What did Jesus mean when he said ye are gods?

John 10:34-36. Had their interpretation been wrong, the Lord would surely have at once corrected such a terrible mistake and repudiated the claim to Deity. He does neither; on the contrary the Lord confirms His claim by an appeal to their own Scriptures, thus condemning them out of their own mouth for refusing His claim to Deity. Quoting from Psalm 82:6, the Lord asks, "Is it not written in your law, I said, Ye are gods?" If, then, men, who were set apart to be judges in Israel, as God's representatives, and to whom the word of God came, are called gods, can it be blasphemy for the Son, Whom the Father has set apart and sent into the world, to claim to be a divine Person?

But He meets them on their own ground by an à fortiori argument, which left His personal glory untouched. "Jesus answered them, Is it not written in your law, I said, Ye are gods? If He called them gods to whom the Word of God came202 (and the Scripture cannot be broken), say ye of Him Whom the Father sanctified and sent into the world, Thou blasphemest", because I said, I am Son of God?" (verses 34-36).203 Thus does He reason most conclusively from the less to the greater; for every Jew knew that their inspired books, as for instance, Ps. 82, calls judges elohim, (gods), as commissioned by God and responsible to judge in His name. If such a title could be used of a mere magistrate in Scripture (and its authority is indissoluble), how unreasonable to tax with blasphemy Him Whom the Father set apart, and sent into the world, because He said He was God's Son! He is not affirming or demonstrating what He is in this, but simply convicting them of their perverseness on the ground of their law. They had not the least excuse whilst they claimed adherence to their law of Divine authority. If God called the judges by His name as being His representatives, how much more was it due to Him Who had a place so unique? It is well to note that the Lord predicates sanctification of Himself in John 17:19 as set apart now in heaven, the model Man in glory, and here by the Father for His mission into the world, quite distinct from the application of the word to us who were sinners, and even dead in sins. Sanctification, in the case of the Holy One, resolves itself into its pure and abstract sense of setting apart.

In His reply Jesus referred to His own words, "I am the Son of God," in such a way as to identify them with their accusation of making Himself God. He did not defend His claim by one of His own emphatic assertions but by an argument based on their Scripture. Those acknowledged as "gods" in Psalm 82:6, were authorities "to whom the word of God came." He who had been set apart and sent into the world by the Father was the Word Himself — "the Word … made flesh." How vast the difference! It was not blasphemy but sober truth when He said, "I am the Son of God." Moreover His works bore witness to His claim, as being unmistakably the works of God. They plainly set forth the fact that the Father was in Him, livingly declared and revealed; and He was in the Father, as to essential life and nature. Once let that be known and believed, and there is no difficulty in receiving Him as the Son of God; for both statements set forth the same foundation fact, though in different words.

"The Scripture cannot be broken" (John 10:35). As we have had frequent occasion to remark, the connection of passages is of great interest, and oftentimes furnishes the key to the special application or meaning. It is so here. Our Lord is quoting what some might be tempted to call an obscure passage from the Psalms (Ps. 82:6). It is to the effect that judges in Israel, because they stood for God's authority and were the executors of His Word, were called "gods" — "I said ye are gods." They were His representatives. Now, our Lord says this Scripture cannot be broken — cannot be set aside. It is simply an obvious explanation, men might say, of no great importance, and yet our Lord declares it cannot be ignored. It is a part of a perfect whole. So He goes on to apply it to His own position; how much more was it true of Him whom the Father had sanctified and sent into the world.

In the section we are considering in John 10 the Lord Jesus goes on to speak of Himself as the Sent One of the Father. "Jesus answered them, Is it not written in your law, I said, Ye are gods? 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?" (John 10:34-36). The Lord Jesus quoted Psalm 82 verse 6: "I have said, Ye are gods." The word for "gods" in this verse is Elohim, and in the Psalm, as elsewhere, it is used of those who were set to judge in Israel (Psa. 82:6; Ex. 21:6; 22:8, 9, 28). They were God's representatives, responsible to judge for the Lord, in His fear, and to bring the revelation which God had given in His Word to bear on the various cases brought before them (2 Chron. 19:6-7. cf. Isa. 41:23). It is not difficult to see why the Lord Jesus referred to this Scripture in the context of John 10.

