Exegetical and Hermeneutical Commentary of John 10:32
Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me?
32. Many good works ] It is the same word as is used Joh 10:14 of the Good Shepherd: many beautiful, noble, excellent works. Comp. ‘He hath done all things well ’ (Mar 7:37) and ‘God saw that it was good ’ (Gen 1:8; Gen 1:10; Gen 1:12, &c.). These excellent works proceed from the Father and are manifested by the Son.
for which of those ] Literally, for what kind of work among these; i.e. ‘what is the character of the work for which ye are in the act of stoning me?’ It was precisely the character of the works which shewed that they were Divine, as some of them were disposed to think ( Joh 10:21, Joh 7:26). Comp. Mat 22:36, where the literal meaning is, ‘what kind of a commandment is great in the law?’ and 1Co 15:35, ‘with what kind of body do they come?’ See on Joh 12:33, Joh 18:32, Joh 21:19.
Fuente: The Cambridge Bible for Schools and Colleges
Many good works – Many miracles of benevolence healing the sick, etc. 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. Many good works have I showed you] I have healed your sick, delivered those of you who were possessed from the power of demons; I have fed multitudes of your poor, and I have taught you in all places, at all times, without expense, with patience; and is this my reward?
To show good works or good things is a Hebraism, which signifies to do them really, to give good things liberally. The phrase is similar to the following: Who will SHOW us any good? Ps 4:6; i.e. who shall give us good things. SHOW us thy mercy, Ps 85:7; i.e. give us to feel the effects of thy mercy. Thou hast SHOWED thy people hard things, Ps 60:3; i.e. thou hast treated them with rigour. Thou hast SHOWED me great and sore troubles, Ps 71:20; i.e. thou hast exposed me to terrible hardships.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The word translated good is of a very large signification; signifying excellent, useful, profitable, beauteous, &c., whatsoever in common speech cometh under the notion of good. I (saith our Saviour) never did harm to any of you, but I have been the instrument of a great deal of good to you. I have given sight to the blind, hearing to the deaf, healed many that were sick of grievous diseases, cast out many devils out of those which were infested with or possessed by them. Do any of these deserve any such usage at your hands? What maketh you in such a rage against me?
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. Many good works have I showedyouthat is, works of pure benevolence (as in Ac10:38, “Who went about doing good,” c. see Mr7:37).
from my Fathernot somuch by His power, but as directly commissioned by Him to do them.This He says to meet the imputation of unwarrantable assumption ofthe divine prerogatives [LUTHARDT].
for which of those works doye stone me?“are ye stoning (that is, going to stone)me?”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered them, many good works,…. Such as healing the sick, and all manner of diseases; dispossessing devils, cleansing lepers, giving sight to the blind, causing the dumb to speak, the deaf to hear, and the lame to walk; which were not only works of power, but of mercy and beneficence; and therefore are called good works, as well as they were great and miraculous ones:
have I showed you from my Father; which Christ did in the name, and by the command and authority of the Father; who gave him them to do, and did them by him; and which were evident and notorious, and were done so openly and publicly, that they could not be denied:
for which of these works do ye stone me? suggesting, that his public life had been a continued series of such kind actions to the sons of men, and it could be for nothing else surely, that they took up stones to stone him; wherefore the part they acted, was a most ungrateful, cruel, and barbarous one.
Fuente: John Gill’s Exposition of the Entire Bible
From the Father ( ). Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42; John 8:47) rather than as in John 1:14; John 6:46; John 7:29; John 17:7.
For which of those works ( ). Literally, “For what kind of work of them” (referring to the “many good works” ). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). is a qualitative interrogative pronoun pointing to (good).
Do ye stone me (). Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude.
Fuente: Robertson’s Word Pictures in the New Testament
Good works [] . Beautiful, noble works, adapted to call forth admiration and respect. Compare Mr 14:6, and see on ver. 11.
For which of these works [ ] . Literally, for what kind of a work of these. This qualitative force of poion is not to be lost sight of, though it is impossible to render it accurately without paraphrasing. Jesus does not mean, as the A. V. and Rev. imply, “for which one of these works,” but “what is the character of that particular work among all these for which you stone me?” The me, closing the sentence, is emphatic.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus answered them,” (apekrithe autois ho lesous) “Jesus replied directly to them,” as they picked up the stones or carried them within His knowledge and view, as a person would prepare to stone a mad-dog or ferocious beast.
