João 10
Bob Utley · Citado em PreceptAustin
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Utley - There is a very obvious mixing of metaphors in this chapter. Jesus as the door of the sheepfold, John 10:7, and also the shepherd of the sheep (John 10:11 and Jn 10:14). However, this mixing of metaphors is not uncommon in John and the NT. Jesus is the bread and the giver of the bread (cf.John 6:35,51) Jesus is the truth and the speaker of truth (cf. John 10:8:45-46 and 14:6) Jesus is the way and He shows the way (cf. John 14:6) Jesus is the sacrifice and the one who offers the sacrifice (cf. the Book of Hebrews) The title "shepherd" was a common OT title both for God and the Messiah (cf. Ps. 23:1-6; Ps. 80:1; Isa. 40:10-11; 1 Pet. 5:1-4). The Jewish leaders are called the "false shepherds" in Jeremiah 23; Ezekiel 34:1-31 and Isa. 56:9-12. The term "shepherd" is related to the term "pastor" (cf. Eph. 4:11; Titus 1:5,7). Adam
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Utley - Recognition and obedience are based on relationship. In John both "hear" (cf. John 4:42; 5:24,25,28-29; 8:47; 10:16,27; 18:37) and "see" (cf. John 3:3; 12:40; 20:8) are used of believing/trusting in Jesus as the Christ. We're not just numbers to Him. He calls us by name! And he calls his own (idios) sheep (probaton) by name and leads them out (and they follow - Jn 10:27) - Jesus' description is based on the practice of sheep from more than one shepherd being kept in pens at night. It was well known that the sheep could be easily separated the next day simply by giving attention to their personal shepherd's distinctive voice. Notice the verbs hear, calls, leads. It is interesting it does not say that they come, but clearly the fact that he leads them out indicates that his own sheep did in fact come upon hearing his voice and their specific name (who says sheep are "dumb!") Note that the shepherd does not drive them (cf 1Pe 5:3+), but leads them, just as our Good Shepherd Jesus gently leads His sheep first to salvation and then for daily guidance by His voice (His Word and His Spirit). "With such a caring, personal Savior Who always has our best interests at heart, we can submit to and follow Him, trusting Him even in life’s most difficult trials." (Cole) See youtube video of calling sheep who then follow. The LORD of hosts my Shepherd is-- O sweet these words to me; And Thou, dear Lamb, will be my Guide Throughout eternity. --Kendrie The LAMB Who died to save us is the SHEPHERD Who lives to lead us. Jesus goes before His sheep which reminds me of Hebrews 12:2+ which says that while we now each run our race (Heb 12:1+), we are to be "fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." Tasker makes an interesting observation on he calls his own sheep by name - “In this Gospel, Jesus calls the following ‘sheep’ by name, Philip, Mary of Magdala, Thomas, and Simon Peter; and on each occasion it is a turning-point in the disciple’s life.” (BORROW The Gospel According to St John page 130) Bob Utley - "he calls his own sheep by name" Jesus knows His own personally and individually (as YHWH does, cf. John 10:29-31). Shepherds often had nicknames for their animals, even in large herds. It is theologically shocking that Jesus calls His true sheep out from among the false sheep of the nation of Judah (ED: REMNANT OF ISRAEL). The covenant people were not the true people of God (Ro 9:6-8+). This is the radical scandal of the New Covenant (Jer 31:31-34+). One's faith (SPIRITUAL), not (PHYSICAL) lineage, determines one's future (cf. Ro 2:28-29+; Ro 3:22+; Gal. 3:28+; Col. 3:11+)! Faith is personal, not national. The Jewish leaders who opposed Jesus were not part of God's people (cf. John 10:22-30)! As F B Meyer relates "It is said that cases of dispute about the ownership of sheep are still settled in the East by putting the flock in the midst of a large field, and by letting the rival claimants call to them from opposite sides, it being a well-known fact that a sheep will always run to that side of the field on which the true shepherd stands." Play another youtube video of the shepherd calling his flock out of the dense fog. THOUGHT - What a metaphor of our Good Shepherd Jesus Who has called us out of the spiritual fog of this fallen world and qualified us to share in the inheritance of the saints in light having delivered us from the kingdom of darkness ("FOG") and having transferred us to the kingdom of His beloved Son. (Col 1:12-13+)! Hallelujah! THOUGHT- Notice (in the video) that the sheep do not just look up and acknowledge the shepherd's presence, but they actually run to him. When our Shepherd calls us, do we hesitate, prevaricate, and/or procrastinate? We all need to be like young Samuel when he finally recognized the Lord's voice and cried "Speak Lord, for Thy servant is listening." (1Sa 3:10+) Is that your (my) response? It should be. We sheep should be ever ready and willing to do our Master's will, for it alone is good, acceptable and perfect (Ro 12:2+). Let it be so Lord for all of us in Christ. Amen. As F B
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Utley - "I came that they may have life, and have it abundantly (perissos)" - This phrase is quoted so often as a promise of material things, but in context it relates to knowing Jesus personally and the spiritual blessings, not material prosperity, that He brings (it is parallel to John 4:14 and John 7:38). It is not about having so much more in this life, but knowing and possessing true life! (ED: MORE OF JESUS, MORE LIKE JESUS, cf 2Co 3:18+). BORROW Gordon Fee's 52 page book - The Disease of the Health, Wealth Gospel. Barclay on life...abundantly (perissos) - To be a follower of Jesus, to know who he is and what he means, is to have a superabundance of life. A Roman soldier came to Julius Caesar with a request for permission to commit suicide. He was a wretched, dispirited creature with no vitality. Caesar looked at him. 'Man,' he said, 'were you ever really alive?' When we try to live our own lives, life is a dull, dispirited thing. When we walk with Jesus, there comes a new vitality, a superabundance of life. It is only when we live with Christ that life becomes really worth living and we begin to live in the real sense of the word. Steven Cole on life...abundantly(perissos) - This is the picture behind “pasture,” (Jn 10:9) as well as the idea of “abundant life” (Jn 10:10). It’s not pointing to having an abundance of material goods, but rather to the soul satisfaction that comes when you know that the Lord is your Shepherd. You know that He is caring for you and He prepares a table before you even in the presence of enemies, so that your cup overflows (Ps. 23:5). He goes with you even through the valley of the shadow of death. In other words, Jesus isn’t promising an easy life where there are no trials or where you get instant deliverance from your trials. Rather, He is promising to meet all of our spiritual needs if we will enter through Him as the door. John G. Mitchell (An Everlasting Love [Multnomah Press], p.193) once asked W. R. Newell, who wrote a commentary on Romans, how many times he had taught Romans. He answered, “I have taught the book of Romans some eighty times, and the pastures are still green.”....As the door, Jesus provides salvation, safety, and sustenance. He meets all of our spiritual needs.....Matthew Henry, the well-known pastor and Bible commentator, was on his deathbed in 1714, at age 52. He had suffered the loss of his first wife and of three children. He was relatively young. He could have complained about his early death. But he said to a friend, “You have been used to take notice of the sayings of dying men. This is mine—that a life spent in the service of God, and communion with Him, is the most comfortable and pleasant life that one can live in the present world”. (The Door to Abundant Life) Jamieson on life...abundantly (perissos) - Not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or “God with us” (Mt 1:23+)—there can be no middle course! (ED: A Liar, Lord or Lunatic) The abundant life is above all the contented life... -- J M Boice James Montgomery Boice on abundantly (perissos) - “The Greek word for ‘abundance,’ perissos, has a mathematical meaning and generally denotes a surplus…The abundant life is above all the contented life, in which our contentment is based upon the fact that God is equal to every emergency and is able to supply all our needs according to His riches and glory in Christ Jesus.” (BORROW The Gospel of John : An Expositional Commentary. Volume 3, John 9:1-12:50 - page 90-91) David Guzik concurs with
