A Zoroastrian Reflection on John 10:31–36 and the Eternal Fire in Every Soul
In the Gospel of John 10:31–36, Jesus is threatened with stoning for blasphemy after declaring, “I and the Father are one.” Rather than retreat, he confronts the religious leaders with a paradox hidden in their own scripture:
“Is it not written in your law, I said, ‘Ye are gods’?” (John 10:34, referencing Psalm 82:6)
“If he called them gods, unto whom the word of God came—and the scripture cannot be broken…”
Fravashi and Psalm 82: The Divine Spark in All Beings
In Psalm 82:6, God declares:
“I have said, Ye are gods; and all of you are children of the most High.”
This echoes what Zoroastrianism teaches through the doctrine of the Fravashi—the preexistent, divine part of every soul that chose to enter the world and uphold Asha, the Truth.
- Yasna 26.4 lists the Fravashis of the righteous, revealing that they are worthy of worship and protection.
- Yasna 55.1 acknowledges the Fravashi of Ashavan (truth-aligned souls) as intimately linked to the divine plan.
Thus, when Jesus refers to “ye are gods,” Zoroastrians would understand him as reminding us of the divine fire already within, not arrogantly elevating himself, but calling humanity to remember its cosmic origin.
The Word of God and the Manthra of Ahura Mazda
Jesus continues: “unto whom the word of God came…”—placing divine identity not in status, but in receiving and bearing truth.
In Zoroastrianism, this parallels the Ahunavar (Yasna 27.13)—the Primordial Word or Will of Ahura Mazda, which, when spoken, shapes all of creation. The Gathas, especially Yasna 30 and Yasna 31, show that when one aligns their thought, word, and deed with Asha, they become an agent of divine order.
- Yasna 31.8: “He who speaks truth with his tongue and acts with his hands in accord with Asha becomes the friend of Mazda.”
- The Manthra Spenta, or Holy Word, is not only a prayer but a channel of divine power—just like Jesus’ words are not just teachings, but creative utterances.
Sanctified and Sent: The Path of the Saoshyant
Jesus says: “Say ye of him whom the Father hath sanctified and sent into the world…” (John 10:36)
In Zoroastrian tradition, the Saoshyant is sanctified and sent into the world by Ahura Mazda, to usher in Frashokereti—the final restoration of Asha.
- Zand-i Vohuman Yasht 3.1–2 speaks of three Saoshyants who will arise, each born miraculously of preserved seed near Lake Hamun, fulfilling divine prophecy.
- Jesus’ sanctification and mission parallel the archetype of a truth-revealer who must confront the forces of Druj (falsehood, deception, oppression).
Asha Cannot Be Broken – Nor Can the Scriptures of Truth
Jesus’ line “the scripture cannot be broken” reflects a core Zoroastrian belief: Asha is inviolable. It may be hidden, but it cannot be destroyed.
- Yasna 29.9 proclaims that Asha will ultimately triumph over the Lie (Druj), no matter how powerful evil seems.
- Denkard 6.1.9 explains that the Avesta is a revelation of immutable truth and that those aligned with it possess a portion of Mazda’s own mind.
Jesus is saying the same: if scripture affirms divinity in those who receive God’s word, then denying that truth is to break the very coherence of sacred reality.
Fire to Fire, Spark to Spark
Jesus’ words in John 10:31–36 are not a claim of monopolized divinity. They are a revelation of humanity’s hidden glory. His message is Zoroastrian in spirit:
- You are not worms before God. You are children of the Fire.
- You are not bound by institutions. You are called to awaken the Fravashi within.
- You are not forbidden from truth. You are meant to carry it, guard it, and spread it.
As the Gathas teach, every soul is a battlefield between Asha and Druj. Jesus, as a Saoshyant-like figure, challenges the false priests of his time just as Zoroaster did millennia before—not to destroy faith, but to restore it to its original flame.
The fire of Ahura Mazda still burns, and those who hear the Word must carry it into the world.
The scripture cannot be broken. Neither can Asha.