Exegetical and Hermeneutical Commentary of John 14:10
Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
10. Believest thou not ] S. Philip’s question seemed to imply that he did not believe this truth, although Christ had taught it publicly (Joh 10:38). What follows is stated in an argumentative form. ‘That the Father is in Me is proved by the fact that My words do not originate with Myself; and this is proved by the fact that My works do not originate with Myself, but are really His.’ No proof is given of this last statement: Christ’s works speak for themselves; they are manifestly Divine. If matters little whether we regard the argument as fortiori, the works being stronger evidence than the words; or as inclusive, the works covering and containing the words. The latter seems to agree best with Joh 8:28. On the whole statement that Christ’s words and works are not His own but the Father’s, comp. Joh 5:19; Joh 5:30, Joh 8:26-29, Joh 12:44.
the Father that dwelleth in me, he doeth the works ] The better reading gives us, the Father abiding in Me doeth His works ( in Me). And thus the saying ‘Ye have seen the Father’ ( Joh 14:7) is justified: the Father is seen in the Son.
Fuente: The Cambridge Bible for Schools and Colleges
I am in the Father – See the notes at Joh 10:38.
The words that I speak … – See the notes at Joh 7:16-17.
The Father that dwelleth in me – Literally, The Father remaining in me. This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, The Father who sent or commissioned me doeth the works; but here there is reference, doubtless, to that mysterious and special union which subsists between the Father and the Son.
He doeth the works – The miracles which had been performed by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Joh 5:17, Joh 5:19, Joh 5:36; Joh 10:30.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. I am in the Father, and the Father in me?] We are essentially one; and those who have seen me have seen him who sent me.
He doeth the works.] We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be performed by unlimited power.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am in the Father, and the Father in me. It is the opinion of Mr. Calvin, that these words are not here spoken so much to express his Divine nature and being, (for so Christ is no more known to us than his Father), as to express his manner of revealing it. Yet is the Divine nature of Christ fully proved from hence. Others judge, that these words do clearly signify both the distinction of persons, for nothing is in itself, and also the union of the persons in the Divine Being. He proveth his union with the Father, because he spake not those words which he spake of himself; that is, not of himself solely; he revealed but his Fathers will, and declared his Fathers mind; and because the works which he did, he did not by his own sole power, without the concurrence of his Fathers power in those operations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Believest thou not that I am in the Father?…. This surely is, as it must needs be, and ought to be, an article of your faith, “that I am in the Father”,
and the Father in me; phrases which are expressive of the sameness of nature in the Father and the Son; of the Son’s perfect equality with the Father, since the Son is as much in the Father, as the Father is in the Son; and also of the personal distinction there is between them; for nothing with propriety can be said to be in itself. The Father must be distinct from the Son who is in him, and the Son must be distinct from the Father, in whom he is; the Father and Son, though of one and the same nature, cannot be one, and the same person:
the words that I speak unto you, I speak not of myself. The doctrines which I preach among you are a proof of what I assert, and to them I appeal; for these are not of myself, as man,
but the Father that dwelleth in me; and so prove that I am truly God, of the same nature with my Father; that he is in me, and I in him; since they are such as none but the only begotten, who is in the bosom of the Father, could ever have declared and made known unto you; Likewise, the works which I do, as man, I do not of myself; but
he doth the works: for so this passage must be understood and supplied, in which Christ proceeds to another argument, taken from his works, proving the Father to be in him, and that he is in the Father, which, is enlarged on in Joh 14:11.
Fuente: John Gill’s Exposition of the Entire Bible
Believest thou not? ( ;). Jesus had a right to expect greater faith from these men than from the blind man (9:35) or Martha (11:27). His words in 14:1 are clearly needed. This oneness with the Father Jesus had already stated (10:38) as shown by his “words” () and his “works” (). Cf. John 3:34; John 5:19; John 6:62.
Fuente: Robertson’s Word Pictures in the New Testament
Of myself [ ] . Rev., better, from myself. See on 7 17. The Father that dwelleth in me, He doeth the works [ , ] . The best texts read, oJ de pathr ejn ejmoi menwn poiei ta erga autou; the Father abiding in me doeth His works. Philip doubts whether Christ is in the Father, and the Father in Him. The answer is twofold, corresponding to the two phases of the doubt. His words, spoken not from Himself, are from the Father, and therefore He utters them from within the Father, and is Himself in the Father. His works are the works of the Father abiding in Him; therefore the Father is in Him.