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Utley - "I know my own and My own know Me" This is the Hebrew sense of the word "know." As the Son knows the Father and the Father the Son, so too, Jesus knows those who trust Him and they know Him. They have "seen" and "heard" (cf. John 10:4) and responded (cf. John 1:12; 3:16). Christianity is a personal relationship (cf. John 17:20-26). Warren
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Utley - This phrase (I have the authority...) is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead. God the Father raised Jesus (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10) God the Son raised Himself (John 2:19-22; 10:17-18) God the Spirit raised Jesus (cf. Ro 8:11 cf Ro 1:4) Steven
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Utley - SPECIAL TOPIC: "COMMANDMENT" IN JOHN'S WRITINGS Once used of the Mosaic Law, John 8:5 Commandments from the Father to Jesus control over His own redemptive sacrifice, John 10:18; 14:31 the Father sent Jesus and gave Him what to say, John 12:49-50 the world would know Jesus' love for the Father by His obedience, John 14:31 Jesus obeyed the Father's command and abided in His love, John 15:10 Commandments from Jesus to believers abide in His love, John 14:15; 15:10 (see SPECIAL TOPIC: "Abiding" in John's Writings) love one another, even as He loved them, John 13:34-35; 15:12,17; 1 John 2:7-8; 3:11,23; 4:21; 2 John 5 (see SPECIAL TOPIC: Love [agapē]) keep His commandment, John 14:15; 15:10,14; 1 John 2:3,4; 3:22,24; 5:1-3; 2 John 6 (see SPECIAL TOPIC: Keep) Commandments from the Father to believers believe in Jesus, 1 John 3:23 (cf. John 6:29; see SPECIAL TOPIC: Faith, Believe, or Trust) love one another, 2 John 3:23 (i.e., the major theme of 1 John) Taken away (142) airo literally means to lift up something (Mt 17:27) and to carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). Essentially it means “to lift from the ground,” hence “to carry, to take.” In the first Septuagint use of airo in Ge 35:2 Jacob told his household "Put away (airo) the foreign gods." To take up and place on oneself, to take up and bear, meaning to bear, carry (Matt. 4:6) To take up and carry away, meaning to take away, to remove by carrying, spoken of a bed (Mt. 9:6; Jn 5:8); a dead body, a person, and so forth (Mt. 14:12; 22:13; Acts 20:9); bread with the idea of laying up, making use of (Mt. 14:20; 15:37; Mk 8:8, 19, 20). In a metaphorical sense, to take away sin, (Jn 1:29; 1Jn 3:5). Gilbrant - The New Testament follows the general pattern of usage set by classical and Septuagint Greek. It evidences both a literal and figurative understanding. Literally, it may convey the lifting up of stones (John 8:59), fish (Matthew 17:27), or a small boat (lifted onto the deck of a larger ship, Acts 27:17). It can even refer to the act of weighing anchor, and thus it means “to depart” (Acts 27:13). This sense can further suggest the idea of taking or carrying along for the purposes of removal. Figuratively airō communicates the sense of “lifting up” or “raising” one’s voice, “holding” someone or something in suspense, or “raising” one’s face up to a person in order to speak to them. In such cases the object raised is intended to gain attention. This figurative sense leads to the use of airō in the religious language found in the New Testament. The word functions to signify the raising of the hands in an oath (Revelation 10:5; cf. Deuteronomy 32:40; Daniel 12:7). John tells that Jesus lifted His eyes to heaven in prayer (11:41). It is also used in reference to the raising of one’s voice in prayer. Jesus spoke of taking up or carrying His yoke, which He contrasted with the yoke of the Law (Matthew 11:28-30). His yoke is easy and light; He implied that the yoke of the Pharisees was heavy, cumbersome, and actually impossible to bear. Service to God can therefore be understood as “taking up” a burden. Finally, in two passages airō refers to physical death as a “taking up” from the earth. Jesus, speaking of His life said, “No one takes it from me, but I lay it down of my own accord” (John 10:18, NIV). Reading from the prophet Isaiah, the Ethiopian eunuch stated that the Messiah’s life was “taken” from the earth (Acts 8:33). (Complete Biblical Library) Airo in John's Gospel - Jn. 1:29; Jn. 2:16; Jn. 5:8; Jn. 5:9; Jn. 5:10; Jn. 5:11; Jn. 5:12; Jn. 8:59; Jn. 10:18; Jn. 10:24; Jn. 11:39; Jn. 11:41; Jn. 11:48; Jn. 15:2; Jn. 16:22; Jn. 17:15; Jn. 19:15; Jn. 19:31; Jn. 19:38; Jn. 20:1; Jn. 20:2; Jn. 20:13; Jn. 20:15 Authority (1849) exousia rom éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia is an important term in the Gospels. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). See Bob Utley's SPECIAL TOPIC: AUTHORITY (exousia) Like A Lamb He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth. —Isaiah 53:7 Today's Scripture: John 15:9-17 In 1602, Italian artist Caravaggio produced a painting called The Taking of Christ. This work, an early example of the Baroque style, is compelling. Created in dark hues, it allows the viewer to contemplate Jesus’ arrest in the Garden of Gethsemane. Two main elements of the scene depicted in the painting demand the observer’s attention. The first is Judas as he delivers the traitor’s kiss. Immediately, however, the viewer’s focus is drawn toward Jesus’ hands, which are passively clasped together to show that He offered no resistance to this injustice. Although He possessed the power to create a universe, Christ gave Himself up voluntarily to His captors and to the waiting cross. Long before this scene took place, Jesus told His listeners that no one could take His life from Him—He would lay it down willingly (John 10:18). This heart of voluntary surrender was prophesied by Isaiah, who wrote, “He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth” (Isa. 53:7). Christ’s lamblike self-sacrifice is a grand indicator of His powerful love. “Greater love has no one than this,” He explained, “than to lay down one’s life for his friends” (John 15:13). Think of it. Jesus loved you that much! By: Bill Crowder Love sent the Savior to die in my stead. Why should He love me so? Meekly to Calvary’s cross He was led. Why should He love me so? —Harkness The nail-pierced hands of Jesus reveal the love-filled heart of God. John 10:19 A division occurred again among the Jews because of these words. BGT John 10:19 Σχίσμα πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους τούτους. KJV John 10:19 There was a division therefore again among the Jews for these sayings. NET John 10:19 Another sharp division took place among the Jewish people because