João 10
David Guzik · Citado em PreceptAustin
João 10
Guzik - ILLUSTRATION - During World War I, some soldiers tried to steal a flock of sheep from a hillside near Jerusalem. The sleeping shepherd awoke to find his flock being driven off. He couldn’t recapture them by force, so he called out to his flock with his distinctive call. The sheep listened, and returned to their rightful owner. The soldiers couldn’t stop the sheep from returning to their shepherd’s voice. Marcus Dod - ILLUSTRATION There is a story of a Scotch traveller who changed clothes with a Jerusalem shepherd and tried to lead the sheep: but the sheep followed the shepherds voice and not his clothes.” J J Knapp - The Voice of Strangers John 10:5 In our cities we have become so estranged to life in the countryside that we can barely imagine the intimate relationship between the eastern shepherd and his sheep. The shepherd, from his side, knew all sheep by name, and from their side they recognized already from afar the voice of their shepherd: were they called from the sheepcote to come out by that voice, they would not hesitate for a moment. However, if there was a stranger who called them, behold, even if he wore the garment of the shepherd and even if he handled the staff of the shepherd, they would still not come forth, but rather would flee skittishly from him, because they knew not the voice of the stranger. The voice of strangers. In someone’s voice lies a undeceptive sound, whereby we recognize it amidst thousands of other voices, so true it is that there are no two voices perfectly the same. Jacob could dress as if he were Esau, imitate his hairy hands and face, and even put on the clothes of his brother, that contained the smell of the field, however, his voice he could not control, and the deceived father recognized, that, even though the hands were Esau’s, the voice was Jacob’s voice. Similarly, the good Shepherd, Jesus Christ, who gave His life for His sheep, and under whose faithful staff God’s grace has gathered us, is revealed in His voice, that is in the sound of His Word. Once our soul’s ear has been opened and has been sharpened by continuing exercise for the sound of mercy and longsuffering, of comfort and compassion, that comes towards us from the Gospel, we recognize it in the midst of all earthly commotion, and our hearts turn immediately to the side He is coming from. However, if there is a stranger who is calling us to follow him, we flee away, if it is well with us, like a frightened herd to the side and hurry quickly away, because we do not know the voice of the stranger. The voice of strangers. Hear how the croaking voice of temptation lures us to walk in sinful ways. Hear how the flattering voice of the world entices us to give Christ a bill of divorcement and to enjoy the pleasures of life. Hear how the caressing voice of the lie is persuading us to believe no longer the Word of God. Hear how the jesting voice of sin fills our ears with suffocating promises. Laughing sounds, joking sounds, flattering sounds, threatening sounds that arise around us from all sides,—we leave them for what they are, we turn away from them quickly, they are all the voice of strangers, in which we do not recognize the holy sound of Jesus’ voice, that immediately makes the heart of our soul to arise to meet Him! (The Loins Girded) John 10:6 This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them. BGT John 10:6 Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς, ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. KJV John 10:6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. NET John 10:6 Jesus told them this parable, but they did not understand what he was saying to them. CSB John 10:6 Jesus gave them this illustration, but they did not understand what He was telling them. ESV John 10:6 This figure of speech Jesus used with them, but they did not understand what he was saying to them. NIV John 10:6 Jesus used this figure of speech, but they did not understand what he was telling them. NLT John 10:6 Those who heard Jesus use this illustration didn't understand what he meant, they did not understand John 6:52,60 7:36 8:27,43 Ps 82:5 106:7 Pr 28:5 Isa 6:9,10 56:11 Da 12:10 Mt 13:13,14,51 1Co 2:14 1Jn 5:20 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 8:27 They did not realize that He had been speaking to them about the Father. John 12:16 These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. FAILURE TO UNDERSTAND THE FIGURE OF SPEECH This figure of speech (paroimia) Jesus spoke to them - Figure of speech is a story that can be interpreted to reveal a hidden meaning. The figure of speech was the truths about sheep and their sensitivity to their shepherd's voice and not the voice of thieves or robbers. The healed blind man in John 9 was one sheep in Israel that heard and responded to the Shepherd's voice! The Pharisees were thieves and robbers! Edwin Blum - The point of this figure of speech consists in how a shepherd forms his flock. People come to God because He calls them (cf. vv. 16, 27; Rom. 8:28, 30). Their proper response to His call is to follow Him (cf. John 1:43; 8:12; 12:26; 21:19, 22). But this spiritual lesson was missed by those who heard Jesus, even though they certainly understood the local shepherd/sheep relationship. In their blindness, they could not see Jesus as the Lord who is the Shepherd (cf. Ps. 23). (See Bible Knowledge Commentary - Page 309 - Google Book)
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Guzik - Jesus used this illustration: This is a picture both of the work of Jesus among His sheep and of what those who seek to serve among the sheep of Jesus should focus upon. Adam Clarke described six marks of the true and legitimate minister of God in these first six verses of John 10: · He has a proper entrance into the ministry. · He sees the Holy Spirit open his way as a doorkeeper to God’s sheep. · He sees that the sheep respond to his voice in teaching and leadership. · He is well acquainted with his flock. · He leads the flock and does not drive them or lord it over them. · He goes before the sheep as an example. Figure of speech (3942)(paroimia from para = beside + oimos = a and thus a "wayside saying" or "saying by the way") means a byword, a parable, an allegory. Paroimia conveys the idea that something cryptic or enigmatic is intended. A proverb, maxim as in 2Pe 2:22+ - "It has happened to them according to the true proverb (paroimia), “A DOG RETURNS TO ITS OWN VOMIT," [quote from Pr 26:11] and, “A sow, after washing, returns to wallowing in the mire." Dark saying, figure of speech (Jn 10:6; Jn 16:25, 29). This noun can be found in classical Greek denoting a “proverb, maxim” or “saying” (Liddell-Scott). It can refer to an “incidental remark” or a wise “saying.” The Septuagint uses its plural form of the Proverbs of Solomon (cf. Proverbs 1:1; 