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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>John 10:34 Commentaries: Jesus answered them, "Has it not been written in your Law, 'I SAID, YOU ARE GODS '?</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/john/10-34.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/john/10-34.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > John 10:34</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../john/10-33.htm" title="John 10:33">◄</a> John 10:34 <a href="../john/10-35.htm" title="John 10:35">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Jesus answered them, Is it not written in your law, I said, Ye are gods?</div><div id="jump">Jump to: <a href="/commentaries/alford/john/10.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/john/10.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/john/10.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/john/10.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/john/10.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/john/10.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/john/10.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/john/10.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/john/10.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/john/10.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/john/10.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/john/10.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/john/10.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/john/10.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/john/10.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/john/10.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/john/10.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/john/10.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/john/10.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/john/10.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/john/10-11.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/john/10.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/john/10.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/john/10.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/john/10.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/john/10.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/john/10.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/john/10.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/john/10.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/john/10.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/john/10.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/john/10.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/john/10.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/john/10.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/john/10.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/john/10.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/john/10.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/john/10.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/john/10.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/john/10.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/john/10.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/john/10.htm">Ellicott's Commentary for English Readers</a></div>(34) <span class= "bld">Is it not written in your law</span>?—Comp. Note on <a href="/john/8-17.htm" title="It is also written in your law, that the testimony of two men is true.">John 8:17</a>. The passage here quoted is in <a href="/psalms/82-6.htm" title="I have said, You are gods; and all of you are children of the most High.">Psalm 82:6</a>, but the term “Law” is here used in a wide sense for the whole of the Old Testament. There are other examples of this usage in <a href="/john/7-49.htm" title="But this people who knows not the law are cursed.">John 7:49</a>; <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>; <a href="/john/15-25.htm" title="But this comes to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.">John 15:25</a>; <a href="/romans/3-19.htm" title="Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.">Romans 3:19</a>; <a href="/1_corinthians/14-21.htm" title="In the law it is written, With men of other tongues and other lips will I speak to this people; and yet for all that will they not hear me, said the LORD.">1Corinthians 14:21</a>.<p><span class= "bld">I said, Ye are gods?