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NASB (UPDATED) TEXT: Joh_10:22-30
22At that time the Feast of the Dedication took place at Jerusalem; 23it was winter, and Jesus was walking in the temple in the portico of Solomon. 24The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly." 25Jesus answered them, "I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. 26But you do not believe because you are not of My sheep. 27My sheep hear My voice, and I know them, and they follow Me; 28and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. 30I and the Father are one."
Joh_10:22 "the feast of the Dedication" Josephus calls this the "Festival of Lights." It is known in our day as Hanukkah. It was an eight-day feast that occurred around the middle of December. It celebrates the rededication of the Temple in Jerusalem after the military victory of Judas Maccabeus in 164 b.c. In 168 b.c., Antiochus IV Epiphanes, who was a Seleucid leader, tried to force the Jews into Hellenistic practices (cf. Dan_8:9-14). He turned the Temple in Jerusalem into a pagan shrine with even an altar to Zeus in the Holy Place. Judas Maccabeus, one of several sons of the priest of Modin, defeated this Syrian overlord and cleansed and rededicated the Temple (cf. 1Ma_4:36-59; 2Ma_1:18).
John uses the feasts of Judaism as occasion for Jesus to use their symbolism to reveal Himself to the Jewish leadership, the citizens of Jerusalem, and the crowds of pilgrims (cf. chapters 7-11).
▣ "the portico of Solomon" This was a covered area along the eastern side of the Court of the Women where Jesus taught. Josephus said it had survived the Babylonian destruction of 586 b.c.
Joh_10:23 "it was winter" This is an eyewitness detail.
Joh_10:24 "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. There are several first class conditional sentences in this context (cf. Joh_10:24; Joh_10:35; Joh_10:37-38). This usage in Joh_10:24 shows how this construction can be used in a literary sense. These Pharisees did not really believe Jesus was the Messiah; they were baiting him.
▣ "tell us plainly" There are several things to discuss in this verse. First, Jesus taught in parables, figurative language, and ambiguous dualistic statements. This crowd in the Temple wanted Him to express Himself clearly. See Special Topic: Parrhçsia at Joh_7:4.
Second, the Jews of Jesus' day did not expect the Messiah to be Deity incarnate. Jesus had seemingly alluded to His oneness with God on several occasions (cf. Joh_8:56-59), but in this context they are asking specifically about the Messiah. The Jews expected this Anointed One to act like Moses (cf. Deu_18:15; Deu_18:19). Jesus had done exactly that in chapter six. His works fulfilled OT prophecies, especially the healing of the blind (chapter 9). They had all the evidence needed. The problem was that Jesus did not fit their traditional military, nationalistic expectations of the Messiah.
Joh_10:25 "the works that I do in My Father's Name, these testify of Me" Jesus asserted that His actions verified His claims (cf. Joh_2:23; Joh_5:36; Joh_10:25; Joh_10:38; Joh_14:11; Joh_15:24).
Joh_10:26 What a shocking statement!
Joh_10:28 "I give eternal life to them" Eternal life is both characterized by quantity and quality. It is the life of the new age. It is available now by faith in Christ (cf. Joh_3:36; Joh_11:24-26).
▣ "they will never perish, and no one will snatch them out of My hand" This is a double negative with an Aorist middle subjunctive. This is one of the strongest passages on the security of the believer anywhere in the NT (cf. Joh_6:39). It is obvious that the only one who can separate us from God's love is ourselves (cf. Rom_8:38-39; Gal_5:2-4). Assurance (see Special Topic at 1Jn_5:13) must be balanced with perseverance (see Special Topic at Joh_8:31). Assurance must be based on the character and actions of the Triune God.
The Gospel of John asserts the assurance of those who continue to put their faith in Christ. It starts with an initial decision of repentance and faith and issues in lifestyle faith. The theological problem is when this personal relationship is perverted into a product that we possess ("once saved, always saved"). Continuing faith is the evidence of a true salvation (cf. Hebrews, James, and 1 John).
Joh_10:29
NASB, NKJV "My Father, who has given them to Me, is greater than all"
NRSV "What my Father has given me is greater than all else"
TEV "What my Father has given me is greater than everything"
NJB "The Father, for what he has given me, is greater than anyone"
The question is what is the object of the phrase, "greater than": (1) the people God has given Jesus (NRSV, TEV) or (2) God Himself (NASB, NKJV, NJB). The second part of this verse implies someone may try to snatch Jesus' followers. Theologically the second option seems best. See Special Topic on Assurance at Joh_6:37.
This is a wonderful passage on the assurance of the believer based on the power of the Father! The security of the believer, like all biblical truths, is presented in a tension-filled, covenantal pattern. Believers' hope and assurance of salvation is in the character of the Triune God, His mercy and grace. However, the believer must continue in faith. Salvation begins with an initial Spirit-led decision of repentance and faith. It must also issue in continuing repentance, faith, obedience, and perseverance! Salvation is not a product (life insurance, ticket to heaven), but a growing personal relationship with God through Christ.
The conclusive evidence of a right relationship with God is a changed and changing life of faith and service (cf. Matthew 7). There is such little biblical evidence for carnal Christians (cf. 1 Corinthians 2-3). The norm is Christlikeness now, not just heaven when we die. There is no lack of biblical security and assurance to those who are growing, serving, even struggling with sin. But, no fruit, no root! Salvation is by grace alone, through faith alone, but true salvation will issue in "good works" (cf. Eph_2:10; Jas_2:14-26).
Joh_10:30-33 "I and the Father are one. . .the Jews picked up stones again to stone Him" This is just one of the strong statements of Jesus' Messiahship and Deity (cf. Joh_1:1-14; Joh_8:58; Joh_14:8-10, esp. Joh_17:21-26, which also uses the word "one"). The Jews understood completely what He was saying and counted it as blasphemy (cf. Joh_10:33; Joh_8:59). They were going to stone Him based on Lev_24:16.
In the early controversy over the person of Christ (i.e., Arius - the first born; Athanasius - fully God) Joh_10:30; Joh_14:9 were used often by Athanasius (see The Cambridge History of the Bible, vol. 1, p. 444). For "Arianism" see the Glossary.