25:1). Westcott adds that paroimia "suggests the notion of a mysterious saying full of compressed thought, rather than that of a simple comparison." Friberg adds it means "(1) proverb, proverbial saying (2Pe 2.22); (2) in John's Gospel a manner of speaking that conceals symbolic meaning and needs interpretation veiled language, enigma, figure of speech ( Jn 16.29); as a longer figurative discourse allegory (Jn 10.6). (Borrow Analytical Lexicon of the Greek New Testament) Lenski (see page 710 Interpretation of St John's Gospel) explains that paroimia is a "term we have no exact equivalent in English: a mode of teaching deviating from the usual way; a kind of extended mashal, containing a hidden sense. In the strict sense of the term a parable relates a definite story or case, it may be one that is ordinary, and again one that is quite beyond the ordinary; while a paroimia describes actions as they are known regularly to occur (the shepherd always uses the door; the robber always avoids the door and climbs over the wall). Moreover, in a paroimia an allegorical correspondence appears between the realities presented and the illustrative features used; in a parable no allegory is found. In explaining his own mashal Jesus gives us the key-point in the allegorical statement, "I am the door of the sheep" (Jn 10:7)." Paroimia - 4x - figurative language(2), figure of speech(2), proverb(1). Jn. 10:6; Jn. 16:25; Jn. 16:29; 2 Pet. 2:22. There are two uses in the Septuagint - Pr 1:1 translating "Proverbs" and Pr 26:7 also translating "proverb." Gilbrant - The New Testament uses paroimia in both a general sense and a specific sense. Generally, John used the term for proverbial or figurative language in Jn 16:25 and Jn 16:29. Both John and Peter used paroimia to speak of specific illustrations of likeness, for example, in the analogy of the Good Shepherd (John 10:6ff.) and in the quotation of Proverbs 26:11, “A dog returns to its own vomit” (2 Peter 2:22, NASB). Hence, paroimia is a word that is used generally for figurative language as well as the specific analogy of a proverb. Paroimia is to be distinguished from a parable in that the latter is usually a longer story used to express a comparative analogy as opposed to a pithy maxim or axiomatic truth as in a paroimia. (Complete Biblical Library) NIDNTT (page 756) - παροιμία (paroimia), proverb, wise saying; dark saying, riddle. Classic use The noun paroimia occurs from Aeschylus, Ag. 264 on; cf. Sophocles, Aj. 664; Plato, Rep. 1, 329). Etymologically it is derived from para, along, and oimē path, way, the plot of a story or song, saga, song. The paroimia “states an experienced truth of popular wisdom in a short and pointed form” (F. Hauck, TDNT V 854). As such, it expresses general timeless truth. Its popular and traditional form distinguish it from the aphorism and the maxim (gnōmē; → Knowledge, art. ἀναγινώσκω). But in Aristotle, Rhet. 2, 21, 1395, 17, the borderline is fluid. The lack of framework distinguishes it from the apophthegm (a saying set in a particular setting). Aristotle counted it with metaphor because of its vivid imagery (Rhet. 2, 11, 1413, 14). Others, because of the frequent references to animals and plants, with fable (Quintilian, Institutio Oratoria, 5, 11, 21). Collections of proverbs were made by Aristotle, Clearchus, Zenobius and Diogenian. OT In the LXX paroimia only occurs 7 times, including the title of the Book of Proverbs (Pr. 1:1; 25:1 cf. also 26:7) and in Sir. (Sir. 6:35; 8:8; 18:29; 39:3; 47:17). In Prov. 1:1; 25:1 it translates Heb. māšāl; elsewhere it occurs in the non-canonical Sir. and occasionally translates māšāl. It is also found in variant translations in other books. In Prov. and Sir. it is virtually a technical term for instruction by the wise (→ παραβολή OT 2). In Philo (Abr. 235; Vit. Mos. 1, 156; 2, 29) it occurs with the meaning proverb. Proverbs were very popular among the Rabbis. They were introduced by such clauses as, “Thus people say …” and “It is said in the proverb.…” NT 1. The logia of Jesus are often designated in their entirety as sayings. The Gospel of Thomas, P. Oxy. 1, 654 f., 840, and the hypothetical collection of logia (Q) thought to be behind Matt. and Lk. are collections of sayings. Sayings in the sense of the instruction of the wise are to be found among the logia of Jesus (e.g. Mk. 9:50 par. Lk. 14:34; cf. Matt. 5:13; Matt. 5:15 par. Lk. 11:33; Matt. 6:19 par. Lk. 12:33; Matt. 6:22 f. par. Lk. 11:34f.). But they also occur in the epistles (e.g. Rom. 12:20 quoting Prov. 25:21f.; Heb. 12:5 f. quoting Prov. 3:11f.; Jas. 4:6 quoting Prov. 3:34; 2 Pet. 2:22 quoting Prov. 26:11; 1 Cor. 15:33 with a quotation from Menander’s lost comedy Thais, “Bad company ruins good morals” [cf. C. K. Barrett, A Commentary on the First Epistle to the Corinthians, BNTC, 1968, 367]). In the logia of Jesus we find also proverbs which may be taken from Rab. teaching (e.g. Matt. 9:13 par. Mk. 2:17, Lk. 5:31; 4:22 par. Lk. 18:17; Matt. 13:57 par. Mk. 6:4; Matt. 6:21 par. Lk. 13:34; Matt. 6:34; Matt. 7:4 par. Lk. 6:42; Matt. 7:18 par. Lk. 6:43; Matt. 15:14 par. Lk. 6:39; Matt. 24:28 par. Lk. 17:37; Lk. 4:23). It may be that these are sometimes new creations by Jesus, which later became proverbs. In the epistles proverbs occur (e.g. Jas. 3:5, 12). In 2 Pet. 2:22 there is a wise saying and a proverb. Both are intended to demonstrate the contemptible conduct of false teachers. It is striking that, although sayings that can be classified as proverbs occur in many places in the NT, only in few places (Jn. 10:6; 16:25, 29; 2 Pet. 2:22) are proverbs and sayings designated by the word paroimia. The instances in Jn. occupy an exceptional position. 2. It is only in Jn., in fact, that paroimia occurs (Jn. 10:6; 16:25, 29) in the sense of dark saying, or riddle. This meaning comes about because of the Hebrew equivalent māšāl and the consequent approximation to → parabole. In retrospect Jesus’ discourse on the shepherd (Jn 10:6) and, indeed, his discourses in general (Jn 16:25) are characterized as dark sayings. The dark saying is contrasted with the later, clear revelatory saying (Jn 16:25, 29). This can be understood chronologically; the earthly Jesus spoke in riddles, the exalted Jesus speaks openly. But this interpretation contains some difficulties. One cannot really characterize Jesus’ words in Jn. as intellectually difficult to understand, nor can one distinguish between dark and clear sayings. Dark here probably does not mean intellectually difficult. The darkness of the words does not reside in the words but in the hearer. Therefore the words are dark and clear simultaneously. The words remain dark so long as the hearer tries to understand them intellectually. “It is possible to understand the words of Jesus only in the reality of the believing existence. Before that they are incomprehensible—not in the sense of being difficult to grasp intellectually, but because intellectual comprehension is not enough. It is precisely this that the disciples must realize, namely that the commitment of one’s whole existence is required to understand these words. They will be comprehensible in the new (i.e. eschatological) existence: erchetai hōra hote ktl. [‘the hour comes when etc.