John 10:22–42

The “Feast of the Dedication” is the Greek name for “Hanukkah”, a celebration of the rededication of the Temple.

Verse 23. In the gallery of Solomon, which was near the temple, supposed to be attached to the eastern gate of the court, and called beautiful. See Acts 3:2.

Verse 24. If thou be the Christ, tell us plainly. Saint John Baptist had told them several times who Jesus was. See Jo. chapter 1. He himself had not only owned it in plain terms to the Samaritan woman, (John 4:26) but he had frequently delivered this truth so openly to them, that he came from heaven, that he was sent into the world that all men should be saved by believing in him, that he was the Son of God, and one with the Father, that they easily perceived he made himself God: but these men would have him to declare it again, that they might accuse him. Witham.

Verse 25. The works and miracles that I do in the name of my Father, they give testimony of me, and shew who I am, being foretold by the prophets. See John 5:31, and so forth Witham.

Verse 26. Because you are not of my sheep, refusing to believe in me, and to follow my doctrine, by your own wilful blindness. Witham.

Verse 27. Christ here says that his sheep hear his voice, and follow him: but let us ask ourselves, Do we cling close to this heavenly shepherd? Do we follow him, both by our faith and by our lives? Do we know him, and hear his voice? Do we fly from strangers, the world, the flesh, and the devil? If so, we are his sheep indeed; and if we persevere, he will bring us, in spite of the world, the flesh, and the devil, to the pastures of eternal life. But if we run away from our shepherd, to follow these strangers, we must expect to fall a prey to wolves. Med. vol. ii. p. 417.

Verse 28. They shall not perish for ever: and no man shall snatch them out of my hand. He speaks of his elect, of those whom he called by a special Providence and mercy, whom he blessed with more than ordinary graces, and with the gift of final perseverance to the end in his grace. Witham.

Verse 29. That which my Father hath given [1] me, is greater than all. We may look upon this as the true reading by Tertullian, S. Hilary, Saint Ambrose Saint Augustine and so forth The ancient Fathers make use of these words, to shew the eternal procession of the Son from the Father; and that they are one in nature, substance, power, and so forth The reading in the ordinary Greek copies is now different. My Father, who gave me them, (the sheep) is greater than all. No one can snatch, or pull them by force, out of the hand of the Father. He had said just before, no one shall, or can snatch them, out of my hand. And this shews that the hand, that is, the power of the Father and the Son, is equal, is one and the same. See Saint Augustine S. Chrysostom, and so forth Witham.

Verse 30. I and the Father are one, [2] or one being, not one person, nor one by an union of affection only, but in nature, substance, power, and other perfections, as appears by the whole text: for Christ here tells them that none of his elect shall perish, because no one can snatch them out of his hands, no more than out of the hands of his Father: and then adds, that he and his Father are one, or have one equal power: and if their power, says Saint John Chrysostom is the same, so is their substance. Christ adds, (verse 38) that the Father is in him, and he in the Father; which also shews an union of nature and substance, and not only of love and affection, especially when taken with other words of our Saviour Christ. Witham.

Verse 31. Then took up stones, and so forth because, said they, being a man, thou makest thyself God. The Jews, says Saint Augustine understood well enough what the Arians will not understand, that from Christ’s words it followed that he was one and the same God with the eternal Father. Witham.—The Jews, in opposition to our Saviour’s doctrine, took up stones to destroy him, in order that he might preach no more to them. So heretics at the present time exercise the odium of their impiety against the same Lord, by perverting his holy doctrines, and, as much as in them lies, pulling him and his servants down from the glorious seats of heavenly bliss. Saint Augustine

Verse 34. This is addressed to princes established to govern the people of God. They are the image of God on earth by the authority they exercise, and which they have received from Him.—Is it not written in your law, (under which were also comprehended the Psalms) I have said: you are Gods? and so forth Christ here stops the mouths of the Jews, by an argument which they could not answer, that sometimes they were called Gods, who acted by God’s authority. I have said: you are Gods. Psal. 81:6. But then he immediately declares, that it is not in this sense only that he is God. 1st, Because he has been sanctified by the Father, which Saint Augustine and others understand of that infinite sanctification, which he has necessarily by always proceeding from the Father. Others expound it of a greater sanctity and fulness of grace above all other saints, given to him, even as he was man. But 2dly, he adds at the same time, and confirms what he had often told them, that he was the Son of God, sent into the world: that his works shew that he was in the Father, and the Father in him. By this they saw that he was far from recalling or contradicting what he had said before. And therefore (verse 30) they sought to apprehend him, and put him to death for blasphemy. Witham.—Eloim, which name of God was so called from judging, and may be interpreted judges. Menochius.

Verse 39. And he escaped out of their hands; perhaps making himself invisible, or hindering them by his divine power. Witham.