The objection
Jesus defends himself with the sentence “You are gods” from Psalm 82. If judges or heavenly beings are already called this, Jesus, too, could merely be God's representative.
1. Jesus first examines his accusers' standard
His opponents accuse Jesus of making himself God while being human. He answers with their acknowledged scripture: It uses the designation “gods” for others besides the highest God. This refutes the blanket rule that every such designation is blasphemy merely as a use of language. Jesus forces his opponents to judge his claim by its actual content.
This first step is not yet a complete explanation of his identity. Refuting the standard of accusation must not be confused with withdrawing the claim under accusation.
2. The comparison does not presuppose equality
Jesus speaks of those to whom God's word came and then of the one whom the Father sanctified and sent into the world. His argument moves from the lesser to the particular case: If scripture already permits this language there, his designation of himself as Son of God cannot be condemned merely because of the word.[1]
Whether Psalm 82 describes human judges or a heavenly council is interpreted differently. For this step, the shared observation suffices: The “gods” addressed stand under God's judgment. Jesus does not claim to be one of these figures who judge unjustly and are condemned to die.
3. The continuation determines Jesus' claim
Jesus does not end with “I, too, am merely a representative.” In John 10,37–38 he calls for examination of his works and leads to mutual presence: The Father is in him and he in the Father. In the preceding context, his sheep give him occasion to speak of eternal life and invincible preservation.
The scriptural reference thus keeps the discussion open so that his claim may be recognized through his works. Anyone making it a weakening of the claim must explain the conversation's subsequent climax.
4. One word can have different scopes
That humans are called “gods” does not make every address to someone as God metaphorical. Likewise, the human use of “lord” does not make every statement about God's rule a human office. Meaning arises through context and predicates.
Psalm 82, John 10 and Thomas's address in John 20 must therefore each be read closely. The same vocabulary supplies no license to equate differing statements. Jesus' defense removes a premature accusation from his opponents; it does not remove his deity.
Biblical texts in context
Sources and further study
- Robert L. Reymond, A New Systematic Theology of the Christian FaithSection on John 10, pp. 229–230: the argument from Psalm 82 and the conversation's continuation.