‘]: only then will Jesus speak to them parrhēsia [openly]” (R. Bultmann, The Gospel of John, 1971, 587). John 10:7 So Jesus said to them again, "Truly, truly, I say to you, I am the door of the sheep. BGT John 10:7 Εἶπεν οὖν πάλιν ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων. KJV John 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. NET John 10:7 So Jesus said to them again, "I tell you the solemn truth, I am the door for the sheep. CSB John 10:7 So Jesus said again, "I assure you: I am the door of the sheep. ESV John 10:7 So Jesus again said to them, "Truly, truly, I say to you, I am the door of the sheep. NIV John 10:7 Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. NLT John 10:7 so he explained it to them: "I tell you the truth, I am the gate for the sheep. I am: John 10:1,9 14:6 Eph 2:18 Heb 10:19-22 the sheep: Ps 79:13 95:7 100:3 Isa 53:6 Eze 34:31 Lu 15:4-6 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 118:20 This is the gate of the LORD; The righteous will enter through it. John 6:35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 14:6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. Ephesians 2:17-18+ AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR; for through Him we both have our access (prosagoge) in one Spirit to the Father. Hebrews 10:19-22+ Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. So (oun) or "therefore" (NIV) is a term of conclusion. Based on the fact that the hearers (the Pharisees) could not understand His statements about sheep and voices, He now begins to "unpack" the spiritual meaning of what heretofore had been a figure of speech. Jesus said to them again - NLT says "He explained it to them." Again indicates He is repeating the figure of speech He had just spoken in John 10:1-6. I had to do this with my 4 children many, many times. They did not "get it" the first time, so I repeated it (usually with greater volume)! Jesus is trying to get the Pharisees to understand Who He is. Truly, truly (amen, amen) The double "amen" emphasizes the importance of this declaration, both its truth and its authority. NET has "I tell you the solemn truth." I say to you, I am (ego eimi) the door of the sheep (probaton) - I am is the famous "ego eimi" and in this passage He identifies Himself as the door, the definitive article "the" (he) indicating that He is not just any door, but is continually (eimi is present tense) the specific door. The idea is the ONLY DOOR! The sheep pens had only one door for the sheep to enter and as discussed above, in some settings, the shepherd Himself sat in the door guarding the way in and out. In essence then the shepherd was himself equivalent to the door, the only way in and out, which is Jesus' point about Himself. He Alone is the door. This statement echoes His declaration in John 14:6+ that "I am the (DEFINITIVE, SPECIFIC, ONLY) way, and the (DEFINITIVE, SPECIFIC, ONLY) truth, and the (DEFINITIVE, SPECIFIC, ONLY) life; (ABSOLUTELY) no one comes to the Father but through Me." Door is not literal, but is a term of comparison, specifically a metaphor, identifying Jesus as the specific, unique way through which the sheep can go in an out. He will elaborate on the significance of Himself as the door in Jn 10:9.
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Guzik - The faithful pastor will, as an under-shepherd, display the same characteristics as the Good Shepherd. He will sacrifice for the sheep, know the sheep, and be known by them. He will be a shepherd and not a hireling who does not care about the sheep. He can never hope to display these characteristics to the same extent as Jesus, but they should reflect his heart and his goal....The title pastor translates the same ancient Greek word used here for shepherd. It is a title that is only rightfully earned, not granted or assumed. Spurgeon -“How many there are of whom we have reason to fear that they must be hirelings, because, when they see false doctrine and error abroad, they do not oppose it! They are willing to put up with anything for the sake of peace and quietness.” (See full sermon Personal and Effectual Calling on John 10:3) Bob
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Guzik adds that "The early Christian Bible translator Jerome, when translating his influential Latin version mistakenly translated one fold instead of one flock in this verse. His Latin Vulgate reading is the erroneous foundation for a doctrine of Roman Catholic exclusiveness. James Montgomery
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Guzik - I told you, and you do not believe: Jesus did not often specifically refer to Himself among the Jews as the Christ, the Messiah. He did this because messiah was a word with political and even military implications that Jesus wished to avoid. Yet Jesus could rightly say that in many ways, I told you and you do not believe. I told you, I am the one who came from heaven (John 3:13, 6:38). I told you, whoever believes on Me has eternal life (John 3:15). I told you, I am the unique Son of God (John 5:19-23). I told you, I will judge all humanity (John 5:19-23). I told you, all should honor Me just as they honor God the Father (John 5:19-23). I told you, the Hebrew Scriptures all speak of Me (John 5:39). I told you, I perfectly reveal God the Father (John 7:28-29). I told you, I always please God and never sin (John 8:29, 8:46). I told you, I am uniquely sent from God (John 8:42). I told you, before Abraham was, I Am (John 8:58). I told you, I am the Son of Man, prophesied by Daniel (John 9:37). I told you, I will raise Myself from the dead (John 10:17-18). I told you, I am the Bread of Life (John 6:48). I told you, I am the Light of the World (John 8:12). I told you, I am the Door (John 10:9). I told you, I am the Good Shepherd (John 10:11). The problem wasn’t that Jesus was unclear about who He was and where He came from. The problem was that the religious leaders had hearts of unbelief that they wanted to blame on Jesus. (ED: cf Acts 7:51+) John 10:26 "But you do not believe because you are not of My sheep. BGT John 10:26 ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. KJV John 10:26 But ye believe not, because ye are not of my sheep, as I said unto you. NET John 10:26 But you refuse to believe because you are not my sheep. CSB John 10:26 But you don't believe because you are not My sheep. ESV John 10:26 but you do not believe because you are not among my sheep. NIV John 10:26 but you do not believe because you are not my sheep. NLT John 10:26 But you don't believe me because you are not my sheep. NRS John 10:26 but you do not believe, because you do not belong to my sheep. NJB John 10:26 but you do not believe, because you are no sheep of mine. NAB John 10:26 But you do not believe, because you are not among my sheep. YLT John 10:26 but ye do not believe, for ye are not of my sheep, MIT John 10:26 But you do not believe because you are not my sheep. because: John 10:4,27 Jn 6:37,44,45,65 Jn 8:47 Jn 12:37-40 Ro 11:7,8 2Co 4:3,4 1Jn 4:6 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 6:37+ “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. John 6:44+ “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. 