The Son of The Father
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Notes from the message:
This the last of seven substantial dialogues in this section of John. Like bookends, the first sign preceded these dialogues and the seventh sign follows them in chapter 11. The dialogue with Nicodemus in was in a pattern of a challenge dialogue, so too this seventh dialogue is in the same vein.. The larger contextual force of these dialogues highlights the interaction between the darkness and the light, John 1:5
The Light shines in the darkness, and the darkness did not comprehend it.
John shows us that the entire public ministry is framed by the conflict between the Word and the world.
1. The setting of this exchange, 10:22-23.
1. The setting of this exchange, 10:22-23.
[Verse 22-23] The Feast of Dedication, also known as the Feast of Lights.
The Feast of Dedication was the commemoration of the rededication of the temple by Judas Maccabaeus (“Judas the Hammer”) in 165 BC. This was in response to the assault on the Jews and Judaism in 167 BC by the Syrian king, Antiochus Epiphanies, who claimed to be deity (“God-manifest”), who attacked Jerusalem and polluted the temple, ultimately sacrificing swine on the temple altar to a pagan god. In response the people, led by Maccabaeus, overthrew their oppressor, recaptured the temple, and rededicated it to God on 25 Kislev (the lunar month that coincides with December). The Jewish people celebrated the rededication for eight days, and it was decreed that this Feast of Dedication (Hanukkah) should be held every year at the same time (1 Macc 4:36–59)
It is a reminder of a national deliverance, a political victory over Hellenistic (pagan) forces at a time when God’s temple, God’s people, and God himself were being challenged
The “portico of Solomon” (τῇ στοᾷ τοῦ Σολομῶνος) was the most external court of the temple which was surrounded by magnificent covered colonnades or cloisters on all four sides. These porticoes were open on the inside, facing the temple, but closed on the outside, thus making it a likely place for Jesus to find some cover from the “wintry weather” at the “winter” of Jesus’ life
Jesus, the fulfillment of all the religious and national hopes of Israel, is walking in their midst—“dwelling” or “tabernacling” among them (1:14).
2. “I and the Father Are One”, 10:24-30.
2. “I and the Father Are One”, 10:24-30.
[Verse 24] term “gathered around” almost certainly intended to communicate that the Jews “encircled” Jesus with hostile intent. There seems to be a connection to Psalm 118:11, 22
They surrounded me, yes, they surrounded me; In the name of the Lord I will surely cut them off.
The stone which the builders rejected Has become the chief corner stone.
Hostility mark this question they ask of Jesus; they are demanding an answer from Him. They know who Jesus thinks He is; their concern is what His religious-political strategy will be? They desired a messiah tailor-made to fit their own desires.
[verse 25] Jesus had answered this question, having produced all of the “signs” predicted by the Old Testament, which clearly identified Him as The Messiah. Jesus had freely quoted, paraphrased, and alluded to messianic passages in Scripture identifying Himself using the vocabulary of the prophets. Jesus was not being cryptic; He spoke clearly, and anyone willing to set aside their biased expectations long enough to compare His words and deeds to the image set forth in Scripture did not have trouble recognizing who He was. But the religious leaders are indicted because they did not listen, a malfunction not of the ears but of the heart. They refused to hear the Word of God in the flesh because they had rejected God’s written word long ago. Their rejection of the true Christ was nothing more than a continuation of their rejecting God all along.
“And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form.
“You do not have His word abiding in you, for you do not believe Him whom He sent.
“However, we know where this man is from; but whenever the Christ may come, no one knows where He is from.”
Then Jesus cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.
Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me.
“Why do you not understand what I am saying? It is because you cannot hear My word.
“You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.
“But because I speak the truth, you do not believe Me.
[verse 26] Here is the spiritual issue, speaking of the nature of God and the expression of God by means of the Son. The leaders do not believe because they “are not of My sheep,” proving their rejection and unbelief of God Himself. Verse 25: the Father works through the Son; The Son makes the Father known, John 1:18. Because they reject the Son, they have no participation in the people of God; Jesus actively rejects them as His sheep, because He has intimate knowledge of the sheep: They hear Him; He knows them; they follow Him.
[verse 28] The Shepherd is the only one that can offer this eternal life; the last phrase in the Greek text uses the strongest way to negate something in Greek. So the eternal life given by the Shepherd is invincible,cannot be destroyed or taken by another. It is the Shepherd’s gift; not dependent on the actions of His sheep. Our salvation is dependent on the faithfulness of Christ. Those who believe in Christ will never be lost.
[verse 29] Another interpretation of this verse, supported by text-critical evidence, fits the overall content of the challenge by the religious leaders: “that which My Father has given to Me, is greater than all things, and no one is able to take [it] out of the Father’s hand. The implied object here is more than just the sheep — it includes all that the Father has given the Son: authority, judgment, life. The hand of the Son is the hand of the Father; to speak of one is to simultaneously speak of the other.
[verse 30] Jesus concludes this part of the challenge by making a statement that was even bolder and more provocative than “I am the Christ.”