</span>—In the Hebrew of the Psalm, as in the Greek here, the pronoun is emphatic. “I myself said, Ye are gods?” The words are probably to be understood in the Psalm as spoken by God, who sits in judgment on the judges whom He had appointed, and gives the name of “gods” (<span class= "ital">Elohim</span>) as representing Himself. See <a href="/exodus/4-16.htm" title="And he shall be your spokesman to the people: and he shall be, even he shall be to you instead of a mouth, and you shall be to him instead of God.">Exodus 4:16</a>; <a href="/exodus/7-1.htm" title="And the LORD said to Moses, See, I have made you a god to Pharaoh: and Aaron your brother shall be your prophet.">Exodus 7:1</a>; <a href="/exodus/18-15.htm" title="And Moses said to his father in law, Because the people come to me to inquire of God:">Exodus 18:15</a>; <a href="/exodus/21-6.htm" title="Then his master shall bring him to the judges; he shall also bring him to the door, or to the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.">Exodus 21:6</a>; <a href="/exodus/22-8.htm" title="If the thief be not found, then the master of the house shall be brought to the judges, to see whether he have put his hand to his neighbor's goods.">Exodus 22:8</a>; <a href="/exodus/22-28.htm" title="You shall not revile the gods, nor curse the ruler of your people.">Exodus 22:28</a>; <a href="/deuteronomy/1-17.htm" title="You shall not respect persons in judgment; but you shall hear the small as well as the great; you shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it to me, and I will hear it.">Deuteronomy 1:17</a>; <a href="/1_samuel/28-13.htm" title="And the king said to her, Be not afraid: for what saw you? And the woman said to Saul, I saw gods ascending out of the earth.">1Samuel 28:13</a>; <a href="/psalms/8-5.htm" title="For you have made him a little lower than the angels, and have crowned him with glory and honor.">Psalm 8:5</a>; <a href="/psalms/45-6.htm" title="Your throne, O God, is for ever and ever: the scepter of your kingdom is a right scepter.">Psalm 45:6</a>; and comp. Perowne’s Notes on Psalms 82, and article “God,” in Kitto’s <span class= "ital">Biblical Cyclopœdia,</span> Ed. 3, vol. ii., p. 144 <span class= "ital">et seq.</span><p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/john/10.htm">Matthew Henry's Concise Commentary</a></div>10:31-38 Christ's works of power and mercy proclaim him to be over all, God blessed for evermore, that all may know and believe He is in the Father, and the Father in Him. Whom the Father sends, he sanctifies. The holy God will reward, and therefore will employ, none but such as he makes holy. The Father was in the Son, so that by Divine power he wrought his miracles; the Son was so in the Father, that he knew the whole of His mind. This we cannot by searching find out to perfection, but we may know and believe these declarations of Christ.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/john/10.htm">Barnes' Notes on the Bible</a></div>Jesus answered them - The answer of Jesus consists of two parts. The first <a href="http://biblehub.com/john/10-34.htm">John 10:34-36</a> 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 <a href="http://biblehub.com/john/10-37.htm">John 10:37-38</a> repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works.<p><a href="/john/10-34.htm">John 10:34</a><p>In your law - <a href="/psalms/82-6.htm">Psalm 82:6</a>. The word "law" here, is used to include the Old Testament.<p>I said - The Psalmist said, or God said by the Psalmist.<p>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 <a href="/exodus/7-1.htm">Exodus 7:1</a>; <a href="/exodus/4-16.htm">Exodus 4:16</a>.<a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/john/10.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>34-36. Is it not written in your law—in Ps 82:6, respecting judges or magistrates.<p>Ye are gods—being the official representatives and commissioned agents of God.<div class="vheading2"><a href="/commentaries/poole/john/10.htm">Matthew Poole's Commentary</a></div> This was written, <span class="bld"><a href="/psalms/82-6.htm" title="I have said, You are gods; and all of you are children of the most High.">Psalm 82:6</a></span>. The whole Scripture of the Old Testament, being wrote by holy men, inspired of God, and directive of men’s conversation before men, and towards God, is sometimes called <span class="ital">the law, </span><span class="bldvs"> <a href="/psalms/19-7.htm" title="The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.">Psalm 19:7</a></span>. It was spoken concerning magistrates, and the governors of God’s people, who, being God’s deputies and vicegerents, intrusted to execute the judgments and vengeance of God, are dignified with the name of gods. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/john/10.htm">Gill's Exposition of the Entire Bible</a></div>Jesus answered them, is it not written in your law,.... In the law which was given unto them, of which they boasted, and pretended to understand, and interpret, even in <a href="/psalms/82-6.htm">Psalm 82:6</a>; for the law includes not only the Pentateuch, but all the books of the Old Testament: it is an observation of one of the Jewish doctors (t), that <p>"with the wise men of blessed memory, it is found in many places that the word law comprehends the Prophets and the Hagiographa.'' <p>Among which last stands the book of Psalms; and this may be confirmed by a passage out of the Talmud (u); it is asked, <p>"from whence does the resurrection of the dead appear, , "out of the law?"'' <p>It is answered, <p>"as it is said in <a href="http://biblehub.com/psalms/84-4.htm">Psalm 84:4</a>, "Blessed are they that dwell in thy house, they will still praise thee, Selah; they do praise thee", it is not said, but "they will praise thee"; from hence is a proof of the resurrection of the dead, "out of the law".'' <p>The same question is again put, and then <a href="/isaiah/52-8.htm">Isaiah 52:8</a> is cited, and the like observation made upon it. Moreover, this is a way of speaking used by the Jews, when they introduce another citing a passage of Scripture thus (w), , "is it not written in your law", <a href="http://biblehub.com/deuteronomy/4-9.htm">Deuteronomy 4:9</a>, "only take heed to thyself", &c. so here the Scripture follows, <p>I said, ye are gods? which is spoken to civil magistrates, so called, because of their authority and power; and because they do, in some sort, represent the divine majesty, in the government of nations and kingdoms. Many of the Jewish writers, by "gods", understand "the angels". The Targum paraphrases the words thus: <p>"I said ye are accounted as angels, as the angels on high, all of you;'' <p>and to this sense some of their commentators interpret it. Jarchi's gloss is, ye are gods; that is, angels; for when I gave the law to you, it was on this account, that the angel of death might not any more rule over you: the note of Aben Ezra is, "and the children of the Most High": as angels; and the sense is, your soul is as the soul of angels: hence the (x) Jew charges Christ with seeking refuge in words, that will not profit, or be any help to him, when he cites these words, showing that magistrates are called gods, when the sense is only, that they are like to the angels in respect of their souls: but let it be observed, that it is not said, "ye are as gods", as in <a href="http://biblehub.com/genesis/3-5.htm">Genesis 3:5</a>, but "ye are gods"; not like unto them only, but are in some sense gods; and besides, to say that they are like to angels, with respect to their souls, which come from above, is to say no more of the judges of the earth, than what may be said of every man: to which may be added, that this objector himself owns, that judges are called "gods", as in <a href="/exodus/22-9.htm">Exodus 22:9</a>; the cause of both parties shall come before "the judges"; and that even the word is used in this sense in this very psalm, from whence these words are cited, <a href="http://biblehub.com/psalms/82-1.htm">Psalm 82:1</a>, "he judgeth among" "the gods"; and both Kimchi and Ben Melech interpret this text itself in the same way, and observe, that judges are called gods, when they judge truly and aright: all which is sufficient to justify our Lord in the citation of this passage, and the use he makes of it. <p>(t) R. Azarias in Meor Enayim, c. 7. fol. 47. 1.((u) T. Bab. Sanhedrin, fol. 91. 2.((w) T. Bab. Beracot, fol. 32. 2.((x) R. Isaac Chizzuk Emuna, par. 2. c. 51. p. 440, 441. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/john/10.htm">Geneva Study Bible</a></div><span class="cverse2">Jesus answered them, Is it not written in your law, I said, Ye are gods?