45 “It is written in the prophets, ‘AND THEY SHALL ALL BE TAUGHT OF GOD.’ Everyone who has heard and learned from the Father, comes to Me. John 6:65 And He was saying, “For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” JESUS EXPLAINS WHY THEY DO NOT BELIEVE David Guzik summarizes John 10:26-29 - Jesus speaks plainly to the religious leaders about their condition and here He spoke more plainly than they probably wanted. Jesus previously told them they were not true shepherds (John 10:5, 10:8, 10:10, 10:12-13). Here Jesus told them they were not even true sheep! But (a sad, tragic contrast) you do not believe (pisteuo) because (term of explanation) you are not of My sheep - Did you notice the order. He does not say, “You are not of My sheep because you do not believe,” but rather the reverse! The reason they do not believe is because they are not His sheep. They cannot believe! They are not the ones the Father has given to the Son! They have not been drawn by the Father to the Son (Jn 6:44+) Note the verb believe is in the active voice, indicating that their disbelief reflected their choice, a decision of their will. So the first half of the verse is a picture of free will. The second part of the passage is God's sovereignty in salvation. These men were not of the elect of God and were not predestined! This mysterious juxtaposition of Man's Responsibility and God's Sovereignty is very difficult (impossible) for our finite minds to grasp. One can only imagine the rage building in the Jews with this clear declaration! Warren
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Guzik - Opponents of the deity of Jesus say that the oneness Jesus had with the Father was nothing more than a unity of purpose and mission – even as a husband and wife or father and son may have a unity of purpose of mission, yet still they are not the same person. This however misses the point. First, we never argue that the Bible teaches that the Father and the Son are the same Person – they are one God, but distinct in their Persons. Second, it misses the most obvious point: that even true unity of purpose and mission between a husband and wife or father and son exist only because they are each equally and totally human. The Father and the Son have this unique unity because they are equally and totally God – that is, Divine Being. Jesus wanted us to be one as He and the Father are one (John 17:11, 17:21). Such oneness cannot exist without an equality of essence, and all believers have this equality (Galatians 3:26-28), even as the Father and Son have this equality. WHY HE’S SO SPECIAL I and My Father are one. —John 10:30 Some pretty good people have founded religions over the centuries. One religious leader spent a good portion of his life trying to find truth—an admirable quest. Another religious leader was a teacher and a civil servant who drew up an honour code for his people—a respectable venture. No matter how good any originators of world religions may have been, they cannot in any way compare with the founder of Christianity. The major reason is simply this: They are all in the category of ‘good men’, while Jesus is in a category by Himself—God in human form. Jesus alone is Immanuel (God with us; Matt. 1:23), the Living Word (John 1:14), the Saviour (Luke 2:11) and the Messiah (John 1:41). Only Jesus could truthfully assert His equality with His heavenly Father. “I and my Father are one,” He said (John 10:30). Only Jesus’ words are divine. His life was the only perfect one. Only Jesus’ death and resurrection provide everlasting life. Jesus is unique throughout all the world. He alone is worthy of our worship, adoration and awe. He alone is the perfect Man. The divine One. The provider of salvation. Don’t settle for anything—or anyone—less. Dave Branon ONLY JESUS CAN ERASE MANKIND’S GUILT. Norman Geisler - JOHN 10:30—Was Christ one with the Father? (BORROW When Critics Ask see page 416) PROBLEM: Jesus said here, “I and My Father are one.” But on other occasions He distinguished Himself from the Father, saying “I came forth from the Father and … I leave the world and go to the Father” (John 16:28). Further, He prayed to the Father as one person to another (John 17), and even said, “the Father is greater than I.” SOLUTION: Jesus was one with the Father in nature, but distinct from Him in person. The triune Godhead has one essence, but three distinct persons (see comments on John 14:28). So, Jesus was both the same in substance and yet was a different individual from the Father. Norman Geisler - JOHN 10:30—Was Christ one with the Father, or “one in purpose” with the Father? (See When Cultists Ask - page 144) MISINTERPRETATION: Jesus said, “I and the Father are one.” The Jehovah’s Witnesses do not believe this means that Jesus and the Father are one in essence, having the same divine nature. They point to John 17:21–22 where Jesus prayed to the Father that the disciples “may all be one, just as you, Father, are in union with me and I am in union with you” (New World Translation). “Obviously, Jesus’ disciples do not all become part of the Trinity. But they do come to share a oneness of purpose with the Father and the Son, the same sort of oneness that unites God and Christ” (Reasoning from the Scriptures, 1989, 424). CORRECTING THE MISINTERPRETATION: Jesus was one with the Father in nature, but distinct from him in person. The triune Godhead has one essence, but three distinct persons (see comments on John 14:28). So, Jesus was both the same in substance and yet was a different individual from the Father. The context makes it very clear that Jesus is not just referring to being “one in purpose” with the Father. We know this is true because as soon as the Jews heard Jesus say he was “one” with the Father, they immediately picked up stones to put him to death for committing blasphemy. They didn’t understand Jesus to be saying he was merely “one in purpose” with the Father (for, indeed, they considered themselves to be “one in purpose” with the Father). Rather they understood Jesus to be claiming to be God in an unqualified sense. The Jews understood precisely what Jesus intended to communicate. Norman Geisler - JOHN 10:30—Does this