Εἰ ἐκείνους εἶπε θεοὺς, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, (John 10:35)
If He called them gods, to whom the word of God came, and the Scripture cannot be broken,
Divine Speech to Mortals
In John 10:35, Jesus appeals to a moment in Scripture where certain individuals were referred to as θεοὺς (“gods”). The structure begins with a first-class conditional clause: εἰ ἐκείνους εἶπε θεοὺς—“if He called them gods.” The referent of ἐκείνους is drawn from Psalm 82:6, where human judges or rulers are metaphorically called “gods” due to their function as representatives of divine justice. Jesus is not making a vague theological statement but grounding His argument in the careful exegesis of Scripture. The phrase πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο clarifies why such individuals could bear that title: the “word of God came to them.” This is not merely prophetic utterance but divine commission, God’s authority communicated to men for the purpose of judgment or instruction. Jesus uses this logic to bolster His own claim of divine sonship, showing that even Scripture permits elevated language about humans who are vessels of God’s word.
The Scripture Cannot Be Broken
The verse climaxes with a seemingly parenthetical but weighty assertion: καὶ οὐ δύναται λυθῆναι ἡ γραφή—“and the Scripture cannot be broken.” The verb λυθῆναι (aorist passive infinitive of λύω) means to loosen, dissolve, nullify, or invalidate. Jesus affirms the inviolability of the written Word. ἡ γραφή (“the Scripture”) in Johannine usage refers to the Hebrew Scriptures, particularly the Law and the Prophets as authoritative revelation. The use of the passive verb δύναται (“it is not possible”) with the infinitive indicates an absolute negation: Scripture cannot be annulled, dismissed, or undone. This phrase is not just a passing theological point, it is a cornerstone of Jesus’ hermeneutic. Even when quoting a less prominent verse, He affirms its enduring authority and logical coherence. This underscores a high view of the written Word, where even debated or obscure passages are binding in theological reasoning.
Jesus’ Use of Scripture as Defense
Within the context of John 10:35, Jesus is defending Himself against accusations of blasphemy for claiming to be the Son of God. Rather than appeal to miracle or charisma, He appeals to Scripture. His reasoning is from the lesser to the greater: if Scripture can call men “gods” because they received God’s word, how much more can He—who is sanctified and sent by the Father—claim to be the Son of God? This method of argumentation relies on the integrity of the Scriptures, and Jesus’ confidence in the text is absolute. He does not suggest Scripture is flexible or merely illustrative; He treats it as legally binding and theologically precise. The verse models an apologetic method rooted not in emotion but in careful exegesis.
The Word That Cannot Be Loosed
For modern readers, John 10:35 offers a deep well of reflection. First, it reminds us that God has spoken, ὁ λόγος τοῦ Θεοῦ ἐγένετο, to real people in real time. Divine revelation is not abstract; it engages specific audiences. Second, it affirms that the authority of Scripture does not erode with time or culture—ἡ γραφή “cannot be broken.” This means that even difficult or obscure passages carry weight in theological discussions. Finally, the verse highlights Jesus’ commitment to Scripture not merely as a cultural text but as the unbreakable voice of God. In an age where the authority of Scripture is often questioned, this verse calls the Church to remember that God’s Word, once given, cannot be undone. Our confidence must rest not in the shifting ideas of man, but in the eternal, unbreakable γραφή.
