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The Unbelief of the Jews
…29My Father who has given them to Me is greater than all. No one can snatch them out of My Father’s hand.30IandtheFatherareone.”31At this, the Jews again picked up stones to stone Him.…

Treasury of Scripture

I and my Father are one.

John 1:1,2
In the beginning was the Word, and the Word was with God, and the Word was God…

John 5:17,23
But Jesus answered them, My Father worketh hitherto, and I work…

John 8:58
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

1.Jesus is the door, and the good shepherd.
19.Diverse opinions of him.
23.He proves by his works that he is Jesus the Son of God;
31.escapes the Jews;
39.and goes again beyond Jordan, where many believe on him.

I and the Father
This phrase highlights the unique relationship between Jesus and God the Father. In the context of the Gospel of John, Jesus frequently emphasizes His divine sonship and unity with the Father (John 5:19-23,John 14:9-11). The use of "I" and "the Father" indicates a distinct yet unified relationship, reflecting the Trinitarian concept of God as three persons in one essence. This relationship is central to understanding the nature of Jesus as both fully God and fully man, a core tenet of Christian theology.

are one.
The assertion of being "one" with the Father is a profound declaration of Jesus' divinity. The Greek word for "one" (hen) used here implies unity of essence or nature, not merely agreement or purpose. This statement is pivotal in the context of the Jewish understanding of monotheism, as it equates Jesus with God, which was considered blasphemous by His contemporaries (John 10:31-33). This unity is further explored inJohn 17:21-23, where Jesus prays for His followers to be one as He and the Father are one, indicating a spiritual unity that believers are called to emulate. This concept is also a fulfillment of Old Testament prophecies and types, such as the unity and oneness of God expressed in the Shema (Deuteronomy 6:4) and the anticipated Messiah who would embody God's presence among His people (Isaiah 9:6,Micah 5:2).

1.Jesus Christ
The central figure in this passage, Jesus is speaking to the Jews about His divine nature and unity with God the Father.

2.God the Father
The first person of the Trinity, with whom Jesus claims unity, emphasizing the divine nature of His mission and identity.

3.The Jews
The audience to whom Jesus is speaking, many of whom are skeptical or hostile to His claims of divinity.

4.Jerusalem
The city where this discourse takes place, a significant location for Jewish religious life and the setting for many of Jesus' teachings.

5.Feast of Dedication (Hanukkah)
The context in which this conversation occurs, a time when Jews celebrated the rededication of the Second Temple.Understanding the Trinity
Jesus' statement, "I and the Father are one," is a profound declaration of the Trinity. It challenges us to deepen our understanding of the complex yet unified nature of God as Father, Son, and Holy Spirit.

Divine Authority of Jesus
Recognizing Jesus' unity with the Father affirms His authority and divinity. This understanding should lead us to trust His teachings and commands fully.

Unity in the Body of Christ
Just as Jesus and the Father are one, believers are called to unity in the body of Christ. This unity is a testimony to the world of God's love and truth.

Responding to Skepticism
Jesus faced skepticism and hostility when He declared His unity with the Father. As His followers, we should be prepared to face similar challenges and respond with grace and truth.

Living in the Light of Jesus' Divinity
Acknowledging Jesus as one with the Father should impact our daily lives, leading us to worship, obedience, and a deeper relationship with Him.1.What is the meaning of John 10:30?

2.How does John 10:30 affirm the divinity of Jesus in Christian doctrine?

3.What implications does "I and the Father are one" have for our faith?

4.How does John 10:30 connect with Genesis 1:26 on God's nature?

5.How can we apply the unity of Jesus and the Father in daily life?

6.How does understanding John 10:30 strengthen our relationship with God?

7.How does John 10:30 support the doctrine of the Trinity?

8.What does "I and the Father are one" mean in John 10:30?

9.How do historical interpretations of John 10:30 differ?

10.What are the top 10 Lessons from John 10?

11.Did Constantine determine the Bible's book selection?

12.If Jesus and the Father are “one” (John 10:30), doesn’t that conflict with strict monotheism elsewhere in Scripture?

13.Is Jesus distinct from other religious figures?

14.What if Jesus was simply a good moral teacher?I

Jesus begins with the simple, powerful personal pronoun.

• He is speaking of Himself as the Good Shepherd who “lays down His life for the sheep” (John 10:11).

• Earlier He has said, “Before Abraham was born, I am!” (John 8:58), tying His identity to the eternal God who spoke to Moses.

• By saying “I,” Jesus claims full self-awareness, authority, and responsibility for everything that follows. He is no mere messenger; He is the central figure of salvation history (John 14:6).

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and

This little conjunction connects, not separates.

• It puts Jesus and the Father on the same side of the equation—no hierarchy in essence, only unity in action.

• Jesus explains elsewhere, “The Son can do nothing by Himself unless He sees the Father doing it” (John 5:19).

• Their works are intertwined: the healing of the lame man (John 5:17), the giving of eternal life (John 10:28), and the final judgment (John 5:22).

• “And” underscores cooperation, harmony, and shared purpose rather than rivalry.