2) “Many good works have I shewed you from my Father “ (polla erga edeiksa humin kala ek tou patros) “Many good or ideal works I showed you all out of and from the Father,” Joh 2:11; Joh 2:23; Joh 3:2; Joh 4:34; Joh 5:36; Joh 17:4-5.
3) “For which of those works do ye stone me?” (dia poion auton ergon eme lithazete) “Because of which work, of them that I have done, do you all stone me?” or want to stone me to death? What incites you all to this act of treachery and ingratitude? Joh 1:11; Joh 5:43. Was it the healing of the paralytic at the pool of Bethsaida, or the healing of the man born blind, or some other miraculous’ work I did in obedience to my Father’s mandate from heaven?
Fuente: Garner-Howes Baptist Commentary
32. Many good works I have shown you. Here Christ not only says that they have no reason for their cruelty, but accuses them of ingratitude, in making so unjust a requital for God’s favors. Nor does he only state that he has done them a service by one or two works, but that in many ways he has been kind to them. Next, he upbraids them with being ungrateful, not only to himself, but rather to God, when he says that he is the minister of the Father, who openly manifested his power, that it might be known and attested to them. For when he says that the good works were from the Father, he means that God was the Author of them. The meaning may be thus summed up, “God intended to make known to you, by me, distinguished benefits; he has conferred them upon you by my hand. Banish me as much as you please, I have done nothing that does not deserve praise and good-will. In persecuting me, therefore, you must show your rage against the gifts of God.” But the question has greater force to pierce their consciences than if he had made a direct assertion.
Fuente: Calvin’s Complete Commentary
EVIDENCE FOR DEITY
Text 10:32-42
32
Jesus answered them, Many good works have I showed you from the Father; for which of those works do ye stone me?
33
The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God.
34
Jesus answered them, Is it not written in your law, I said, Ye are gods?
35
If he called them gods, unto whom the word of God came (and the scripture cannot be broken),
36
say ye of him whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?
37
If I do not the works of my Father, believe me not.
38
But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father.
39
They sought again to take him: and he went forth out of their hand.
40
And he went away again beyond the Jordan into the place where John was at the first baptizing; and there he abode.
41
And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true.
42
And many believed on him there.
Queries
a.
Were the Jews really concerned that Jesus might be blaspheming or were they about to stone Him for other reasons?
b.
Who were those whom God called gods (Joh. 10:35)? And why does Jesus use this in His defense?
c.
Why the strong appeal to His works (Joh. 10:37-38)?
Paraphrase
Jesus spoke to them calmly, I have shown you many miracles of mercy and goodness from the Father; for which of those good deeds do you now propose to stone me to death? The Jews replied angrily, We are not going to stone you for a good deed, but because you blaspheme the name of Godyou are a man and yet you make yourself out to be God! Again Jesus spoke, It is written in your law, is it not, I said, Ye are gods? If, then, Jehovah called those judges of Israel gods, unto whom Jehovah gave authority to administer His word (and the Scripture cannot be altered by man), why are you saying of Him whom the Father manifestly set apart and commissioned to a divine task, You are a blasphemer, when I say, I am the Son of God? If I am not doing the works equal to God, my Father, do not believe me. But, on the other hand, If I do such works, although you can not believe in me through my teaching, you ought to believe in me because of my works so that you may know and recognize that the Father is in me and I am in the Father. They again tried to lay hands on him but he went out from their midst.
So he went away across the Jordan river to Bethany beyond the Jordan, the place where John the Baptist had first been baptizing, and there He stayed awhile. Many people followed Him and came to Him there saying, John the Baptist did no miraculous signs, it is true, but all the things he testified concerning Jesus of Nazareth were indeed true! And many people expressed their belief in Him there.
Summary
Jesus appeals to the best type of evidence for His deityempirical, experiential evidence. First, He reminds the Jews of the inviolability of Scripture. Second, He calls upon them to believe through what they themselves have seen. Then He attempts to retire from the public to prepare spiritually and physically for the final and terrible ordeal.
