the Father had sanctified and sent the Son into the world and that He is doing the works of His Father (John 10:36-37). It is a consistent teaching of the New Testament that the Son is subordinate to the Father

Three Extraordinary Claims

Jesus’ three extraordinary claims in John 10:28-30 are often used as proof that He is God; equal with the Almighty. These three statements really do present a very high view of Christ but, as shown below, none of them mean that the Son is the same as God or equal with the Father:

I give eternal life.

His ability to give eternal life to people (John 10:28) does not make Him equal to the Father because, as indicated by the following quote, He has “life in Himself” because He received it from the Father and, for that reason, “the dead,” who will hear “the voice of the Son of God, … will live:

An hour is coming …
when the dead will hear the voice of the Son of God,
and those who hear will live
.
For just as the Father has life in Himself, even so
He gave to the Son also to have life in Himself.

(John 5:25-26)

Similarly, in prayer to the Father, Jesus said:

You gave Him (the Son) authority over all flesh,
that to all whom You have given Him,
He may give eternal life
(John 17:2).

No one will snatch them out of My hand.

No one will snatch His people out of His hand (John 10:28), not because Jesus has this ability independent from the Father, but because “no one is able to snatch them out of the Father’s hand” and because His Father “is greater than all” (John 10:29). Therefore, He protects His “sheep” through the power of His Father. Or, to state this more consistent with how God creates and redeems (Col 1:16, 20), the Father protects His “sheep” through the Son.

Since His Father “is greater than all,” the Father is also greater than the Son.

I and the Father are one.

Many use this statement in John 10:30 as proof that the Father and the Son are one Being, but Jesus’ prayer explains the phrase “are one” clearly. He prayed for His followers:

That they may be one
even as We are
” (John 17:11).

That they may be one,
just as We are one;
I in them and You in Me,
that they may be perfected in unity” (John 17:22-23).

Therefore, just as Jesus’ followers are not one person, so the Father and the Son are not literally one Person. Rather, to “be one” means to “be perfected in unity” (John 17:23). For a further discussion, see – I and the Father are one.

This statement in John 10:30, that the Father and the Son “are one,” explains His claim in the previous verses that no one will snatch His people out of His hand because no one will snatch His people out of His Father’s hand. Christ does that in the power of His Father. Nevertheless, this presents a very high view of Christ, similar statements such as that the Father created and still maintains all things through Him (Heb 1:2-3).

Jesus claimed to be King of Israel.

Jesus is the one and only Son of God.

Jesus claimed to be “the Son of God” (John 10:36; cf. John 19:7). John concluded his gospel by summarizing the main purpose of his gospel. He wrote:

These have been written so that you may believe
that Jesus is the Christ, the Son of God
” (John 20:31).

Christians are often called sons of God. For example:

You are all sons of God
through faith in Christ Jesus

(Gal 3:26; cf. Gal 4:6; Luke 20:34-36; Rom 8:14, 16, Matt 5:9).

Other examples of people who are “sons of God” are those that will be resurrected from the dead (Luke 20:34-36; Romans 8:19) and all believers (John 1:12; 1 John 3:1-2; Phil. 2:15).

We, therefore, might find the strong reaction of the Jews strange.  However, Jesus did not claim to be a son of God; He claimed to be THE Son of God; “the one and only Son of God” (John 3:18; NIV). This understanding is supported by Satan and his angels:

The devil tempted Jesus, saying to Him, “If You are THE Son of God …” (Matt 4:3, 6; Luke 4:3, 9).

Whenever the unclean spirits saw Him, they would fall down before Him and shout, “You are THE Son of God” (Mark 3:11; Luke 4:42)!

THE Son of God is the “Christ.

The question is then, what does it mean to be “the one and only Son of God?” Who did the Jews understand the Son of God to be? The following verses identify the Son of God as the “Christ:”

Lazarus’ sister said to Him:
“I have believed that You are
the Christ, the Son of God,
even He who comes into the world

(John 11:27).

John concluded his gospel with the words:
These have been written so that you may believe
that Jesus is the Christ, the Son of God

(John 20:31).

The high priest said to Him:
I adjure You by the living God, that You tell us whether
You are the Christ, the Son of God

(Matt 26:63; cf. Mark 1:1).