of these words. CSB John 10:19 Again a division took place among the Jews because of these words. ESV John 10:19 There was again a division among the Jews because of these words. NIV John 10:19 At these words the Jews were again divided. NLT John 10:19 When he said these things, the people were again divided in their opinions about him. NRS John 10:19 Again the Jews were divided because of these words. NJB John 10:19 These words caused a fresh division among the Jews. MIT John 10:19 These statements produced another rift among the Jews. John 7:40-43 Jn 9:16 Mt 10:34,35 Lu 12:51-53 Ac 14:4 23:7-10 1Co 3:3 1Co 11:18 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 6:52+ Then the Jews began to argue with one another, saying, “How can this man give us His flesh to eat?” John 7:12, 25+ There was much grumbling among the crowds concerning Him; some were saying, “He is a good man”; others were saying, “No, on the contrary, He leads the people astray.” ....25 So some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill? John 7:40-43+ Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” 41 Others were saying, “This is the Christ.” Still others were saying, “Surely the Christ is not going to come from Galilee, is He? 42 “Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?” 43 So a division (schisma) occurred in the crowd because of Him. John 9:16+ Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division (schisma) among them. John 11:36-37+ So the Jews were saying, “See how He loved him!” 37 But some of them said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?” JESUS' REMARKS RESULT IN RIFT A division (schisma) occurred again (see related passages above) among the Jews (Ioudaios) because of these words (logos) - Why another division? Because what He had just stated was something that only God could do (especially "I have authority to take it up again," to give life to a dead man!) In addition when we think of Jesus' description as the Door, one can expect division, for a door let's some people in and shuts others out! Again points out what we have seen repeatedly, when Jesus comes on the scene, there is almost invariably division among the group, whether the common people (Jn 7:40-43+) or the leaders (John 9:16+) (See related passages above). The Word of God, the sword of the Spirit always divides people. One recalls Hebrews 4:12-13+ which explains that "the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do." Jesus made it crystal clear that neutrality regarding Himself was not an option, declaring "He who is not with Me is against Me; and he who does not gather with Me scatters." (Mt 12:30+, Mk 9:40+, Lk 9:50+, Lk 11:23+). "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth." (Mt 6:24+) Division (4978) schisma from schizo = to cleave, split) literally a split, a rift, and in a garment a tear or rent. Figuratively, of doctrinal differences and divided loyalties within a group schism, division of opinion, discord (Jn 7.43; 1Co 12.25). Schisma - 8v - division(4), divisions(2), tear(2) - Mt 9:16; Mk 2:21; Jn 7:43; Jn 9:16; Jn 10:19; 1Co 1:10; 1Co 11:18; 1Co 12:25 CHRIST PROVES HIS DIVINITY John 10:19–42 - Croft Pentz - Expository Outlines on the Gospel of John I. THE CONFUSION—vv. 19–21 A. Division—v. 19. Christ’s healing of the blind man, and His statements concerning His power to give or withold His life caused a division among the Jews. B. Demon—v. 20. “Some of them said, ‘He has a demon or else is crazy. Why listen to a man like that?’ ”—LB. C. Divine—v. 21. How could a demon heal a man? Only the Son of God could do such a miracle. Satan has power, but he doesn’t use his power to help or to do good. II. THE CHRIST—vv. 22–30 A. Probing—vv. 22–24. The Jews kept asking Christ, “Are you the Son of God, the Messiah?” Jesus had told them before, but they refused to accept His statements. B. Proof—v. 25. The proof He was the Messiah was in the miracles He performed. He did these miracles with the power of God, to convince the people He was the Messiah, the Son of God. C. Problem—vv. 26–27. They could not believe because they were not of Christ. Those who know Christ will follow His voice. D. Promise—vv. 28–29. Eternal life in Christ. No one can take us out of the Father’s hand. However, we can remove ourselves by our indifference and sin. E. Personality—v. 30. Both Christ and God are ONE. One in unity—John 17:11, 21–23. Christ is equal to God in power! III. THE CONFLICT—vv. 31–38 A. Scriptures—vv. 34–36. Verse 34 is a quote of Psalm 82:6. “Gods” means Hebrew judges of the Old Testament. If the Jews could believe these judges, why not believe Him? B. Signs—v. 37. “Don’t believe me unless I do miracles of God”—LB. C. Sacred—v. 38. Seeing the miracles and believing were necessary to believe in God. Note Jesus’ words in John 14:1. IV. THE CONVERSION—vv. 40–42 A. Arrest—vv. 39–40. They tried to arrest Christ. Christ escaped. He went to where John was baptizing in water. B. Attention—v. 41. Attention was called to the fact that all the predictions of John concerning Christ were true. John did no miracle, though he had power to do so—Luke 1:17. C. Acceptance—v. 42. Many accepted. We do not know the exact number. John 10:20 Many of them were saying, "He has a demon and is insane. Why do you listen to Him?" BGT John 10:20 ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν· δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε; KJV John 10:20 And many of them said, He hath a devil, and is mad; why hear ye him? NET John 10:20 Many of them were saying, "He is possessed by a demon and has lost his mind! Why do you listen to him?" CSB John 10:20 Many of them were saying, "He has a demon and He's crazy! Why do you listen to Him?" ESV John 10:20 Many of them said, "He has a demon, and is insane; why listen to him?" NIV John 10:20 Many of them said, "He is demon-possessed and raving mad. Why listen to him?" NLT John 10:20 Some said, "He's demon possessed and out of his mind. Why listen to a man like that?" MIT John 10:20 Many of them were saying, "He has a demon that is making him psychotic. Why do we listen to him?" He has a demon: John 7:20 Jn 8:48,52 Mt 9:34 Mt 10:25 Mk 3:21 Ac 26:24 Why do you listen: John 7:46-52 8:47 9:28,29 Isa 53:8 Ac 18:14,15 25:19,20 26:30-32 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 7:20+ The crowd answered, “You have a demon! Who seeks to kill You?” John 8:48+ The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?” John 8:52+ The Jews said to Him, “Now we know that You have a demon. Abraham died, and the prophets also; and You say, ‘If anyone keeps My word, he will never taste of death.’ Matthew 9:34+ But the Pharisees were saying, “He casts out the demons by the ruler of the demons.” Mark 3:21+ When His own people heard of this, they went out to take custody of Him; for they were saying, “He has lost His senses.” THE NAY SAYERS: JESUS IS A LUNATIC Many of them were saying, "He has a demon (daimonion) and is insane (mainomai). Why do you listen (akouo) to Him - Many blasphemed Jesus with this demonic accusation (I cannot imagine their reaction of horror when they are judged by Jesus for uttering these words! Rev 20:11-15+) This is not the first time Jesus was accused of having a demon and being out of His mind (see Related Passages above). Many responded to Jesus' message with ridicule rather than repentance! It was a common belief in Jesus' day that insanity was associated with demon possession, which of course is not true. Demon possessed people can act "insane," but not all mentally handicapped people are demon possessed. If you doubt the depravity of man, this horrid declaration by men who witnessed the greatest Man Who ever lived should convince you otherwise! Bob Utley on He has a demon - This was a common charge made against Jesus from two different perspectives. (1) in John 10:20, as in Jn 7:20, it was used to say that Jesus had a mental illness and (2) this same charge is used by the Pharisees to try to explain the source of Jesus' power (cf. John 8:48,52) (See THE DEMONIC IN THE NT) William Barclay on He has a demon -- “Either Jesus was a megalomaniac madman, or he was the Son of God.....And what was he doing to merit all this? Why, he was instructing the ignorant, and telling the wretched that he was just going to die to save their souls! Amazing love of God, and ingratitude and obduracy of men!” (John 10 Commentary) Warren
