John 10:35 If He called them gods, to whom the word of God came (and the Scripture cannot be broken),
John 10:35
If he called them gods, unto whom the word of God came,.... The Syriac version reads, "because the word of God came to them"; either the divine "Logos", the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings, and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, "if he called them gods to whom God appeared, the word of God was with them": or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does:
and the
Scripture cannot be broken; or be made null and void;
whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud (y); when one doctor has produced an argument, or instance, in any point of debate, another says, איכא למיפרך,
"it may be broken"; or objected to, in such and such a manner, and be refuted:
but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.
(y) T. Bab. Zebachim, fol. 4. 1. & Becorot, fol. 32. 1. & passim.
John 10:35
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 2Ch_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 judgement - λογοι της κρισεως, in the words or matters of judgement, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgewment.
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 judgement 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 judgement 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, Luke_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?
John 10:35
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 2Ch_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 judgement - λογοι της κρισεως, in the words or matters of judgement, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgewment.
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 judgement 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 judgement 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, Luke_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?
No comments:
Post a Comment