John 10:35-38 · Bible study
John 10:35-38 Commentary: Jesus' Argument from Scripture and Works
Greek · 11 what the commentators say
Meaning in one sentence
Jesus defends his claim to be Son of God by citing Psalm 82 and appealing to his works.
Research Summary
- Meaning: Jesus defends his divine sonship by appealing to the unbreakable authority of Scripture and the evidence of his miraculous works.
- Key words: λυθῆναι (loosened/broken), emphasizes the inviolable nature of Scripture; ἡγίασεν (sanctified/consecrated), Jesus' unique setting apart for his mission.
- Main debate: The identity of the gods in Psalm 82: human judges (majority view) or angelic beings (minority early Christian interpretation).
- Theological theme: The unity of Father and Son demonstrated through Jesus' sanctification and works; the authority of Scripture as a foundation for Christology.
- Best use: Apologetics: Jesus' argument from Scripture and works provides a model for defending the faith with both biblical authority and evidentiary reasons.
Translation Comparison
BSB Berean Standard Bible 2020
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?
37If I am not doing the works of My Father, then do not believe Me.
38But if I am doing them, even though you do not believe Me, believe the works themselves, so that you may know and understand that the Father is in Me, and I am in the Father.”
WEB World English Bible 2000
35If he called them gods, to whom the word of God came (and the Scripture can’t be broken),
36do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’?
37If I don’t do the works of my Father, don’t believe me.
38But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the Father.”
KJV King James Version 1769
35If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
37If I do not the works of my Father, believe me not.
38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
ASV American Standard Version 1901
35If he called them gods, unto whom the word of God came (and the scripture cannot be broken),
36say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?
37If I do not the works of my Father, believe me not.
38But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father.
YLT Young's Literal Translation 1898
35if them he did call gods unto whom the word of God came, (and the Writing is not able to be broken,)
36of him whom the Father did sanctify, and send to the world, do ye say--Thou speakest evil, because I said, Son of God I am?
37if I do not the works of my Father, do not believe me;
38and if I do, even if me ye may not believe, the works believe, that ye may know and may believe that in me is the Father, and I in Him.'
Darby Darby Bible 1890
35If he called themgods to whom the word of God came (and the scripture cannot be broken),
36do ye say of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said, I am Son of God?
37If I do not the works of my Father, believe me not;
38but if I do, even if ye believe not me, believe the works, that ye may know [and believe] that the Father is in me and I in him.
Douay-Rheims Douay-Rheims Bible 1899
35If he called them gods to whom the word of God was spoken; and the scripture cannot be broken:
36Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?
37If I do not the works of my Father, believe me not.
38But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 10:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus builds his defense on two pillars: the unbreakable authority of Scripture and the evidence of his works. The key premise, that Scripture cannot be broken, is central. Barnes notes this means the authority of Scripture is final and cannot be set aside. Vincent explains that the Greek verb λυθῆναι (loosened) is used elsewhere by John for violation of sacred things. Wesley adds that nothing written in Scripture can be censured or rejected. This establishes the Psalm 82 reference to human judges as gods as valid. Jesus then argues from lesser to greater: if those who merely received the word of God could be called gods, how much more can he whom the Father sanctified and sent? Calvin sees this as a clear a fortiori argument. Jesus then appeals to his works as a second line of evidence, inviting belief through deeds that only God can perform.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Human judges/leaders: Psalm 82 context; Barnes, Clarke, Calvin interpret gods as magistrates; Jesus argues from lesser to greater.
- Angelic beings: Some early Christian interpreters and modern scholars see the divine council setting of Psalm 82 as referencing angels or divine beings.