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Utley points out that "John uses the feasts of Judaism as occasion for Jesus to use their symbolism to reveal Himself to the Jewish leadership, the citizens of Jerusalem, and the crowds of pilgrims (cf. John 7-11)." Merrill Tenney (BORROW The Gospel of Belief - page 166) - The discourse (Jn 10:22-42) was introduced by the direct question: “If thou art the Christ [Messiah], tell us plainly” (24). The division of opinion concerning Jesus had created a tension, and the Jews requested a categorical answer. The previous teaching had been plain to those who were spiritually alert, but the half-veiled references to prophecy and the parabolic message did not satisfy the people. They wanted an open declaration. In answer, Jesus first described the nature of true believers. They are characterized by the following: Sensitivity They “hear my voice” Fellowship "I know them" Obedience "They follow me" Life "I give them eternal life" Assurance "They shall never perish" Security "No one shall snatch them out of My hand" These are the qualities that distinguish believers from unbelievers, and are both the basis and the result of belief. QUESTION - What is the Feast of Dedication? ANSWER - The Feast of Dedication, which was once also called the Feast of the Maccabees, was an eight-day winter festival celebrated by the Jews in the month of December or sometimes late November, depending on when it fell in the lunisolar Jewish calendar. Today, this festival is called Hanukkah or the Festival of Lights. The history of the Feast of Dedication goes back to the intertestamental period and the Maccabean Revolt. After the Seleucid king Antiochus Epiphanes profaned the Jewish temple (ED: by sacrificing a pig on the altar, setting up a pagan altar in its place, and erecting a statue of Zeus in the most holy place) and forced the Jews to abandon their sacrifices and adopt pagan rituals (ED: Jews were required to offer sacrifices to pagan gods, were not allowed to own or read the Old Testament Scriptures, and copies of it were destroyed; and were forbidden to perform religious practices such as keeping Sabbath and circumcising children), a group of Jewish freedom fighters rose up, defied the oppressive pagan regime, and overthrew the Seleucids (ED: See 2 Maccabees 10:1-8). The temple in Jerusalem was re-dedicated to God; ever since then, the Feast of Dedication has been celebrated to commemorate this meaningful event in Jewish history. The original Feast of Dedication involved a miracle, according to rabbinic tradition. When the Jews re-entered the temple they could only find one small, sealed jug of olive oil that had not been profaned or contaminated by the Seleucids. They used this to light the menorah in the temple, and though the oil was only enough to last one day, it miraculously lasted eight days—time for more oil to be made ready. This is the reason Hanukkah lasts for eight days. The Bible mentions the Feast of Dedication by name in the Gospel of John. “Then came the Festival of Dedication at Jerusalem. It was winter, and Jesus was in the temple courts walking in Solomon’s Colonnade” (John 10:22–23). This is the scene in which Jesus claims oneness with the Father, for which the unbelieving Jews try to apprehend and stone Him (John 10:24–39). The Feast of Dedication, with its roots in the miracle of the menorah, has always been associated with lights; it is sometimes called the Festival of Lights. Illuminating houses and synagogues is a tradition that was probably carried over from the Feast of Tabernacles. The recitation of Psalm 30:1–12 is also an important part of the Feast of Dedication because of its themes of God-given victory over enemies and the replacement of mourning and sorrow with hope and joy (Psalm 30:5, 11). Hanukkah, or the Feast of Dedication, is not one of the festivals instituted by God through Moses as part of the Law. That is not to say, however, that the festival is unbiblical or unpleasing to God. From Daniel to Jesus’ disciples to Jews persecuted under Hitler’s power and Christians persecuted in the Orient, both Jews and Christians have a long history of showing extraordinary courage in the face of intense persecution, just as the Jews did during the Seleucid oppression. The Feast of Dedication is about the darkness of persecution and the light of God that leads His people through the darkness of those figurative nights with a promise of joy in the morning (Psalm 30:5). Most Jews today do not believe in Jesus Christ as the incarnation of Yahweh. However, the Maccabees were followers of Yahweh, and Jesus’ disciples were still Jewish, even though they believed that the Great I Am had revealed Himself in the person of Jesus (Exodus 3:14; John 8:58). Christianity has its roots in Judaism, and Christians can look to the Feast of Dedication as a celebration of God’s protection and the victory He gives His faithful people who are willing to bravely continue to worship Him in the face of persecution.GotQuestions.org Related Resource: What is Hanukkah? Should a Christian celebrate Hanukkah (Christmaskah)? | GotQuestions.org Larry Richards - Tug-of-War with God (John 10:22–29) - BORROW The 365 day devotional commentary page 768 I remember when my oldest son was about four. We used to play tug-of-war: him against my thumb. Not surprisingly, no matter how he heaved and pulled, and pulled and panted, my thumb always won. At four, Paul, now in his mid-30s, just couldn’t understand that my three-inch thumb was attached to a 230-pound man. Try as he would, his 40-pound body never could win. The contests I remember are just about as unequal as one Jesus mentioned in John 10. “I give them eternal life,” He said of those who have faith in Him. “And no one can snatch them out of My hand. My Father, who has given them to Me, is greater than all; no one can snatch them out of My Father’s hand. I and the Father are One.” Yet Christians, standing secure in the palm of God’s hand, often play “snatch.” They find some 40-pound sin has a hold on them, and they’re terrified that it will snatch them out of God’s hand, and that they’ll lose eternal life. Or they note some 40-pound doubt skipping around in their head, and they’re frightened that it will snatch them away from salvation. Others worry about their own 40-pound will, anxious that it may run wild and catapult them from God’s grip. Well, Jesus has good news, “My Father . . . is greater than all; no one can snatch them out of My Father’s hand.” Jesus has given us eternal life. And God the Father keeps us in the hollow of His almighty hand. James Smith - THE SAFETY OF THE SHEEP JOHN 10:22–30 It was winter, and Jesus was walking in the porch of the temple called “Solomon’s,” when the Jews, who were bewildered about the character and doings of Jesus, came about Him, saying, “How long