João 10
John MacArthur · Citado em PreceptAustin
João 10
MacArthur explains that "Jesus’ discourse on Himself as the “Good Shepherd” flowed directly from chap. 9, as Jesus continued to talk to the very same people. The problem of chap. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (Jn 9:39–41). In chap. 10, Jesus declared Himself to be the “Good Shepherd” who was appointed by His Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous (Ps. 23:1; Is. 40:11; Jer. 3:15; cf. Is. 56:9–12; Jer. 23:1–4; Jer 25:32–38; Ezek. 34:1–31; Zech. 11:16). (See MacArthur Study Bible or BORROW) J C
João 10
MacArthur says "His death was an actual atonement to provide propitiation for the sins of all who would believe, as they were called and regenerated by the Spirit, because they were chosen by the Father." Play Michael Card's beautiful version of... The King of love my shepherd is, whose goodness faileth never. I nothing lack if I am his, and he is mine forever. As noted above, His death was specifically FOR (huper) the sheep. Paul alludes to this same thought of substitution in Ephesians 5:25-26+ writing "Husbands, love (present imperative see our need to depend on the Holy Spirit to obey) your wives, just as Christ also loved the church and gave Himself up for (HUPER = ON OUR BEHALF, IN OUR PLACE - SUBSTITUTION) her, so that (hina - PURPOSE CLAUSE) He might sanctify her, having cleansed her by the washing of water with the word." While the blood of Jesus Christ is sufficient for the salvation of the world, it is efficient only for those who will believe. - Warren Wiersbe The writer of Hebrews explains why Jesus laid down His life, writing "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. ." (Heb 12:2+). He did it for the JOY set before Him. Amazing Love how can it be that Thou my God shouldst die for me? Paul adds "For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God (present tense = continually) demonstrates His own love toward us, in that while we were yet sinners, Christ died for (HUPER = ON OUR BEHALF, IN OUR PLACE - SUBSTITUTION) us." (Romans 5:7-8+) MacArthur - The phrase lays down His life is unique to John's writings and always refers to a voluntary, sacrificial death (Jn 10:15, 17-18; Jn 13:37-38; Jn 15:13; 1Jn 3:16). Jesus gave His life for His sheep, because they were chosen to become part of His flock. (See John Commentary) Jamieson says lays down His life (psuche) "points to the struggle which was to issue in the willing surrender of the Redeemer’s own life, to save His sheep from destruction." Spurgeon on lays down His life for the sheep - He is giving his life still. (ED: SEE Colossians 3:4+ - literally = "Christ our life") The life that is in the man Christ Jesus he is always giving for us. It is for us he lives, and because he lives we live also. He lives to plead for us. He lives to represent us in heaven. He lives to rule providence for us. He lives to prepare our mansions for us, whither we are going. He lives that he may come again and receive us to himself, that where he is there we may be also. Truly the good shepherd has proved his claim: “he giveth his life for the sheep.” (See full sermon on John 10:11 - Whose Goodness Faileth Never) Vincent on lays down His life (psuche) - The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways: either (1) as laying down as a pledge, paying as a price, according to the classical usage of the word τίθημι. So Demosthenes, to pay interest or the alien tax. Or (2) according to John 13:4, as laying aside his life like a garment. The latter seems preferable. Tithemi, in the sense of to pay down a price, does not occur in the New Testament, unless this phrase, to lay down the life, be so explained.