João 10
Adam Clarke · Citado em PreceptAustin
João 10
Clarke has a pithy application of Jesus' words to those who might seek to be pastors (shepherds) - Whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one’s family, and even the sole design of providing against want-these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, &c. deserves no better name.” BRIAN BELL - Catholic, Protestant, Jewish, Calvary Chapel - corruption of God’s plan sadly happens in all denominations, in all religions, in all countries, in all times. It happens when religion replaces a relationship with God. It happens when pride replaces gratitude for God’s grace. It happens when hunger for power replaces a desire to serve. Truly (amen) (281) amen [OT = Amen (0543) amen] is a transliteration from the Hebrew word amen which in turn is from the Hebrew verb aman = to be firm, to believe, this word conveying the idea of certainty) Amen is transliterated into Latin and English and many other languages, so that it is practically a universal word. In fact amen has been called the best-known word in human speech. To say “Amen” confirms a statement by someone else. Renn notes that Amen "indicates the solemn affirmation of the divine will and purpose in about one-third of the nearly 150 occurrences of the term. The remaining uses of the term yield the adverbial meaning "truly." (Expository Dictionary of Bible Words) Surely acknowledges that which is valid and binding. The OT often used "amen" at the end of a sentence (truly, surely, certainly) to confirm the preceding words and invokes their fulfillment. Only the Lord Jesus uses amen (truly) at beginning of a sentence. His "Amen" guarantees the truth of His saying and affirms His authority. (Borrow Expository dictionary of Bible words) Friberg summarizes amen - Amen is transliterated from the Hebrew amen; usually translated into Greek by genoito (let it be so, truly); (1) liturgically, used as a particle of strong affirmation and assent at the end of a doxology this is indeed true (Ro 11.36) or a prayer of thanksgiving that is the way it should be (1Cor 14.16 ); (2) used with lego (to speak) to emphasize that what is being said is a solemn declaration of what is true (Jn 1.51); (3) figuratively and substantivally the Amen, used by Christ of himself as the one speaking what is true ( Rev 3.14) (Borrow Analytical Lexicon of the Greek New Testament ) Amen is a response to something that has just been said, except in Jesus' teachings. Jesus, the ultimate "Amen" (Rev 3:14), is the supreme authority and so it is clearly apropos that His teachings be introduced by amen. John's Gospel has 25 uses of "amen" and every use is a double amen (or double "truly" in the NAS - 25 times). None of the other 3 Gospels use a "double amen." It is also notable that in the four Gospels, amen is used only by our Lord Jesus Christ, almost always "to introduce new revelations of the mind of God." (Vine) Every use of "amen" or "truly" by Jesus serves to affirm what follows and by extension to cause us to pay close attention to the teaching. The Pauline uses of amen occur primarily at the close of his prayers or doxologies, and as such serve to confirm them as "it is firm" (or "so let it be"). Truly, truly - 25x/25v - Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 Door (2374) thura referred to a literal door as allowing one to enter and exit some place (Mk 1:33), a courtyard or outer door (Acts 12:13), a reference to the Temple gate (Acts 3:2), the door of a tomb (Mk 15:46), or the door of heaven (Rev 4:1+ - this last use being in a sense metaphorical). Figuratively thura referred to Jesus Himself as the metaphorical door through which one could enter into salvation (John 10:7, 9). And so in John we read that Jesus taught "I am the door (NOTE CAREFULLY - NOT "a door" BUT "THE door!" = the unique, only "DOOR!"); if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture." (John 10:9) and added "I am THE (specific, exclusive) way, and THE (specific, exclusive) truth, and THE (specific, exclusive) life; (absolutely) no one comes to the Father, but through Me." (John 14:6) In Greek the definite article "THE" is important as it speaks of specificity...in other words, had Jesus been one of many ways, He would not have used the definite article "THE" but would have identified Himself as "a" way, "a" truth, "a" life, one of many gates/ways. Jesus did not teach that there are many roads that lead to the Kingdom of Heaven but clearly taught "I am the only Way. See 4 page discussion of the Imagery of Door - Topics discussed include "The Closed Door Hides," "The Closed Door Excludes," "The Door as Spiritual Entryway," "The Door as Opportunities for the Gospel," Excerpt - "Doors and doorways are places