verse prove that Jesus and the Father are the same Person, as Oneness Pentecostals believe? (See When Cultists Ask - page 144) MISINTERPRETATION: In John 10:30 Jesus affirmed, “I and the Father are one.” Oneness Pentecostals, who deny the doctrine of the Trinity, believe this verse means that Jesus is God the Father (Bernard, 1983, 67). CORRECTING THE MISINTERPRETATION: When Jesus said “I and the Father are one,” he used the first person plural esmen (“we are”). If Jesus intended to say that he and the Father were one person, he certainly would not have used the first person plural, which implies two persons. Also, the Greek word for “one” (hen) in this verse refers not to personal unity (i.e., the idea that the Father and Son are one person) but to unity of essence or nature (i.e., that the Father and Son have the same divine nature). This is evident in the fact that the form of the word in the Greek is neuter, not masculine. Contextually, the verses that immediately precede and follow John 10:30 distinguish Jesus from the Father (e.g., John 10:25, 29, 36, 38). It is also the uniform testimony of the rest of John’s Gospel (not to mention the rest of the Bible) that the Father and Jesus are distinct persons (within the unity of the one God). For example, the Father sent the Son (John 3:16–17); the Father and Son love one another (3:35); the Father and Son speak to one another (11:41–42); and the Father knows the Son just as the Son knows the Father (7:29; 8:55; 10:15) Related Resources: What is Oneness doctrine? | GotQuestions.org - Those who hold to Oneness doctrine believe that the Father, Son, and Holy Spirit are all God. But instead of one God who exists eternally in ... (ED: BEWARE - THIS IS A VERY SUBTLE AND DANGEROUS HERESY FOR IT LOOKS AT FIRST GLANCE LIKE IT CONCURS WITH ORTHODOX TRUTH. SEE ARE ONENESS PENTECOSTALS SAVED?) What are the beliefs of Jesus only / oneness Pentecostals? | GotQuestions.org (BEWARE: THIS ABERRATIONAL TEACHING IS VERY SUBTLE AND POTENTIALLY DANGEROUS - HERE IS A REASONABLE ASSESSMENT - HERE'S A YOUTUBE ANSWER) What is the United Pentecostal Church? | GotQuestions.org What is modalism / Modalistic Monarchianism? | GotQuestions.org What is nontrinitarianism? | GotQuestions.org You might want to read Chapter 14 God in Three Persons: The Trinity in Dr Wayne Grudem's Systematic Theology - see page 183 (See page 199 for discussion Modalism Claims That There Is One Person Who Appears to Us in Three Different Forms) QUESTION - What did Jesus mean when He said, “I and the Father are one” (John 10:30)? ANSWER - In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is. Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God. Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, being a man, make yourself God” (John 10:33). If Jesus had been lying or deceived, His statement would have been blasphemous. In fact, the only way His words were not blasphemy is if Jesus was telling the truth about His equality with God. Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.” Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58). Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him. Colossians 1:16–17 affirms Jesus’ same teaching: “In him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both with God in the beginning and was God. In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth. GotQuestions.org QUESTION - What is Sabellianism? | GotQuestions.org ANSWER - A third-century presbyter named Sabellius began to emphasize in his church (probably in Rome) the oneness of God, as opposed to God’s tri-unity. In fact, Sabellius went so far as to say that there are no distinctions between the “persons” of the Godhead—the one God manifests Himself at different times and for different purposes in three different “modes” or “aspects.” This teaching, called “Sabellianism,” grew out of earlier forms of Modalistic Monarchianism. None of the writings of Sabellius have survived to this day, so what we know of his teaching comes from the writings of those who refuted his errors. It seems that, according to Sabellianism, God manifested as the Father at creation, as the Son in redemption, and as the Spirit in sanctification. For years, Sabellianism was quite popular in some parts of the world, but it was finally declared a heresy, and Sabellius was excommunicated in AD 220. One opponent of Sabellianism was Hippolytus of Rome, a contemporary of Sabellius. Hippolytus wrote against the heresy of Sabellianism in his Philosophumena (Refutation of All Heresies). Tertullian also strongly opposed Sabellianism, pointing out its error of Patripassianism (the teaching that the Father suffered with the Son on the cross). Other Christian leaders who had to fight against Sabellianism include Dionysius of Alexandria and Basil the Great. Sabellianism cropped up again during the time of the Reformation in the teaching of Michael Servetus and more recently in Swedenborgianism. Different labels, same lie. Sabellian baptisms were performed in one name only, not in the name of the Father, Son, and Holy Spirit. Insisting upon a non-Trinitarian formula ignores Jesus’ words that emphasize God’s triune nature in Matthew 28:19, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Sabellianism is an unbiblical denial of the eternal distinctions among the Persons of the Trinity. On one level, it is easy to see why Sabellianism has been so popular throughout the centuries—it is certainly much easier to understand Sabellianism than it is to understand the biblical doctrine of the Trinity. However, the Bible presents God as one God and also speaks of three Persons. As difficult as it is to understand, the Trinity is the truth. The Athanasian Creed puts it well: “We worship one God in Trinity, and Trinity in Unity; Neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit. . . . So the Father is God, the Son is God, and the Holy Spirit is God; And yet they are not three Gods, but one God.” MISTAKEN IDENTITY “The Father and I are one.” —John 10:30 In the 2002 football World Cup, Brazilian superstar striker Ronaldo changed his hairstyle after Brazil defeated England. He did so because his infant son confused him with another teammate, Roberto Carlos—a rather unfortunate case of mistaken identity! Jesus also suffered from mistaken identity. On earth He taught the Word and ways of God with authority. He healed the sick, raised the dead and did many miracles before the people. But when He claimed to be one with God, and said that He had been sent to die for the world and lead us to new life, many rejected Him. They accused Him, saying “He’s demon possessed and out of His mind. Why listen to a man like that?” (John 10:20). There seems to be some logic in this. Jesus’ claim is huge! It requires us to give our whole lives to Him. Yet some of His listeners said, “Can a demon open the eyes of the blind?” (v.21). It was