Fuente: Vincent’s Word Studies in the New Testament
1) “Believest thou not that I am in the Father,” (ou pisteueis hoti ego in to patri) “Do you not believe or trust that I exist in the Father,” as One Divine, and the one of Deity, as I have explained to you, and even shown you through the miraculous works that I have done, Joh 4:36; Joh 10:38.
2) “And the Father in me?” (kai ho pater en emoi estin) “And the Father exists in me?” in a special disclosure of unity, in the revelation of the trinity of the elohim (or Godhead) of the Old Testament, Gen 1:11; Joh 10:38; Joh 17:2 l, 23.
3) “The words that I speak unto you,” (ta hremata ego lego humin) “The words which I say to you all,” as my disciples, my New Covenant fellowship of followers, my church which I have called out, Mat 16:18; Joh 15:16; Joh 15:27.
4) “I speak not of myself:” (ap’ emautou ou lalo) “From myself I do not speak,” I do not witness, isolated from the Father, but in oneness with Him, as the Divine one, He was Divinity, God Himself, in what He said and what He did, Joh 8:28.
5) “But the Father that dwelleth in me,”(ho de pater en emoi menon) “Instead the Father who is remaining in me,” who indwells me, and I dwell in Him, Joh 17:21; Joh 17:23.
6) “He doeth the works.” (poiei ta erga autou) “He does his works,” through me, for I came as His Icon-likeness, to do His will and works necessary for the redemption and glorification of humanity and the universe, Joh 5:19-20; Joh 7:16; Joh 12:49; Joh 17:4-5.
Fuente: Garner-Howes Baptist Commentary
10. That I am in the Father, and the Father in me. I do not consider these words to refer to Christ’s Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father. But he is said to be the lively Image, or Portrait, of God, (65) because in him God has fully revealed himself, so far as God’s infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ’s Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father, therefore, is said to be in Christ, because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father
The words which I speak to you. He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven (Heb 12:25) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth.
I do not speak, from myself; that is, as a man only, or after the manner of men; because the Father, exhibiting the power of his Spirit in Christ’s doctrine, wishes his Divinity to be recognized in him.
This must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ’s doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works, therefore, I understand a proof of the power of God.
Believe me that I am in the Father, and the Father in me. He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. “If my assertion,” says he, “does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God.” It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, (66) since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers.
The repetition of the words, I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ, there is nothing but what is divine, and what keeps us in God
(65) “ La vive Image, ou Pourtraict, de Dieu.”
(66) “ De ne croire point entierement aux paroles qui procedent de la bouche du Seigneur Jesus.”
Fuente: Calvin’s Complete Commentary
(10) Believest thou not that I am in the Father, and the Father in me?Comp. Note on Joh. 10:38. He had there taught this truth to the Jews; but Philips words seem to show that even the disciples did not fully receive it. The order of the clauses is reversed here, in accordance with the thought of the context, which is of knowledge of the Son, and of the Father through the Son.
The words that I speak unto you I speak not of myself.This refers not to His present teaching only or chiefly, but to the whole of His manifestation of the character and attributes of God. All His words had been a revelation of the Father whom Philip now asks to see. (Comp. Joh. 8:38.)
But the Father that dwelleth in me, he doeth the works.The better reading is, but the Father that dwelleth in Me doeth His own works. This is the proof that He does not speak of Himself; and both clauses are together the proof of the indwelling of the Son in the Father and the Father in the Son. The works manifested in time in the power of the Incarnate Word are not His works, but those of the Father, who abides in the Son, and is revealed through Him. (Comp. Joh. 8:28, and Note there.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. I am in the Father As Hooker says, “The Son is in the Father, as light is in that light out of which it floweth without separation. The Father is in the Son as light in that light which it causeth and leaveth not.” According to the modern theory of light we might say, the Father is as the luminiferous ether, which is the essence of light; and the Son is like the light which the other becomes by undulatory motion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 14:10-11. Believest thou not that I am in the Father, &c. It is remarkable, that Philo, speaking of the Logos, has this expressionthat “He is the Father’s house, in which he dwells;” which is not only very similar to the passage before us, but to the Apostle’s words, Col 2:9. In him dwelleth all the fulness of the godhead bodily, Markland would read the latter part of the 10th verse thus: I speak not of myself, but the Father that dwelleth in me speaketh: He doth the works: for the doctrine and the miracles, says this learned critic, are two different articles. The words rendered or else, , in Joh 14:11 would be more properly rendered but if not. Dr. Heylin upon this verse beautifully observes, that the whole Trinity acts in each individual Christian in such measure as he is susceptible of its operations. Thus Christ in the Father, and the Father in him, are the internal ground of faith; the works of Christ are external; both are valued, but the former preferable.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 14:10-11 . This language of thine amounts indeed to this: as though thou didst not believe that, etc.