What is clear: Jesus grounds his argument in the unbreakable authority of Scripture and the evident works of God, making a forceful case that his claim to be the Son of God is not blasphemy.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of Scripture cannot be broken | Christians agree that Jesus asserts the inviolable authority of the Old Testament as God's word. | Some traditions emphasize this as proof of biblical inerrancy, while others focus on the functional authority of Scripture for doctrine and life without specifying the nature of its text. |
| The gods of Psalm 82 | All agree that Jesus uses the psalm to show that the term god can be applied to humans in an official, representative sense. | Interpreters differ on whether gods refers to human judges/leaders (the majority historical view) or to angelic beings (a minority view in some early Christian and modern interpretations). |
| Sanctification of Jesus | Christians affirm that Jesus was uniquely set apart by the Father for his redemptive mission. | The nature of this sanctification: whether it refers to an eternal decree (Calvin, Gill) or to a specific consecration at his incarnation or baptism (others). |
| Role of works in faith | Jesus' works confirm his identity and are a proper basis for belief. | Some traditions see the appeal to works as a concession to human weakness (Calvin), while others see it as a normative pattern: faith is confirmed through actions that align with God's power. |
Historical & Cultural Context
This exchange takes place during the Feast of Dedication (Hanukkah) in winter, as Jesus walks in Solomon's porch within the temple precincts. The Jews have just accused Jesus of blasphemy because, as they see it, a mere man makes himself God (v33). In response, Jesus takes up a rabbinic style of argument, quoting Psalm 82:6: I said, you are gods. The psalm originally referred to Israel's judges, who bore the divine title as representatives of God in judgment. Barnes and Clarke both explain that these judges were called gods because they served in God's stead, a usage permitted by Scripture. Jesus anchors his reasoning on the premise that Scripture cannot be broken, a term (λυθῆναι) that John uses elsewhere for the destruction of the temple, the violation of the Sabbath, and the breaking of the law. The word came (ἐγένετο) in v35 describes the judges' reception of God's commission, while Jesus himself is not merely a recipient but the one whom the Father sanctified (ἡγίασεν, set apart) and sent (ἀπέστειλεν) into the world. The Cambridge Bible notes that the word of God here refers to Scripture, not the divine Logos. Jesus then pivots to his works: if he does the works of his Father, miracles that only God could perform, his listeners should at least believe the deeds. Calvin points out that Jesus concedes to their weakness, allowing them to doubt his doctrine but to accept the visible testimony of God. The argument culminates in the goal that they may know and believe that the Father is in me, and I in the Father, a restatement of his earlier claim of unity with the Father (v30).
Textual Notes
The supplied commentary sources note no significant textual variants for John 10:35-38. The Greek text of these verses is stable across manuscript traditions.
Reception History
This passage has been central to Christian reflection on the authority of Scripture and the divinity of Christ. Early church fathers used Jesus' argument to defend his identity against charges of blasphemy, emphasizing that his works validated his claims. In the medieval period, the phrase the Scripture cannot be broken was cited in discussions of biblical authority and the proper interpretation of the Old Testament. During the Reformation, it became a key text for the principle of sola Scriptura. Modern scholarship continues to explore the Jewish exegetical methods underlying Jesus' use of Psalm 82, comparing it to rabbinic interpretation of the same psalm.
Preaching This Verse
Three-point outline
- Scripture's authority as the foundation for argument (v35): Jesus starts by establishing that the Old Testament cannot be set aside. He cites a psalm that calls human judges gods, using its binding authority to open a space for his own claim.
- Jesus' unique identity as the sanctified and sent Son (v36): He distinguishes himself from those judges. They received the word of God; he is the one the Father consecrated and commissioned for a unique mission. The lesser-to-greater argument hinges on this difference.
- Works as evidence that the Father is in him (v37-38): Jesus invites scrutiny of his actions. If his works are from God, they demand belief. The goal is not just intellectual assent, but a relational knowledge that the Father dwells in him and he in the Father.
Five-point outline
- The charge: The Jews accuse Jesus of blasphemy because he, a man, makes himself God (v33).
- The lesser: Scripture itself uses the word gods for human judges (v34-35).
- The greater: Jesus is far more than a judge; he is the one sanctified and sent by the Father (v36).
- The appeal: Even if his words are doubted, his works speak for themselves (v37-38).
- The goal: That they may know and believe the mutual indwelling of Father and Son (v38).
Illustration hooks
- A person claiming to be a doctor must be tested: do they perform surgeries that heal? Jesus says, test my works.
- In a courtroom, a lesser known precedent (a lower court ruling) can be cited to support a more important case. Jesus uses Psalm 82 to support his greater claim.