</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/john/10.htm">Meyer's NT Commentary</a></div><a href="/context/john/10-34.htm" title="Jesus answered them, Is it not written in your law, I said, You are gods?...">John 10:34-36</a>. In <a href="/psalms/82-6.htm" title="I have said, You are gods; and all of you are children of the most High.">Psalm 82:6</a>, unrighteous <span class="ital">authorities of the theocratic people</span>—not <span class="ital">angels</span> (Bleek), nor yet heathen princes (De Wette, Hitzig)—whose approaching destruction, in contrast to their high <span class="ital">dignity</span>, is intended to stand out, are called <span class="ital">gods</span>, agreeably to the old sacred view of rulers as the representatives of God, which was entertained in the theocratic nation. Compare <a href="/exodus/21-6.htm" title="Then his master shall bring him to the judges; he shall also bring him to the door, or to the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.">Exodus 21:6</a>; <a href="/exodus/22-8.htm" title="If the thief be not found, then the master of the house shall be brought to the judges, to see whether he have put his hand to his neighbor's goods.">Exodus 22:8</a>; <a href="/exodus/22-28.htm" title="You shall not revile the gods, nor curse the ruler of your people.">Exodus 22:28</a>. From this, Jesus draws the conclusion <span class="ital">a minori ad majus</span>, that He might call Himself <span class="ital">God’s Son</span> without blasphemy. He is surely far more exalted than they (<span class="greekheb">ὃν ὁ πατὴρ ἡγίασε</span>, etc.); and nevertheless had designated Himself, not <span class="greekheb">θεός</span>, as though wishing to make a God of Himself, but merely <span class="greekheb">υἱὸς τ</span>. <span class="greekheb">θεοῦ</span>.[67]<span class="p"><br /><br /></span><span class="greekheb">ἐν τῷ νόμῳ</span>] Spoken of the Old Testament generally, of which the law was the fundamental and authoritative portion. Comp. <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>, <a href="/john/15-25.htm" title="But this comes to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.">John 15:25</a>; <a href="/romans/3-19.htm" title="Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.">Romans 3:19</a>; <a href="/1_corinthians/14-21.htm" title="In the law it is written, With men of other tongues and other lips will I speak to this people; and yet for all that will they not hear me, said the LORD.">1 Corinthians 14:21</a>.<span class="p"><br /><br /></span><span class="greekheb">ὑμῶν</span>] as in <a href="/john/8-17.htm" title="It is also written in your law, that the testimony of two men is true.">John 8:17</a>.<span class="p"><br /><br /></span><span class="greekheb">ἐκείνους</span>] <span class="ital">whom?</span> Jesus takes for granted as known.<span class="p"><br /><br /></span><span class="greekheb">εἶπε</span>] namely, <span class="greekheb">ὁ νόμος</span> (compare afterwards <span class="greekheb">ἡ γραφή</span>), not <span class="ital">God</span> (Hengstenberg).<span class="p"><br /><br /></span><span class="greekheb">πρὸς οὕς</span>] <span class="ital">to whom</span>, not <span class="ital">adversus quos</span> (Heinsius, Stolz), which does not follow from the context. There is nothing to warrant the supposition that the <span class="ital">prophets</span> are also referred to (Olshausen).<span class="p"><br /><br /></span><span class="greekheb">ὁ λόγος τοῦ θεοῦ</span>] Neither the <span class="greekheb">λόγος ἄσαρκος</span> (Cyril), nor the <span class="ital">revelations</span> of God (Olshausen, comp. Godet), but the <span class="ital">saying of God just mentioned</span>: <span class="greekheb">ἐγὼ εἶπα</span>, etc. This saying belongs, not to the time when the Psalm was written, but to that earlier period (the period of the <span class="ital">induction</span> of the authorities into their office, comp. <a href="/psalms/2-7.htm" title="I will declare the decree: the LORD has said to me, You are my Son; this day have I begotten you.">Psalm 2:7</a>), to which God, the speaker, points back.<span class="p"><br /><br /></span><span class="greekheb">καὶ οὐ δύναται</span>, etc.] This clause, though containing only an auxiliary thought, and not a main point of the argumentation (Godet), has been without reason treated as a parenthesis; whereas both in point of structure and sense it is dependent on <span class="greekheb">εἰ</span>: <span class="ital">and it is impossible</span>, etc. So also Ewald, Godet, Hengstenberg.<span class="p"><br /><br /></span><span class="greekheb">λυθῆναι</span>] The Scripture (consequently, also, that saying of the. Psalms) cannot be <span class="ital">loosened, i.e. cannot be deprived of its validity</span>. Comp. <a href="/matthew/5-19.htm" title="Whoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whoever shall do and teach them, the same shall be called great in the kingdom of heaven.">Matthew 5:19</a>; <a href="/john/5-18.htm" title="Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.">John 5:18</a>; <a href="/john/7-23.htm" title="If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are you angry at me, because I have made a man every whit whole on the sabbath day?">John 7:23</a>; Herod. 