Yohanes 10:25

10:25 Jesus replied, ¹  “I told you and you do not believe. The deeds ²  I do in my Father’s name testify about me.

Yohanes 10:32

10:32 Jesus said to them, ³  “I have shown you many good deeds ⁴  from the Father. For which one of them are you going to stone me?”

Yohanes 5:31

More Testimony About Jesus

5:31 “If I testify about myself, my testimony is not true.

Yohanes 12:37-40

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ⁵  had performed ⁶  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ⁷  of Isaiah the prophet would be fulfilled. He said, ⁸  “Lord, who has believed our message, and to whom has the arm of the Lord ⁹  been revealed?” ¹⁰  12:39 For this reason they could not believe, ¹¹  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ¹² 

so that they would not see with their eyes

and understand with their heart, ¹³ 

and turn to me, ¹⁴  and I would heal them.” ¹⁵ 

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁶  The words that I say to you, I do not speak on my own initiative, ¹⁷  but the Father residing in me performs ¹⁸  his miraculous deeds. ¹⁹ 

Yohanes 15:24

15:24 If I had not performed ²⁰  among them the miraculous deeds ²¹  that no one else did, they would not be guilty of sin. ²²  But now they have seen the deeds ²³  and have hated both me and my Father. ²⁴ 

[10:25]  ¹ tn Grk “answered them.”

[10:25]  ² tn Or “the works.”

[10:32]  ³ tn Grk “Jesus answered them.”

[10:32]  ⁴ tn Or “good works.”

[12:37]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ⁶ tn Or “done.”

[12:38]  ⁷ tn Or “message.”

[12:38]  ⁸ tn Grk “who said.”

[12:38]  ⁹ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁰ sn A quotation from Isa 53:1.

[12:39]  ¹¹ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ¹² tn Or “closed their mind.”

[12:40]  ¹³ tn Or “their mind.”

[12:40]  ¹⁴ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹⁵ sn A quotation from Isa 6:10.

[14:10]  ¹⁶ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹⁷ tn Grk “I do not speak from myself.”

[14:10]  ¹⁸ tn Or “does.”

[14:10]  ¹⁹ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[15:24]  ²⁰ tn Or “If I had not done.”

[15:24]  ²¹ tn Grk “the works.”

[15:24]  ²² tn Grk “they would not have sin” (an idiom).

[15:24]  ²³ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁴ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.