John 10:38

10:38 Jesus’ miraculous works should help true believers know and understand that the full reality of God dwells in Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 10:38. Κἂν ἐμοί, even though Me) You ought to have believed in Me: even separating Me from the works.—γνῶτε καὶ πιστεύσητε, that ye may know and believe) Faith follows subsequently to knowledge with those that are of a rather dull susceptibility.—ἐν ἐμοὶ ὁ Πατὴρ, κἄγω ἐν αὐτῷ, the Father in Me, and I in Him) I am none else than the Father, in such a way, however, that I remain still the Son; and He none else than I, in such a way, however, as that He still remains the Father. And if any one shall have known Me, he knoweth the Father, and hath learned the Son. But if the power of One were less than that of the Other, the knowledge also would mislead; for in that case neither the essence nor the power of One can be learned by means of the Other.—Chrys. on this passage. These two sentences, I and the Father are one, and, the Father in Me and I in the Father, mutually explain one another. Comp. ch. Joh 17:11; Joh 17:21, “Holy Father, keep—those—that they may be one, as We are. As Thou, Father, art in Me, and I in Thee, that they also may be one in Us.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Verse 38. Believe the works] Though ye do not now credit what I have said to you, yet consider my works, and then ye will see that these works prove that I am in the Father and the Father in me; and, consequently, that I and the Father are one. This seems to be the force of our Lord's argument; and every man must see and feel that it is conclusive. There was no possibility of weakening the force of this reasoning but by asserting that these miracles were not wrought by the power of God; and then they must have proved that not only a man, but a bad man, such as they said Jesus was, could work these miracles. As this was impossible, then the argument of Christ had a complete triumph.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

38. But if I do. He shows that they are held plainly convicted of unbelieving and sacrilegious contempt, because they render no reverence or honor to what are undoubtedly the works of God. This is a second concession, when he says, “Though I allow you to doubt of my doctrine, you cannot deny, at least, that the miracles which I have performed are from God. You therefore openly reject God, and not a man.”

That you may know and believe. Though he places knowledge before faith, as if faith were inferior to it, he does so, because he has to do with unbelieving and obstinate men, who never yield to God, until they are vanquished and constrained by experience; for rebels wish to know before they believe And yet our gracious God indulges us so far, that he prepares us for faith by a knowledge of his works. But the knowledge of God and of his secret wisdom comes after faith, because the obedience of faith opens to us the door of the kingdom of heaven.

That the Father is in me, and I in him. He repeats the same thing which he had said before in other words, I and my Father are one All tends to this point, that in his ministry there is nothing contrary to his Father. “The Father, he says, is in me; that is, Divine power is manifested in me.”

And I am in my Father; that is, “I do nothing but by the command of God, so that there is a mutual connection between me and my Father.” For this discourse does not relate to the unity of essence, but to the manifestation of Divine power in the person of Christ, from which it was evident that he was sent by God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(38) But if I do, though ye believe not me, believe the works.—A higher faith would have believed Him. Had they truly known their own spiritual needs, and truly known the meaning of that great truth He had taught, they would have found in Him the true satisfaction of the mind’s cravings, and the faculty of faith would have rested in the object of its existence. For all this the Old Testament had been a preparation; but their minds had not been prepared by it. He will take therefore their own lower ground, and appeal to the sight of those who have not faith. (Comp. Note on Joh_20:29.) Let them test the works, think of their character, as some of them had already done (Joh_9:16), and see at least that these are of the Father.

That ye may know, and believe, that the Father is in me.—The more probable text is, that ye may perceive, and may (permanently) know that the Father is in Me . . . Failing the intuitive faith-knowledge, He appeals to the intellectual perception, which is not immediate, but from which they may ascend to that knowledge, and may then really know that such works can be only of the Father; and that, therefore, the Father is present in Him who does them, and that He who does them is one with the Father Joh_10:30).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. believe the works] ‘Blessed are they that have not seen and yet have believed’ (Joh_20:29); but it is better to have the faith that comes with sight than none at all.

that ye may know, and believe] The better reading probably is, that ye may come to know and continually know; ‘attain to knowledge and advance in knowledge in contrast to your state of suspense’ (Joh_10:24). In the Greek it is the aorist and present of the same verb ‘to come to know, perceive, recognise:’ the aorist denotes the single act, the present the permanent growth. The apparent awkwardness of having the same verb twice in the same clause has probably caused a large number of authorities to substitute another verb in the second case. But the change of tense is full of meaning, especially in reference to the Jews. Many of them attained to a momentary conviction that He was the Messiah (Joh_2:23, Joh_6:14-15, Joh_7:41, Joh_8:30, Joh_10:42, Joh_11:45); very few of them went beyond a transitory conviction (Joh_2:24, Joh_6:66, Joh_8:31).