3. 82; Plat. <span class="ital">Phaedr</span>. p. 256 D; <span class="ital">Gorg</span>. p. 509 A; Dem. 31. 12, 700, 13. The <span class="ital">auctoritas normativa et judicialis</span> of the Scriptures must remain unbroken. Note, in connection herewith, the idea of the <span class="ital">unity</span> of the Scriptures as such, as also the presupposition of their <span class="ital">theopneustia</span>.<span class="p"><br /><br /></span><span class="greekheb">ὃν ὁ πατὴρ ἡγ</span>, etc.] That is surely something still greater than the <span class="greekheb">λόγος τ</span>. <span class="greekheb">θεοῦ</span>, addressed to authorities when they were installed in their offices. In this question, which is placed in the apodosis, and which expresses surprise, the object, which is correlate to the <span class="greekheb">ἐκείνους</span> of <a href="/john/10-35.htm" title="If he called them gods, to whom the word of God came, and the scripture cannot be broken;">John 10:35</a>, is very emphatically placed at the commencement; and <span class="greekheb">ὑμεῖς</span> (<span class="ital">you people</span>) is placed over against the inviolable authority of the Scripture.<span class="p"><br /><br /></span><span class="greekheb">ἡγίασε</span>] <span class="ital">hath consecrated</span>, a higher analogue of the consecration to the office of prophet (<a href="/jeremiah/1-5.htm" title="Before I formed you in the belly I knew you; and before you came forth out of the womb I sanctified you, and I ordained you a prophet to the nations.">Jeremiah 1:5</a>; <a href="http://apocrypha.org/ecclesiasticus/45-4.htm" title="He sanctified him in his faithfulness and meekness, and chose him out of all men.">Sir 45:4</a>; <a href="http://apocrypha.org/ecclesiasticus/49-7.htm" title="For they entreated him evil, who nevertheless was a prophet, sanctified in his mother's womb, that he might root out, and afflict, and destroy; and that he might build up also, and plant.">Sir 49:7</a>), denoting the divine consecration to the office of <span class="ital">Messiah</span>, who is the <span class="greekheb">ἅγιος τοῦ θεοῦ</span> (<a href="/john/6-69.htm" title="And we believe and are sure that you are that Christ, the Son of the living God.">John 6:69</a>; <a href="/luke/4-34.htm" title="Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are; the Holy One of God.">Luke 4:34</a>). This consecration took place on His being sent from heaven, and immediately before His departure (hence <span class="greekheb">ἡγίασε καὶ ἀπέστ</span>.), in that the Father not merely “<span class="ital">set apart</span>” the Son to the work (as though the word <span class="greekheb">ἐξελέξατο</span> had been used; Hofmann, <span class="ital">Schriftbew</span>. I. p. 86; comp. Euth. Zigabenus, Hengstenberg, and Brückner), but also conferred on Him the Messianic <span class="greekheb">ἐντολή</span> and <span class="greekheb">ἐξουσία</span>, with the fulness of the Spirit appertaining thereunto (<a href="/john/3-34.htm" title="For he whom God has sent speaks the words of God: for God gives not the Spirit by measure to him.">John 3:34</a>), and the power of life (<a href="/john/5-26.htm" title="For as the Father has life in himself; so has he given to the Son to have life in himself;">John 5:26</a>), and the <span class="greekheb">πλήρωμα</span> of grace and truth (<a href="/john/1-14.htm" title="And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.">John 1:14</a>).<span class="p"><br /><br /></span><span class="greekheb">ὅτι βλασφημεῖς</span>] The reply which, in view of <span class="greekheb">ὃν</span>, etc., we should have expected to be in the oblique construction (<span class="greekheb">βλασφημεῖν</span> or <span class="greekheb">ὅτι βλασφημεῖ</span>, comp. <a href="/john/9-19.htm" title="And they asked them, saying, Is this your son, who you say was born blind? how then does he now see?">John 9:19</a>), passes over with the increasing vivacity of the discourse into the direct construction; compare <a href="/john/8-54.htm" title="Jesus answered, If I honor myself, my honor is nothing: it is my Father that honors me; of whom you say, that he is your God:">John 8:54</a>, and see Buttm. <span class="ital">Neuf. Gr</span>. p. 234 [E. T. p. 272].