John 10:42

10:39-42 No weapon formed against our Lord Jesus shall prosper. He escaped, not because he was afraid to suffer, but because his hour was not come. And He who knew how to deliver himself, knows how to deliver the godly our of their temptations, and to make a way for them to escape. Persecutors may drive Christ and his gospel our of their own city or country, but they cannot drive him or it out of the world. When we know Christ by faith in our hearts, we find all that the Scripture saith of him is true.

And many believed on him there., Through the doctrine he preached, the miracles he wrought, and through comparing these things with what John had said of him: this shows the reason of Christ's leaving Jerusalem, and coming into these parts; there were others that were to believe in his name: the word "there", is left out in the Vulgate Latin, Syriac, and Persic versions.

41. many resorted to him—on whom the ministry of the Baptist had left permanent impressions. John did no miracle, but all things John spake of this man were true—what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."

Some believed on him as such whom John Baptist had spoken him to be; others possibly believed on him in the sense mentioned John 2:23 ; not to the saving of their souls, but as one sent of God, a great Prophet, no ordinary man. The rage of men shall not hinder the progress of the gospel.

No miracle - He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus. Either miracle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked that the people of that place were properly prepared by the ministry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to himself and salvation to sinners out of the pride, and passions, and rage of wicked men.

Ye know John's characteristic appeal to Christian knowledge. Compare 1 John 2:20, 1 John 2:21; 1 John 4:2, 1 John 4:14, 1 John 4:16; 1 John 5:15, 1 John 5:18; 3 John 1:12. He (ἐκεῖνος) Christ, as always in this Epistle. See on John 1:18. Was manifested See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με He that sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ the Father that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω to send as an envoy, with a commission; God sent (ἀπέστειλεν) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came (ἧλθεν, John 1:11); this is He that came (ὁ ἐλθὼν, 1 John 5:6). Came forth (ἐξῆλθον; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come (ἐλήλυθεν, John 3:19). Jesus Christ is come (ἐληλυθότα, 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω I am come, John 8:42; 1 John 5:20.

Bengel, however, well observes: “gravis descriptio reservati divini;” and “ergo res ipsa firma est, alias nullum ejus rei tempus esset.” But this res ipsa was, in the view of Jesus (which, however, we have no right to put into the question of the disciples , in opposition to Hofmann, Schriftbew . II. 2, p. 647), the restoration of the kingdom, not for the natural, but for the spiritual Israel, comprehending also the believing Gentiles ( Romans 4:9 ), for the Ἰσραὴλ τοῦ Θεοῦ ( Galatians 6:16 ); see Matthew 8:11 ; John 10:16 ; John 10:26 ; John 8:42 ff. al. ; and already Matthew 3:9 . δύναμιν ἐπελθ . τοῦ ἁγ . πν . ἐφ ̓ ὑμᾶς ] power, when the Holy Spirit has (shall have) come upon you , Winer, p. 119 [E. T. 156]. μάρτυρες ] namely, of my teaching, actions, and life, what ye all have yourselves heard and seen, Acts 5:21 f., Acts 10:39 ff.; Luke 24:48 ; John 15:27 . ἔν τε Ἱερουσαλ .… τῆς γῆς ] denotes the sphere of the apostles’ work in its commencement and progress, up to its most general diffusion; therefore τῆς γῆς is not to be explained of the land , but of the earth ; and, indeed, it is to be observed that Jesus delineates for the apostles their sphere ideally . Comp. Acts 13:47 ; Isaiah 8:9 ; Romans 10:18 ; Colossians 1:23 ; Mark 16:15 .

his name hath made this man strong;” Acts 4:10, “ By the name of Jesus Christ doth this man stand here before you, whole.” Compare Matthew 14:88, “ They worshipped him,” with Acts 14:15, ““ Why do ye these things?” When Christ (John 11:41) thanks the Father for hearing his prayer, it is to be noticed that it is a prayer in his office of mediator; and that he offers it in order that the people may have a proof of his Divine mission (ver. 42). It was not that he felt himself unable to work the miracle, and needed to be empowered for the act; but he wished that the spectators, “‘the people which stood by,” should know that he and the Father were one and the same Being in all acts and words. If the spectators had seen Lazarus raised from the dead with no allusion to the eternal Father, and no uplifting of the Filial eye, they would have been apt to separate Christ from the Father, as a kind of separate and independent God. Jespecting this prayer, Christ says, “I know that thou hearest me always,” implying that his prayer is not like that of a mere man, which may or may not be heard, according as God shall see best. (d) The work of salvation in its several parts is ascribed to Christ: Redemption, Acts 20:28. Election, John 13:18. LEffectual call- ing, John 10:16; Matt.9:13. Sanctification, Eph.5: 26. Mission of the Spirit, John 16:7, 14; 15:26. Defence against enemies, John 10:10. Gift of eternal life, John 10:28. Resurrection of the body, John 5:21. Final Judgment, John 5:22; Acts 17:31

13. The judgment of the world is entrusted to him. Matthew 7:32; 16:27; 24:30; 25:31; John 5:22.27; Acts 10:42; 17:31; Romans 2:16; 14:10; 2. Cor. 5:10; 2. Tim. 4:1; Rev. 1 :7; 22:12. 14. Absolute equality with the Father is ascribed to Him. This shows that the unity, and identity, before referred to, is not one of will, but of nature, and, that the names, and worship, and attributes of God, are not bestowed on any other ground, than that He is true God. (a.) Equality in works. John 5:17-23. (b.) Equality in knowledge. Luke 10:22; John 10:15. (c.) Equality in nature. John 5:18; 10:32; Philippians 2:6; Colossians 2:9; Hebrews 1:3. 143 Abstract of Theology. It will be seen, by the foregoing statements, that the Scriptures distinctly teach the existence of God in the personal relations of Father, and Son, and that each of them is God. No reference has been made' to the Old Testament, in proof of the divinity of Christ. The new Testament is the most natural source of such instruction, because it reveals to us the fulfilment of God's purpose in sending His Son into the world, and teaches us clearly his nature, and relation, to the Father. What the nature of this relation, of Son, and Father, is, will be hereafter examined, in the discussion of the eternal Sonship of Christ. What the Old Testament says of Christ, will also be presented in connection with his Messiahship. There remains, however, to be shown that IV. The Father and Son have Distinct Personal Attributes.