important for Ronaldo to make his identity clear to his son; it is far more crucial that Jesus made Himself clear to us. God proved Jesus’ words beyond doubt when He raised Him from the dead, just as Jesus promised. We must carefully consider Jesus’ identity and words to know whether we want to trust Him with our lives. Chris Wale One God—Not Three I and My Father are one. — John 10:30 Today's Scripture: John 10:22-33 It is said that Augustine (354-430), a leader in the early church, was walking on the ocean shore one day and pondering the mystery of the Trinity. He saw a little boy who was playing with a seashell. The youngster scooped a hole in the sand, then went down to the waves and filled his shell with water and poured it into the hole he had made. Augustine asked, “What are you doing?” The boy replied, “I am going to pour the sea into the hole.” Then Augustine thought, That is what I have been trying to do. Standing at the ocean of infinity, I have attempted to grasp it with my finite mind. The concept of the Trinity does not fit the framework of common logic, nor can it be fully analyzed by our intellect. But this is no reason to say it is the invention of theologians. To declare that the one and only God has made Himself known as Father, Son, and Holy Spirit is simply an attempt to define what the Scriptures teach (John 10:29-30; Acts 5:3-4). To commit our lives to this triune God is to begin to see with the eye of faith His greatness as our Creator, Redeemer, and Sustainer. Doesn’t it make sense that the One we worship, and to whom we entrust our lives, should be vastly greater than our limited understanding? By: Dennis J. DeHaan FOR FURTHER STUDY Read Matthew 3:16-17;28:19; Peter 1:2. And check out Do Christians Believe In Three Gods? The idea of a triune God staggers the mind, but to know Him satisfies the heart. Beyond Our Understanding I and My Father are one. — John 10:30 Today's Scripture: John 10:22-33 It is said that Augustine (354-430), a leader in the early church, was walking on the shore of the ocean one day and pondering the mystery of the Trinity. He noticed a little boy playing with a seashell. The youngster would scoop a hole in the sand, then go down to the waves and get his shell full of water and pour it into the hole he had made. Augustine walked over to the boy and asked, “What are you doing?” The boy replied, “I am going to pour the sea into that hole.” “Ah,” said Augustine to himself, “that is what I have been trying to do. Standing at the ocean of infinity, I have attempted to grasp it with my finite mind.” The Trinity does not fit the framework of logic, nor can it be fully analyzed with the microscope of our intellect. But that’s no reason to conclude that theologians invented the idea. To declare that the one and only God has made Himself known as Father, Son, and Holy Spirit—three distinct but not separate persons—is simply expressing what the Scriptures teach (Jn. 10:29-30; Acts 5:3-4). Doesn’t it make sense that the One we worship and to whom we entrust our lives must be far beyond our limited ability to understand Him? By: Dennis J. DeHaan Father, Son, and Holy Spirit, O Thou blessed Trinity— One in essence yet three persons— Thou art God, we worship Thee. —DJD The truth of a triune God staggers the mind, but to know Him satisfies the heart. John 10:31 The Jews picked up stones again to stone Him. BGT John 10:31 Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. KJV John 10:31 Then the Jews took up stones again to stone him. NET John 10:31 The Jewish leaders picked up rocks again to stone him to death. CSB John 10:31 Again the Jews picked up rocks to stone Him. ESV John 10:31 The Jews picked up stones again to stone him. NIV John 10:31 Again the Jews picked up stones to stone him, NLT John 10:31 Once again the people picked up stones to kill him. NRS John 10:31 The Jews took up stones again to stone him. NJB John 10:31 The Jews fetched stones to stone him, NAB John 10:31 The Jews again picked up rocks to stone him. YLT John 10:31 Therefore, again, did the Jews take up stones that they may stone him; MIT John 10:31 Again the Jews snatched up stones ready to pelt him. John 5:18 John 8:59 John 11:8 Ex 17:4 1Sa 30:6 Mt 21:35 23:35 Ac 7:52,58,59 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 17:4+ So Moses cried out to the LORD, saying, “What shall I do to this people? A little more and they will stone me.” 1 Samuel 30:6+ Moreover David was greatly distressed because the people spoke of stoning him, for all the people were embittered, each one because of his sons and his daughters. But David strengthened himself in the LORD his God. John 5:18+ For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. John 8:59+ Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. John 11:8+ The disciples said to Him, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” Acts 7:58-59+ When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. 59 They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!” Acts 14:19+ But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. JEWS PREPARE TO STONE JESUS...AGAIN! The Jews picked up (bastazo) stones (lithos) again to (hina - purpose) stone Him - (cf Jn 5:16–18; Jn 7:1; Jn 8:59) - The verb picked up (bastazo) describes something borne as a heavy weight. They did just pick up a few small stones to pelt Him with! The Jews knew exactly what Jesus had just declared in John 10:30, specifically that He had said He was God (Read their statement in Jn 10:33b). They saw Him only as a Man and thus sought to stone Him for blaspheming (Lev 24:16+, 1Ki 21:10, 13, Nu 15:30ff+, cf Dt 21:22+) by calling Himself God. Stones (lithos) can refer to small stones (cf Mt 4:6+) or larger stones (cf Mt 28:2), but clearly of substantial enough size to cause serious bodily harm (especially in context of using the verb bastazo as explained above). Again refers to the recent attempt to stone Him when He announced that He was the "I Am" a clear claim that He was God (cf Ex 3:14+, John 8:58, 59+ cf episode in Jn 5:18+). This was the third attempt to stone Jesus which recalls an old saying "the third time's the charm"! But that is a human saying, not a divine principle, and thus God trumped their angry actions once again because there was still about 3-4 months until His hour would be consummated on the Cross. One might ask why these angry Jews did not hurl their stones? As alluded to above, the simple answer is that it was not the specific time for Him to die (Jn 7:6-7+). Furthermore, it was not the specific modality by which He was prophesied to die (cf Ps 22:16+ Jn 3:14+, Jn 2:4+, Jn 8:28+, Jn 12:32-34+) God's Word always takes precedence! Keep in mind that the Romans had not granted the Jews the right to carry out capital punishment, so the willingness of this mob to go against the Roman edict shows how intense their anger had become!