the Father is in me, and I in him] For ‘in Him’ read with the best authorities in the Father. An instance of the solemnity and emphasis derived from repetition, so frequent in this Gospel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore they sought again to take him,.... Not to take away his life by stoning him, as before, in the manner the furious zealots did, and was the part they were about to act just now; but to lay hold upon him and bring him before the sanhedrim, as they had done in Joh 5:18, he being so far from clearing himself from the charge of blasphemy, they had brought against him, that in their opinion he had greatly strengthened it; and they thought they had now sufficient proof and evidence to convict him as a blasphemer, in their high court of judicature; and therefore attempted to lay hands on him, and bring him thither:

but he escaped out of their hands; either by withdrawing from them in some private way; or by open force, exerting his power, and obliging them on every side to fall back, and give way to him; or by rendering himself invisible to them; and this he did, not through fear of death, but because his time was not yet come, and he had other work to do, before he suffered and died.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

Ver. 38. But if I do, though ye, &c.] q.d. Stumble not at the meanness of my person, condition, followers, &c. When it was sometimes disputed among the Romans in the council, using to deify great men, whether Christ, having done many wonderful works, should be received into the number of the gods? it was at length concluded (saith the historian) quod non deberet recipi inter Deos, pro eo quod non haberet cultores, propter hoc quod paupertatem praedicaret et eligeret, quam mundus contemnit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

If I do such works as can be done by no less than a Divine power, being beyond the power and ability of all creatures; then, though you will not give credit to any bare affirmations of myself, because I say I am the Son of God, yet believe the things for the testimony that my works give unto it. Proper effects give testimony to the proper cause; he who doth those things which none but God can do, must needs be God, or empowered by God to do them. This is the way for you to know, be persuaded, and believe, that the Father is in me by his mighty, Divine, working power: Joh 14:10, The Father that dwelleth in me, he doeth the works; and I work in and together with him. This phrase, The Father is in me, and I in him, teacheth us three things concerning Christ:

1. His oneness in nature and essence with the Father.

2. His personal distinction from his Father: here are two mentioned, the Father, and me: none can properly be said to be in himself.

3. The most perfect and intimate indwelling of one of the Persons in the Holy Trinity in the other.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

38. Believe the works—The blind-born (Joh_9:35-38) believed the works; therefore his faith was ready to underwrite whatever the author of the works should say of himself.

The Father is in me—If Omnipotence energizes my actions, the Omnipotent must pervade my person.

Our Lord’s argument here shows, 1. The use of the divine name to designate inferior beings, does not derogate from its supreme sense when applied to him. 2. The humanity of Christ is taken into the divinity, enveloped with its dignity, without changing it out of its true human nature. So that the so-called hypostatic union results in perfect man and perfect God in oneness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But if I do if I am performing the works of my Father, if these acts of healing and helping, of mighty consolation and symbolic grace, are obviously such as you can recognize as the Father"s, believe them; learn that much, it is for your life and if you make that acquisition, though ye believe not me though you do not credit my assertion on my own authority, though you do not take me at once on my own wordbelieve the works; you may then take the further step, and both know and understand, or know broadly and completely, and then learn in details, that the Father is in me, and I in the Father. Between the assertion of ver. 30, "I and my Father are one," and that of this verse, "the works" are introduced works that are recognized as Divine, "the Father"s," but seen and known also to be Christ"s own works. Why should they stone him for blasphemy if they have evidence so resistless as this, even if it comes short of proof, that he is absolutely one with the Father? The intuitive perception of the Divine in Christ is the highest and noblest spiritual experience. His word should be, might be, enough; but, suppose it should fail, miracles, "works," come in to link the Divine Personality of the Speaker with the supreme Father. The works may teach them that he is in the Father, and the Father in him. Not by a flash of light, but by growing intellectual conviction, they must come to a conclusion which the great assertion," I and the Father are one," finally confirms.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That ye may know and believe - In some a more exact knowledge precedes, in others it follows faith. I am in the Father and the Father in me. I and the Father are one - These two sentences illustrate each other.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

38. πιστεύετε (אBDKLU) for πιστεύσατε, and γινώσκητε for πιστεύσητε (to avoid apparent repetition) with BLX against A; א has πιστεύητε.