of transition. We move through them to the outside or into another room to greet new people; we close doors and find quiet and solitude. The door is an important symbol for the biblical writers. The doorway, gate, portal or entryway is often associated with entrance into areas of great spiritual significance. The various courts in the temple area were marked by walls and portals, and the Holy of Holies in the temple was sealed off for all but one day of the year (see Sacred Space)." .... Key Events at Doors. We can note, finally, some famous moments in the Bible in which the crucial event happens at a door. The list includes the monster sin either couching (RSV [RSV RSV. Revised Standard Version] ) or crouching (NIV [NIV NIV. New International Version] ) or lurking (NRSV [NRSV NRSV. New Revised Standard Version] ) at the door of Cain’s heart (Gen 4:7), the closed door of the ark that signals safety for Noah and his family (Gen 6:16; 7:16), the door of Lot’s house that foils the would-be rapists (Gen 19:10), the blood-signed doorposts of the Israelites on the evening of the Passover (Ex 12:22—23), the locked doors of Eglon’s chamber that enable Ehud to make his get-away after the assassination (Tudg 3:23—25), the “ancient doors” that are commanded to be lifted up so the King of glory may come in (Ps 24:7, 9) and the door of every individual’s soul at which Jesus stands and knocks, ready to enter and sup (Rev 3:20). (Page 760) Fold (833)(aule) means first signifies "an open courtyard" before a house; then, "an enclosure" in the open, "a sheepfold," a courtyard, palace, corral, an open space. In classical and Koine Greek aule is an “enclosed space without covering” in close proximity to a house. In the papyri "the word is extremely common, denoting the court attached to a house." An enclosed space exposed to the open air, a sheepfold, a place where sheep are housed (John 10:1, 16). The "sheepfold" was usually surrounded by a stone wall (Nu 32:16), preferably near a well (Ex 2:16; Ps 23:2), and often protected by a tower (2Ch 26:10; Mi. 4:8). NET Note on aule - There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, aule frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection). Gilbrant on aule - In the New Testament aule is used six times to refer to the courtyard of the high priest where the trial of Jesus was conducted (Matthew 26:58,69; Mark 14:54,66; Luke 22:55; and John 18:15). Once it refers to the palace of the high priest (Matthew 26:3) and once it refers to the courtyard of the Praetorium (Mark 15:16, the official residence of the governor, here probably the fortress Antonia rather than the palace of Herod in the western part of the city). The word occurs three times in the teaching of Jesus, twice in reference to the sheep corral (John 10:1,16), and once in reference to the private courtyard (or house) of the “strong man” (Luke 11:21). (Complete Biblical Library) Aule - 12x/12v - court(3), courtyard(5), fold(2), house(1), palace(1). Matt. 26:3; Matt. 26:58; Matt. 26:69; Mk. 14:54; Mk. 14:66; Mk. 15:16; Lk. 11:21; Lk. 22:55; Jn. 10:1; Jn. 10:16; Jn. 18:15; Rev. 11:2 Uses in the Septuagint - Aule is a common word in the Septuagint, aulē translates at least eight Hebrew terms. Most frequently, it substitutes for the word chātsēr, which is rendered “court” or “courtyard” in the King James Version (see Ex 27:9; Nu 3:26; Ps 100:4 --- Exod. 27:9; Exod. 27:12; Exod. 27:13; Exod. 27:16; Exod. 27:17; Exod. 27:18; Exod. 27:19; Exod. 35:12; Exod. 36:34; Exod. 38:9; Exod. 38:15; Exod. 38:16; Exod. 38:17; Exod. 38:18; Exod. 38:20; Exod. 38:31; Exod. 39:40; Exod. 40:33; Lev. 6:16; Lev. 6:26; Lev. 8:31; Num. 3:26; Num. 3:37; Num. 4:26; Num. 4:32; 2 Sam. 17:18; 1 Ki. 2:35; 1 Ki. 6:36; 1 Ki. 7:8; 1 Ki. 7:9; 1 Ki. 7:12; 1 Ki. 8:64; 2 Ki. 20:4; 2 Ki. 21:5; 2 Ki. 23:12; 1 Chr. 9:22; 1 Chr. 9:25; 1 Chr. 16:29; 1 Chr. 23:28; 1 Chr. 28:6; 2 Chr. 4:9; 2 Chr. 6:13; 2 Chr. 7:7; 2 Chr. 20:5; 2 Chr. 23:5; 2 Chr. 24:21; 2 Chr. 29:16; 2 Chr. 31:2; 2 Chr. 33:5; Neh. 3:25; Neh. 8:16; Neh. 13:7; Est. 1:1; Est. 1:5; Est. 2:11; Est. 2:19; Est. 3:2; Est. 3:3; Est. 4:2; Est. 4:11; Est. 5:9; Est. 5:13; Est. 6:4; Est. 6:5; Est. 6:10; Est. 6:12; Est. 7:4; Ps. 29:2; Ps. 65:4; Ps. 84:2; Ps. 84:10; Ps. 92:13; Ps. 96:8; Ps. 96:9; Ps. 100:4; Ps. 116:19; Ps. 122:2; Ps. 134:1; Ps. 135:2; Isa. 1:12; Isa. 34:13; Jer. 19:14; Jer. 26:2; Jer. 32:2; Jer. 32:8; Jer. 32:12; Jer. 33:1; Jer. 35:4; Jer. 36:10; Jer. 36:20; Jer. 37:21; Jer. 38:6; Jer. 38:13; Jer. 38:28; Jer. 39:14; Jer. 39:15; Jer. 49:28; Jer. 49:30; Jer. 49:33; Ezek. 8:7; Ezek. 8:16; Ezek. 10:3; Ezek. 10:4; Ezek. 10:5; Ezek. 40:16; Ezek. 40:17; Ezek. 40:19; Ezek. 40:20; Ezek. 40:23; Ezek. 40:27; Ezek. 40:28; Ezek. 40:31; Ezek. 40:34; Ezek. 40:37; Ezek. 40:44; Ezek. 