So, we have come full circle. Jesus’s debate with the Jews began with a claim by Jesus to be the Christ (John 10:24-25) and it ended at the same point (John 10:36). But now comes the clincher:

The Son of God is the king of Israel.

For example:

The “magi from the east” asked:
Where is He who has been born King of the Jews?
Herod then asked the chief priests and scribes,
where the Messiah was to be born” (Matt 2:1-5).
(“Messiah” is the Hebrew equivalent for the Greek title “Christ” (cf. John 1:41).)

The following quotes show that the title, “the Son of God” is synonymous to “the King of Israel:

Nathaniel answered Him:
Rabbi, You are the Son of God;
You are the King of Israel
” (John 1:49).

After the Jews accused Jesus before Pilate that Jesus
made Himself out to be the Son of God” (John 19:7),
they added that
Jesus “makes himself out to be a king” (John 19:12).

While He hung on the cross, the chief priests said:
He is the King of Israel
let Him now come down from the cross …
for He said, ‘I am the Son of God’
” (Matt 26:42-43).

These examples confirm that “the Son of God” was understood to be the King of Israel. This explains the strong reaction of the Jews; Jesus claimed to be their king. But He acted contrary to their expectations. Like the two disciples, walking to Emmaus said, they “were hoping that it was He who was going to redeem Israel” (Luke 24:21). They expected the Messiah to free Israel from Roman oppression. But He labored to free Israel from sin. The Jews, therefore, concluded that He is not the Messiah, but an impostor, and told Pilate:

He ought to die because He made
Himself out to be the Son of God
” (John 19:7).

Conclusion

If Jesus claimed to be God, this fact would have been very important and would have been repeated many times over in the New Testament. But Jesus never claimed to be “God.” He claimed to be the unique Son of God; the Messiah and the King of Israel.

Jesus is not equal to the Father, but we must emphasize the extremely very high view of Christ as described in these verses. He grants eternal life to sinners. But God, also called the Father, is the sole Source of all things. He alone is Almighty.

Other Available Articles

Did Thomas, in John 20:28, address Jesus as “God”?

SUMMARY

After God resurrected Jesus, He appeared to His disciples, but Thomas was not with them. When they told Thomas that Jesus is alive, he did not believe. But, a few days later, Jesus again appeared to them and this time Thomas was with them. When He saw Jesus, and when Jesus showed him His wounds, he exclaimed with great joy:

My Lord and my God” (John 20:28).

Jesus did not correct Thomas.

CLEAREST PROOF

Elsewhere, the New Testament has a very high view of Christ. For example, Jesus always existed (Rev 1:17) in the form of God and with equality with God (Phil 2:6), and God made and maintains all things through His Son (Heb 1:2-3). However, in the view of some, John 20:28 is the clearest proof of Christ’s deity.

THOMAS DID NOT SAY,
JESUS IS GOD.

In contrast, the first purpose of this article is to show that ‘Jesus is God’ cannot be the right interpretation of John 20:28.

A STRICT MONOTHEIST

Firstly, Thomas, like all Jews, was a strict monotheist (cf. Deut 6:4). It would have required a huge amount of persuasion to convince the disciples otherwise, namely that Jesus is God.

WHAT JESUS TAUGHT

Secondly, Jesus never attempted to change the views of the disciples in this regard. Jesus never taught that He is God. On the contrary, He always made a clear distinction between Himself and God (e.g., John 17:3).

And when the Jews accused Him: “You … make Yourself out to be God,” Jesus immediately corrected them: “I said, I am the Son of God” (John 10:36). “Son of God” is a synonym for the title “Christ,” a Greek word that means “the anointed one,” or “the chosen one” (cf. John 1:49; 11:27; 20:31; Matt 26:63).

So, if Jesus during the preceding three years never attempted to teach His disciples that He is the Most High, how on earth could Thomas have thought that He is?