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the Father

Here Jesus names the first Person of the Godhead.

• The Father is the One who “so loved the world that He gave His one and only Son” (John 3:16).

• At Jesus’ baptism the Father’s voice declared, “This is My beloved Son, in whom I am well pleased” (Matthew 3:17).

• Jesus reminds His listeners that “no one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known” (John 1:18).

• By invoking “the Father,” Jesus places His relationship within the framework of divine family, not mere prophet-to-Deity distance.

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are one.

The climax: Jesus asserts absolute unity with the Father.

• “One” points to oneness of essence, nature, and will—not just agreement, but shared deity (cf.Colossians 2:9: “In Christ all the fullness of the Deity dwells bodily”).

• The Jewish audience grasped the claim; they reached for stones because they heard blasphemy (John 10:33).

• Jesus later reinforces it: “Anyone who has seen Me has seen the Father” (John 14:9), and “I am in the Father and the Father is in Me” (John 14:10).

• This declaration harmonizes with the ancient confession, “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4), expanding it to reveal the triune mystery.

• The writer of Hebrews echoes this unity: “The Son is the radiance of God’s glory and the exact representation of His nature” (Hebrews 1:3).

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summary

John 10:30 is a concise, unequivocal claim to Jesus’ full deity and perfect unity with the Father. The Good Shepherd who gives eternal life does so with the same power, authority, and essence as the Father Himself. Believers can rest secure because the One who holds them is none other than Almighty God.

(30)I and my Father are one.--The last clause ofJohn 10:29 is identical with the last clause ofJohn 10:28 if we identify "Father's" with "My." This our Lord now formally does. The last verses have told of power greater than all, and these words are an assertion that in the infinity of All-mighty Power the Son is one with the Father. They are more than this, for the Greek word for "one" is neuter, and the thought is not, therefore, of unity of person, but is of unity of essence. "The Son is of one substance with the Father." In the plural "are" there is the assertion of distinctness as against Sabellianism, and in the "one" there is the assertion of co-ordination as against Arianism. At recurring periods in the history of exegesis men have tried to establish that these words do not imply more than unity of will between the Father and the Son. We have seen above that they assert both oneness of power and oneness of nature; but the best answer to all attempts to attach any meaning lower than that of the divinity of our Lord to these His words is found here, as in the parallel instance inJohn 8:58-59, in the conduct of the Jews themselves. To them the words conveyed but one meaning, and they sought to punish by stoning what seemed to them to be blasphemy. Their reason is here given in express words, "because that Thou, being a man, makest thyself God" (John 10:33).

Verse 30. - Then follows the sublime minor premise of the syllogism,I and the Father (we)are one. As Augustine and Bengel have said, the first clause is incompatible with Sabellianism, and the second clause with Arianism. The Lord is conscious of his own Personality as distinct from that of the Father, and yet he asserts a fundamental unity. But what kind of unity is it? Is it a unity of wish, emotion, sentiment, only? On the contrary, it is a oneness of redemptive power. The Divine activity of the Father's eternal love did not come to any arrest or pause when he gave the sheep to the Son, but with its irresistible might is present in the "hand" of Jesus (no one "can," not no one "shall"). Therefore theἕν, the one reality, if it does not express actual unity of essence, involves it. Some have endeavored to minimize the force of this remarkable statement by comparing it withJohn 17:21-23, where Jesus said believers are "to be in us," and "to be one, even as we are one,"i.e. to have the same kind of relation with one another (being a collective unity) as the Father and Son sustain towards each other, "I in them, thou in me, that they may be perfected [reach theirτέλος, by being blended] into one;"i.e. into one Divine personality by my indwelling. Now, it is nowhere there said that believers and the Father are one, but such a statement is scrupulously avoided. Numerous attempts have been made to escape from the stupendous assumption of this unity of power and essence with the Father. The whole gist of the assertion reveals the most overwhelming self-consciousness. The Lord declares that he can bestow eternal life and blessedness upon those who stand in close living relation with himself, and between whom and himself there is mutual recognition and the interchanges of love and trust. He bases the claim on the fact that the Father's hands are behind his, and that the Father's eternal power and Godhead sustain his mediatorial functions and, more than all, that the Father's Personality and his own Personality are merged in one essence and entity. If be merely meant to imply moral and spiritual union with the Father, or completeness of revelation of the Divine mind, why should the utterance have provoked such fierce resentment?

Parallel Commentaries ...


I
ἐγὼ(egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.

and
καὶ(kai)
Conjunction
Strong's 2532:And, even, also, namely.

the
ὁ(ho)
Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father
Πατὴρ(Patēr)
Noun - Nominative Masculine Singular
Strong's 3962:Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

are
ἐσμεν(esmen)
Verb - Present Indicative Active - 1st Person Plural
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

one.”
ἕν(hen)
Adjective - Nominative Neuter Singular
Strong's 1520:One. (including the neuter Hen); a primary numeral; one.


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NT Gospels: John 10:30 I and the Father are one (Jhn Jo Jn)