John 10:29

My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. MY FATHER, WHICH GAVE [RATHER, 'HATH GIVEN' dedooken (G1325 )] THEM ME (SEE THE NOTES AT JOHN 6:37 ) IS GREATER THAN ALL - with whom no adverse power can contend (Isaiah 27:4). AND NONE IS ABLE TO PLUCK THEM OUT OF MY FATHER'S HAND. The bearing of this statement on what is called by divines the perseverance of the saints has not escaped the notice of candid and reverential expositors, even of those churches which repudiate that doctrine. In this view the following remarks of Olshausen on these words of...

22-30 All who have any thing to say to Christ, may find him in the temple. Christ would make us to believe; we make ourselves doubt. The Jews understood his meaning, but could not form his words into a full charge against him. He described the gracious disposition and happy state of his sheep; they heard and believed his word, followed him as his faithful disciples, and none of them should perish; for the Son and the Father were one. Thus he was able to defend his sheep against all their enemies, which proves that he claimed Divine power and perfection equally with the Father....

Verse 29. _MY FATHER - IS GREATER THAN ALL_] More powerful than all the united energies of men and demons. He who loves God must be happy; and he who fears him need fear nothing on this side eternity....

WHICH GAVE THEM ME - See John 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, further, 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: 1.That Christians are given by God the Father to Christ. 2.That Jesus gives to them eternal life, or procures by his death and intercession, and imparts

EXPOSITION JOHN 10:1 5. _Christ the Shepherd of the flock of God_._ _The discourse which now follows was the Lord's parabolic or allegoric reply to the conduct of the Pharisaic malignants. These men, claiming to be infallible guides of the ignorant, to be veritable shepherds of the flock of God, had ignored the advent of the true and good Shepherd, had opposed the Divine call and supreme claim of the Messiah, had set themselves to disturb and dislocate the relations between him and those who saw his glory and found in him the Consolation of Israel. They had excommunicated the adoring disciple who had passed out of lifelong darkness into marvelous light. They had exaggerated the faint glimmer of light which had broken upon their own blindness into true vision. They had said, "We see," and thus shown themselves to be willfully

MY FATHER WHICH GAVE [THEM] ME,.... So the sheep came to be Christ's, and to be in his hand; the Father gave them to him, put them into his hands, and made them his care and charge: IS GREATER THAN ALL; than all gods, than all beings, than all creatures, angels and men, and than all the enemies of his people; this must be allowed: the Vulgate Latin version, and so some of the ancients read, "what my Father gave to me, is greater than all"; meaning, that the church given to him, and built on him, is stronger than all its enemies: AND NONE IS ABLE TO PLUCK [THEM] OUT OF MY FATHER'S HAND; so that these sheep have a double security; they are in the hands of Christ, and they are in the hands of the Father of Christ; wherefore could it be thought, which ought not to be, that they could be plucked out of Christ's hands, yet it can never be imagined, that any can pluck them out of the hands of...

John 10:1. _Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber._ The positiveness of our Lord's teaching is noteworthy. Whatever may be said about dogmatical teaching now, it is certain that his teaching is of that character. He does not raise questions, but he solves them. He does not suggest probabilities, but he declares certainties. This might be taken as the key-word to all the Saviour's teaching, «Verily, verily.» He makes a strong asseveration; he speaks as one having authority, not as the scribes who only claimed to have authority, but as the Sent One of the Father who really has it: «Verily, verily, I say unto you.» Whatever comes to us with the imprimatur of the «Verily, verily,» of the Son of God is not to be questioned or doubted by us for a single moment. «He that entereth not

JOHN 10:29 o] de,dwke,n moi pa,ntwn mei/zo,n evstin {D} In sorting out this nest of variant readings that present all possible combinations of the masculine or neuter relative pronoun and the masculine or neuter comparative adjective, only those readings need be seriously considered which involve the sequence o` path,r mou o] … (for the sequence o` path,r mou o[j, if original, would almost certainly not have been altered). The reading of a L W Y is impossible Greek, and cannot be construed. This leaves the reading of B*, which is supported by the Old Latin, Vulgate, Bohairic, Gothic, Ambrose, and Augustine (the difference of sequence of mei/zon pa,ntwn in the versions may be account...

CHAPTER 10 _ 1. The Shepherd of the Sheep. (John 10:1 .)_ 2. The Good Shepherd, His Sheep and His Work. (John 10:6 .) 3. At the Feast of Dedication; the Repeated Testimony. (John 10:22 .) 4. Accused of Blasphemy and His Answer. (John 10:31 .) 5. Beyond Jordan; and Many Believed on Him. (John 10:40 .) The teaching of this chapter is closely linked with the preceding event. It has become evident that the true sheep of Christ, belonging to His flock, would be cast out of the Jewish fold. The healed man cast out had become one of

THE FEAST OF THE DEDICATION._ Mg.,_ At that time suggests a closer connexion with what precedes than the old reading And. But in any case the notes of time are not precise. The Feast of the Dedication (p. 104) was instituted to commemorate the restoration (p. 607) of the Temple services in 165 by the Maccabees after its desecration for three years by Antiochus Epiphanes (1Ma_4:36-59, 2Ma_10:1-8, Josephus, _Ant._ XII. vii. 7). It lasted for eight days from December 25, and according to Josephus was called Lights, because this liberty beyond our hopes appeared to us. According to 2Ma_1:9 it was called the Tabernacles of the month Chisleu, many of the customs of Tabernacles being reproduced at it. For the Porch of Solomon, _cf._ Acts 3:11 *. The Jews, either incited to hope by Jesus-' teaching, or wishing to discredit Him with the crowd, demand a clear pronouncement of His Messianic cla