<span class="p"><br /><br /></span><span class="greekheb">ὅτι εἶπον</span>] <span class="ital">because I said</span>. He had said it <span class="ital">indirectly</span> in <a href="/context/john/10-29.htm" title="My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand....">John 10:29-30</a>.<span class="p"><br /><br /></span>[67] Hengstenberg incorrectly remarks: “He <span class="ital">accepts</span> the charge, ‘Thou makest thyself God.’ ” On the contrary, He does not enter on it at all, but simply justifies the predicate, “<span class="ital">Son</span> of God,” which He had assumed for Himself. But Beyschlag also is wrong when he says (p. 106): “That which Jesus here affirms concerning Himself (<span class="greekheb">ὃν ὁ πατὴρ ἡγίασε</span>, etc.) might equally have been affirmed by every prophet.” On such a view, no regard would be paid to the relation of <span class="greekheb">πατήρ</span> and <span class="greekheb">υἱός</span>.<span class="p"><br /><br /></span><a href="/context/john/10-34.htm" title="Jesus answered them, Is it not written in your law, I said, You are gods?...">John 10:34-38</a>. Jesus <span class="ital">justifies</span> Himself from the reproach of blasphemy by defending His assertion that He was the Son of God—the words of <a href="/john/10-30.htm" title="I and my Father are one.">John 10:30</a> which had excited the opposition amounted to this—from the <span class="ital">Scriptures</span> (<a href="/context/john/10-34.htm" title="Jesus answered them, Is it not written in your law, I said, You are gods?...">John 10:34-36</a>); He then sets forth the unity affirmed in <a href="/john/10-30.htm" title="I and my Father are one.">John 10:30</a> as credibly attested by His <span class="ital">works</span> (<a href="/context/john/10-37.htm" title="If I do not the works of my Father, believe me not....">John 10:37-38</a>).<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/john/10.htm">Expositor's Greek Testament</a></div><a href="/john/10-34.htm" title="Jesus answered them, Is it not written in your law, I said, You are gods?">John 10:34</a>. On this occasion He merely shows that even a man could without blasphemy call himself “Son of God”; because their own judges had been called “gods”.—<span class="greekheb">Οὐκ ἔστι γεγραμμένον ἐν τῶ νόμῳ ὑμῶν</span>, “Is it not written in your law, I said ‘ye are Gods’?” In Psalms 82 the judges of Israel are rebuked for abusing their office; and God is represented as saying: “I said, Ye are gods, and all of you are children of the Most High”. “The law” is here used of the whole O.T. as in <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a>, <a href="/john/15-25.htm" title="But this comes to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.">John 15:25</a>, <a href="/romans/3-19.htm" title="Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.">Romans 3:19</a>, <a href="/1_corinthians/14-21.htm" title="In the law it is written, With men of other tongues and other lips will I speak to this people; and yet for all that will they not hear me, said the LORD.">1 Corinthians 14:21</a>.—<span class="greekheb">Εἰ ἐκείνους</span> … “If it [that <span class="greekheb">ὁ νόμος</span> is the nominative to <span class="greekheb">εἶπε</span> is proved by the two following clauses, although at first sight it might be more natural to suppose the nearer and more emphatic <span class="greekheb">ἐγώ</span> supplied the nominative] called them gods, to whom the word of God came,” that is, who were thus addressed by God at their consecration to their office and <span class="ital">by this word</span> lifted up to a new dignity—“and that they were so called is certain because Scripture cannot be denied or put aside—then do you, shutting your eyes to your own Scriptures, declare Him whom the Father consecrated and sent into the world to be a blasphemer because He said, I am God’s Son?” The <span class="ital">a fortiori</span> element in the argument lies in this, that the judges were made “gods” by the coming to them of God’s commission, which found them engaged otherwise and itself raised them to their new rank, whereas Jesus was set apart by the Father and sent into the world for the sole object of representing the Father. If the former might be legitimately called “gods,” the latter may well claim to be God’s Son. The idea of the purpose for which Christ was sent into the world is indicated in the emphatic use of <span class="greekheb">ὁ πατήρ</span>; and this is still further accentuated in <a href="/john/10-37.htm" title="If I do not the works of my Father, believe me not.">John 10:37</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/john/10.