THE IMMEDIATE CONTEXT

Thirdly, in the immediate context of John 20, we can see that the disciples, at that time, did not understand Jesus to be God. For example:

      • A few days before His death Jesus addressed His Father as “the only true God” (John 17:3).
      • The day after He died, the disciples described Him as “a prophet … the one who was going to redeem Israel” (Luke 24:19-21).
      • A few days before Jesus appeared to Thomas, He referred to the Father as His God (John 20:17).
      • Just three verses after Thomas’ exclamation, John, summarizing his gospel, identified Jesus not as God but as “the Christ, the Son of God” (John 20:31).

WHAT THE DISCIPLES TAUGHT

Fourthly, we also see what the disciples believed in what they taught afterward. A few weeks after John 20:28, the disciples received the Holy Spirit and preached as recorded in the Book of Acts. If the apostles really believed that Jesus is God, that would have been their constant and main message. But they not even once proclaimed Jesus as God. On the contrary, they consistently made a clear distinction between God and Jesus (e.g., Acts 2:24, 32; 3:15, 26). If it is true that John 20:28 teaches the deity of Jesus, why didn’t the apostles preach it even once in the book of Acts?

WHAT PAUL TAUGHT

Fifthly, what the disciples believed in this regard is also reflected in Paul’s letters. He is the most important writer of the New Testament and wrote decades after Thomas met Jesus. Paul never taught (at least explicitly) that Jesus is God. On the contrary, Paul continued to make a distinction between God and Jesus (e.g., Rom 10:9; 1 Tim 5:21; 1 Cor 11:3). Paul did describe Jesus as “the image of the invisible God” (Col 1:15), through whom God made all things (Col 1:16), in whom “all the fullness of Deity dwells” (Col 2:9), who “existed in the form of God” and had “equality with God” (Phil 2:6). Nevertheless, it is important to understand that all these statements make a distinction between Jesus and God, meaning that Jesus is NOT God.

THE HIGH VIEW

Lastly, we must also remember that the high view of Christ, which we find, for example, in John 1:1-2, Colossians 1:15-17, and Hebrews 1:2-3, was revealed by the Holy Spirit, particularly to John and Paul, decades after the events of John 20:28. Consequently, at the time of John 20:28, Thomas and the disciples did not yet understand who Jesus really is. They had no idea of the profound concepts that God would later reveal.

CONCLUSION

For the three years or more before John 20:28, Jesus taught His disciples but He never taught them that He is God. Neither did the disciples, after Thomas said this, teach that Jesus is God. Therefore, Thomas could not have said that Jesus is God.

Remember, Thomas doubted that Jesus was alive. In other words, he thought of Jesus as a mortal being. It is simply unsound logic to argue that, just by seeing Jesus alive, his view of Christ immediately jumped from being a mortal man to being the immortal God.

WHAT DID THOMAS MEAN?

This second part discusses what Thomas could have meant to say. The following possible meanings are discussed below:

1) The basic meaning of the Greek word theos is an immortal being with supernatural powers – such as the Greek gods. Since Thomas described Jesus as “my theosafter he saw that Jesus is alive, Thomas could have described Jesus as such.

2) Jesus referred to people “to whom the word of God came” as theos (“gods” – John 10:35). Since the Father did send Jesus and gave Him His message (e.g., John 8:16, 26), Thomas could have described Jesus as such.

3) The word theos can also be used in a qualitative sense, namely as “Godlike” (cf. Col 1:15; Heb 1:3).

The God of me4) When theos is preceded by ho (the), it almost always refers to the supreme Divinity. (There are exceptions. For example, Satan is also referred to as ho theos.) In the Greek of John 20:28, Thomas did not merely say theos; he said ho theos. Therefore, another possibility is that Thomas used theos to refer to the Father. In other words, Thomas, in the extreme joy of the moment, cried out something like, “Oh my Lord (Jesus) and oh my God (the Father).” In that way, Thomas exclaimed “my God” as praise directed at God, the Father, for raising Jesus. Since ho theos usually refers to the Father, it probably also has that meaning in John 20:28.

CONCLUSION

As shown in the first part of this article, it is not possible that Thomas could have thought that Jesus is God. In the second part, a number of alternative possible meanings have been considered. Unfortunately, it is not possible to determine exactly what Thomas meant. But two things should be clear:

      • Thomas did not say that Jesus is God.
      • There are several other valid interpretations of the phrase.

