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John 10:35
Verse
Context
Jesus at the Feast of Dedication
34Jesus replied, “Is it not written in your Law: ‘I have said you are gods’ ?35If he called them gods to whom the word of God came—and the Scripture cannot be broken—36then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God?
Sermons
Derek PrinceDerek Prince
J. Vernon McGee
Charles Finney
C.I. Scofield
T. De Witt Talmage
Charles HodgeSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Unto whom the word of God came - Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in Ch2 19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In Deu 1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb 4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged." But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luk 3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things. And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?
Jamieson-Fausset-Brown Bible Commentary
If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (Luk 3:2). The reason is that given by the Baptist himself (see on Joh 3:31). The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself. because, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis (Joh 10:35), "and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare Mat 5:17).
John Gill Bible Commentary
Say ye of him whom the Father hath sanctified,.... Not by making his human nature pure and holy, and free from all sin, and by bestowing the holy Spirit on him without measure, though both true; but these were upon, or after his mission into the world; whereas sanctification here, designs something previous to that, and respects the eternal separation of him to his office, as Mediator, in the counsel, purposes, and decrees of God, and in the covenant of his grace, being pre-ordained thereunto, before the foundation of the world; which supposes his eternal existence as a divine person, and tacitly proves his true and proper deity: and sent into the world; in human nature, to obtain eternal redemption and salvation his people: to save them from sin, Satan, the world, law, hell and death, which none but God could do: thou blasphemest, because I said, I am the Son of God; for what he had said in Joh 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call , "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men.
John 10:35
Jesus at the Feast of Dedication
34Jesus replied, “Is it not written in your Law: ‘I have said you are gods’ ?35If he called them gods to whom the word of God came—and the Scripture cannot be broken—36then what about the One whom the Father sanctified and sent into the world? How then can you accuse Me of blasphemy for stating that I am the Son of God?
- Scripture
- Sermons
- Commentary
Authority and God's Word - Part 1
By Derek Prince10K26:06PSA 12:6MAT 4:4MAT 5:17JHN 10:35JHN 14:26JHN 16:13EPH 6:172TI 3:16
This sermon emphasizes the authority of Scripture, highlighting that all Scripture is inspired by God through the Holy Spirit. It discusses the importance of accepting the entire Bible as profitable and authoritative, not just selective parts. The sermon also delves into Jesus' attitude towards Scripture, showcasing how He used it to overcome temptation and fulfill God's Word. Additionally, it explores the role of the Holy Spirit as the ultimate interpreter and guide in understanding Scripture.
Authority and the Power of God's Word - Part 1
By Derek Prince4.5K26:06GEN 3:1PSA 12:6MAT 4:4MAT 5:18MAT 22:31JHN 10:35JHN 14:26JHN 16:13EPH 6:172TI 3:16
This sermon emphasizes the authority of the Bible, highlighting that all Scripture is inspired by God through the Holy Spirit, making it profitable for doctrine, reproof, correction, and instruction in righteousness. It stresses the importance of consulting the author, the Holy Spirit, for interpreting Scripture and addresses the fallibility of human authors by showcasing how the Word of God is purified by the Holy Spirit. Jesus' attitude towards the Bible is examined, showcasing His reliance on Scripture to combat temptation and His acknowledgment of the written Word's absolute authority. The sermon also delves into how Jesus' life fulfilled Scripture and the authority behind the New Testament, which is the Holy Spirit guiding the apostles into all truth.
(Guidelines) Inspiration Ii
By J. Vernon McGee3.1K01:43Biblical InspirationAuthority of ScripturePSA 119:105PRO 30:5ISA 40:8MAT 5:18JHN 10:35ROM 15:41TH 2:132TI 3:16HEB 4:122PE 1:21J. Vernon McGee emphasizes the concept of verbal plenary inspiration, asserting that every word of the Scriptures is divinely inspired and authoritative. He references early Church Fathers like Irenaeus and Augustine to support the belief that the Scriptures are perfect and cannot err. McGee encourages believers to recognize the Bible as the voice of God, which speaks directly to our hearts and lives. He also indicates the importance of understanding illumination and interpretation in relation to Scripture, aiming to clarify these concepts further in his sermon.
June 23, 1841 to the Editor of the Oberlin Evangelist
By Charles Finney0Inspiration of ScriptureDefense of FaithPSA 119:160PRO 30:5ISA 40:8MAT 5:18JHN 10:35ROM 15:41TH 2:132TI 3:16HEB 4:122PE 1:20Charles Finney expresses his deep concern over an article in the 'Supplement' of the Comprehensive Commentary that undermines the divine inspiration of the Bible, particularly the historical accounts in the New Testament. He argues that if the narratives of Christ's life are deemed uninspired, it casts doubt on the doctrinal teachings as well, leading to a spirit of infidelity among believers, especially the youth. Finney emphasizes that the supposed contradictions among the Gospel writers actually support their credibility, as they indicate no collusion. He urges ministers to address this issue within their congregations to prevent the spread of such dangerous ideas. Finney's call to action highlights the importance of defending the integrity of Scripture against misleading interpretations.