. , . . .] On this mutual fellowship, which “virtutis potius quam essentiae elogium est” (Calvin), see on Joh 10:38 . Comp. Joh 17:21 . Here the . . stands first , because the matter in question is the way which the knowledge has to take from the Son to the Father .
] (see critical notes): the proof of this union of mine with the Father is, that I do not speak of myself; but the proof for that (for this ) is, that the Father does His works through me . The is therefore continuative ( autem ), not antithetical. Further, we must neither say that the are to be reckoned along with the , nor that signifies the business of teaching (Nsselt); but, from the fact that the Messianic works (see on Joh 5:36 ) are the works of the Father , it is inferred, with necessary dialectic certainty, from whom also the discourses of Jesus proceed; if the former are divine, the latter must be adequately related thereto. The first proposition is often arbitrarily supplemented from the second, and vice vers . [145] This, however, does not agree with the Greek mode of allowing, in antithetic propositions, one clause to be completed from the other (Khner, II. p. 603 f.; Bernhardy, p. 455), and would here run counter to the context , since Jesus, Joh 14:11 , desires to have deduced from the that which He had brought into light by . Hence we are not to get out of the difficulty either by the assumption of an “incongruity in the antithetic propositions” (Tholuck), or, with Lange, pronounce that the words belong pre-eminently to the Son, the works pre-eminently to the Father, which is not contained in the expressions, and would be an un-Johannean halving of the thought (Joh 5:19 , Joh 8:28 , Joh 12:49 ); nor are we to assume, with Ewald, that a lesser significance is to be ascribed to the works in opposition to the words.
] expressing the . as enduring (he who does not depart from me). According to the reading . (see critical notes), the works of Jesus are set forth as the works of God , which the Father performs, that is, in virtue of His immanence in the Son, making them to operate in an outward direction.
Joh 14:11 . From Philip, Jesus now turns to the disciples collectively, and that with an exhortation to the faith, in reference to which He had been obliged to question Philip in a manner implying doubt.
] namely, without anything further, in addition to my personal assurance.
] not because (Bengel), but that , as in Joh 14:10 .
] On account of the works themselves ( in and of themselves ), irrespective of my oral testimony, believe me in this. The works are the actual proofs of that fellowship, Joh 5:19-20 , Joh 10:37-38 .
[145] The words which I speak to you, I speak not of myself; and the works which I do, I do not of myself, but the Father who is in me. He teaches me the words, and does the works De Wette, comp. Bengel.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
Ver. 10. The words that I speak ] Our Saviour allegeth for himself the Divinity both of his word and works. He was mighty, saith Peter, both in word and deed. Ministers also must, in their measure, be able to argue and approve themselves to be men of God, by sound doctrine and good life. And not be, as our Saviour saith the Pharisees were, and as Epictetus saith many philosophers were such, , , that is, as far as a few words would go.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] See ch. Joh 10:30 ; Joh 10:38 , and for the latter clause ch. Joh 8:28 , where the contrast is, as here, purposely inexact in diction , words being placed in one member and works in the other: and, as there, and are taken as correlative and co-extensive; all the working of the Lord Jesus being a , a revelation of the Father . De Wette supposes both and . to be understood in both places . Without the [ ], the sense will be, of course, the Father, abiding in Me.
] doeth His works: they are not Mine, but His, done in and by Me: but , present and abiding, so that .
Fuente: Henry Alford’s Greek Testament
Joh 14:10 . ; This unbelief was involved in Philip’s question, but when the question of the mutual indwelling of the Father and Jesus was thus directly put to him, he would have no doubt as to the answer. Cf. Joh 10:38 . The fact of the union is indisputable; the mode is inexplicable; some of the results are indicated in the words: . See Joh 7:16-18 and Joh 5:19 . The mutual indwelling is such that everything Jesus says or does is the Father’s saying or doing. This was so obvious that Jesus could appeal to the works He did in case His assertion was disbelieved.
