Joh 10:29-38 | Barnes | STEP | Verse 29. Which gave them me . See . Is greater . Is more powerful. Than all . Than all others--men, angels, devils. The word includes everything --everything that could attempt to pluck them away from God; in other words, it means that God is supreme . It implies, farther, that God will keep them, and will so control all other beings and things that they shall be safe. None is able . None has power to do it. In these two verses we are taught the following important truths: 1st. That Christians are given by God the Father to Christ. 2nd. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life. 3rd. That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere. 4th. That there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe. (d) "gave them me"

John 10:29-38

Verse 29. Which gave them me. See Jn 6:37.

Is greater. Is more powerful.

Than all. Than all others--men, angels, devils. The word includes everything--everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, farther, that God will keep them, and will so control all other beings and things that they shall be safe.

None is able. None has power to do it. In these two verses we are taught the following important truths:

1st. That Christians are given by God the Father to Christ.

2nd. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life.

3rd. That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere.

4th. That there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe.

(d) "gave them me" Jn 17:2 Verse 30. I and my Father are one. The word translated "one" is not in the masculine, but in the neuter gender. It expresses union, but not the precise nature of the union. It may express any union, and the particular kind intended is to be inferred from the connection. In the previous verse he had said that he and his Father were united in the same object--that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by Erasmus, Calvin, Bucer, and others. Most of the Christian fathers understood them, however, as referring to the oneness or unity of nature between the Father and the Son; and that this was the design of Christ appears probable from the following considerations:

1st. The question in debate was not about his being united with the Father in plan and counsel, but in power. He affirmed that he was able to rescue and keep his people from all enemies, or that he had power superior to men and devils--that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attribute only of God, and they thus understood him as claiming equality to God in regard to omnipotence.

2nd. The Jews understood him as affirming his equality with God, for they took up stones to punish him for blasphemy (Jn 10:31,33), and they said to him that they understood him as affirming that he was God, Jn 10:33.

3rd. Jesus did not deny that it was his intention to be so understood. Jn 10:34, also on Mt 10:35-37.

4th. He immediately made another declaration implying the same thing, leaving the same impression, and which they attempted to punish in the same manner, Jn 10:37-39. If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly disavow that such was his intention. The Jews were well acquainted with their own language. They understood him in this manner, and he left this impression on their minds.

(e) "I and my father" Jn 17:11,22 Verse 31. The Jews took up stones. Stoning was the punishment of a blasphemer, Lev 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Jn 10:33.

Again. They had before plotted against his life (Jn 5:16,18) and once at least they had taken up stones to destroy him, Jn 8:59.

(f) "The Jews" Jn 8:59 Verse 32. Many good works. Many miracles of benevolence--healing the sick, &c. His miracles were good works, as they tended to promote the happiness of men, and were proofs of his benevolence. He had performed no other works than those of benevolence; he knew that they could charge him with no other, and he confidently appealed to them as witnesses of that. Happy would it be if all, when they are opposed and persecuted, could appeal even to their persecutors in proof of their own innocence. Verse 33. For blasphemy. Mt 9:3.

Makest thyself God. Jn 5:18. This shows how they understood what he had said.

Makest thyself. Dost claim to be God, or thy language implies this.

(g) "and because" Jn 5:16, 10:30, Ps 82:6, Rom 13:1 Verses 34-38. Jesus answered them. The answer of Jesus consists of two parts. The first (Jn 10:34-36) shows that they ought not to object to his use of the word God, even if he were no more than a man. The second (Jn 10:37,38) repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works.

Verse 34. In your law. Ps 82:6. The word law here, is used to include the Old Testament.

I said. The Psalmist said, or God said by the Psalmist.

Ye are gods. This was said of magistrates on account of the dignity and honour of their office, and it shows that the word translated "god" in that place might be applied to man. Such a use of the word is, however, rare. See instances in Ex 7:1, 4:16. Verse 35. Unto whom the word of God came. That is, who were his servants, or who received their dignity and honour only because the law of God was intrusted to them. The word of God here means the command of God; his commission to them to do justice.

The scripture cannot be broken. See Mt 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is, "If, therefore, the Scripture uses the word god as

applied to magistrates, it settles the question that

it is right to apply the term to those in office and

authority. If applied to them, it may be to others in

similar offices. It can not, therefore, be blasphemy

to use this word as applicable to a personage so much

more exalted than mere magistrates as the Messiah."

Verse 36. Whom the Father hath sanctified. The word sanctify with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Ex 28:41, Lev 8:30.

And sent into the world. As the Messiah, an office far more exalted than that of magistrates. I am the Son of God. This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that

charge is the use of the name God, or the

Son of God, applied to myself; yet that same term

is applied in the Scriptures to magistrates. The use

of it there shows that it is right to apply it to

those who sustain important offices. And especially

you, Jews, ought not to attempt to found a charge

of blasphemy on the application of a word to the

Messiah which in your own Scriptures is applied to

all magistrates."

And we may remark here,

1st. That Jesus did not deny that he meant to apply the term to himself.

2nd. He did not deny that it was properly applied to him.

3rd. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.

(h) "hath sanctified" Isa 11:2,3, 49:1,3, Jn 6:27 Verse 37. The works of my Father. The very works that my Father does. See Jn 5:17: "My Father worketh hitherto, and I work." Jn 5:17. The works of his Father are those which God only can do. As Jesus did them, it shows that the name "Son of God," implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him Jn 10:39 and they were left with this impression on their minds.

(k) "If I do not the works" Jn 14:10,11, 15:24 Verse 38. Believe the works. Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God.

Father is in me, &c. Most intimately connected. See Jn 5:36. This expression denotes most intimate union--such as can exist in no other case. See Mt 11:27. Jn 17:21.