Comment
As the Jews came running with stones in their hands, surrounding Jesus in the Temple court, He reminded them calmly and deliberately of the many miracles of mercy and goodness which He had done. There are at least thirteen recorded miracles of mercy performed by Jesus before this time. He raised the dead, opened blind eyes, cleansed lepers, cast out demons and healed many other physical infirmities. But the whole point of the statement is, as Jesus said, these many good works were from the Father. The question of Jesus, for which of those works do ye stone me? is designed as a challenge; a challenge for the Jews to stop and think about their accusations. Jesus is not resting His claim on philosophical abstractions, but on empirical evidence.
How blinded by bigotry and envy were these Jews! Their jealousy for their cherished traditions and commandments of men made them not only blind to evidence of deity, but cruel and impervious to suffering. When the lame were made to walk and the blind to see on the Sabbath, the Jews had not the least joy in their hearts for the healed onesthey were only enraged that their Sabbath traditions had been ignored. And so here the Jews not only gave no thought to the compassionate nature of His miracles, but they also missed their primary valueevidence for His Divine nature. Furthermore, the political undertones of the time probably agitated their desire to arrest Jesus and later accuse Him as a revolutionary (cf. Joh. 11:47-53)they needed a scapegoat.
Jesus answer to the charge of blasphemy is twofold. He appeals to the authority of Scripture and then to empirical testimony of His miraculous works. The Scripture which Jesus quotes and calls law is in Psa. 82:6. Our Lord used a varied terminology to speak of the Scriptures as a whole, or in part. Sometimes He said, the law and the prophets; sometimes the law of Moses, and the prophets, and the psalms; sometimes it is written; sometimes ye have heard that it hath been said.
In Psa. 82:6 God is speaking through the psalmist of impending judgment upon those whom He had appointed judges by Divine commission. These judges and magistrates God called gods. They administered justice as direct representatives of God Himself and the Word of God had come to themthus God called them gods. Jesus reminds them that their highly cherished torah called men gods and they had never protested that! Furthermore, the Scripture cannot be broken! That which had been written must be accepted as authoritativethe Scriptures themselves had spoken of some men as gods. How then could the Jews have the right to accuse Jesus of blasphemy when He says, I am the Son of God . . . especially since all of His miraculous works indicate that He has been sanctified and sent into the world by the Father.
The parenthetical statement of Jesus (and the Scripture cannot be broken) has far-reaching implications. It is the unequivocal, dogmatic assertion by the Incarnate Word that the revealed, recorded and canonical Word is divinely inspired, authoritative and imperishable. Edward J. Young says, The Scriptures . . . possess an authority so great that they cannot be broken. What they say will stand and cannot be annulled or set aside. If the Scripture speaks, the issue is settled once and for all . . . (Thy Word Is Truth, by Edward J, Young, p. 27, pub. by Eerdmans.) The contemporary existential and subjective validation of the Word is crushed by this statement of Jesus. However, we must be careful in our application of this principle. Cannot be broken does not mean that a portion of Scripture may not be fulfilled, abrogated, or made inapplicable to man by God Himself; e.g., the Law of Moses as law and covenant was abrogated and replaced by a new covenant. Cannot be broken does mean that the Scripture cannot be altered as to historical factuality, and applicability in its own dispensation!
In Joh. 10:37 Jesus turns to an appeal to empirically verifiable evidence. The works that He has done can be tested by men themselves through their own senses. God placed the spirit of man within a fleshly tabernacle at mans creation. It was, therefore, necessary that God reveal Himself (to a degree sufficient to establish faith) in a sensory perceptible form. Thus, all through the ages God made Himself and His will known by miracles and signs which man could see and hear and feel and touch. At the end of the age, God Himself became Incarnate in His Son and did His works among men that men might know (cf. 1Jn. 1:1-4).
Jesus makes an emphatic appeal to His works in Joh. 10:38. His works were of such a nature that there were only two alternatives for the Jews. If they could not accept Him as God-sent on the basis of His teaching, then they must accept Him on the basis of His works. Either accept His works as divine and then learn that His teaching is also divine, or be found rejecting the Messiah. Of course, as we have tried to point out before, there is the moral element to faith as well as the intellectual. That is, a man must want to believe in order to believe. He must exercise his will in belief as well as his mind. All the evidence in the world will not convert a man and cause him to believe in Jesus Christ if he doesnt want to believe. There has to be a balance of three characteristics in man before real faith comes; will, reason and obedience or action. Every proclaimer of truth and righteousness has found this to be the primary barrier to bringing men to living faiththe desire, the will to believe in Jesus and surrender to Him! This was one of the purposes of the spectacle of the cross. The divine love evinced there was intended to break stubborn wills and turn them to God . . . And I, if I be lifted up, will draw all men unto me.