– END OF SUMMARY –


INTRODUCTION

After Jesus rose from death, He appeared to the disciples, but Thomas was not with them. When they told Thomas that Jesus is alive, he refused to believe. But, a few days later, Jesus again appeared to them and this time Thomas was with them. When He saw Jesus, and when Jesus showed him His wounds, he exclaimed with great joy:

My Lord and my God” (John 20:28).

CLEAREST PROOF

Of the 1300 times that the word theos (translated as “god” or “God”) appears in the New Testament, there are about seven verses where theos possibly describes Jesus. However, in each and every case, either the original text or the interpretation is disputed. (Several articles have been posted discussing these verses. For a general summary, see Is Jesus called God?)

Brian J. Wright, himself a Trinitarian, after careful and detailed study, concluded that John 20:28 is the only verse in the New Testa­ment that, with full certainty, refers to Jesus as God.

John 20:28Therefore, for some people, this verse is the clearest proof of Christ’s deity. The Pulpit Commentary describes these words as the climax of the Gospel. For Spurgeon, this is the plainest confession of Jesus’ deity.

Such writers support their view with arguments such as:

1) The words “my Lord” can only refer to Christ (compare with John 20:13). Therefore, the natural meaning of the phrase, “My Lord and my God” is that his Lord was also his God.

2) David, similarly, described Jehovah as: “My God and my Lord” (Psalm 35:23). Thomas, as an Israelite, knew this and would never have applied these words to any person whom he did not believe to be God.

3) If Jesus were not God, the Lord Jesus would have corrected Thomas. But Jesus responded:

Because you have seen Me, have you believed?
Blessed are they who did not see, and yet believed

(John 20:29).

4) There is really no significant question as to how the original text reads.

THE HIGH VIEW

And, of course, elsewhere, the New Testament has a very high view of Christ. For example:

Through whom (His Son) also He (God) made the world.
And He
(His Son)

 – is the radiance of His (God’s) glory
 – and the exact representation of His (God’s) nature,
 – and upholds all things by the word of His (God’s) power
(Heb 1:2-3).

It is difficult to understand that a being that was able to become a human being is also the One through whom God created and still maintains all things. Elsewhere, we also read that Jesus is “the first and the last” (Rev 1:17), which means that He always existed. And that “in Him all the fullness of Deity dwells in bodily form” (Col 2:9). According to Philippians 2:6, before He became a human being, He existed in the form of God and had equality with God. In the article on Philippians 2, I attempt to explain who Jesus really is. I prefer to understand Jesus as the church understood Him during the first 300 years, namely before Christianity became the official religion of the Roman Empire (See, The Apologists).

THOMAS DID NOT SAY
THAT JESUS IS GOD.

However, the first purpose of this article is to show that ‘Jesus is God’ cannot be the right interpretation of John 20:28. This is justified as follows:

A STRICT MONOTHEIST

Firstly, Thomas, like all Jews, was a strict monotheist. In Judaism, “Hear, O Israel! The LORD is our God, the LORD is one” (Deut 6:4) was a foundational statement. It would have required a huge amount of persuasion to convince the disciples otherwise and that Jesus is God.

WHAT JESUS TAUGHT

Who do you say I AmBut secondly, Jesus never attempted to change the views of the disciples in this regard. Jesus never taught that He is God.

For example, Jesus never referred to Himself as θεός (theos). Rather, He described Himself as the Messiah and as the Son of God.

Furthermore, He always made a distinction between Himself and God. For example, at the end of His ministry – probably days before He appeared to Thomas – Jesus, in prayer, described the Father as “the only true God” (John 17:3). In using the word “only,” Jesus excluded Himself as “true God.”

The one verse where people sometimes say that Jesus claimed to be God is John 10:33, where the Jews accused Him:

You … make Yourself out to be God.

But Jesus immediately corrected them:

I said, I am the Son of God” (John 10:36).

(See here for a discussion of John 10:33-36.)

