I was struck in my reading today from John 10 with Jesus’ teaching about the Father.
Joh 10:15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
Joh 10:17 Therefore doth my Father love me, because I lay down my life, that I might take it again.
Joh 10:18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Joh 10:25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father‘s name, they bear witness of me.
Joh 10:29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father‘s hand.
(This would be a good time to go back and read similar teaching on this from John 6. Or Luke 15 and the parables of the lost.)
Joh 10:30 I and my Father are one.
Joh 10:32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
Joh 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
Joh 10:37 If I do not the works of my Father, believe me not.
Joh 10:38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
John Gill writes:
I and my Father are one. Not in person, for the Father must be a distinct person from the Son, and the Son a distinct person from the Father; and which is further manifest, from the use of the verb plural, “I and my Father”, εσμεν, “we are one”; that is, in nature and essence, and perfections, particularly in power; since Christ is speaking of the impossibility of plucking any of the sheep, out of his own and his Father’s hands; giving this as a reason for it, their unity of nature, and equality of power; so that it must be as impracticable to pluck them out of his hands, as out of his Father’s, because he is equal with God the Father, and the one God with him. The Jew (p) objects, that
“if the sense of this expression is, that the Father and the Son are one, as the Nazarenes understand and believe it, it will be found that Jesus himself destroys this saying, as it is written in Mar 13:32, for saith Jesus, “that day and that hour, there is knoweth, not the angels, nor the Son, but the Father only”; lo, these words show, that the Father and the Son are not one, since the Son does not know what the Father knows.”
But it should be observed, that Christ is both the Son of God, and the son of man, as the Christians believe; as he is the Son of God, he lay in the bosom of his Father, and was privy to all his secrets, to all his thoughts, purposes, and designs; and as such, he knew the day and hour of judgment, being God omniscient; and in this respect is one with the Father, having the same perfections of power, knowledge, &c. but then as the son of man, he is not of the same nature, and has not the same knowledge; his knowledge of things was derived, communicated, and not infinite; and did not reach to all things at once, but was capable of being increased, as it was: and it is with regard to him as the son of man, that Jesus speaks of himself in Mar 13:32; whereas he is here treating of his divine sonship, and almighty power; wherefore considered in the relation of the Son of God, and as possessed of the same perfections with God, he and his Father are one; though as man, he is different from him, and knew not some things he did: so that there is no contradiction between the words of Christ in one place, and in the other; nor is he chargeable with any blasphemy against God, or any arrogance in himself, by assuming deity to himself; nor deserving of punishment, even to be deprived of human life, as the Jew suggests; nor is what he produces from a Socinian writer, of any moment, that these words do not necessarily suppose, that the Father and the Son are of the same essence; since it may be said of two men, that they are one, end yet are not the same man, but one is one man, and the other another; for we do not say they are one and the same person, which does not follow from their being of one and the same nature, but that they are one God, and two distinct persons.
(p) Isaac Chizzuk Emuna, par. 2. c. 50. p. 438, 439.