Thomas’s confession in John 20:28

In John 20:28, the apostle records Thomas’s climactic confession to the risen Jesus: “My Lord and my God!” The narrative explicitly introduces Thomas’s words with, “Thomas answered and said to him,” a Hebrew-idiom style formula John consistently uses to mark a direct reply to the immediate speaker. In context, Thomas is addressing Jesus personally, not the Father. The force of the statement lies precisely in the addition “and my God.”

“There is essentially no controversy among biblical scholars that in John 20:28 Thomas is referring to and addressing Jesus when he says, ‘My Lord and my God!’ As Harris says in his lengthy study on Jesus as God in the New Testament, ‘This view prevails among grammarians, lexicographers, commentators and English versions.’ Indeed, it is difficult to find any contemporary exegetical commentary or academic study that argues that Thomas’s words in John 20:28 apply in context to the Father rather than to Jesus. The reason is simple: John prefaces what Thomas said with the words, ‘Thomas answered and said to him’ (v. 28a NASB)… It is therefore certain that Thomas was directing his words to Jesus, not to the Father.”

—Putting Jesus in His Place: The Case for the Deity of Christ, Chapter 12, pp. 142–143

John places this confession within a pattern seen throughout the Gospel: the Father is called “God” (John 20:17), and Jesus is likewise confessed as “God” (John 20:28), without a technical distinction based on the Greek article. Context—not the presence or absence of the article—determines meaning.

Old Testament parallels to “my Lord and my God”

Thomas’s words echo Old Testament worship language addressed to Israel’s God. Psalm 35:23 (LXX) reads, “My God and my Lord,” closely parallel to “My Lord and my God,” differing only in word order. In biblical usage, when a faithful Israelite says “my God,” he is addressing Jehovah, the covenant God of Israel. Thomas, a monotheistic Jew, ascribes this language directly to Jesus.

“Wake up! Bestir yourself for my defense, for my cause, my God and my Lord!” (Psalm 35:23)

Watchtower admission about “my God”

Even the Watchtower Society acknowledges that “my God” on an Israelite’s lips refers to Jehovah, not to a lesser deity or a generic divinity. This concession underscores the theological significance of Thomas addressing Jesus as “my God.”

“Of the name Jehovah, it says: ‘It is everywhere a proper name, denoting the personal God and him only… The Hebrew may say the Elohim, the true God, in opposition to all false gods; but he never says the Jehovah, for Jehovah is the name for the true God only. He says again and again my God…; but never my Jehovah, for when he says my God, He means Jehovah.’”

Aid to Bible Understanding (Watch Tower Bible and Tract Society of New York, 1971), “Jehovah,” p. 885

Therefore, Thomas’s confession that Jesus is “my Lord and my God” identifies Him with Jehovah Himself—not as the Father, but as the Son who shares the divine identity.

The Messiah as “Mighty God” in Isaiah and the Gospels

The prophetic witness aligns with Thomas’s confession. Isaiah 9:6 names the promised child “Mighty God” (El Gibbor), a divine title elsewhere applied to Jehovah (Isaiah 10:20–21). Matthew applies Isaiah’s “great light” prophecy to Jesus’ Galilean ministry, situating the Messianic fulfillment in Him.

“For a child has been born to us, a son has been given to us; and the rulership will rest on his shoulder. His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” (Isaiah 9:6–7)

“The people who were walking in the darkness have seen a great light… Galilee of the nations!” (Isaiah 9:1–2; cf. Matthew 4:12–16)

“Only a remnant will return, the remnant of Jacob, to the Mighty God.” (Isaiah 10:20–21)

The “Mighty God” is not a lesser being. The One who comes as the child is identified with Jehovah, the Holy One of Israel.

The Divine Name revealed in John 17

When Jesus prays, “Holy Father, keep them in your name, which you have given me” (John 17:11), He is not denying possession of the divine name by nature. Rather, He affirms His commission to reveal that Name—God’s character, covenant faithfulness, and saving purpose—to His disciples.

“I have made your name manifest to the men whom you gave me out of the world… I have made your name known to them and will make it known.” (John 17:6, 26)

To be kept “in the Name” is to be preserved by the God whose character is steadfast love and perfect faithfulness—the very reality the Son makes known.

Preservation of believers in John 6

Jesus grounds the believer’s security in the Father’s will and His own authority to save. All whom the Father gives to the Son come to Him; none will be lost; and He will raise them up on the last day.

“This is the will of him who sent me, that I should lose none out of all those whom he has given me, but that I should resurrect them on the last day.” (John 6:37–44)

Romans 8: The unbreakable love of God in Christ

Paul brings the pastoral implications to a crescendo: nothing can separate believers from “the love of the Christ.” He then names this same reality “God’s love… in Christ Jesus our Lord.” The love with which Christ holds His people is the very love of God, invincible over every earthly and cosmic power.

“Who will separate us from the love of the Christ? Will tribulation or distress or persecution or hunger or nakedness or danger or sword?… For I am convinced that neither death nor life nor angels nor governments nor things now here nor things to come nor powers nor height nor depth nor any other creation will be able to separate us from God’s love that is in Christ Jesus our Lord.” (Romans 8:35–39)

Paul’s sweep—“nor any other creation”—excludes Christ from the category of created things. The love that secures us is the love of the uncreated, eternal Son, Jehovah in the flesh.

Conclusion

Thomas’s confession, Old Testament worship language, Isaiah’s Messianic titles, Jesus’ revelation of the divine Name, and His sovereign preservation of His people together yield a coherent and exalted claim: Jesus Christ is “my Lord and my God.” Because He is Jehovah by nature—not the Father, but the Son who shares the divine identity—nothing in all creation can sever us from His love. This is the hope that anchors the church and the confession that John expects every reader to make.