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">34</span>. <span class="ital">in your law</span>] ‘Law’ is here used in its widest sense for the whole of the Old Testament; so also in <a href="/john/12-34.htm" title="The people answered him, We have heard out of the law that Christ stays for ever: and how say you, The Son of man must be lifted up? who is this Son of man?">John 12:34</a> and <a href="/john/15-25.htm" title="But this comes to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.">John 15:25</a>; in all three places the passage referred to is in the Psalms. Comp. <a href="/john/7-19.htm" title="Did not Moses give you the law, and yet none of you keeps the law? Why go you about to kill me?">John 7:19</a>, <a href="/1_corinthians/14-21.htm" title="In the law it is written, With men of other tongues and other lips will I speak to this people; and yet for all that will they not hear me, said the LORD.">1 Corinthians 14:21</a>. The force of the pronoun is, ‘for which you profess to have such a regard:’ comp. <a href="/john/8-17.htm" title="It is also written in your law, that the testimony of two men is true.">John 8:17</a>. On the Greek for ‘is it written’ see on <a href="/john/2-17.htm" title="And his disciples remembered that it was written, The zeal of your house has eaten me up.">John 2:17</a>.<span class="p"><br /><br /></span><span class="ital">I said, Ye are gods</span>] The argument is both <span class="ital">à fortiori</span> and <span class="ital">ad hominem</span>. In the Scriptures (<a href="/psalms/82-6.htm" title="I have said, You are gods; and all of you are children of the most High.">Psalm 82:6</a>) even unjust rulers are called ‘gods’ on the principle of the theocracy, that rulers are the delegates and representatives of God (comp. <a href="/exodus/22-28.htm" title="You shall not revile the gods, nor curse the ruler of your people.">Exodus 22:28</a>). If this is admissible without blasphemy, how much more may He call Himself ‘Son of God.’<span class="p"><br /><br /></span><span class="bld">34–38</span>. Christ answers the formal charge of blasphemy by a formal argument on the other side.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/john/10.htm">Bengel's Gnomen</a></div><a href="/john/10-34.htm" title="Jesus answered them, Is it not written in your law, I said, You are gods?">John 10:34</a>. <span class="greekheb">Ἀπεκρίθη</span>, <span class="ital">answered</span>) The Jews had said, <span class="ital">Thou sayest that Thou art God</span>, and indeed God by nature (for their blindness lay in joining this Godhead with the manhood): and Jesus acknowledge [as His <span class="ital">claims</span>] this Godhead of nature, without denying His manhood, and does not lower His claims by His subsequent language, but defends them: comp. <a href="/john/10-39.htm" title="Therefore they sought again to take him: but he escaped out of their hand,">John 10:39</a>, “<span class="ital">Therefore</span> they sought again to take Him,” as to the question in what sense the Jews understood His words. From these considerations a reply can easily be made to Artemonius, P. ii., c. 1. They had surrounded Jesus, <a href="/john/10-24.htm" title="Then came the Jews round about him, and said to him, How long do you make us to doubt? If you be the Christ, tell us plainly.">John 10:24</a>; and so in this menacing attitude were threatening Him with death; yet His wisdom and presence of mind remains unshaken.—<span class="greekheb">ἐγώ</span>) I, God; for from the <span class="greekheb">εἶπα</span> in the first person, the inference is drawn, <span class="ital">to whom the word of God came</span>, in the following ver.—<span class="greekheb">θεοί</span>, <span class="ital">gods</span>) <a href="/psalms/82-6.htm" title="I have said, You are gods; and all of you are children of the most High.">Psalm 82:6</a>; the parallel is added; <span class="greekheb">υἱοὶ ὑψίστου</span>, <span class="ital">sons of the Most High</span>. Therefore also at <a href="/john/10-36.htm" title="Say you of him, whom the Father has sanctified, and sent into the world, You blaspheme; because I said, I am the Son of God?">John 10:36</a>,[288] there ought to be understood <span class="greekheb">Θεός</span>, <span class="ital">God</span>, to <span class="greekheb">Υἱὸς τοῦ Θεοῦ</span>, <span class="ital">the Son of God</span>.