This moral rebelliousness had so hardened the hearts of the rulers of the Jews that they would not even consider the miraculous and merciful works of Jesus. All they could think of was taking Him and using Him for their evil purposes.
But Jesus went forth out of their hand, How this was accomplished is purely conjectural on our part and so we simply accept the statement of the gospel writer. He retired to the place where John the Baptist was at the first baptizing which was probably Bethany beyond the Jordan (cf. Map #1, Vol. 1, John book comments). He evidently stayed there for a considerable length of time seeking rest, private communion with the Father in the environment of one of His momentous spiritual experiencesHis own baptism and audible approval by the Father. He was not there long, however, until the crowds of the common people who always followed Him found Him and came to Him.
The memories of the people were also vividly aroused as they gathered here and heard Jesus teach and saw His signs. They remembered all that the great man, John the Baptist, had said about this One. They remembered that the Baptist in all his greatness had done no signsyet it was evident that he was God-sent. Thus the wisdom of Jesus words and the divine nature of His works confirmed the testimony of the Baptist and many believed on Jesus there. Jesus then went on to exercise a short ministry in Perea before He returned to Judea at the call of the sisters of Lazarus (cf. Map #6, Joh. 10:11-21).
Quiz
1.
Upon what kind of evidence does Jesus rest His claim to deity?
2.
Why were the Jews blind to the evidence of His works?
3.
What does . . . and the scripture cannot be broken mean?
4.
Why was it necessary that God give evidence for His nature and will that man could see, hear, feel and touch?
5.
What are the three characteristics of man that must be exercised in true belief?
6.
Which of these three is of primary importance?
Fuente: College Press Bible Study Textbook Series
(32) Jesus answered themi.e., answered the thought which He read in their hearts, and the intention which was expressed by their act.
Many good works have I shewed you from my Father.For the idea of good expressed here, comp. Note on Joh. 10:14. We have no better word in English; but excellent, distinguished, approach the sense. It is not the nature of the works as beneficent that is made prominent, but their moral excellence. They are works from the Father manifested in the visible world by the Son. (Comp. Notes on Joh. 5:19-20.) Jesus speaks of many such works. John has recorded but few, but he has given hints that many more were done (Joh. 2:23; Joh. 3:2; Joh. 5:36), and he afterwards expressly asserts this (Joh. 20:30).
For which of those works do ye stone me?Again there is a fulness of meaning in the Greek which it is difficult to convey in translation. The word rendered which marks, not simple distinction, but quality. (Comp. What kind of commandment, Note on Mat. 22:36.) What is the character, our Lord would ask, of that one of these works on account of which ye are about to stone Me? If they had thought out this question they must have been led to see that the quality of the works proved that they were from God, and that therefore He by whom they had been wrought, was also from God. This thought of the quality of the works had been in the minds of some of them (Joh. 9:16). Its true issue would have been to worship Him as God; they are preparing to stone Him as a blasphemer.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. Many good works The assumption that they were stoning him for a good work is at once sarcastic, gentle, and true. Nothing but good works (including words) had he done.
From my Father; for which stone me? The gentle question firmly repeats the claim of Sonship of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus answered them, saying, “I have shown you many good works from the Father. For which of these do you stone me?” ’
Jesus answered their anger. His words were subtle and to the point. He drew attention to what they could not deny, the miracles He had publicly wrought which all men agreed were good and from God. They could not deny them, and yet these testified of Him. Let them consider what He had done. Had He done anything worthy of being stoned?
Fuente: Commentary Series on the Bible by Peter Pett
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
Ver. 32. From my Father ] i.e. Eius authoritate fretus. (Beza.) All our works must be done in God, and for God; then they are of the right stamp, and carry heaven in them, Heb 6:9 . Besides that, they are unanswerable syllogisms, invincible demonstrations, to confute and convert even pagans, saith Chrysostom.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] See Mar 7:37 .
, because (cf. Joh 10:37-38 ) He Himself proceeded forth from the Father, and the Father wrought in Him.
, because they were part of the manifestation of Himself as the Son of God.
, are ye stoning (preparing to stone) Me?