Some people, when they read the words, “the Son of God,” they subconsciously convert that into “God the Son.” However, the latter title is never found in the Bible. The following verses have been selected because they contain both the title “Son of God” and another (parallel) title, giving us an understanding of what the title “Son of God” means:

Nathanael answered Him,
Rabbi, You are the Son of God;
You are the King of Israel.
” (John 1:49)

Lazarus’ sister said to Him,
Yes, Lord; I have believed that You are the Christ,
the Son of God,
even He who comes into the world
” (John 11:27).

These have been written so that you may believe
that Jesus is the Christ, the Son of God
” (John 20:31).

The high priest said to Him,
Tell us whether You are the Christ,
the Son of God
” (Matt 26:63).

In other words, the “Son of God” is a synonym for the title “Christ,” a Greek word that means “the anointed one,” or “the chosen one.”

THE IMMEDIATE CONTEXT

Thirdly, in the immediate context of John 20, we can see that the disciples, at that time, did not understand Jesus to be God. For example:

1) A few days before His death Jesus prayed and addressed His Father as “the only true God” (John 17:3). Why would John record that and then, a little later, write that Thomas said that Jesus is God?

2) If they believed that Jesus was God, they would not have “all fled” just a few days earlier when Jesus was arrested.

3) The confession of the two disciples walking along the road to Emmaus demonstrates the views of Jesus’ followers at that time. Speaking to the resurrected Christ, whom they mistook as just another traveler, they described Jesus as:

a prophet,
powerful in word and deed before God …
we had hoped that he was the one who was going to redeem Israel
” (Luke 24:19-21).

4) As recorded in that same chapter, a few days before Jesus appeared to Thomas, He spoke to Mary Magdalene and referred to the Father as His God:

Go to My brethren and say to them,
‘I ascend to My Father and your Father,
and My God and your God
’” (John 20:1, 17).

5) Just three verses after Thomas’ exclamation, John summarized his gospel and identified Jesus as “the Christ, the Son of God” and not as God:

These have been written so that you may believe that Jesus is the Christ, the Son of God” (John 20:31).

WHAT THE DISCIPLES TAUGHT

We also see what the disciples believed in what they taught afterward:

Thomas made his exclamation after Jesus was resurrected and a few weeks before the Holy Spirit was poured out. Therefore, after Jesus ascended to heaven, the disciples had to preach without Jesus. They no longer had Jesus to do the talking. But they now had the support of the Holy Spirit, guiding them “into all the truth” (John 16:13). If the apostles really believed that Jesus is God, that would have been their constant and main message. But, in Acts, which records their sermons, the apostles not even once proclaimed Jesus as God. No sermon in the book of Acts attributes the title θεός (theos) to Jesus. On the contrary, they consistently proclaimed that God raised Jesus from the dead. At Pentecost, Peter told the multitudes:

      • God raised him up” (Acts 2:24).
      • God raised up this Jesus” (Acts 2:32).
      • You killed the author of life,
        whom God raised from the dead
        ” (Acts 3:15), and
      • God raised up his servant” (Acts 3:26).

In other words, Acts, just like the gospels, maintains a distinction between God and Jesus, for if God raised Jesus up, then the Father only is called God. If it is true that John 20:28 teaches the deity of Jesus, why didn’t the apostles preach it even once in the book of Acts?

WHAT PAUL TAUGHT

What the disciples believed in this regard is also reflected in Paul’s letters:

Paul was given the task to interpret the dramatic events of the first century and to teach the church through his letters. And Paul never taught that Jesus is God.

EXPLICIT STATEMENTS

If Jesus was God, Paul’s letters would have taught this explicitly. An explicit statement would be something like we find in the Old Testament:

I am Yahweh your God” (Exo 6:7; 16:12; 20:2).

Yahweh is identified as God about 400 times in the Old Testament, using phrases such as:

      • Yahweh God,
      • Yahweh, God of heaven,
      • Yahweh your God,
      • Yahweh, God of Israel
      • Yahweh our God, and
      • Yahweh, God of compassion.

But not once do we find an equivalent explicit statement in the New Testament, saying that Jesus is God.

DISTINCTION

On the contrary, similar to the gospels, Paul continued to make a distinction between God and Jesus. For example, similar to what Peter said in Acts, Paul wrote that God raised Jesus from death:

If you confess with your mouth Jesus as Lord,
and believe in your heart that God raised Him from the dead,
you will be saved
” (Rom 10:9).