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Guzik - The Jews of Jesus’ day clearly understood what the Jehovah’s Witnesses and others seem to miss – that Jesus clearly claimed to be God. Bruce Barton - Ironically, Jesus' greatest critics (especially in modern times) have considered Him to be nothing more than a man, while the greatest enemies of His time recognized that He was claiming to be God. (BORROW Life Application Study Bible, Gospel of John) THOUGHT - The next time you are sharing the Gospel and the skeptic rebuts God's Word confidently declaring Jesus never claimed to be God, you might pull out your Bible (or your phone) and have them read John 10:30-33. This was one of many times Jesus left no doubt with the Jewish audience that He was claiming to be equal with God the Father! The Jews had leveled a similar charge in John 5:18+ "For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God." Adam
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Guzik has an interesting explanation - Jesus did not take the statement “you are gods” in Psalm 82 and apply it to all humanity or to all believers. The use of gods in Psalm 82 was a metaphor. Jesus spoke of that metaphor to expose both the ignorance and inconsistency of His accusers. David Reed - Borrow Mormons Answered Verse by Verse page 74 - John 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods? Jesus was quoting here from Psalm 82:6. Was he thus expressing support for the LDS doctrine of the plurality of Gods? Let’s look at the context. Certain Jews picked up stones to throw at Jesus, accusing him of blasphemy “because that thou, being a man, makest thyself God” (John 10:33). Jesus responded with the words quoted above and then continued: “If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (Jn 10:35, 36). Rather than testifying to the plurality of Gods, Jesus was here making a contrast. He was contrasting himself with those who were called gods in Psalm 82. The Jews listening were familiar with the psalm and knew that the word of God was spoken against those individuals who were thus referred to (ED: THEY WERE "UNJUST JUDGES"). The point Jesus made, in effect, was “If individuals like that can be called ‘gods,’ how can you object to my saying I am God’s Son?” He was not teaching polytheistic theology. See the discussions of Psalm 82:1, 6 - page 52 See 1 Corinthians 8:5 - page 82; See also chapter 2, “What the Mormon Church Teaches - Page 20 (click page if it does not load text).” Gleason Archer - What did Jesus mean by saying that men are “gods” (John 10:34)? - see page 377 in New International Encyclopedia of Bible Difficulties John 10:34 reads: “Jesus answered them, ‘Is it not written in your Law, “I said, you are gods”?’ ” This remark came right after the Jews had made preparations to stone the Lord because of His affirmation in v.30: “I and the Father are one.” Jesus’ audience rightly understood Him as asserting His deity, in terms suggestive of the Trinity. They therefore concluded that He had blasphemed God; for though He was only a man (as they supposed), He was making Himself out to be God (v.33). To counter their hostility and rejection, Jesus quoted from Psalm 82:6, which reads as follows: “I said, ‘You are gods, and all of you are sons of the Most High God.’ ” In citing Psalm 82:6, Jesus was appealing to a verse from the infallible Scriptures (infallible because they cannot be broken) that attaches the name or title “god” to certain men, not to all men, of course, but only “those to whom the word of God came” (John 10:35). A divine dimension was added to those people who had been especially chosen by God to be bearers of His saving truth and administrators of His holy law. In Psalm 82 God is addressing judges and administrators who have been chosen to serve as His representatives in teaching and enforcing His holy law. To be sure, some of these solemnly commissioned judges exercised their office unjustly and showed partiality to the rich, even though they were in the wrong (v.2). Essentially the psalm expresses a condemnation of these unjust jurists, saying, in effect, “Although you have the status of membership in the family of God, and although you have been called after His name, nevertheless because of your unfaithfulness to sacred duty you will die like other men and will fall to ruin like one of the princes of the unsaved world.” In using Psalm 82:6 as an a fortiori argument for affirming His own unique status as the Son of God, Jesus draws a significant distinction or contrast between Himself and redeemed mankind, saying, in John 10:35–36: “If He called them ‘gods,’ to whom the word of God came—and the Scripture cannot be broken—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?” (NASB). That is to say, those Old Testament believers who had entered into covenant relationship with God on the basis of His gracious promises had attained the status of membership within the family of God. God the Father had adopted them into His holy family. It was not an essential and eternal status that they possessed by right or by way of reward for their virtue and obedience; it was simply a privilege conferred on them by God’s sheer grace. Their sonship was derivative, not inherited. (For other passages in which Old Testament believers under the covenant are called benê elohim, cf. Gen. 6:2—which truly refers to believers from the line of Seth rather than to angels, as some have suggested—Deut. 14:1; 32:5; Ps. 73:15 [“your children”]; Hos. 1:10 [Heb. 2:1]). In John 10:36 Jesus draws a distinction between redeemed sinners under the old covenant and Himself as the Son who ever existed with the Father in glory—the Son who was “sanctified” (or solemnly set apart) for His task as Messiah and Redeemer of the people of God. It was after He had been so sanctified up in heaven that the Father sent Him down to earth, into the world lost in sin and in need of a Savior. Throughout the Gospel of John, special emphasis is laid on Jesus’ status as the one sent down from God the Father (John 4:34; 5:23–24,30; 6:38–40,44,57; 7:16, 18; John 8:16,18; 9:4; 10:36; 11:42; 12:45, 49, 14:24; 15:21; 16:5; John 17:3,18, 21, 23, 25; 20:21). In this sense He is absolutely unique, for though prophets like John the Baptist might be sent from God to men (John 1:6), they were sent from earth to earth; only Christ was sent from heaven (His proper home) to earth. In that sense He is the Son of God by virtue of His innate status as God; believers are sons of God only by the gracious calling of God and by His act of adoption. By no means, then, does our Lord imply here that we are sons of God just as He is—except for a lower level of holiness and virtue. No misunderstanding could be more wrongheaded than that. But what He does affirm here is that His hearers should not be shocked at His imputing deity to Himself, when even their own Holy Scriptures accord them the status of divinity by the adoption of grace. One additional observation is in order concerning this occasional employment of Elohim in the Old Testament to refer to believers under the covenant. This seems to operate by the analogy of national designations like benê Yiśrāʾēl (“the sons of Israel”), benê ʿAmmôn (“the sons of Ammon”), benê Yehûdāh (“the sons of Judah”), benê Bāḇel (“the sons of Babylon”), etc. Any or all of these tribes or nations could also be referred to without the benê (“sons of”), as Yiśrāʾēl, ʿAmmon, or Yehûdāh. By analogy, then, the combination benê elohim could be shortened to simple elohim alone—i.e., a member of the sons (or people) of God. (Other passages of this class, referring to Israelite rulers and judges as God’s representatives on earth, include Exod. 21:6; 22:7–8,27; Ps. 8:5; 82:1; 138:1 [or else “angels”]. Ps. 82:1b [NASB mg: “gods,” but “rulers” in the text] belongs to this same category.) Related Resource: For another shorter discussion of Jesus' use of Psalm 82:6 see page 250 in Hard Sayings of the Bible by Walter Kaiser (et al), in the article labeled "Ps 82:1 God Presides Among the Gods?" Norman Geisler - JOHN 10:34—Did Jesus advocate that people could become God? (See When Cultists Ask - page 145) MISINTERPRETATION: Jesus answered a group of Jews and said, “Is it not written in your law, ‘I said, you are gods.’ ” Does this mean that humans can become God? New Agers tell us that “we can be the God that Jesus proclaimed us to be: ‘Ye are Gods’ ” (Spangler, 1978, 47). Mormons also cite this verse to support their view on the plurality of gods (McConkie, 1977, 24). CORRECTING THE MISINTERPRETATION: This text should not be used to support the view that we are (or can become) little gods, for such an interpretation is contrary to the overall context. Jesus is not speaking to pantheists (who believe that God is everything and everything is God) or polytheists (who believe in many gods). Rather, he is addressing strict Jewish monotheists who believe that only the Creator of the universe is God. So, his statement should not be wrenched out of this monotheistic context and given a pantheistic or polytheistic twist. Jesus’ statement must be understood as part of his overall reasoning here which is an a fortiori argument: “If God even called human judges ‘gods,’ then how much more can I call myself the Son of God.” Christ had just pronounced himself one with the Father, saying, “I and My Father are one” (10:30). The Jews wanted to stone him because they thought Christ was blaspheming, making himself out to be equal with God (vv. 31–33). Jesus responded by quoting Psalm 82:6 which says, “I said, you are gods.” So, Jesus reasoned, if human judges could be called “gods,” then why can’t the Son of God be called “God”? Note that not everyone is called “gods” but only a special class of persons, namely, judges about whom Jesus said, they are those to “whom the word of God came” (v. 35). Jesus was showing that if the Old Testament Scriptures could give some divine status to divinely appointed judges, why should they find it incredible that he should call himself the Son of God? These judges were “gods” in the sense that they stood in God’s place, judging even life and death matters. They were not called “gods” because they were divine beings. Indeed, the text Jesus cites (Ps. 82) goes on to say that they were “mere men” and would “die” (v. 7). It also affirms that they were “the sons of the Most High,” but not because they were of the essence of God himself. It is possible, as many scholars believe, that when the psalmist Asaph said to the unjust judges, “You are gods,” he was speaking in irony. He was saying, “I have called you ‘gods,’ but in fact you will die like the men that you really are.” If this is so, then when Jesus alluded to this psalm in John 10, he was saying that what the Israelite judges were called in irony and in judgment, he is in reality. Jesus was giving a defense for his own deity, not for the deification of man. Norman Geisler - JOHN 10:34—Did Jesus advocate that man could become God? (BORROW When Critics Ask see page 416 OR see page 354 in this source) PROBLEM: Jesus answered a group of Jews and said, “Is it not written in your law, `I said, you are gods’?” Does this mean that humans can become God as pantheistic religions and New Age advocates claim? SOLUTION: The context of this passage reveals that Christ had just pronounced Himself one with the Father saying, “I and My Father are one” (10:30). The Jews wanted to stone Him because they thought Christ was blaspheming since He was making Himself out to be equal with God (vv. 31–33). Jesus responded by quoting Psalm 82:6 which says, “I said, you are gods.” This psalm addresses judges who are judging unjustly. The title of “gods” is not addressed to everyone, but only to these judges about whom Jesus said are those to “whom the word of God came” (v. 35). Jesus was showing that if the OT Scriptures could give some divine status to divinely appointed judges, why should they find it incredible that He should call Himself the Son of God? Thus, Jesus was giving a defense for His own deity, not for the deification of man. John 10:35 "If he called them gods, to whom the word of God came (and the Scripture cannot be broken), BGT John 10:35 εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, KJV John 10:35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; NET John 10:35 If those people to whom the word of God came were called 'gods' (and the scripture cannot be broken), CSB John 10:35 If He called those whom the word of God came to 'gods'-- and the Scripture cannot be broken-- ESV John 10:35 If he called them gods to whom the word of God came-- and Scripture cannot be broken-- NIV John 10:35 If he called them 'gods,' to whom the word of God came--and the Scripture cannot be broken-- NLT John 10:35 And you know that the Scriptures cannot be altered. So if those people who received God's message were called 'gods,' NRS John 10:35 If those to whom the word of God came were called 'gods'-- and the scripture cannot be annulled-- NJB John 10:35 So it uses the word 'gods' of those people to whom the word of God was addressed -- and scripture cannot be set aside. NAB John 10:35 If it calls them gods to whom the word of God came, and scripture cannot be set aside, YLT John 10:35 if them he did call gods unto whom the word of God came, (and the Writing is not able to be broken,) MIT John 10:35 Because he used the term 'gods' for those to whom the word of God came—and the Scripture is irrefutable— John 10 Resources - Multiple Sermons and Commentaries to: Ge 15:1 De 18:15,18-20 1Sa 14:36,37 15:1 23:9-11 28:6 30:8 2Sa 7:5 1Ch 22:8 2Ch 11:2,3 19:2 Ro 13:1 the Scripture: John 12:38,39 Jn 19:28,36,37 Mt 5:18 Mt 24:35 Mt 26:53-56 Mt 27:35 Lu 16:17 Lu 24:26,27,44-46 Ac 1:16 Related Passages: Matthew 5:18+ “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. Matthew 24:35+ “Heaven and earth will pass away, but My words will not pass away. JESUS CONTINUES HIS PEERLESS LOGIC If He called them gods (theos), to whom the word (logos) of God (theos) came (and the Scripture [graphe] [ou = absolutely] cannot be broken [luo - "untied", "undone", in Mt 5:19+ = annul]) - Jesus is unpacking for their "dull minds" what He has just stated in John 10:34. IF is a first class condition, assumed to be true and connects with His conclusion in Jn 10:36. In other words, read the "If He called..." as closely connected to "do you say of Him...." in Jn 10:36. Remember that virtually all of the 51 uses of "Scripture" in the New Testament actually refer to the OT (one exception includes allusion to NT - 2Pe 3:16+) because that is the only "Bible" they had at this time in history. The International Children's paraphrase version links Jesus' argument in nicely in the two passages in Jn 10:35-36 - "This Scripture called those people gods, the people who received God's message. And Scripture is always true. So why do you say that I speak against God because I said, 'I am God's Son'? I am the one God chose and sent into the world." The declaration the Scripture cannot be broken emphasizes that the Scripture ("your Law") is fully inspired, infallible, absolutely accurate and fully authoritative. John
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Guzik observes that "This shows us something about the place of miracles in the normal Christian life. John didn’t do any miracles, but he had a high character. John didn’t do any miracles, but he had special work to do. John didn’t do any miracles, but he had a deep and lasting influence. John didn’t do any miracles, but he won the highest praise of Jesus. Warren Wiersbe makes a great point that "It is worth noting that John the Baptist's witness was still bearing fruit long after he was dead!" THOUGHT - Beloved disciple of Jesus, Wiersbe's insightful comment begs several question of each of us: Will my ministry endure long after I am gone? Will I leave a legacy to my children, my family (Need a little motivation? Listen to the poignant words of Steve Green's "Find Us Faithful")? Where is my focus in this short time I have to run the race (Jas 4:14+) (See Vertical Vision Empowers Horizontal Living)? Am I seeking to redeem the opportunities God places in my path (See Redeem the Time. Watch youtube video)? What are you doing in time that will last forever in eternity (Mt 6:19-21+, 2Co 5:9-10+, Rev 22:12+, 2Jn 1:9, Col 4:17+, Eccl 9:10)? "You may never live to see how God uses your witness, but you should faithfully try to point people to Jesus anyway. John did not live to see these people come to faith, but his witness was a key factor in their faith." (Steven