Jehoiakim Burns the Word of God
By C.I. Scofield0PSA 119:89JER 36:27JHN 10:352TI 3:162PE 3:16C.I. Scofield delivers a sermon on the indestructibility of the word of God and the relentless efforts of men throughout history to destroy it. The sermon reveals the inner reason behind this desire to eradicate God's word, which stems from the book's testimony against the pride and evil of the human heart. It emphasizes the unique enmity directed towards the Bible due to its claim of divine authority, leading to gradual attacks on its core teachings and truths by modern interpretations.
Mending the Bible
By T. De Witt Talmage0PSA 119:160PRO 30:5ISA 40:8MAT 24:35JHN 10:35ROM 15:42TI 3:16HEB 4:122PE 1:20REV 22:19T. DeWitt Talmage preaches against the dangerous act of altering the Holy Scriptures, emphasizing the risks and consequences of tampering with God's Word. He condemns the hypocrisy of ministers who attack the Bible while still benefiting from their positions within the church, urging them to be honest with their beliefs or leave. Talmage defends the miraculous nature of the Bible, highlighting its divine preservation throughout history and the impossibility of adding or subtracting from its sacred text. He calls for unity among believers to protect the integrity of the Bible against the criticisms and attacks of infidels and skeptics.
The Protestant Rule of Faith
By Charles Hodge0LUK 12:12JHN 10:351CO 14:372TI 3:162PE 1:21Charles Hodge preaches about the doctrine of inspiration, emphasizing the belief that the Scriptures are the infallible Word of God, written under the inspiration of the Holy Spirit. He highlights Protestants' agreement that the Bible contains all supernatural revelations of God and is the rule of faith and practice for the Church. Hodge explains the Canon of the Old Testament, rejecting apocryphal books and emphasizing the recognition of books included in the Jewish canon. He discusses the nature of inspiration, distinguishing it from revelation and emphasizing that inspired men were the organs of God, speaking His words. Hodge refutes objections to the doctrine of inspiration, addressing discrepancies and errors in the Bible, historical and scientific objections, and adverse theories like the naturalistic doctrine and Schleiermacher's theory.
God's Great Masterpiece
By Selwyn Hughes0PSA 119:105PRO 30:5JHN 10:352TI 3:162PE 1:21Selwyn Hughes emphasizes the unbreakable nature of Scripture in John 10:35, affirming his belief in the supervisal inspiration of the Bible. He explains that God guided the writers of Scripture to ensure accuracy and truth, protecting them from error and deceit. Hughes compares the divine authorship of the Bible to the construction of St. Paul's Cathedral, where various workers contributed but the ultimate masterpiece belonged to Sir Christopher Wren. Ultimately, Hughes asserts that while humans like Moses, David, and Paul physically wrote the Bible, it is truly God's Word.
Ten Reasons Why I Believe the Bible Is the Word of God
By R.A. Torrey0Authority of ScriptureFaith and DoubtMAT 5:18MRK 7:13LUK 24:27JHN 10:35JHN 14:26JHN 16:13R.A. Torrey presents ten compelling reasons for believing that the Bible is the Word of God, beginning with the authority of Jesus Christ, who affirmed the divine authorship of both the Old and New Testaments. He emphasizes the fulfilled prophecies, the unity of the Bible despite its diverse authorship, and the unmatched moral teachings found within its pages. Torrey also discusses the historical resilience of the Bible against attacks, the character of its believers versus its skeptics, and the transformative power it holds over lives. Ultimately, he concludes that the direct testimony of the Holy Spirit confirms the Bible's divine authority, making it a unique and indispensable guide for believers.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Unto whom the word of God came - Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in Ch2 19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In Deu 1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb 4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged." But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luk 3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things. And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?
Jamieson-Fausset-Brown Bible Commentary
If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (Luk 3:2). The reason is that given by the Baptist himself (see on Joh 3:31). The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself. because, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis (Joh 10:35), "and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare Mat 5:17).
John Gill Bible Commentary
Say ye of him whom the Father hath sanctified,.... Not by making his human nature pure and holy, and free from all sin, and by bestowing the holy Spirit on him without measure, though both true; but these were upon, or after his mission into the world; whereas sanctification here, designs something previous to that, and respects the eternal separation of him to his office, as Mediator, in the counsel, purposes, and decrees of God, and in the covenant of his grace, being pre-ordained thereunto, before the foundation of the world; which supposes his eternal existence as a divine person, and tacitly proves his true and proper deity: and sent into the world; in human nature, to obtain eternal redemption and salvation his people: to save them from sin, Satan, the world, law, hell and death, which none but God could do: thou blasphemest, because I said, I am the Son of God; for what he had said in Joh 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call , "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men.