The Text of John 10:1–39
Christ’s message of “One Sheep and One Shepherd” in John 10 comes from Ezekiel 34.
This is an end time prophecy of the unity of all believers under one Shepherd, who is Christ.
Jesus ended His message by saying, “I and the Father are one” (John 10:30).
Here, he imitated the statement YHVH our ELOHIM, YHVH, ECHAD.
When the Jews heard this, they took up stones to stone Him. By this time many of the Jews already believed Him to be “the Word” of the Old Testament, the Spirit sent by God to the prophets.
The Jews also understood that Jesus was telling them that He was the God of Israel, the Angel of YHVH, who appeared to Moses at the burning bush.
I am in the Father, and the Father is in Me
The meaning of “the Father is in Me,” is easily understood, as referring to the Spirit of God in Christ. But the statement, “I am in Him” (John 10:38; 14:11,20; 17:21), requires some explanation. This message is only found in John’s Gospel. It began in John 1:18, “the only begotten God who is in the bosom of the Father.” The meaning of “in the bosom” is clear in John 13:23. The disciple who Jesus loved was “in His bosom,” in His love. This is explained in John 15:10, “If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.” The message of John 15:1-10, is simply that to abide in Christ, we must keep His commandments, just as He abides in the Father, by keeping His commandments. In John 4:16, we find, “he who abides in love abides in God.”
This is the true God and eternal life
Part of the mystery of Christ and God lies in Jesus’ statements, “no one knows who the Son is except the Father, and who the Father is except the Son” (Luke 10:22). And, “not that anyone has seen the Father, except the One who is from God; He has seen the Father” (John 6:46).
Christ is the Word, the only speaker for the invisible God. Apart from Christ, no one can know God. Therefore, John said in 1 John 5:20:
And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. οὗτός (This) is the true God and eternal life.
The understanding of God, which comes through Christ, is “the true God.”
There are many who have been confused by the statement, “οὗτός (This) is the true God and eternal life.” In this statement, “this” refers to neither Christ nor God, but to the idea he is trying to express, that we know the true God through Christ. Thayer’s Greek Lexicon explains the grammar this way: the expression “οὗτός” in passages like Acts 4:11; 7:19, and 8:26 “refers to the leading subject of a sentence, although in a position more remote.” The most direct comparison is 2 John 1:7, “For many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist.” The “deceiver” in 2 John 1:7 is not Jesus Christ, in the immediately preceding phrase. The message of 1 John 5:20 is the same message of John 17:3, “this is eternal life, that they know You the one true God and Jesus Christ who You have sent.” Through Christ, we know the one true God and have eternal life.
Of course, God also reveals Himself through nature and through the order of the world, such that all men are without excuse, even those who do not know Christ.
The Oneness of Christ and God
The profound mystery of the relationship between Christ and God has caused Christians to debate the “oneness” of Christ and God for nearly two thousand years.
As we explained in Chapter 9, the meaning of “YHVH our ELOHIM, YHVH, ECHAD” is found in the first four uses of the expression “ECHAD” in the Book of Genesis. Christ and God came together as “one unit.” Christ is the image of God, and His spokesman. Jesus Himself explained His oneness with God in John 5, when He said, “the Son can do nothing of Himself but what He sees the Father do; for whatever He does, the Son also does in like manner” (John 6:46).
To say that Christ and God are the same “being” or “person,” does not agree with the teachings of the Bible:
- Christ was born of the Father; He was birthed as a separate spiritual being.
- The Spirit of Christ and the Spirit of God are two separate Spirits.
- The Father was the true Creator, and He counsels with no one, including Christ.
- Christ only attained perfection through submission to God; only God is inherently good.
- Christ became as much better than the Angels, when He became the first Son of God.
- Christ will submit to God after the LORD’s Day, and God will be our only Lord and God.
We must embrace the Apostolic explanation of Christ and God. John said, “we are of God, he who knows God listens to us” (1 John 4:6).
Not My will but Yours
Jesus told us we would truly believe Him as the speaker, and image of God, on the cross. He said, “when you lift up the Son of Man, you will know that I AM (YHVH ELOHIM), and that I do nothing of Myself; but as the Father taught Me, I speak these things” (1 John 4:6).
Christ’s ultimate act of imitation and submission to the Father came in the garden of Gethsemane, where He prayed, and His sweat became as great drops of blood, saying, “Father if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours be done” (Luke 22:42).
Glorify Me together with Yourself
At the heart of many Christian’s confusion regarding Christ is their desire to magnify Christ.
Through His obedience on the cross, Christ was glorified. Christ began His prayer in John 17, with “Glorify Your Son.”
Paul said that because Jesus Christ was “obedient to the point of death, even the death of the cross. Therefore, God also has highly exalted Him and given Him the name which is above every name.” God gave Him the name above every name, “so that at the name of Jesus, every knee would bow down” (Philippians 2:8,9).
Therefore, Jesus’ disciples worshipped Him as their Lord. And Christ also directed His disciples to go to a mountain to worship Him.
The Apostle Paul spoke to everyone’s desire to magnify Christ. Paul began his letter to the Colossians, to explain Christ as “the first in all things, that in all things He might have pre-eminence” (Colossians 1:18).