[289] The Jews did not admit Jesus to be God in any sense: therefore, in refutation of them, He quotes the psalm. But a comparison drawn from a psalm does not prove that the Godhead of Christ approaches nearer to the godhead of mortals, than to the Godhead of the eternal Father; for He did not ever quote this passage of the psalm to believers.<span class="p"><br /><br /></span>[288] To complete the correspondence of the parallels.—E. and T.<span class="p"><br /><br /></span>[289] <span class="ital">God, the Son of God</span>, answering respectively to <span class="ital">gods</span> and <span class="ital">children of the Most High</span>.—E. and T.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/john/10.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 34.</span> - The justification of Jesus which follows is often supposed to be a retraction of the claim - a repudiation of the inference which the Jews drew from the words recorded in ver. 30. On the contrary, our Lord took up one illustration from among many in Holy Scripture, that the union between man and God lay at the heart of their (<span class="greek">νόμος</span>) Law. True, he quoted from <a href="/psalms/82-6.htm">Psalm 82:6</a> with reference to the high official title given by the Holy Spirit to the false and tyrannical judges of the old covenant. <span class="cmt_word">Jesus answered them, Is it not written in your Law?</span> The Psalms are here spoken of as "the Law," showing that they did form part of the revelation and law of the Divine kingdom (<a href="/john/7-49.htm">John 7:49</a>; <a href="/john/12-34.htm">John 12:34</a>; <a href="/john/15-25.htm">John 15:25</a>). Jesus does not imply that the Law was <span class="accented">theirs</span> and not <span class="accented">his</span>. There is not a shadow of disrespect cast on the Law by the pronoun, but such an identification of it with his hearers that they ought, by its aid, to have been saved from utterly misconceiving his words <span class="cmt_word">I said, Ye are gods</span> (<span class="accented">elohim</span>, <span class="greek">θεοί</span>). To stand in close relation with the theocracy was to be covered with its glory. He seems to force upon them thus a host of similar blendings of the Divine and human in the age-long preparation for himself, and to free all these from the suspicion of blasphemy. The Hebrew thought was really calculated to prepare the world for this high intercommunion, not to abolish it. Judaism, rabbinism, had widened the chasm between God and man. Christ came to fill up the chasm; nay more, to show the Divine and human in living, indissoluble union. John 10:34<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/john/10.htm">Vincent's Word Studies</a></div>Is it not written (οὐκ ἐστιν γεγραμμένον)<p>More strictly, does it not stand written.<p>Law (νόμῳ)<p>The word is sometimes used in the New Testament of other scriptures. See <a href="/john/12-34.htm">John 12:34</a>; <a href="/john/15-25.htm">John 15:25</a>; <a href="/romans/3-19.htm">Romans 3:19</a>; <a href="/1_corinthians/14-21.htm">1 Corinthians 14:21</a>.<p>I said, etc.<p>The reference is to <a href="/psalms/82-6.htm">Psalm 82:6</a>. <div class="vheading2">Links</div><a href="/interlinear/john/10-34.htm">John 10:34 Interlinear</a><br /><a href="/texts/john/10-34.htm">John 10:34 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/john/10-34.htm">John 10:34 NIV</a><br /><a href="/nlt/john/10-34.htm">John 10:34 NLT</a><br /><a href="/esv/john/10-34.htm">John 10:34 ESV</a><br /><a href="/nasb/john/10-34.htm">John 10:34 NASB</a><br /><a href="/kjv/john/10-34.htm">John 10:34 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/john/10-34.htm">John 10:34 Bible Apps</a><br /><a href="/john/10-34.htm">John 10:34 Parallel</a><br /><a href="http://bibliaparalela.com/john/10-34.htm">John 10:34 Biblia Paralela</a><br /><a href="http://holybible.com.cn/john/10-34.htm">John 10:34 Chinese Bible</a><br /><a href="http://saintebible.com/john/10-34.htm">John 10:34 French Bible</a><br /><a href="http://bibeltext.com/john/10-34.htm">John 10:34 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../john/10-33.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 10:33"><img src="/left.png" name="lft" border="0" alt="John 10:33" /></a></div><div id="right"><a href="../john/10-35.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 10:35"><img src="/right.png" name="rght" border="0" alt="John 10:35" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>