do you mean to keep us in suspense? If Thou be the Christ tell us plainly” (v. 24). He had been telling them all along by His words and works, but they believed not (v. 25). Never man spoke more plain than He, but to those who are wilfully or judicially blind, such evidence is of little value. “Ye believe not,” said Jesus, “because ye are not of My sheep” (v. 26). By their persistent unbelief they proved themselves unfit to enter the sheepfold of His chosen ones. “They could not enter in because of their unbelief” (Heb. 3:19). This question of the Jews gives Him an opportunity of explaining more fully the relationship and privilege of His sheep. I. Their Relationship. They are His by— 1. SOVEREIGN GRACE. “My sheep hear My voice, and I know them” (v. 27). “All we like sheep have gone astray; we have turned every one to his own way.” The Lord might have passed us by in our waywardness and misery, but in love and in mercy He spoke. If He did not speak, the sheep would never hear His voice, and never follow Him. “My voice!” There is no other voice like His. To hear it is to turn and live, or die in sin. “By grace are ye saved through faith.” 2. DELIBERATE CHOICE. “They follow Me.” They hear Him, believe Him, and follow Him. They choose to obey His voice, rather than the voices of the world, or the whisperings of their own heart. To follow Christ is to renounce self and forsake all that would hinder the soul from abiding in His presence and obeying His Word. II. Their Security. They are perfectly safe, because— 1. THEY HAVE ETERNAL LIFE. “I give unto them eternal life” (v. 28). The verb is in the present, and might be read, “I am giving them the life of the ages.” This life is the gift of Him who laid down His life for the sheep—a gift that is continuous, running on into the endless ages of futurity. Who but the Eternal One could make such a promise and bestow such a blessing? “The gift of GOD is eternal life” (Rom. 6:23). 2. THEY ARE THE GIFT OF THE FATHER. “My Father … gave them Me” (v. 29). The sheep of Christ are the “elect according to the foreknowledge of God the Father” (1 Peter 1:2). “All that the Father hath given Me shall come to Me” (John 6:37). They are secure because they are possessed with a life suited for the ages of eternity, and because they are the chosen ones of the Father “before the foundation of the world, that they should be holy and without blame before Him in love … to the praise of the glory of His grace” (Eph. 1:3–6). It was for such Christ prayed when He said, “Holy Father, keep through Thine own Name those whom Thou hast given Me.” 3. THEY ARE IN CHRIST’S HAND. “Neither shall any pluck them out of My hand.” Of them which Thou hast given Me have I lost none (John 18:9). His hand stands here for the almightiness of His power—a power as gentle as a mother’s touch, as strong as the eternal God. No foe is able to wrest us from His hand. The sheep are saved by the gift of Divine life, and by the grip of Divine power. They are made partakers of a new nature and the subject of a new environment. They are in His heart of grace and in His hand of safety. 4. THEY ARE IN THE FATHER’S HAND. “None is able to pluck them out of My Father’s hand” (v. 29). “My Father is greater than all … I and My Father are one.” The sheep are in the all-embracing power of the Son, as the Son is in the all-embracing power of the Father. “The glory which Thou gavest Me I have given them, that they may be one, even as We are” (John 17:22). The security of the Son is virtually the security of the sheep. As He is in the hand of the Father, so are we in the hand of the Son. Accepted and kept in the Beloved, the oneness of the Son with the Father is a powerful guarantee (v. 30). 5. THEY HAVE HIS PROMISE. “They shall never perish.” The negative here is doubly strong, and might be rendered, “They shall never, NEVER perish” (v. 28). The infallible Word of the eternal Son stands like an adamantine wall between the helpless sheep of His fold and perdition. The breaking of that Word would be the breaking down of His own character. One “jot or tittle” of His Word cannot possibly fail. Thus we have strong consolations who have fled to Him as the Refuge and Shepherd of our souls. John 10:23 it was winter, and Jesus was walking in the temple in the portico of Solomon. BGT John 10:23 καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. KJV John 10:23 And Jesus walked in the temple in Solomon's porch. NET John 10:23 It was winter, and Jesus was walking in the temple area in Solomon's Portico. CSB John 10:23 Jesus was walking in the temple complex in Solomon's Colonnade. ESV John 10:23 and Jesus was walking in the temple, in the colonnade of Solomon. NIV John 10:23 and Jesus was in the temple area walking in Solomon's Colonnade. NLT John 10:23 He was in the Temple, walking through the section known as Solomon's Colonnade. NRS John 10:23 and Jesus was walking in the temple, in the portico of Solomon. NJB John 10:23 and Jesus was in the Temple walking up and down in the Portico of Solomon. NAB John 10:23 And Jesus walked about in the temple area on the Portico of Solomon. YLT John 10:23 and Jesus was walking in the temple, in the porch of Solomon, MIT John 10: 23 Jesus was moving about in Solomon's colonnade of the temple. Solomon's: Ac 3:11 Acts 5:12 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Acts 3:11+ While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. Acts 5:12+ At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon’s portico. JESUS WALKING ON PORTICO IN THE WINTER it was winter - This statement suggests it was an eyewitness detail (by John and if he was there, the other disciples must have also been present). This is a significant time phrase, because it indicates we are now only a few months from the most important event in human history, Jesus' crucifixion and resurrection three days later. The season presumably is mentioned to explain why Jesus was walking under the covered colonnade which would provide protection from the winter weather (the picture of the portico above is very accurate). Trench on it was winter - “His meaning must be, ‘it was stormy weather,’ or ‘there was a storm blowing’.” (Quoted by Guzik) MacArthur on it was winter - Some see in John’s reference to winter a metaphor for the Jews’ spiritual state—that it described not only the season of the year, but also Israel’s spiritual coldness. “The thoughtful reader of the Gospel understands that time and temperature notations in John are reflections of the spiritual condition of the persons in the stories (cf. John 3:2; 13:30; 18:18; 20:1, 19; 21:3–4)” (See Gerald L. Borchert, John 1-11: An Exegetical and Theological Exposition 337–38). (See John Commentary) And Jesus was walking in the temple in the portico of Solomon - It was winter and this covered colonnade located on the east side of the temple area and overlooking the Kidron Valley below would offer some protection from the cold or other elements (rain, wind). Walking is imperfect tense suggesting Jesus was walking back and forth probably to help Him stay warm. Some thought this portico had been part of Solomon's Temple, e.g., Josephus said it had survived the Babylonian destruction of 586 BC. MacArthur on portico of Solomon - Some walked there to meditate, and rabbis sometimes taught their students there. Later, the early Christians would gather in the portico of Solomon to proclaim the gospel (Acts 3:11+; Acts 5:12+). (See John Commentary) Ray
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Utley - This is exactly what John 10:19-21 are saying. Jesus' miracles reflected the activity of God.