Joh 10:32 . Jesus anticipating them says: ; “Many excellent works [‘praeclara opera,’ Meyer] have I shown you from my Father; for what work among these do ye stone me?” Which of them deserves stoning? (Holtzmann). As it could only be a work differing in character from the which deserved stoning, is used, although in later Greek its distinctive meaning was vanishing. Wetstein quotes from Dionys. Halicar., viii. 29, an apposite passage in which Coriolanus says: , .
from. Greek. ek. App-104.
32.] See Mar 7:37.
, because (cf. Joh 10:37-38) He Himself proceeded forth from the Father, and the Father wrought in Him.
, because they were part of the manifestation of Himself as the Son of God.
, are ye stoning (preparing to stone) Me?
Joh 10:32. , good works) Jesus shows that judgment is to be formed from His works; Joh 10:37, If I do not the works of My Father, believe Me not.-, do ye stone) The Jews had now determined to stone Him; Joh 10:33, For a good work we stone Thee not, but for blasphemy.
Joh 10:32
Joh 10:32
Jesus answered them, Many good works have I showed you from the Father; for which of those works do ye stone me?-Jesus hindered the stoning by appealing to the good works he had done-works of mercy and love-in healing the afflicted in their midst. Jesus knew they could not deny them so he confidently referred to them as known by the Jews about to stone him. It was unto these people that Peter boldly affirmed that Jesus of Nazareth was a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst, of you, even as ye yourselves know. (Act 2:22). judas testified (Mat 27:4) that he was innocent and sealed his testimony with his own blood; Pilate testified that he found no fault in him (Luk 23:4; Luk 23:14); the centurion who crucified him testified, This was the Son of God (Mat 27:54); and here those who sought his life testify that they knew he did many miracles of good works in their midst.
These testimonies show that Jesus never did evil to a living soul. He was persecuted and crucified; but while receiving evil from many, he never returned evil. When the fleshly body passed away, the church of God as his spiritual body took its place in which his Spirit dwells. The spiritual body is nearer to the Son of God than his fleshly body ever was. Jesus is persecuted and stoned in the spiritual body as unjustly and as cruelly as he ever was in the fleshly body. He still returns only good for evil. Jesus the Christ in the spiritual body has never brought evil to a single soul, and this challenge still comes to those who turn from him and neglect and abuse and divide and sever his spiritual body. Many good works have I showed you from the Father; for which of those works do ye stone me? All the good things of a material, intellectual, and spiritual nature we enjoy in this age of the world come from God and are the fruits borne by the tree planted by God two thousand years ago. They came to us through the spiritual body of Christ. It often exposes the evil, but it never produces it. It exposes it that its evil influences may be counteracted and destroyed. Jesus Christ came as a Savior to man, and neither in the fleshly nor the spiritual body did he ever injure or harm a living soul.
Churches claiming to be churches of God have injured and done harm to mortals, but it was the human grafts upon that tree planted by God that did the evil and bore the bitter fruit of humanity. Human grafts and trees of human planting always bear bitter fruit. They can bear no other because man, their author and founder, is evil. An evil tree cannot bear good fruit any more than the good tree can bear evil fruit. A stream cannot rise higher than its fountain. All human kingdoms and all human grafts upon the divine tree can bear only evil and bitter fruit to humanity, and every friend of man and of God must set his face firmly against all human grafts upon the divine tree.
Many: Joh 10:25, Joh 10:37, Joh 5:19, Joh 5:20, Joh 5:36, Mat 11:5, Act 2:22, Act 10:38
for: 1Sa 19:4-6, 2Ch 24:20-22, Psa 35:12, Psa 109:4, Psa 109:5, Ecc 4:4, 1Jo 3:12
Reciprocal: Gen 40:15 – done Gen 44:4 – Wherefore Jdg 12:1 – Wherefore 1Sa 26:18 – what have I 2Ch 24:22 – remembered Psa 38:20 – because Pro 26:28 – lying Jer 18:20 – evil Jer 37:18 – General Mar 14:6 – a good Luk 13:32 – I cast Joh 7:19 – Why Joh 9:4 – must Joh 14:11 – or Joh 15:24 – If Act 1:1 – of Act 4:9 – the good
2
In reality it was the good works of Jesus that angered the Jews. They did not like to see the favor that he was receiving from the multitude, but were not honest enough to admit it. As a screen for their envious hypocrisy, they pretended to object to some of his personal claims.