I desire, because of the importance of the subject, to refer to the eighty-second Psalm for illustration of the truth, that any honour conferred by God on men brings them out of obscurity, taken away it sinks them into their own proper nothingness. On the other hand, honour conferred on the Son adds nothing really to him: if it be taken from him or disowned by man, it only leads to his exaltation by God to every office in which man has failed, "that in all things he might have the pre-eminence." "God standeth in the congregation of the mighty: he judgeth among the gods. How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless; do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked. They know not, neither will they understand: they walk on in darkness; all the foundations of the earth are out of course. I have said, Ye are gods; and all of you children of the Most High: but ye shall die like men, and fall like one of the princes. Arise, O God, judge the earth; for thou shalt inherit all nations."

The reference of the Lord Jesus to this Psalm, in the tenth chapter of John, is very remarkable. He had asserted, in the most unequivocal manner, his own proper divinity, "I and my Father are one" (ver. 30). This, they said, was making himself God (ver. 33). Afterwards in verse 38, Jesus again asserts this, and again they sought to take him (ver. 39). But he had previously (verses 34, 35) referred to this Psalm, to prove that they ought at least to have owned him in his official authority and power. His works testified of him that he was the sent one of the Father. Not one "unto whom the word of God came" merely, but him whom the Father had sanctified and sent into the world, he could say, "I am the Son of God." They should have believed him for his works' sake, for he did the works of his Father, and he and the Father were one. To others the word of God has only come — "I have said, Ye are gods." They had no dignity at all in themselves; they were of the earth, earthy, raised in official dignity by God. But he was the Son; he had been "sanctified and sent into the world;" he was "the Lord from heaven." How infinitely contrasted is Jesus the Son of God to all those of whom God has said, "Ye are gods." The moment their conferred dignity was taken from them, they would die like the common herd of men. They had no essential, inherent power or dignity. But he was one with the Father, he was in the beginning with God; nothing therefore could really touch his dignity, for it was intrinsically divine. It was not the word coming to him which made him what he was — though he had indeed been sanctified and sent into the world — it was what he ever was in himself which enabled him to be so sent, and to sustain and give efficiency to all that was laid upon him. Hence, though in his humiliation his judgment was taken away, yet God would divide him a portion with the great, and he shall divide the spoil with the strong. This shall be manifestly true when all official and delegated power shall be taken out of the hands to which God has entrusted it, and actually assumed by Jesus. Then shall that word be proved true of him — "Arise, O God, judge the earth; for thou shalt inherit all nations."

He certainly does not back down from this position. Quoting Psalm 82:6, He speaks of Jewish leaders to whom the word of God came as being “gods.” This was because they had been entrusted by God with authority to represent Him, and only pure truth could represent Him properly. But if they were called “gods,” then the Lord Jesus, set apart in pure truth from all others, sent directly by the Father to do His will, certainly could be depended upon to rightly represent God, and tell the truth. When He said, “I am the Son of God,” He was representing the Father in so saying: He was speaking truth from the Father. For He was infinitely higher than all human authorities who had ever come before Him. The Jews knew of His public sanctification and anointing of the Spirit at His baptism, and of the Father's declaration at that time, “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). God had trusted Him with representing Him in a way high above all others: then certainly He told them the truth of God.

Verses 32-36. "Jesus answered them, Many good works have I showed you from my Father, for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? 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?" Here He appeals once more, as in chapter 5, to the scriptures, and to His works. In their law, they to whom the word of God came, were called gods, as representing God in the place of authority and government; but here was One sanctified and sent by the Father Himself — was it blasphemy in such an one to say, "I am the Son of God"? Then as to His works, even in what they would deem their highest character, they were acknowledged — " For this man doeth many miracles." But of what avail for the heart of a Pharisee these miracles of Jesus? For him the precious doctrine of the relation of the Father and the Son could possess no interest. For them those wondrous works were wrought by the power of the prince of devils. Their foolish heart was darkened. They were the adversaries of Jesus. "Therefore they sought again to take him, but he escaped out of their hand, and went away again beyond Jordan, into the place where John at first baptised, and there he abode."