Other examples of where Paul makes a clear distinction between God and Christ are:

    • In the presence of God and of Christ Jesus” (1 Tim 5:21)
      and, most strikingly,
    • The head of Christ is God” (1 Cor 11:3).

Hundreds of other examples are available. See, for example, The New Testament makes a distinction between God and Jesus.

ROMANS 9 VERSE 5

According to some translations of Romans 9:5, Paul referred to Jesus as God, but the article on Romans 9 verse 5 shows that it is all a matter of punctuation, and all punctuation in the Bible is interpretation.

CONCLUSION

Therefore, Paul, the most important writer of the New Testament, and writing decades after Thomas met Jesus after His resurrection, NEVER taught that Jesus is GodHe did describe Jesus as “the image of the invisible God” (Col 1:15), through whom God made all things (Col 1:16), in whom “all the fullness of Deity dwells in bodily form” (Col 2:9), who “existed in the form of God” and had “equality with God” (Phil 2:6). Nevertheless, it is important to understand that all these statements make a distinction between Jesus and God, meaning that Jesus is NOT God.

THE HIGH VIEW

We must also understand that the high view of Christ, which we find, for example, in John 1:1-2, Colossians 1:15-17, and Hebrews 1:2-3 was not something that the disciples knew about at the time that Thomas made his exclamation. Those things were not taught by Christ. As Jesus said to His disciples:

I have many more things to say to you,
but you cannot bear them now.
But when He, the Spirit of truth, comes,
He will guide you into all the truth
” (John 16:12-13).

The very high view that John and Paul had of Jesus was revealed to them by the Holy Spirit decades after the events of John 20:28. When Thomas exclaimed, “My Lord and my God,” the Holy Spirit was not yet poured out. Consequently, the disciples did not yet understand who Jesus really is. Thomas had no idea of the profound concepts that God would later reveal. It is unthinkable that Thomas, when He saw the risen Jesus, could think of Him as the same as or equal to the Only True God (John 17:3).

CONCLUSION

For the three years or more before John 20:28, Jesus taught His disciples but He never taught them that He is God. Neither did the disciples, after Thomas said this, teach that Jesus is God. Therefore, Thomas could not have said that Jesus is God.

Remember, Thomas doubted. What did he doubt? One could speculate that he doubted that Jesus is the Christ. Trinitarians might speculate that he doubted that Jesus is God. But what he really doubted is that Jesus was alive. In other words, he thought of Jesus as a mortal being. It is not sound logic to argue that, just by seeing Jesus alive, his view of Christ immediately jumped from being a mortal man to being the immortal God.

Some Trinitarians consequently admit that the New Testament does not teach that Jesus is God. For example, Richard Swinburne, a prominent Christian philosopher at Oxford, wrote a book titled, Was Jesus God? (Oxford University Press). In it, he searches the Bible and church doctrine for evidence that Jesus is God. Swinburne concludes with cautious uncertainty that “it is very probable that Jesus was God,” but he offers no explicit proof from the Bible. He finds more evidence for Jesus’ deity in the teachings of the Church Fathers. He admits that some NT passages “deny this doctrine” of “the divinity of Jesus.” He says, “It is undisputed that Jesus did not teach this doctrine” (of the Trinity). This is quite a concession from a brilliant Trinitarian. Swinburne does believe that Jesus is God; not because that is what the Bible teaches, but on the basis of reason only.

And the trinit­arian Brian J. Wright, after an in-depth study, admitted:

No author of a Synoptic Gospel explicitly ascribes the title θεός to Jesus. Jesus never uses the term θεός for himself. No sermon in the book of Acts attributes the title θεός to Jesus.

WHAT DID THOMAS MEAN?

The first part of this article shows that it is not possible that Thomas could have thought that Jesus is the Most High God. In this second part, we discuss what Thomas could have intended to say.

(1) IMMORTAL BEING

The ancient Greeks had a pantheon of gods. They did not have one single Supreme Being which is the ultimate reality, as we find in the Bible. They used the word Θεός, transliterated as theos, to refer to their gods. The word theos, therefore, is equivalent to the modern English word “god.” In Greek thought, it described an immortal being with supernatural powers.