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Utley - SPECIAL TOPIC: STONE TO DEATH The MT has the verb for "stoning to death" (BDB 709, KB 768, Qal perfect) and the term for "stone" (BDB 6), which literally would be "stone him with stones." Stoning was a capital punishment which was done by the whole covenantal community (cf. Lev. 20:2,27; 24:13-23; Num. 15:32-36; Deut. 13:10; 21:21; Jos. 7:22-26) to rid itself of evil. This is not the regular term used for judicial capital punishment. This term speaks of the urgency of immediate, radical purging of evil (cf. Exod. 32:27; Lev. 20:15,16; Num. 25:5; Deut. 13:10; Ezek. 9:6). Persons were stoned by the community for: 1. idolatry, Lev. 20:2-5 (also possibly 6-8); Deut. 13:1-5; 17:2-7 2. blasphemy, Lev. 24:10-23; 1 Kings 11-14; Luke 4:29; Acts 7:58 (both reflect Exod. 22:28); also note John 8:59; 10:31; 11:8 3. rejection of parental authority, Deut. 21:18-21 (possibly Lev. 20:9) 4. marital unfaithfulness, Deut. 22:22,23-27 (possibly Lev. 20:10-16) 5. treason (known disobedience to YHWH), Joshua 7 QUESTION - What does the Bible say about stoning? | GotQuestions.org ANSWER - Stoning is a method of execution during which a group of people, usually peers of the guilty party, throws stones at the condemned person until he or she dies. Death by stoning was prescribed in the Old Testament Law as a punishment for various sins. Both animals and people could be the subjects of stoning (Exodus 21:28), and stoning seems to have been associated with sins that caused irreparable damage to the spiritual or ceremonial purity of a person or an animal. Some sins that resulted in stoning in the Old Testament were murder (Leviticus 24:17), idolatry (Deuteronomy 17:2–5), approaching near to Mount Sinai while the presence of God was there (Exodus 19:12–13), practicing necromancy or the occult (Leviticus 20:27), and blaspheming the name of the Lord (Leviticus 24:16). Stoning was probably the punishment for various types of sexual sin, as well (Deuteronomy 22:24); the related passages in Leviticus 20 do not specify the method of execution, only that the guilty party was to be “put to death.” The Mosaic Law specified that, before anyone could be put to death by stoning, there had to be a trial, and at least two witnesses had to testify: “On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness” (Deuteronomy 17:6). Those witnesses “must be the first in putting that person to death, and then the hands of all the people” (verse 7). In other words, those who testified against the condemned person in court had to cast the first stone. Examples of stonings in the Old Testament are the deaths of Achan and his family (Joshua 7:25) and Naboth, who was condemned by false witnesses (1 Kings 21). Stoning was the method of execution chosen by the unbelieving Jews who persecuted the early Christians. Stephen, the church’s first martyr, was stoned to death outside of Jerusalem by the Sanhedrin. On that occasion, a young man named Saul, who later became the apostle Paul, held the coats of those who cast the stones (Acts 7:54–60). In another famous passage of Scripture, the Pharisees tried to entrap Jesus into granting approval for the stoning of a woman caught in the act of adultery. Significantly, the adulterous man was absent—the Law prescribed death for both the guilty parties. Jesus’ response is interesting. The woman was clearly guilty, but Jesus understood the duplicity of His enemies. Instead of giving them a direct answer, Jesus turned to those who had dragged the woman before Him and said, “Whichever of you is free from sin, throw the first stone” (John 8:1–11). By this, Jesus is asking for the witnesses to step forward—the witnesses, bound by an oath, were the ones to cast the first stones. He also shows the compassionate heart of God toward the sinner and silences the mob’s hypocritical allegations. Another mode of execution that was also considered stoning involved throwing the guilty party headlong down a steep place and then rolling a large stone onto the body. This is exactly what a mob in Nazareth tried to do to Jesus after His speech in their synagogue. Hearing His claim to be the Messiah, “they got up, drove [Jesus] out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff” (Luke 4:29). Jesus’ deliverance from this angry mob was miraculous: “He walked right through the crowd and went on his way” (verse 30). It was not the Lord’s time to die (see John 10:18), and He could never have died by stoning because the prophecy said none of His bones would be broken (John 19:36). Stoning is a horrible way to die. That particular manner of execution must have been a strong deterrent against committing the sins deemed offensive enough to merit stoning. God cares very much about the purity of His people. The strict punishment for sin during the time of the Law helped deter people from adopting the impure practices of their pagan neighbors and rebelling against God. The wages of sin is death (Romans 6:23), and Israel was given a stern commandment to stay pure: “You must purge the evil from among you” (Deuteronomy 17:7). John 10:32 Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?" BGT John 10:32 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; KJV John 10:32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? NET John 10:32 Jesus said to them, "I have shown you many good deeds from the Father. For which one of them are you going to stone me?" CSB John 10:32 Jesus replied, "I have shown you many good works from the Father. Which of these works are you stoning Me for?" ESV John 10:32 Jesus answered them, "I have shown you many good works from the Father; for which of them are you going to stone me?" NIV John 10:32 but Jesus said to them, "I have shown you many great miracles from the Father. For which of these do you stone me?" NLT John 10:32 Jesus said, "At my Father's direction I have done many good works. For which one are you going to stone me?" NRS John 10:32 Jesus replied, "I have shown you many good works from the Father. For which of these are you going to stone me?" NJB John 10:32 so Jesus said to them, 'I have shown you many good works from my Father; for which of these are you stoning me?' NAB John 10:32 Jesus answered them, "I have shown you many good works from my Father. For which of these are you trying to stone me?" YLT John 10:32 Jesus answered them, 'Many good works did I shew you from my Father; because of which work of them do ye stone me?' MIT John 10:32 Jesus replied to them, "I have demonstrated for you many beneficial accomplishments from the father. For which of these in particular are you going to stone me?" Many: John 10:25,37 Jn 5:19,20,36 Mt 11:5 Ac 2:22 10:38 for: 1Sa 19:4-6 2Ch 24:20-22 Ps 35:12 109:4,5 Ec 4:4 1Jn 3:12 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 5:36+ But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me. John 6:65+ And He was saying, “For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” Acts 2:22+ “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know– JESUS' STRIKING SERENITY IN FACE OF MEN WITH STONES Jesus answered them, "I showed (deiknuo/deiknumi) you many good (kalos - beautiful) works (ergon) from (ek - out of) the Father - MIT = "I have demonstrated for you many beneficial accomplishments from the Father." Notice Jesus' tactic is often to answer His adversaries question with a question of His own. And so He does not flinch or