- A map becomes trustworthy not by its own words but by the actual terrain it describes. Jesus says, look at the terrain of his life and miracles.
Questions your congregation is asking
- Why is blasphemy such a serious charge in the Bible?
- How do we know Jesus isn't just another religious leader making grandiose claims?
- What place do miracles and evidence have in our faith today?
Leading a Discussion
In this passage, Jesus responds to the charge of blasphemy by pointing to both Scripture and his works. Take time to consider how his argument works and what it means for our own trust in him.
Discussion questions
- Read v33-36. What exactly do the Jews accuse Jesus of, and why does he turn to Psalm 82? What is the logic of his argument?
- What does Jesus mean when he says the Scripture cannot be broken? Why is that a necessary premise for his defense?
- In v36, Jesus says the Father sanctified and sent him. How does this description separate him from the judges in the psalm? What does his unique mission imply about his identity?
- Jesus then appeals to his works (v37-38). Why does he treat his actions as reliable evidence? What kind of works would be convincing to you?
- Look at the goal in v38: that you may know and believe that the Father is in me, and I in the Father. How does this shape what true belief includes? Is it just agreement, or something more?
- How do you balance the authority of Scripture with the evidence of experience or miracles in your own faith journey?
- Jesus says believe the works. In a world where people claim all sorts of supernatural signs, how can we discern which works truly come from God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 15:1 | After these things Yahweh’s word came to Abram in a vision, saying, “Don’t be afraid, Abram. I am your shield, your exceedingly great reward.” |
| Deuteronomy 18:15 | Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him. |
| Deuteronomy 18:18 | I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him. |
| Deuteronomy 18:20 | But the prophet who speaks a word presumptuously in my name, which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.” |
| I Samuel 14:36 | Saul said, “Let’s go down after the Philistines by night, and take plunder among them until the morning light. Let’s not leave a man of them.” They said, “Do whatever seems good to you.” Then the priest said, “Let’s draw near here to God.” |
| I Samuel 14:37 | Saul asked counsel of God: “Shall I go down after the Philistines? Will you deliver them into the hand of Israel?” But he didn’t answer him that day. |
| I Samuel 15:1 | Samuel said to Saul, “Yahweh sent me to anoint you to be king over his people, over Israel. Now therefore listen to the voice of Yahweh’s words. |
| I Samuel 23:9 | David knew that Saul was devising mischief against him. He said to Abiathar the priest, “Bring the ephod here.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the phrase "the word of God" may refer specifically to a commission or judgment from God, not just general revelation. He then stresses the decisive force of Jesus' argument: the miracles are works only God can perform, and no opponent could refute this without denying their divine source.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that Jesus does not deny the divine meaning behind calling himself God's Son. Instead, Jesus argues that since Scripture itself calls human magistrates "gods," the Jews have no grounds for a blasphemy charge. His works, which only God can perform, prove the title rightly belongs to him.
Geneva Bible Notes Reformed 1599
The Geneva Note draws a sharp argument from the lesser to the greater: if Scripture itself calls human judges gods because they received God's word, then Jesus, whom the Father sanctified and sent, is hardly blaspheming by calling Himself the Son of God. The commentator also stresses that Jesus points to His works as the decisive evidence—if He does the Father's works, believe the works themselves even if you doubt His words.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on Jesus' Jewish-style argument from the lesser to the greater: if Scripture calls flawed human rulers "gods," then it is no blasphemy for Christ, who was set apart from eternity and sent into the world to save, to call himself the Son of God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights a sharp contrast: God's human representatives had "the word of the Lord come to them," but that formula is never used of Christ. He is the one whom the Father sanctified and sent into the world, not merely a man who received a divine message or office. This distinction guards against ranking Him as one of many officials.
Vincent's Word Studies Evangelical 1887
Vincent points out that the Greek word for "broken" is a characteristic term in John's writings. He notes that "sanctified" means consecrated and that "Son of God" lacks an article, shifting focus to Jesus' character
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that if human judges could be called gods because God spoke to them, then Christ, whom the Father set apart and sent, deserves that title infinitely more. Christ's sanctification and mission prove He is God in the highest sense, one with the Father.