I desire because of the importance of the subject to refer to the 82nd Psalm for illustration of the truth, that any honour conferred by God on men brings them out of obscurity, taken away it sinks them into their own proper nothingness. On the other hand, honour conferred on the Son adds nothing really to Him: — if it be taken, from Him or disowned by man, it only leads to His exaltation by God to every office in which man has failed, "that in all things He might have the pre-eminence." "God standeth in the congregation of the mighty: He judgeth among the gods. How long will ye judge unjustly and accept the persons of the wicked? … I have said, Ye are gods, and all of you children of the Most High: but ye shall die like men, and fall like one of the princes. Arise, O GOD, judge the earth: for thou shalt inherit all nations."

The reference of the Lord Jesus to this Psalm, in the tenth chapter of John, is very remarkable. He had asserted in the most unequivocal manner His own proper divinity, "I and my Father are one" (John 10:30). This they said was making Himself God (John 10:33). Afterwards, in John 10:38, Jesus again asserts this, and again they sought to take Him (John 10:39). But He had previously (John 10:34-35) referred to this Psalm, to prove that they ought at least to have owned Him in His official authority and power. His works testified of Him that He was the Sent One of the Father. Not one "unto whom the word of God came," merely, but Him Whom the Father had sanctified and sent into the world. He could say "I am the Son of God." They should have believed Him for His works' sake, for He did the works of His Father, and He and the Father were one. To others the word of God has only come, "I have said, Ye are gods." They had no dignity at all in themselves, they were of the earth, earthly, raised in official dignity by God. But He was the SON; He had been "sanctified and sent into the world;" He was "the Lord from heaven." How infinitely contrasted, then, is Jesus the Son of God with all those of whom God has said, "Ye are gods." The moment their conferred dignity was taken from them, they would die like the common herd of men. They had no essential, inherent power or dignity. But He was one with the Father, He was in the beginning with God; nothing therefore could really touch His dignity, for it was intrinsically divine. It was not the word coming to Him which made Him what He was, though He had indeed been sanctified and sent into the world; it was what He ever was in Himself, which enabled Him to be so sent, and to sustain and give efficiency to all that was laid upon Him. Hence, though in His humiliation His judgment was taken away, yet God would divide Him a portion with the great, and He shall divide the spoil with the strong. This shall be manifestly true, when all official and delegated power shall be taken out of the hands to which God has entrusted it, and actually assumed by Jesus: — then shall that word be proved true of Him, "Arise, O God, judge the earth, for Thou shalt inherit all nations."

166 Let us further dwell on the conversation which followed from our Lord with the Jews. What comfort to have Scripture to refer to, to love as the word of God, of Christ, receiving it as true, searching us, and revealing all that is in God, the Lord and Saviour, the supply for the necessities as the remedy for the sins thereby brought to light! Our Lord was here applying Himself to them. I seek here merely to know what this reveals; this is the true way of reading the word. He had left the special revelation of Himself as concerning the sheep, and was now reasoning with them, not as concerning them. That had failed, and He had showed the sheep as taking their place in the care of God, but as condemning them out of their own mouth, as it were: "Is it not written in your law" (not the law of God) "in your law: I have said, Ye are gods? If therefore He called them gods with whom the word of God was." This may be spoken of all power that is of the word of God, by which all things consist, which was indeed in Christ, but more particularly of those (the Jews) who knew or having the oracles were peculiarly cognizant of its being from God; yet, I say, true everywhere, for God is true; that is, rulers who held power of the word. - "And the Scripture cannot be broken." For He does not explain, but state. "Do ye say of him whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am Son of God?"

167 Note. This quotation of the elohim shows, I think, that it applies to Jews properly, for the judges there are expressly in the law called elohim, and hence the rebuke of our Lord is most powerful. "What the law saith, it saith to," etc., though it ought to be true of all. It also shows the import of that word elohim in the law, and how foolish the dispute between judges and God, for it is the calling judges "gods" because they stood as sent in God's place and acted God in their office. We know that all power is of God, and ought to be exercised in His righteousness. This eighty-second Psalm judges them. Compare Psalm 101.