panic at the sight of the stones in their hands, but reminds these "prospective stoners" that His works validated His words and were visible proof of His oneness with His Father (Jn 10:30). His divine works should have been sufficient proof that He was not a blasphemer as they claimed. But they were spiritually deaf and blind to the truth He revealed. The good (kalos) Shepherd does good (kalos) works from the good Father Jesus had clearly stated His works were done at the direction of His Father declaring "Truly, truly, I say to you, the Son can do (absolutely) nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner." (John 5:19+) The verb Jesus uses for showed (deiknuo/deiknumi) means to show so as to prove something is true. The good (kalos - beautiful) works of the Good (kalos) Shepherd were many, but in John most recently He had healed a paralytic in John 5:1-9+ and restored sight to a blind man in John 9:1-7+. Jesus is saying the Source of His works is the Father the One the Jews claim as their Father! Barrett comments on good (kalos) - "It is impossible to find a single English word equivalent to the Greek, which suggests deeds of power and moral excellence, resulting in health and well-being." Whitacre calls "This is a most amazing scene. They are standing there with stones and are ready to kill Him, and He calmly tries to help them see their error. Here is sovereign calmness that comes from being centered in God's will, the will of the Father Who is greater than all. And by continuing to try to help them come to faith even as they are seeking to stone Him Jesus manifests amazing grace. He is graciously calling them to reconsider, for they know not what they do. These men are seeking to kill the One Who is offering them life, offering it to them even in the midst of their attack against Him. The glory of God, which is His grace, continues to shine brightly at this point." (Jesus Claims to Be the Messiah and to Be One with God) Lenski makes an excellent point about the good works - The pertinency of the assertion and the question of Jesus is lost when the emphasis is placed only on the object "many excellent works" and not equally on the modifier "from the Father." The point is not merely that these many works are kalos, "excellent," praeclara, and that Jesus showed these works to the Jews, so that they could not but see this excellence; but that by their very excellence these excellent works show that they are and must be "from the Father." In other words, these works reveal in an actual, visible manner, that Jesus and the Father are one, just as he has said. (BORROW The Interpretation of St. John's Gospel) His words which interpret His deeds and in His deeds which corroborate His words R V G Tasker: If the deeds of Jesus were not essentially good, possessing a goodness that was so unmistakably good that it could only be an expression of God’s goodness; or if there were a radical contradiction between what He was doing and the claims He was making; or if there were not evidence that He had been set apart and commissioned by God for the discharge of his holy mission, then He would indeed be a blasphemer and a pretender, unworthy to demand or to receive the homage of mankind. If I do not the works of my Father, believe me not (Jn 10:37). A man is known both by his words and his deeds. And Jesus is perceived, with a perception which becomes a permanent understanding, to be living in unbroken union with the Father by all who are not blind to the evidence that God’s creative and redemptive power is present in all that He says and does – not in what He says apart from what He does, nor in what He does apart from what He says, but in His words which interpret His deeds and in His deeds which corroborate His words. (BORROW The Gospel according to St. John, PAGE 134) For which of them are you stoning Me - MIT = "For which of these (GOOD WORKS) in particular are you going to stone me?" Note the illogical aspect of hatred. Jesus had done many good (God) works, but their hatred was so strong that His good (God) works did not pacify their enmity toward Him (cf Acts 7:51+). John
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Utley - SPECIAL TOPIC: WITNESSES TO JESUS (in John) The noun (marturia) and its verb (martureo) "witness" are key terms in John. There are many witnesses to Jesus. 1. John the Baptist (cf. John1:7,8,15; 3:26,28; 5:33) 2. Jesus Himself (cf. John 3:11; 5:31; 8:13-14) 3. the Samaritan woman (cf. John 4:39) 4. God the Father (cf. John 5:32,34,37; 8:18; 1 John 5:9) 5. Scripture (cf. John 5:39) 6. the crowd at Lazarus' raising (cf. John 12:17) 7. the Spirit (cf. John 15:26-27; 1 John 5:10,11) 8. the disciples (cf. John 15:27; 19:35; 1 John 1:2; 4:14) 9. the author himself (cf. John 21:24) Epitaph John performed no sign, but all the things that John spoke about this Man were true. —John 10:41 Today's Scripture: John 10:40-42 John the Baptist had been dead for at least 2 years and the memory of his ministry had begun to fade. That’s the way it is when a public figure leaves the scene and is eclipsed by a more illustrious successor. As the crowds gathered around Jesus near the spot where John had taught, they remembered the baptizer’s life and words, and they remarked, “John performed no sign, but all the things that John spoke about this Man were true” (John 10:41). Like John, we don’t need to perform miracles to tell people about Jesus. We can tell what we have learned about Him from the Bible, what He has done to change our hearts and lives, and what He has done for others. If we faithfully pass on the good news about Jesus, we will have served our life’s purpose well. Even long after we’re dead and gone, our words may come to the minds of those to whom we’ve witnessed and may be the means of bringing them to faith in the Lord Jesus. Like seed buried in the ground, God’s Word that we’ve sown can lie dormant for many years and then spring up to eternal life. It’s a great epitaph for one’s life: “He did no miracles, but everything he said about Jesus was true.” By: David H. Roper Even after we have left This earthly scene below, The witness of our life still speaks Of Christ, Whom all can know. —D. De Haan Walking with Jesus leaves footprints for others to follow. George Morrison - The Man Who Does No Miracle John did no miracle: but all things that John spake of this man were true--Joh 10:41 The Brilliant and the Average The kind of man who does no miracle is the kind we are meeting every day. He is the man who never makes us marvel. There are men like Shakespeare who cannot take up a pen without enriching us with miracles of wisdom. There are women who delight us with miracles of song. But the average man is different from that. One can reckon on the thing that he will do. It is the sort of thing that we can do ourselves. Now, brilliance may be perilous; but mediocrity also has perils. Remember that in the Master's story it was the man of the one talent who made shipwreck. So it may help us to consider briefly what Scripture has to teach about a man who never did a miracle. Even Though John Didn't Do Any Miracles. He Had a Lofty Character First, the Baptist did no miracle, yet he had a lofty character. Perhaps we should be aware of that more vividly if the Baptist did not stand so close to Jesus. A flower is apt to blossom unobserved if it be near one that is altogether lovely. And our blessed Lord, in that perfect poise of His, was "altogether lovely." So that often we are likely to miss, from its very proximity to what was perfect, the grandeur of the character of John. How true he was in every relationship! How wise in the midst of tumultuous excitements! How brave both in the desert and the dungeon! How exquisitely and gloriously humble!