Fuente: The Expositors Greek Testament by Robertson
Believest. App-150.
the words, &c. Supply the Ellipsis (App-6) thus: “The words that I speak, I speak not of Myself, but the Father that dwelleth in Me speaketh them, and the works that I do, I do not of Myself, but the Father that dwelleth in Me doeth them”.
words. Greek. rhema. See Mar 9:32.
of = from, Greek. apo. App-104.
dwelleth =
abideth. Greek. meno. See p. 1511.
the works. The texts read “His works”.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] See ch. Joh 10:30; Joh 10:38, and for the latter clause ch. Joh 8:28, where the contrast is, as here, purposely inexact in diction,-words being placed in one member and works in the other: and, as there, and are taken as correlative and co-extensive;-all the working of the Lord Jesus being a , a revelation of the Father. De Wette supposes both and . to be understood in both places. Without the [], the sense will be, of course, the Father, abiding in Me.
] doeth His works: they are not Mine, but His, done in and by Me: but , present and abiding, so that .
Fuente: The Greek Testament
Joh 14:10. ) that.- – , in the Father-in Me) This intimates the highest degree of unity: ch. Joh 17:21, Thou, Father, art in Me, and I in Thee.-, is) This word contains the emphasis: for the consequent of this His Being [Esse] is His speaking and doing [loqui, facere: -], and this His Being [Esse, ] is known by His words and deeds. Presently after comes the synonymous expression, that dwelleth in Me []. Hence from Their unity in operation, Their prior unity of essence shines forth the more apparent.-, the words) and, the works.-) Himself.- , doeth the works) and speaketh the words. [What, in respect of those who were not on rather intimate terms with the Lord Jesus, are called signs and miracles, these, in conversation with His disciples, He simply calls works. No doubt to Christ Himself works of that sort were, as it were, ordinary and common.-V. g.]
Fuente: Gnomon of the New Testament
Joh 14:10
Joh 14:10
Believest thou not that I am in the Father, and the Father in me?-Jesus entered into a more minute statement of the oneness of himself with the Father.
the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works.-The oneness is so complete that the words of Jesus came from the Father and God dwelling in Jesus did the works done by Jesus. Jesus was the human body in which God dwelled and through which he spoke and worked. [The personalities of the Son and the Father was perfect union, and we may never on earth comprehend fully its nature, but we can understand it to be so complete that he was the manifestation of God in the flesh.]
Fuente: Old and New Testaments Restoration Commentary
Believest: Joh 14:20, Joh 1:1-3, Joh 10:30, Joh 10:38, Joh 11:26, Joh 17:21-23, 1Jo 5:7
words: Joh 3:32-34, Joh 5:19, Joh 6:38-40, Joh 7:16, Joh 7:28, Joh 7:29, Joh 8:28, Joh 8:38, Joh 8:40, Joh 12:49, Joh 17:8
dwelleth: Psa 68:16-18, 2Co 5:19, Col 1:19, Col 2:9
he: Joh 5:17, Act 10:38
Reciprocal: Exo 23:21 – my name Joh 5:30 – can Joh 5:36 – the works Joh 6:46 – any Joh 8:14 – for Joh 8:29 – he that sent Joh 8:42 – neither Joh 10:37 – General Joh 11:15 – to Joh 12:45 – General Joh 14:7 – ye Joh 14:24 – and Joh 16:32 – yet Joh 17:3 – the only Joh 17:23 – I Act 2:22 – a man 1Co 8:6 – one God 2Co 4:4 – the image 2Co 4:6 – in the Heb 1:3 – the brightness 1Jo 2:23 – denieth
Fuente: The Treasury of Scripture Knowledge
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Since a father and his son are of kindred flesh, so the heavenly Father and his Son are thus closely related. In this sense they are in each other, though they are not the same person, even as an earthly father and son are not the same person. But if an earthly father and son were as united in character, purpose and spirit, as are God and Christ, than a man would need only to become acquainted with the son to learn the character of the father.
