John 10:30

_I AND MY FATHER ARE ONE._ No JFB commentary on this verse....

30._I and my Father are one. _He intended to meet the jeers of the wicked; for they might allege that the power of God did not at all belong to him, so that he could promise to his disciples that it would assuredly protect them. He therefore testifies that his affairs are so closely united to those of the Father, that the Father’s assistance will never be withheld from himself and his _sheep _The ancients made a wrong use of this passage to prove that Christ is ( ὁμοούσιος) of the same essence with the Father. For Christ does not argue about the unity of substance, but about the agreement which he has with the Father, so that whatever is done by Christ will be confirmed by the power of his Father....

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 30. _I AND MY FATHER ARE ONE._] If Jesus Christ were not God, could he have said these words without being guilty of blasphemy? It is worthy of remark that Christ does not say, _I and_ _MY Father_, which _my_ our translation very improperly supplies, and which in this place would have conveyed a widely different meaning: for then it would imply that the _human_ nature of Christ, of which _alone_, I conceive, God is ever said to be the Father in Scripture, was _equal_ to _the Most High_: but he says, speaking then _as God over all, I and THE Father_, εγω και ὁ πατηρ ἑν εσμεν - the Creator of all things, the Judge of all men, the Father of the spirits of all flesh - _are_ ONE, ONE in _nature_, ONE in all the _attributes_ of _Godhead_, and ONE in all the _operations_ of those _attributes_: and so it is evident the Jews understood him. See...

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: * The question in debate was (n...

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

I AND [MY] FATHER ARE ONE. Not in person, for the Father must be a distinct person from the Son, and the Son a distinct person from the Father; and which is further manifest, from the use of the verb plural, "I and [my] Father", εσμεν, "we are one"; that is, in nature and essence, and perfections, particularly in power; since Christ is speaking of the impossibility of plucking any of the sheep, out of his own and his Father's hands; giving this as a reason for it, their unity of nature, and equality of power; so that it must be as impracticable to pluck them out of his hands, as out of his Father's, because he is equal with God the Father, and the one God with him. The Jew p objects, that "if the sense of this expression is, that the Father and the Son are one, as the Nazarenes understand and believe it, it will be found that Jesus himself destroys this saying, as it is written in Mark

John 10:1. _Verily, verily, I say unto you,_ Now we may be absolutely certain that there is something of the utmost importance wherever Christ uses the solemn asseveration of «Verily, verily,» the same word is «Amen, amen» and it has been well observed that if it were not for Christ's «Amens,» our «Amens» would be of little value. It is because he who is the Amen, the Faithful and True Witness, pleads in heaven that our «Amens» are accepted there. If, dear friends, Christ pays an earnest attention to our «Amens,» how much more ought we to attend to his, specially when he doubles them «Amen, amen, I say unto you.» John 10:1. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd

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