40:47; Ezek. 41:3; Ezek. 42:1; Ezek. 42:3; Ezek. 42:7; Ezek. 42:8; Ezek. 42:9; Ezek. 42:14; Ezek. 43:5; Ezek. 44:17; Ezek. 44:19; Ezek. 44:21; Ezek. 44:27; Ezek. 45:19; Ezek. 46:1; Ezek. 46:20; Ezek. 46:21; Ezek. 46:22; Ezek. 47:2; Ezek. 47:16; Ezek. 47:17; Ezek. 48:1; Dan. 2:49; Zech. 3:7 SHEEPFOLD — a pen or shelter for protecting sheep (Num. 32:16; sheepcote, KJV). A permanent sheepfold was enclosed by stone walls. The Old Testament declares that the Lord took David from the sheepfold to be ruler over the Lord’s people (1 Chr. 17:7). The New Testament portrays Jesus as the Good Shepherd who protects His sheep (John 10:7–30). (Nelson's Dictionary) SHEEP PEN, SHEEPFOLD (Heb. gedhērâh, mikhlâh, mishpethayin, nāweh, Gr. aule). An enclosure intended for the protection of sheep and also to keep them from wandering out and getting lost. These folds were simple walled enclosures, usually without roofs, with the walls covered with thorns to keep out robbers. Several flocks would usually pass the night in one fold under the care of a shepherd who guarded the door. Each shepherd knew his own sheep and was known by them. (See John 10:1–6.) (Zondervan NIBD) Warren
João 10
Clarke points out that “The Jews asked this question through extreme perfidiousness (faithlessness, treacherousness): they wished to get him to declare himself king of the Jews, that they might accuse him to the Roman governor; and by it they insolently insinuated that all the proofs he had hitherto given them of his Divine mission were good for nothing.” If You are the Christ (Christos - the Messiah), tell aorist imperative) us plainly (parrhesia) - While He did not claim to be Messiah, His words and works gave clear evidence that He was the One Who fulfilled the many Messianic Prophecies (see note below). Note "the" Christ, the one and only, the Messiah. As explained by Utley below, they are phrasing this sentence in a way that assumes Jesus is declaring He is the Christ, or the Messiah, which of course, they did not accept or believe. They make this declaration for the sake of argument. These Jews were not interested in truth but were seeking a way to bring about Jesus' destruction! The problem was not that Jesus was unclear but that the hearts were uncircumcised! Several weeks later Stephen made this clear as he addressed the hostile Jews declaring "You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did." (Acts 7:51+) Ray
João 10
Clarke observes: “That had the Jews, as many called Christians do, understood our Lord only to mean, by being ‘one with the Father,’ that He had unity of sentiment with the Father, they would not have attempted to treat Him as a blasphemer. In this sense Abraham, Isaac, Moses, David, and all the prophets were one with God. But what irritated them was that they understood him to speak of unity of nature. Therefore they say, ‘Thou makest Thyself God.’ ” (Quoted by J C Ryle) John 10:34 Jesus answered them, "Has it not been written in your Law, 'I SAID, YOU ARE GODS'? BGT John 10:34 ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς· οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα· θεοί ἐστε; KJV John 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods? NET John 10:34 Jesus answered, "Is it not written in your law, 'I said, you are gods'? CSB John 10:34 Jesus answered them, "Isn't it written in your scripture, I said, you are gods? ESV John 10:34 Jesus answered them, "Is it not written in your Law, 'I said, you are gods'? NIV John 10:34 Jesus answered them, "Is it not written in your Law, 'I have said you are gods'? NLT John 10:34 Jesus replied, "It is written in your own Scriptures that God said to certain leaders of the people, 'I say, you are gods!' NRS John 10:34 Jesus answered, "Is it not written in your law, 'I said, you are gods'? NJB John 10:34 Jesus answered: Is it not written in your Law: I said, you are gods? NAB John 10:34 Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'? YLT John 10:34 Jesus answered them, 'Is it not having been written in your law: I said, ye are gods? MIT John 10:34 Jesus answered them, "Has not it been written in your law: I said: You are gods?" in: John 12:34 15:25 Ro 3:10-19 I said: Ps 82:1,6,7 gods: Ex 4:16 7:1 22:28 Ps 138:1 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Psalms 82:6-7+ I said, “You are gods (elohim; Lxx = theos), And all of you are sons of the Most High. 7 “Nevertheless you will die like men And fall like any one of the princes.” JESUS APPEALS TO THE OLD TESTAMENT Rather than deny the Jews’ accusation that He had claimed deity, Jesus proceeds to defend His claims to be God in Jn 10:34-36 using a well-known rabbinical technique of arguing from the lesser to the greater (as explained in the following notes). John