CHRIST IS LOVE

In chapters 5 and 6 two miracles, the healing of the paralytic and the feeding of the 5000, formed the introduction to two discourses in which Christ is set forth as the Source and the Support of Life. In chapters 7 and 8 we have a discourse in which He is set forth as the Source of Truth and Light, and this is illustrated (9) by His giving physical and spiritual sight to the man born blind. In chap. 10 we again have a discourse in which Christ is set forth as Love, under the figure of the Good Shepherd giving His life for the sheep, and this is illustrated (11) by the raising of Lazarus, a work of Love which costs Him His life. As already stated, the prevailing idea throughout this section (5–11) is truth and love provoking contradiction and enmity. The more clearly the Messiah manifests Himself, and the more often He convinces some of His hearers of His Messiahship (Joh 7:40-41; Joh 7:46; Joh 7:50, Joh 8:30, Joh 9:30-38, Joh 10:21; Joh 10:42, Joh 11:45), the more intense becomes the hostility of ‘the Jews’ and the more determined their intention to kill Him.

38. τ. ἔργοις π. ‘Blessed are they that have not seen and yet have believed’ (Joh 20:29); but it is better to have the faith that comes with sight than none at all. Thus we have four stages: 1. believing the works; 2. believing Him on account of the works (Joh 14:11); 3. believing on Him (Joh 8:30); 4. abiding in His word (Joh 8:31).

The true position of miracles among the Evidences of Christianity is clearly stated here and Joh 14:11. They are not primary, as Paley would have it, but secondary and auxiliary. Christ’s doctrine bears the evidence of its Divine origin in itself.

ἵνα γνῶτε κ. γινώσκητε. That ye may come to know and continually know; attain to knowledge and advance in knowledge in contrast to their state of suspense (Joh 10:24): the aorist denotes the single act, the present the permanent growth. The apparent awkwardness of having the same verb twice in the same clause has probably caused a large number of authorities to substitute πιστεύσητε in the second case. But the change of tense is full of meaning, especially in reference to the Jews. Many of them attained to a momentary conviction that He was the Messiah (Joh 2:23, Joh 6:14-15, Joh 7:41, Joh 8:30, Joh 10:42, Joh 11:45); very few of them went beyond a transitory conviction (Joh 2:24, Joh 6:66, Joh 8:31).

κἀγὼ ἐν τ. πατρί. An instance of the solemnity and emphasis derived from repetition so frequent in this Gospel.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] Having put the charge of blasphemy aside, our Lord again has recourse to the testimony of His works, at which He hinted ver. 32; and here, to their character, as admitted by them in ver. 33. ‘If they bear not the character of the Father, believe Me not: but if they do (which even yourselves admit), though ye may hate and disbelieve Me, recognize the unquestionable testimony of the works:—that ye may be led on to the higher faith of the unity of Myself and the Father.’

γνῶτε κ. γινώσκητε] The distinction lies in the force of the present as denoting the continuance of a state, whereas the aorist implies an act of a moment. The nearest approach to it in English would perhaps be, that ye may perceive (the introductory act) and know (the abiding state). This distinction between the tenses not being appreciated, γινώσκητε has been awkwardly changed to πιστεύσητε. Cf. Plato, Legg. viii. p. 849 Α, τῶν δὲ ἐν ἄστει κατὰ τὰ αὐτὰ ἐπιμεληθῆναι καὶ ἐπιμελεῖσθαι τὴν τῶν ἀστυνόμων ἀρχήν.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

38. εἰ δὲ ποιῶ κτλ. But, on the other hand, if they recognised the divine character of these ἔργα of Jesus, they should accept their witness as to His authority. This would not produce the highest kind of faith, but it would be a beginning. See 5:36-38. The witness of the works will convince them of His trustworthiness, and so they will come to believe what He says. This, in turn, will lead on to belief “in Him” (see on 1:12), to faith in the majesty of His Person.

ἵνα γνῶτε καὶ γινώσκητε, “that you may perceive, and so reach the fixed conviction of knowledge,” ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί, “that the Father is in me, and I in the Father” (cf. 17:21). This faith would appreciate the saying at which they had stumbled, ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (v. 30).

γινώσκητε. So BLWΘ, but אAΓΔ substitute πιστεύσητε. But there is nothing pleonastic in γνῶτε followed by γινώσκητε, the pres. subjunctive referring to a continuous appreciation and understanding, the aorist to the initial apprehension of the truth. Cf. ἵνα γινώσκουσιν (17:3) and ἵνα γινώσκῃ (17:23).

The argument is repeated 14:11, πιστέυετέ μοι (i.e. believe my word) ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μὴ (but, if you will not, then accept the lower form of witness) διὰ τὰ ἔργα αὐτὰ πιστέυετε. The reciprocal communion of the Father and the Son—“I in Him, and He in me”—is expressed again in the same mystical words at 17:21; cf. 1Jn 3:24, 1Jn 4:15.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In Him. The best texts read ejn tw patri, in the Father.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.