Joh 10:32. Jesus answered them, Many good works have I showed you from the Father; for which of these works do ye stone me? On the word good see the note on Joh 10:11 : every work He has shown them has borne the perfect stamp of a work noble and perfect in its kind, for He has shown it from the Father, who sent Him and ever works with and in Him. He knew that they were enraged at His word, and yet He speaks here of His works: the works and the words are essentially one,alike manifestations of Himself
Joh 10:32-36. Jesus answered, Many good works have I showed you from my Father That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law Or, in those sacred books which you own to be of divine original, (see Psa 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? The Jewish magistrates were Gods deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Num 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Num 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1Sa 10:6; 1Sa 10:10. Macknight. If he (God) called them gods, to whom the word of God came That is, to whom God was then speaking; and the Scripture cannot be broken That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also. This, adds he, is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author. Say ye of him whom the Father hath sanctified Hath set apart for the great work of redeeming and saving the human race; and sent into the world For that purpose; Thou blasphemest, because I said, I am the Son of God? If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.
III. Second Address: Joh 10:32-39.
The reply of Jesus treats of two subjects: 1. That of the blasphemy which is imputed to Him (Joh 10:32-36); 2. That of His relation to God which is contested (Joh 10:37-39).
Ver. 32.–Jesus answered, &c. He replied not to the words, for none had been spoken, but to the crafty intention of the Jews. He answered, i.e., He asked them for what cause do ye wish to stone Me? By works He means the miracles which He had wrought by the authority and supernatural aid of God the Father. And He thus quietly reproves their ingratitude and malignity. I have healed, He would say, your blind, and lame, and sick, by My Divine power, when destitute of all human aid; why do ye ungratefully repay My many kindnesses by evil treatment, and wish to stone Me?
Ver. 33.–The Jews answered, For a good work, &c. “The Jews” (says S. Augustine) “understood that which the Arians understand not. For they felt that it could not be said, ‘I and the Father are one,’ unless the Father and the Son were equal.”
Ver. 34.–Jesus answered them, Is it not written in your 1aw (Ps 82:6), I said, Ye are gods? The word in Hebrew is plural. God is called Elohim, as ruling and governing the world, and as the judge and punisher of evil-doing. Whence angels and judges who share this power are called gods, not by nature or by hypostatical union (as Christ), but by participating in the Divine judgments (see Ex. vii. 1, xxii. 28; Psa 8:6, in the Hebrew Elohim). But there, as S. Hilary observes (Lib. vii. de Trinit.), the word Elohim is limited by the context, so as to make it clear that the word does not signify God, but angels or judges. And so in Ps. lxxxii., “God standeth in the congregation of princes. He is the judge among gods.” The gods who are judged are men or angels, He who judges them is the One True God. “Just as Christ here,” says S. Augustine, “judges as God the Pharisees and rulers of the Jews, who were gods, so to speak, upon earth.” On this account He quotes this psalm which is in Hebrew Elohim, judges. Elohim, the highest of all, judges the earthly rulers who are under Him. This is supported by the Chaldee Targum, which explains, “Ye are gods, and are all the children of the Highest;” “ye are the angels of the high God.” And that which is properly said of angels is extended to all Israelites and the faithful, for they are the sons of God. But when the word “Elohim” is used “absolutely” (without limitation) it signifies the One and True God.
Christ therefore, instead of overthrowing the opinion of the Jews, rather confirms it.
Ver. 35.–If He called them gods unto whom the word of God came, whom the Word of God appointed judges and gave them authority by Moses and his successors, and commanded them to judge rightly as partaking His authority, making them (says Euthymius) gods, as it were, upon earth. And the Scripture cannot be broken: no one, i.e., can take from them the name of judges, which the irrevocable word of Scripture has given them.
Ver. 36.–Say ye of Him, &c. This is an argument from the less to the greater. “If judges, who only participate in the power of God, are rightly called gods, much more can I be called God, who am the Very Word of God.”
