Introduction: 

This morning we want to talk about the greatest confession in the Bible. Not greatest in sense of rank, but of content. When we talk about confession in the Bible we use the word or apply the word in different ways. The word translated confess means to to say the same thing, or agree with. When look at confession in relation to sin as John wrote in I Jn 1:9, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (NAS) We’re not simply talking about naming off our sins one by one. What John said was we must agree with God about our sins, not just an admission we have done them, but an acknowledgment of the nature of the actions; they are an affront to God and His righteousness, they are not what God desires, and there is genuine sorrow and repentance for having committed them. That’s confession. 

We use it in another way as Paul did in Rom 10:9, “that if you confess with your mouth Jesus {as} Lord, and believe in your heart that God raised Him from the dead, you shall be saved;” (NAS) where the meaning is the same to agree with, but it is used more as an affirmation of who Jesus is. He is Lord. 

It is the second use we want to talk about this morning. The affirmation of Thomas about who Jesus was. It is very important for us to understand his confession. 

Time and time again through out the history of Christianity the question has arisen, did Jesus claim to be God? We have repeatedly talked about this in our series from the Gospel of John. It is a vital question for Christians to answer. 

In the June 2000 issue of The National Liberty Journal there is an article on this subject by Ed Hindson, Dean of the Institute of Biblical Studies at Liberty University. You might think this question is only a cult issue. We know or should know major cult groups such as Jehovah’s Witnesses, Mormons and Christian Science deny the divinity of Christ. As with the resurrection, the divine nature of Christ is a major tenant of true biblical Christianity. We mentioned in a previous sermon, there were things Christians can disagree on and still maintain unity with in the church, this isn’t one of those things. This is one of those absolutes. For any church, denomination or individual who would claim to be Christian an affirmation the true nature of Christ is essential. 

We seem to be seeing, however, within what is defined as Christianity a disturbing trend to deny the historical biblical truths of the faith. In his article, Did Jesus Really Claim to be God?, Hindson quotes liberal theologian John Hick. Hick suggests biblical statements made by Jesus, “are not the pronouncements of the historical Jesus. Rather they are words put into his mouth 70 years later by Christian writers expressing the developing theology of the expanding church.” (LNJ, June 2000, p.1) This kind of thinking does two things. It denies the inspiration and truthfulness of the Bible and also denies Jesus own claims of divinity. Hindson also quotes the moderator of the United Church of Canada, Bill Phipps. Phipps is quoted as saying, “I believe that Christ reveals to us as much of the nature of God as we can see in a human being. I don’t believe Christ was God.” (NLJ, June 2000, p.1) This statement also denies the authority of the Bible and it’s claims as the inspired revelation of God to man because if you don’t believe Christ was God, you don’t believe the Bible. Is it any wonder the church is facing the challenges it does today? Is it any wonder the church is becoming so much like the world? 

Is it any wonder churches are abandoning biblical faith? We certainly don’t want to become legalistic in our faith, and by that I mean form before substance. But the very substance of our faith is that we must ascribe to the biblical teachings. I know I have repeated myself many times, but we cannot compromise the truth of the Bible. 

What we see over and over in the Gospels is Jesus did indeed claim to be God. In John’s gospel Jesus affirmed His divine nature through the use of the “I Am” sayings. I am the Bread of Life (6:35), the Light of the World (8:12), the Good Shepherd (10:11, 14), the resurrection and the Life (11:25), the Way, the Truth and the Life (14:6), the True Vine (15:1, 5), and in Jn 8 when He was discussing Abraham He said, "Truly, truly, I say to you, before Abraham was born, I am." (8:58) (NAS) 

Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham "came into being, or was born".  Jesus' life was from and to eternity. Hence, the formula for "absolute, timeless" existence, [egoo eimi] "I am." (from Vincent's Word Studies of the New Testament) Here again [I Am] is used in the absolute sense in which it identifies Jesus with God the Father. (from UBS Translator Handbook Series) Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. (from Robertson's Word Pictures in the New Testament) 

He also claimed to give life just as the Father, and to give eternal life (5:21; 10:28; 17:2). And clearly we saw in chapter 10 verse 30 when Jesus said He and the Father were one the Jews were ready to stone Him saying in verse 33 because He had claimed to be God. It was in fact His continued affirmation of deity that led to His crucifixion. That affirmation is wholeheartedly supported by the confession of Thomas in chapter 20. 

We pickup the account eight days after His first encounter with the disciples. According to Jewish reckoning this was the following Sunday. The apostles were again locked in, only this time Thomas was there as well. The Bible doesn’t tell us why he wasn’t there the week before, just that he wasn’t there then but is now. Jesus again suddenly appears to them. 

