I SAID, YE ARE GODS by C. P. Bollman

Pacific Press Publishing Company · Oakland, California · Feb 11, 1897

“I SAID, YE ARE GODS.”

By C. P. Bollman

When the Jews accused the Saviour of blasphemy because he said he was the Son of God, he silenced them with these words: “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the Word of God came, and the Scripture can not be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” John 10: 34-36.

There was a wealth of meaning in these words far beyond the comprehension of the unbelieving Jews; and perhaps even now, under the full light of the glorious Gospel of Christ, it is impossible for finite beings to fully fathom the depth of divine grace expressed in the scripture quoted; but to suggest some thoughts in this connection which have been helpful to the writer, and which may be encouraging also to others, is the purpose of this article.

It will be observed in reading Ps. 82: 6, from which our Saviour quotes, that the expression, “Ye are gods,” is applied, not to all men, indiscriminately, but to those who are “children of the Most High.” It is true that in one sense all men are children of God; all are his children by creation; but, as will appear presently, the reference in this place is to those who are “children of the Most High,” not simply by original creation, but by adoption, and by the new birth, or by re-creation.

The names which God gives are invariably descriptive of character, and are given because they are indicative of the moral quality of those to whom they are given. Therefore when God calls men gods, it is because they have been made partakers of his own moral nature. That the scripture under consideration has reference to this fact, may be seen very clearly in the light of even a few of the many texts bearing upon the subject.

In Rom. 8: 15-17 the apostle says: “Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ.” To be a “joint-heir” is to inherit jointly, that is, on equal terms with another. It follows that whatever Christ inherits from the Father, the adopted children of God likewise inherit with him. It is impossible therefore to escape the conclusion that a part of this joint inheritance is the “more excellent name,” mentioned in Heb. 1: 4.

Even among men, an adopted child takes the family name; only the natural children, however,

are partakers of the father's nature. But when God adopts, he brings to the new birth, so that those who receive the Spirit of adoption, receive with that Spirit, or by that Spirit, rather, “power to become the sons of God;” are “born again” (John 3: 3-8), and thus by inheritance are made “partakers of the divine nature” (2 Peter 1: 4); which nature, wherever found, is properly described by the Father's name. “This is the Lord's doing, and is marvelous in our eyes.”

The new birth is not merely a change of sentiment, a change of mind wrought by evidence; it is the beginning of a new life, the death of the carnal mind, the reception of the spiritual mind. And this change is the work of the divine Spirit: “That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit.” “God, who commanded the light to shine out of darkness, hath shined in our hearts,” says the apostle, “to give the light of the knowledge of the glory of God in the face of Jesus Christ.” 2 Cor. 4: 6. “And this treasure we have in earthen vessels, that the excellency of the power may be of God, and not of us.”

The Saviour himself did not attempt to explain the new birth, further than to say that it was the work of the divine Spirit; nor can it be explained by any man. But this much we know, that it is wrought by the same power that in the beginning spoke the worlds into existence, that out of darkness made light, and that to-day holds in their places the circling spheres that age after age revolve around the myriad suns with which the Creator has adorned the universe. Man is as helpless to change his own nature as is the leopard his spots or the Ethiopian his skin, but the same Word that in the beginning said, “Let there be light,” and light was, says the same to-day in every heart open to the divine influence. “Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise.” The sinner can not change his heart; he can not of himself give to God its affections; but he can will to serve him. And the will-power, the citadel of the soul, once surrendered to God, he works in the heart of the penitent “both to will and to do of his good-pleasure.” The divine injunction is, “Let this mind be in you which was also in Christ Jesus;” and, like every other command of God, there is in this one an implied promise of strength to obey. The poor man with the withered hand had no ability to move it, but, grasping by faith the power there was in the divine command, “Stretch forth thy hand,” he stretched it forth, “and it was restored whole as the other.”

To every soul the Saviour says, “Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;” and partaking of the rich viands which he provides, we “drink into the same Spirit,” the “Spirit of adoption,” and are thus “made partakers of the divine nature,” Christ is “formed within” (Gal. 2: 20), and the experience of the soul is aptly described by the words of the apostle: “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me.” Gal. 2: 20. He who has Christ has all things. Says the apostle, “Ye are complete in him,” “for in him dwelleth all the fulness of the God-head bodily.” Col. 2: 9, 10. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”

C. P. BOLLMAN.