--and all this loftiness and moral worth found, not in the child of genius, but in the man who never did a miracle. Character does not demand great gifts. Character can ripen in the commonplace. Men who have no wonder-working genius can "come smiling from the world's great snare uncaught." And to do that, when life is difficult, and skies are dark and temptations are insistent is to reach the sunrise and the crown. John Had a Special Work to Do Again, the Baptist did no miracle, yet God gave him a special work to do. It was the work of witnessing to Christ, and John fulfilled it in the noblest way. Others dreamed that the Messiah would come in splendor: John witnessed that He was in their midst. Others dreamed that He would appear in sovereignty: John witnessed that He was the Lamb of God. And this great mission, of such supreme importance in the loving purposes of heaven, was given to a man who did no miracle. We are so apt to think that special service is only given to very special people, that great tasks are not for common folk but for men of wonder-working gifts. And the beautiful lesson of our text is this, that though you may have no power to do a miracle, for you, too, there is a special service-something that only you can do; something that won't be done unless you do it; something the world needs, which you and you only can supply--you, not dowered with any gift of miracle. Business men in a humble way of business, mothers in undistinguished homes, riveters working in the shipyards, clerks and typists in the city offices--such do no miracles and never will save the one miracle of patient drudgery; yet God for each has a special work to do. John's Influence Then the Baptist did no miracle, yet he exercised a deep and lasting influence. It was of that, in part, our Lord was thinking when He said that John was greater than the prophets. In the long history of Israel none were more influential than the prophets. They stirred the conscience; they revived the state; they brought God to bear on daily life. But even greater than that prophetic influence was the influence of John the Baptist--yet John was a man who never did a miracle. Is not that true of human life? Most of us in our journey through the years have met with some who had the gift of miracle--some who could take a common thing and touch it, and it would blossom into a world of beauty. And for all these wonderful gifts we shall be grateful, for every good and perfect gift is from above, but--are these the folk who have influenced us most? Is it not far more often common, humble people, dowered with no extraordinary gifts?--a wife or mother, a wise and faithful friend, a minister whom none would call a genius? It is one of life's most perfect compensations that influence does not depend on brilliance but comes to those (like John) who do no miracle. God's "Well Done" Is for the Faithful Man Lastly, the Baptist did no miracle, yet he won the highest praise of Christ. "Among them that are born of women there hath not risen a greater than John." A man may lead a false and rotten life and yet win the praise of men. The acid test of the successful life is this: does it win the praise of Christ? And the fine thing is that to win that praise one does not need to be wonderful or striking: it is given to those who may do no miracle--to those who trust Him when everything is dark; to those who keep their faces towards the morning; to those who, through headache and through heartache, quietly and doggedly do their appointed bit; to those who "endure" with a smile upon their lips; to those who help a brother by the way; to those who look for a city which hath foundations. In this big world there is room for every gift and for every genius who has the power of miracle. But in this big world there is room and power and victory for the great multitude who do no miracle. It is not "Well done, thou good and brilliant servant," else would there be little hope for millions. It is "Well done, thou good and faithful servant." An Ordinary Guy John performed no sign, but all the things that John spoke about [Jesus] were true. —John 10:41 Today's Scripture: John 10:31-42 Steve was just an ordinary guy. He quietly served in a church I attended years ago. He helped prepare communion, shoveled the church sidewalks in the winter, and mowed the lawn in the summer. He spent time with teenage boys who had no fathers in the home. I often heard him telling people at church in his quiet way how good the Lord was to him. During prayer meeting he didn’t talk much about himself but would ask us to pray for those he was telling about Jesus’ forgiveness and love. A verse in John 10 about John the Baptist makes me think of Steve. People said of him: “John performed no sign, but all the things that John spoke about this Man [Jesus] were true” (v.41). John didn’t perform miracles as Jesus did. He didn’t talk about himself but came to “bear witness of the Light, that all through him might believe” (Jn 1:7). He said of Jesus, “Behold! The Lamb of God who takes away the sin of the world!” (Jn 1:29). My friend Steve bore witness of that Light as well. Our aim, as followers of Jesus, is to do the same—to “bear witness of the Light.” We’re just ordinary people, serving God in our little corner of the world. With our quiet deeds and words, let’s point others to the Light! By: Anne Cetas Just what do Christians look like? What sets their lives apart? They’re ordinary people Who love God from the heart. —D. De Haan Christians are ordinary people who are committed to the extraordinary person of Christ. Gone But Not Forgotten John performed no sign, but all the things that John spoke about this Man were true. — John 10:41 Today's Scripture: John 10:31-42 John the Baptist had been dead at least 2 years and the memory of his ministry had begun to fade. But as the crowds gathered around Jesus near the place where John had taught, they remembered what he had said about Jesus and remarked, “All the things that John spoke about this Man were true” (John 10:41). Most of us live fairly unremarkable lives. We’re not miracle workers. We’re not noted for anything in particular. We’re ordinary and commonplace. But we can tell people about Jesus wherever we go. We can point to Him and say, “Behold! The Lamb of God who takes away the sin of the world!” (1:29). Our duty is to tell people what we have come to know about Jesus and then leave the results with God. If we do so, we will have served one of life’s essential purposes. After we’re dead and gone, our words may come to someone’s mind and bring that person to the Lamb of God. Like seed buried in the ground, God’s Word may seem to lie dormant for years and then spring up to eternal life. So let us be faithful in pointing others to Jesus. Then, after we are gone, the epitaph on our gravestone could read, “He did no miracles, but everything he said about Jesus was true.” By: David H. Roper Lord, help me make my witness clear, And labor faithfully, So friends and neighbors turn to Christ Through what they hear from me. —Anon. We sow the seed—God produces the harvest. F B