S. Augustine and Bede more acutely, but less to the point, maintain that the force of the argument is this, if they who are merely partakers of the word of God are called gods, much more am I, who am not merely a partaker of the word of God, but the Word of God Itself
Note here that the words, “He whom the Father hath sanctified,” have several meanings. (1.) He to whom the Father hath communicated the sanctity wherewith He is holy, whom the Father, when He begat Him, made to be holy, says S. Augustine. For God the Father who is holy begat the Son who is holy. So Bede, Toletus, and others. The Son is therefore holy in His generation and essence. (2.) The Father sanctified Christ as man, by means of the Hypostatical Union; for by this (speaking accurately) is the manhood of Christ sanctified in the highest degree. For by the very act wherewith the Person of the Word (Itself uncreated and infinite Sanctity) assumed the humanity, and united it hypostatically to Itself, It clearly sanctified it, and thus infused into its soul the pre-eminent sanctity of charity, grace, and all other virtues. And so S. Hilary says, “Jesus was sanctified to be His Son, since S. Paul says, ‘He was predestinated to be the Son of God with power, by the Spirit of sanctification.'” And so too S. Chrysostom, and S. Athanasius (de Incarn. Verb. sub. init.) “Sanctified” is therefore the same as “sealed,” as I said Joh 6:27. (3.) Theophylact says, “He sanctified, that is He sanctioned His sacrifice for the world, showing that He was not such a god as the others were; for to save the world is the work of God, not of a man deified by grace. As Christ says (xvii. 19), I sanctify Myself, i.e., I sacrifice Myself, I offer Myself as a holy Victim.” (4.) Maldonatus says: “He sanctified Me, i.e., He designated and destined Me to the office of Saviour,” referring to Jer. i. 5, though the truer meaning of the passage is different, as I have there stated.
Ver. 37.-If I do not the works of My Father, believe Me not. He appeals to the miracles which He wrought by the command and supernatural power of God the Father. For these, as being divine, proved Him to be the very Son of God.
Ver. 38.–But if I do, &c., and I in the Father, working by the same Godhead and omnipotence which I have received from Him. Accordingly S. Augustine, Cyril, Leontius, &c., consider that the words, “I in the Father and the Father in Me,” mean the same as “I and the Father are one.” S. Augustine says (in loc.), “We are in God, and God in us. But can we say, ‘I and God are one?’ Thou art in God, because God containeth thee; God is in thee, because thou art made the temple of God. But because thou art in God, and God in thee, canst thou therefore say, ‘He who seeth God seeth Me,’ as the only Begotten said, ‘He that seeth Me, seeth the Father also, and I and the Father are one?’ Recognise what is proper to the Lord, and also the duty of the servant. What is proper to the Lord is equality with the Father; the duty of the servant is to be partaker of the Saviour.”
Ver. 39.–The Jews therefore sought again to take Him, but He escaped out of their hands. “That their anger might be appeased by His withdrawal,” says S. Chrysostom. S. Augustine, acutely but symbolically, “They took Him not, because they had not the hand of faith.” He escaped by His Divine Power, making Himself invisible. As He did, Joh 8:59.
Ver. 40.-And went away again beyond Jordan, into the place where John at first baptized. In Bethabara, or Bethania, where Christ was baptized by him. He afterwards baptized in non (see Joh 3:23), frequently shifting His abode. He went through other districts of Jordan, He withdrew to Bethabara, that the people who followed Him thither might call to mind the testimony which John had borne to Him on the very spot, and also the testimony of God the Father at His baptism, and might on this account believe in Him. So S. Chrysostom.
And there abode: till the Passover and his own Passion drew nigh, when He returned to Jerusalem, and raised up Lazarus, which provoked the scribes and rulers against Him.
Ver. 41.–And many resorted, &c. And yet we believed him. Therefore we ought the more firmly to believe in Jesus, who proves that He is the Messiah by so many signs and miracles. So S. Chrysostom.
There was also another reason for their believing in Christ; namely, that they found Him to be mightier than John in His miracles, in the power of His discourses, in His holiness of life, as John had foretold. And hence they inferred, If we see that the other things which John spake of Him are true, it is therefore equally true (as he said) that Jesus was the Messiah.
Ver. 41.-And many believed on Him, for doubtless, as S. Augustine says, “they apprehended Him when He was tarrying with them, and not as the Jews wished to apprehend Him, as He was going away. Let us therefore by the lamp attain to the day; for John was a lamp, and bore witness to the day.”
*Used in a logical sense. (Back to the place ).
10:32 Jesus answered them, Many good works have I shewed you from my {k} Father; for which of those works do ye stone me?
(k) Through my Father’s authority and power.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Cornelius Lapide Commentary
Fuente: Geneva Bible Notes