Fuente: Combined Bible Commentary
Joh 14:10. Believest thou not that I am in the Father, and the Father in me? The words that I say unto you I speak not from myself, but the Father abiding in me doeth his works. If what is stated in the first clause of this verse be the fact, the bluntness of Philips spiritual vision will be proved. It is of this truth, therefore, that Jesus speaks. The statement is that of one great truth with two sides, each of which has its appropriate proofthe first, in the words of Jesus; the second, in the Fathers works. For, as to the first, that Jesus is in the Father, He is the Word, and words characterize Him. If His words are not from Himself, He is not from Himself; if they are the Fathers, He is in the Father. As to the second, the Father does not work directly, He works only through the Son; therefore as the Father He can be known only in the Son. Thus the Son is in the Father; He is in no other way: the Father is in the Son; He is the Father in no other way. Hence the proof of the statement to Philip, He that hath seen me hath seen the Father, is complete. The distinction between words and works in this verse thus springs from a point of view wholly different from that which refers the one to the teaching, the other to the miracles, of Jesus; it is connected with the essential qualities of that Son who is the Word, of that God who is the Father. The transition from the words to the works, otherwise so inexplicable, is also thus at once explained. This is the only passage of the Gospel in which the verb say is connected with the words or with the word of Jesus. The words that I say unto you are equivalent to My words.
Fuente: A Popular Commentary on the New Testament
Vv. 10, 11. Believest thou not that I am in the Father, and that the Father is in me? The words that I speak unto you, I speak not of myself; and the Father, who dwells in me, he does the works. 11. Believe me when I say to you that I am in the Father, and that the Father is in me; and, if not, believe me because of the works.
Jesus indicates to Philip two signs by which he ought to have recognized and may even at this moment recognize in Him the true appearance of God. He does not say that the Father and Himself are one and the same person. He constantly prays to the Father, saying: Thou. But it is a union by which they live the one in the other (comp. Gess), and this relation has as its background the life of the Logos. The words Believest thou not? show Philip that his prayer must be regarded as inconsistent with his faith.
There are in the union of Jesus with the Father two aspects:I in the Father: Jesus emptying Himself in order to transfer Himself to God; and the Father in me: God communicating to Jesus all His wealth of strength and wisdom. On one side, Jesus making a void in Himself; on the other, God filling this void.
After this, Jesus characterizes each of the two sides of this relation by that one of the manifestations of His life which is most fitted to bring it to light: the first by His words; the second, by His works. Not one of His words that He derives from Himself and does not receive from God! Not one of His works that is not wrought through Him by God Himself! Of His own wisdom, nothing! By the strength of God, everything. The negative clause is better suited to wisdom; the active form, to power. The following verse explains why the words are placed here before the works: comp. the reverse order in Joh 8:28, where Jesus is speaking to the unbelieving Jews. The first sign of the community of life and action between Jesus and God, for prepared hearts, is His teachings; for those less disposed, it is His works. We may hesitate between the readings and , in the first clause. In the second, the term , in any case, is perfectly suitable. Jesus is only the organ of the Father: God speaks; Jesus announces.
In Joh 14:11, Jesus demands from His disciples faith in His union with the Father on the authority of the testimony which He has borne to Himself. In the second clause, the imperative believe is without an object according to the reading of B L: Believe, speaking absolutely, which seems logical.
Nevertheless, the reading me in the other authorities may also be defended: Believe me, if not on the ground of my word, at least because of my works; comp. Joh 10:38. Jesus evidently means by these His supernatural works, His miracles. The miracles are a proof for him who does not believe in the words, because this divine testimony, not passing through the mouth of Jesus Himself, has an objective character. By these words, Jesus assigns to miracles their true place in apologetics.
In the first editions of this work, I regarded the following passage as designed to add to the objective revelation of God, accomplished in the person of Jesus (Joh 14:8-11), the subjective, internal theophany, the work of the Spirit, which is about to be described in Joh 14:12-24. It seems to me now that another connection must be adopted (see on Joh 14:12).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
14:10 {4} Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
(4) The majesty of God shows itself most evidently both in Christ’s doctrine and in his deeds.
Fuente: Geneva Bible Notes
Jesus repeated again that He and the Father were one (cf. Joh 5:19; Joh 8:28; Joh 10:30; Joh 10:38; Joh 12:49). The mutual abiding terminology that Jesus used expressed this unity without destroying the individual identities of the Father and the Son. Jesus did not just represent God to humankind as an ambassador would. He did everything the Father gave Him to do, and He did everything the Father did (Joh 5:19). Moreover ambassadors do not refer to those who send them as their father or claim that whoever has seen them has seen the one they represent. They do not affirm mutual indwelling with the one who sent them either.