Since Thomas described Jesus as “my theos” after he saw that Jesus is alive, one possible meaning is that Thomas described Jesus as similar to one of the Greek gods; an immortal being with supernatural powers.

(See The Meanings of the Word theos for a further discussion.)

(2) GOD’S REPRESENTATIVE

According to Strong, one of the uses of theos is a person appointed by God as a magistrate. Jesus similarly referred to people “to whom the word of God came” as theos (John 10:35). This is a quote from Psalm 82:6 and probably refers to the judges of the Old Testament.

Therefore, another possible meaning is that Thomas described Jesus as theos to identify Him as the Christ, namely, mandated by God to speak and act for Him. Since the Father did send Jesus and gave Him His message (e.g., John 8:16, 26), that is a possible explanation.

(3) LIKE GOD

The word theos can also be used in a qualitative sense, as opposed to a definite (the god) or indefinite (a god) sense. It is unlikely but possible that Thomas used theos in a qualitative sense, namely as “Godlike,” similar to the following statements:

      • He is the image of the invisible God” (Col 1:15).
      • He (His Son) is … the exact representation of His (God’s) nature” (Heb 1:3).

John, after decades of meditation, in the first verses of his gospel, declared that “the Word (Jesus) was theos” and the creator of all things. It is possible that John 1:1 and John 20:28 use theos in the same sense. In a series of articles on the translation of John 1:1, I concluded, because the word theos is used in a qualitative sense in that verse, that John 1:1c should NOT be translated as “The Word was God” but as “the Word was Godlike,” or, to use Paul’s words, “the Word was in the form of God and had equality with God” (Phil 2:6).

(4) GOD

According to Strong, in the Bible, especially when it is preceded by ho (the), theos refers to the supreme Divinity. To put it differently, since the New Testament was written in Greek, it used the same word that the Greeks used for their gods (theos) for the god of the Bible. But since the Greek word theos is used for all gods, when the writers of the New Testament wanted to specify the supreme Deity, they added the definite article “ho” before theos. (This is a general rule but there are exceptions. For example, Satan is also referred to as ho theos.)

Modern English has something which ancient Greek did not have, namely differentiation between lower- and upper-case letters. Modern English, therefore, was able to invent the word “God.” While the word “god” refers to a category of beings, the word “God” functions as a personal name for one single being, namely the supreme Divinity, similar to the names John and Paul for human beings. The ancient Greek in which the New Testament was written has no word exactly equivalent to “God.”

For these reasons, generally, ho theos is translated as “God.” (Translators drop the definite article and capitalize the G.)

The point is that in the Greek of John 20:28, Thomas did not merely say theos; he said ho theos mou, literally “the god of me.” This implies that he used the word theos to refer to the supreme Divinity. This can be understood in at least the following ways:

One option is to understand that Thomas intended to describe Jesus as the Most High God; the supreme Divinity. However, as discussed, the immediate and wider context does not allow that interpretation.

An alternative possibility is that John referred to the Father when he wrote ho theos. In other words, Thomas, in the extreme joy of the moment, cried out something like, “Oh my Lord (Jesus) and oh my God (the Father).” In that way, Thomas exclaimed “my God” as praise directed at God, the Father, for raising Jesus.

Paul similarly wrote:

If you confess with your mouth Jesus as Lord,
and believe in your heart that God raised Him from the dead,
you will be saved
” (Rom 10:9).

Could this verse explain Thomas’ confession?  It contains both the words “Lord” and “God” but “God” is identified as the Father.

CONCLUSION

As shown in the first part of this article, it is not possible that Thomas could have thought that Jesus is God. In the second part, a number of alternative possible meanings have been considered, namely that Jesus:

      • Is similar to one of the Greek gods; an immortal being with supernatural powers.
      • Has been mandated by God to speak and act for Him.
      • Is like God in a qualitative sense; “the image of the invisible God” (Col 1:15).

The fourth alternative was that theos in John 20:28 does not refer to Jesus at all but to the Father.

Unfortunately, it is not possible to determine exactly what Thomas meant. But two things should be clear:

      • Thomas did not say that Jesus is God.
      • There are several other valid interpretations of the phrase.

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