John 10:35

Contemporary English Version

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

unto: Genesis 15:1, Deuteronomy 18:15, Deuteronomy 18:18-20, 1 Samuel 14:36, 1 Samuel 14:37, 1 Samuel 15:1, 1 Samuel 23:9-11, 1 Samuel 28:6, 1 Samuel 30:8, 2 Samuel 7:5, 1 Chronicles 22:8, 2 Chronicles 11:2, 2 Chronicles 11:3, 2 Chronicles 19:2, Romans 13:1

the scripture: John 12:38, John 12:39, John 19:28, John 19:36, John 19:37, Matthew 5:18, Matthew 24:35, Matthew 26:53-56, Matthew 27:35, Luke 16:17, Luke 24:26, Luke 24:27, Luke 24:44-46, Acts 1:16

Reciprocal: Exodus 4:16 - General Exodus 7:1 - a god Exodus 12:12 - gods Exodus 22:28 - the gods 1 Samuel 28:13 - gods ascending 2 Kings 15:12 - And so 2 Kings 23:16 - burned Psalms 56:4 - In God I will Psalms 82:1 - the gods Psalms 138:2 - for thou hast Isaiah 34:16 - Seek Isaiah 40:8 - the word Daniel 9:13 - As it is Daniel 11:2 - will I Hosea 1:1 - word Matthew 1:22 - that Matthew 12:17 - it Matthew 26:54 - General Luke 4:4 - It Luke 19:34 - General Luke 22:37 - this John 19:24 - that Acts 2:24 - because Romans 3:19 - what things Romans 9:6 - as though 1 Corinthians 8:5 - that 2 Timothy 3:16 - All James 4:5 - the scripture Revelation 17:17 - until

Cross-References

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Gill's Notes on the Bible

If he called them gods, unto whom the word of God came,.... The Syriac version reads, "because the word of God came to them"; either the divine "Logos", the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings, and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, "if he called them gods to whom God appeared, the word of God was with them": or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does:

and the Scripture cannot be broken; or be made null and void; whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud y; when one doctor has produced an argument, or instance, in any point of debate, another says, איכא למיפרך, "it may be broken"; or objected to, in such and such a manner, and be refuted: but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.

y T. Bab. Zebachim, fol. 4. 1. & Becorot, fol. 32. 1. & passim.

Barnes' Notes on the Bible

Jesus answered them - The answer of Jesus consists of two parts. The first John 10:34-36 shows that they ought not to object to his use of the word God, even if he were no more than a man. The second John 10:37-38 repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works.

John 10:34

In your law - Psalms 82:6. The word “law” here, is used to include the Old Testament.

I said - The Psalmist said, or God said by the Psalmist.

Ye are gods - This was said of magistrates on account of the dignity and honor of their office, and it shows that the Hebrew word translated “god,” אלהים ̀^elohiym, in that place might be applied to man. Such a use of the word is, however, rare. See instances in Exodus 7:1; Exodus 4:16.

John 10:35

Unto whom the word of God came - That is, who were his servants, or who received their dignity and honor only because the law of God was intrusted to them. “The Word of God” here means the command of God; his commission to them to do justice.

The scripture cannot be broken - See Matthew 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is, “If, therefore, the Scripture uses the word “god” אלהים ̀^elohiym as applied to magistrates, it settles the question that it is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It cannot, therefore, be blasphemy to use this word as applicable to a personage so much more exalted than mere magistrates as the Messiah.”

John 10:36

Whom the Father hath sanctified - The word “sanctify” with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Exodus 28:41; Exodus 29:1, Exodus 29:44; Leviticus 8:30.

And sent into the world - As the Messiah, an office far more exalted than that of magistrates.

I am the Son of God - This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: “You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices (see the notes of John 10:34-35). And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates. And we may remark here:

1. That Jesus did not deny that he meant to apply the term to himself.
2. He did not deny that it was properly applied to him.
3. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.

John 10:37

The works of my Father - The very works that my Father does. See John 5:17; “My Father worketh hitherto, and I work.” See the note on that place. The works of his Father are those which God only can do. As Jesus did them, it shows that the name “Son of God,” implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him John 10:39, and they were left with this impression on their minds.

John 10:38

Believe the works - Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God.

Father is in me ... - Most intimately connected. See John 5:36. This expression denotes most intimate union - such as can exist in no other case. See Matthew 11:27; Notes, John 17:21.

Clarke's Notes on the Bible

Verse 35. Unto whom the word of God came — Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in 2 Chronicles 19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - SEPT., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In Deuteronomy 1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Hebrews 4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged."

But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luke 3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, c., it means, God gave an order, commission, c., to such a person, to declare or do such and such things.

And the scripture cannot be broken — αυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?