John 20:26-31 26 And after eight days again His disciples were inside, and Thomas with them. Jesus came, the doors having been shut, and stood in their midst, and said, "Peace {be} with you." 27 Then He said to Thomas, "Reach here your finger, and see My hands; and reach here your hand, and put it into My side; and be not unbelieving, but believing." 28 Thomas answered and said to Him, "My Lord and my God!" 29 Jesus said to him, "Because you have seen Me, have you believed? Blessed {are} they who did not see, and {yet} believed." 30 Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; 31 but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (NAS) 

He greets them in the same manner as before, but turns His attention to Thomas. As we saw last week this is not a spiritual appearance but a physical one. Thomas said after the apostles told him of the last encounter, "Unless I shall see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe." (NAS) (20:25 ) 

Jesus then called Thomas’s attention his words of unbelief and to the physical nature of His (Jesus’) body. Ok Thomas you said you wanted to see and feel the place where the nails were and the place where the Roman soldier put his spear in my side, here they are come ahead and experience the reality and do not continue to be unbelieving, or doubting and show yourself to be a believer! 

What was Thomas’s reaction? Did he place his fingers in the nail prints and in Jesus’ side? Early tradition says he did, that Thomas as well as the other apostles touched Him. The Bible doesn’t, rather it gives the impression that Thomas was so overwhelmed by Jesus’ appearance that touching wasn’t necessary. It seems it was clear and unmistakable to Thomas, it was really Jesus who stood before him. 

It was so unmistakable that from the depths of his own soul Thomas can not help but cry out you are my Lord and my God. What greater affirmation could there possibly be to the true nature of Jesus? His confession is not just an acknowledgment of the resurrection, but as G. R. Beasley-Murray wrote, it expresses the ultimate meaning of the resurrection, who Jesus truly is. ( Word Biblical Commentary, Vol. 36, p. 385.) 

Dr. Merrill Tenney points out that for a Jew to use this phrase of another human would be incredible, and Thomas was a Jew. Jewish law was strictly monotheistic; and for any man to regard himself as God or any man to acknowledge another man as God would be serious blasphemy. But Thomas ascribes to Jesus two titles which are clearly titles of deity. There is no doubt now for Thomas that Jesus is indeed God in the flesh. 

It is also important to note at this point, Jesus does not deny the words of Thomas, nor does he refuse his worship. The biblical admonition is that worship is reserved for God alone. When He was tempted by Satan in the wilderness in Matt 4:10 Jesus quoted Deut 6:13 when he said "Begone, Satan! For it is written, 'You shall worship the Lord your God, and serve Him only.'" (NAS) Also, in John’s book of Revelation where John fell down to worship an angel and is immediately to worship only God. If his words were not true, Jesus would never have accepted the worship of Thomas. 

We should also pay special attention to the personal nature of Thomas’ confession. He was not just confessing Jesus to be Lord and God, but to be his Lord and God. Thomas made it personal. Why is that important? Because faith is more than simply believing that God exists or an acknowledgment of the “fact” Jesus is God. Faith involves a personal acceptance of Jesus as your Lord and God. 

Christianity is more than mere religion it is a relationship between and loving God and sinful men and women. Thomas’ confession acknowledges Jesus Lordship, the authority by which He alone has the right to be master of Thomas’ life. It is a personal acknowledgment of the truth of Jesus’ claims as not only Lord but Savior. That He alone has the ability to forgive sin and to cleanse hearts, to restore a right relationship between creator and creature. And it is an unequivocal affirmation and confirmation that Jesus is God, not a just a prophet or religious leader, but God. 

Jesus accepts this confession and worship, he acknowledges Thomas faith in that he believed because he saw, rather than because he touched or felt. But His words are more of an encouragement and commendation to us. He says, Blessed {are} they who did not see, and {yet} believed." (NAS) The UBS Translators handbook series explains the Greek verbs which are in aorist tense may be taken as representing either timeless action (so TEV) or action that is past from the viewpoint of Jesus or the author of the Gospel. Peter recalls the words in 1 Pet 1:8 where he wrote, and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, (NAS) 

'Thomas made a noble confession, the greatest confession of the Bible, but he missed the highest form of faith that which comes without the evidence of the senses.” Those who come to faith in this way those who Jesus said would come to faith through the word of the apostles through the testimony of Thomas and Peter and the others who are convinced and convicted by the influence of the Holy Spirit these Jesus said are truly blessed. 

Verses 30 and 31 are a summation of John’s gospel. John wrote there were many things Jesus did and said in the presence of the apostles that are not recorded. Signs and wonders they saw and experienced that we know nothing of. But the reason John included the things he did was very simple, “but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. (NAS) 

Are you believing today? Are you like Thomas and experiencing some doubt?  Thomas was with him personally and he had doubts.  God has given us His revelation and His Spirit that we might believe and have life, abundant life in Jesus Christ. Will you confess Him as your Lord and your God? Then go, live in Him.

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