The Greek text translated “one” is in the neuter form, which indicates singleness of essence. John 1:1
In the beginning was the Word, and the Word was with God, and the Word was God.
In response to the Jews challenge, Jesus responds:
I have the authority to protect the sheep,
The authority I have has been given to Me by My Father, therefore
The Father and I are doing the same work.
The work of the Father and the Son is so intertwined that it can only be one work; so the identity of the Father and the Son is so intertwined that they must be described as one God, without denying their distinction as persons. This is a rebuke to the Jews’ unbelief.
3. The choice: Blasphemy or Belief?, 10:31-39.
3. The choice: Blasphemy or Belief?, 10:31-39.
[verse 31] The Jews have two options: belief or the claim of blasphemy. They chose the latter.
[verse 32] The many good works prove His identity and intentions, explaining His actions. SO Jesus asking a question as a strong rejoinder. Which of these “works” is to serve as counter-evidence to the testimony stemming from the “good works” themselves?
[verse 31] their response is directly related to verse 30. They have chosen unbelief in spite of the “many good works” which have authenticated Jesus’ identity.
[verses 34-36] Jesus gives an applied interpretation of Psalm 82:6, highlighting the connection between the Jews and the Law they already claim as authoritative.
I said, “You are gods, And all of you are sons of the Most High.
The context of Psalm 82 is the failure of those in authority (an authority given by God) in taking care of the people under their charge. Jesus, in contrast, is the true authority and leader of Israel. “… the Scripture cannot be broken,” that is, everlasting in its authority and applicability, right down to this very moment.
Jesus’ claim here is to be filling another office divinely authorized by God (whom the Father sanctified and sent into the world…) just as God’s representatives in times past served by means of God’s Spirit to accomplish a particular task or proclaim a particular word.
Jesus intended to disassociate Himself from the claim of blasphemy by connecting His divine office to the already established “divine” offices from the Old Testament. The Son of God is the True Judge, the ultimate representative of God, and the final mediator between God and man.
Jesus will fulfill Psalm 82:8 . . .
Arise, O God, judge the earth! For it is You who possesses all the nations.
. . . but not before He would save it, John 3:17-21.
[verses 37-38] Jesus extends grace once again, inviting them to believe the evidence before them so that they may “know” (aorist tense, referring to the act of knowing) and “understand” (same word, but in present tense, emphasizing a continuing progress in understanding) who He is through the works He has done and the claims He has made.
[verse 39] Their response was again to reject His invitation (and Him) and to try and seize Him. Again they failed.
4. John’s insight on Jesus’ ministry, 10:40-42.
4. John’s insight on Jesus’ ministry, 10:40-42.
[verse 40] They rejected the offer of grace, so Jesus left,returning to where He first began ministry, where John had been first baptizing.
[verse 41] It wasn’t what the Baptist did, but what he said that was important. John’s witness: Jesus is “the Lamb of God;” the titles that emerged from the Baptist's ministry: “Messiah” (1:41); “Son of God” (1:49); “King of Israel” (1:49). in John’s ministry, he pointed to Jesus, away from himself.
[verse 42] Jesus’ ministry may have looked like a failure, but this reveals it as a success. This is what John, the gospel writer wants the reader to understand this.
In this last section of John 10, Jesus described four qualities of God’s sheep. He did this to show that none of the religious experts bore any evidence of these qualities and therefore should be regarded as outsiders.
God’s sheep are sensitive to His leading (10:27a). A common experience for Christians: the inner prompting of the Holy Spirit leading believers to go certain places or do certain things.
God’s sheep are eager to obey His commands (10:27b). Sheep follow their shepherd; without a shepherd sheep die, falling prey to wild animals, wandering into danger, failing to find food or water, or succumbing to the elements. A genuine believer wants to obey, motivated by over, not fear. They soon realize that obedience allows them to live life to its fullest.
God’s sheep are confident sheep (10:28). Sheep who are domesticated do not graze with their head up, ever vigilant against predators. Rather they graze with head down, popping up only when a noise draws their attention; knowing the security of a good shepherd, they do not live in constant fear. Believers likewise rest in the confidence that Christ has done everything to secure their eternal security for them. Because He is completely faithful, we may rest in the confident assurance that we will be preserved from evil until evil no longer exists.
God’s sheep are secure (10:29). This is a fact, not a feeling. Regardless of how insensitive, disobedient or fearful the sheep choose to be, their place in the flock is secure. Not to say that a believer’s behavior is unimportant; in fact, one who willfully resists spiritual growth and evidences no change in their values or behavior need to seriously question their spiritual condition. However, eternal security—like salvation itself—is not based upon the goodness of the believer, but of Christ.
While holding tightly to the fourth quality, let me encourage you to cultivate the first three as you continue following the Lord. Remain sensitive to His leading, obey Him with all diligence and without hesitation, and rest in the confidence of His power to protect you from all evil. After all, He’s the Good Shepherd, so following Him is for your own good.