Gospel of John 10:22–39: “I Said, You Are Gods”

Κατὰ Ἰωάννην
John (attributed), c. 90–110 AD · Codex Sinaiticus (4th century), British Library Add. MS 43725 · Translated by Alan B.

John 10:22–39 contains the most direct confrontation in the Gospels over the nature of Christ’s divinity. When Jesus declares “I and the Father are one,” the Jewish authorities take up stones to kill him for blasphemy. His response is extraordinary: he quotes Psalm 82:6 — “I said, you are gods” — and asks why it is blasphemy for him to call himself the Son of God when scripture itself calls human beings gods.

This passage became the single most contested text in the theosis debate. The orthodox reading holds that Christ claims a unique divine status; the “you are gods” quotation is rhetorical, showing the lesser-to-greater logic: if scripture can call mere mortals “gods,” how much more justified is the title for the one whom the Father sanctified and sent. The Gnostic and later mystical readings took the Psalm quotation at face value: if scripture says “you are gods,” then divinity is not exclusive. The Church Fathers who championed theosis (Athanasius, the Cappadocians, Maximus the Confessor) found themselves navigating between these poles.

The Greek is from Codex Sinaiticus.

§10:22–26 · Codex Sinaiticus
Greek

ἐγένετο τότε τὰ ἐνκαίνια ἐν τοῖς Ἱεροσολύμοις · χειμὼν ἦν · καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος · ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ · ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις · εἰ σὺ εἶ ὁ Χριστός · εἰπὲ ἡμῖν παρρησίᾳ ·

English

Then came the Festival of Dedication in Jerusalem. It was winter, and Jesus was walking in the temple, in the Portico of Solomon. The Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus answered them, “I told you, and you do not believe. The works that I do in the name of my Father, these testify concerning me. But you do not believe, because you are not among my sheep.”

§10:27–30 · Codex Sinaiticus
Greek

τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν · κἀγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι · κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον · καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα · καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου · ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν · καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός · ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν ·

English

“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the hand of the Father. I and the Father are one.”

§10:31–36 · Codex Sinaiticus
Greek

ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν · ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς · πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός · διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε · ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι · περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας · καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν · ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς · οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν · ἐγὼ εἶπα θεοί ἐστε · εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο · καὶ οὐ δύναται λυθῆναι ἡ γραφή · ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον · ὑμεῖς λέγετε ὅτι βλασφημεῖς · ὅτι εἶπον υἱὸς τοῦ θεοῦ εἰμι ·

English

The Jews took up stones again to stone him. Jesus answered them, “I have shown you many good works from the Father. For which of these works are you going to stone me?” The Jews answered him, “It is not for a good work that we are going to stone you, but for blasphemy, because you, being a man, make yourself God.”

Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came — and scripture cannot be broken — do you say of the one whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

§10:37–39 · Codex Sinaiticus
Greek

εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου · μὴ πιστεύετέ μοι · εἰ δὲ ποιῶ · κἂν ἐμοὶ μὴ πιστεύητε · τοῖς ἔργοις πιστεύετε · ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί · ἐζήτουν οὖν αὐτὸν πάλιν πιάσαι · καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν ·

English

“If I am not doing the works of my Father, do not believe me. But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.” They tried again to seize him, but he escaped from their hands.

Translator's Notes

§10:30: “I and the Father are one” (ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν). The word ἕν is neuter, not masculine: “one thing,” not “one person.” This distinction matters enormously. The Arians argued it means unity of will or purpose, not identity of being. The Nicene party argued it means unity of substance (ousia). The Gnostics read it as confirmation that the divine Logos dwells within the human Jesus, and by extension within all who receive the light (cf. John 1:12).
§10:34: The quotation “I said, you are gods” (ἐγὼ εἶπα θεοί ἐστε) is from Psalm 82:6 (81:6 LXX). In its original context, the Psalm addresses the divine council: God stands among the gods and judges them for failing to defend the poor. Whether these “gods” are angels, human rulers, or Israel collectively has been debated since antiquity. Jesus’s use of the passage is the earliest recorded theological argument about the boundaries of divinity. Athanasius, Basil of Caesarea, and Augustine all wrote extensively on this verse.
§10:38: “The Father is in me and I am in the Father” (ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί). This mutual indwelling (perichoresis in later theological vocabulary) became a cornerstone of Trinitarian theology. For the theosis tradition, the crucial question is whether this indwelling is unique to Christ or is extended to believers. John 17:21 will later have Jesus pray “that they all may be one, just as you, Father, are in me and I in you, that they also may be in us.”