* NET Note - Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (Jn 10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast). Savior, like a shepherd lead us, Much we need Thy tender care; In Thy pleasant pastures feed us, For our use Thy folds prepare: Blessèd Jesus, blessèd Jesus, Thou hast bought us, Thine we are; Blessèd Jesus, blessèd Jesus, Thou hast bought us, Thine we are. We are Thine, do Thou befriend us, Be the guardian of our way; Keep Thy flock, from sin defend us, Seek us when we go astray: Blessèd Jesus, blessèd Jesus, Hear, O hear us when we pray; Blessèd Jesus, blessèd Jesus, Hear, O hear us when we pray. Thou hast promised to receive us, Poor and sinful though we be; Thou hast mercy to relieve us, Grace to cleanse, and pow'r to free: Blessèd Jesus, blessèd Jesus, Early let us turn to Thee; Blessèd Jesus, blessèd Jesus, Early let us turn to Thee. Early let us seek Thy favor, Early let us do Thy will; Blessed Lord and only Savior, With Thy love our bosoms fill: Blessèd Jesus, blessèd Jesus, Thou hast loved us, love us still; Blessèd Jesus, blessèd Jesus, Thou hast loved us, love us still. Good (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). The New Testament uses of kalos are similar to the secular Greek -- outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt ("salt is good" Mk 9:50); competent for an office, as deacons ("good servant of Christ Jesus" 1 Ti 4:6); a steward ("serving one another, as good stewards of the manifold grace of God", 1 Pe 4:10+); a good soldier (2Ti 2:3+); expedient, wholesome ("it is better for you to enter life crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your light shine before men in such a way that they may see your good works" Mt 5:16+); conscience ("we are sure that we have a good conscience", see Hebrews 13:18+). The phrase it is good, i.e., a good or proper thing ("It is good not to eat meat or to drink wine", Ro 14:21+). In the Septuagint (LXX) kalos is the most commonly used word for good as opposed to evil (e.g., see Ge 2:17; 24:50; Isaiah 5:20). Kalos in John's Gospel - Jn. 2:10; Jn. 10:11; Jn. 10:14; Jn. 10:32; Jn. 10:33 For (5228)(huper) means (1) in behalf of, for the sake of, (2) over, beyond, more than (3) more, beyond, over. Huper, a common preposition, appears approximately 160 times in the New Testament, about 135 times with the genitive case meaning “for,” etc.; 20 times with the accusative case meaning “above, beyond,” etc.; and once as a separate adverb meaning “more” (2 Corinthians 11:23). In compounds with verbs, nouns, or adverbs it adds the ideas of: (1) “over” or “beyond,” spatially; (2) “for” someone or something; or (3) “beyond (normal) limits.” (Compare the English hyper- and super- forms which are derived from this Greek word and its cognate Latin form, respectively.) In the Septuagint huper is used about 450 times, slightly over half of them with the accusative (objective) case. This frequent use with the accusative is in contrast with the New Testament where the genitive case is predominant. According to Bauer none of the Septuagint uses are in a local (literal) sense; all are figurative. "The preposition for is huper, a word that speaks of substitution, which was its usual meaning in the secular world of the first century. The professional letter writer acting in behalf of and instead of the illiterate, would put that fact at the close of a document which he wrote, using this word; for instance, “Heraikleios Horou; I wrote on behalf of him who does not know letters.” This is the usual formula which makes the contents legal. " (Wuest) Huper in John - Jn. 6:51; Jn. 10:11; Jn. 10:15; Jn. 11:4; Jn. 11:50; Jn. 11:51; Jn. 11:52; Jn. 13:37; Jn. 13:38; Jn. 15:13; Jn. 17:19; Jn. 18:14; Related Resources: What is the doctrine of penal substitution? | GotQuestions.org What is the doctrine of substitution? | GotQuestions.org What is the substitutionary atonement? | GotQuestions.org Life (5590) psuche or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. However the discerning reader must understand that psuche is one of those Greek words that can have several meanings, the exact nuance being determined by the context. It follows that one cannot simply select of the three main meanings of psuche and insert it in a given passage for it may not be appropriate to the given context. The meaning of psuche is also contingent upon whether one is a dichotomist or trichotomist. Consult Greek lexicons for more lengthy definitions of psuche as this definition is only a brief overview. (Click an excellent article on Soul in the Evangelical Dictionary of Biblical Theology; see also ISBE article on Soul) Psuche in John's Gospel - Jn. 10:11; Jn. 10:15; Jn. 10:17; Jn. 10:24; Jn. 12:25; Jn. 12:27; Jn. 13:37; Jn. 13:38; Jn. 15:13 ILLUSTRATION - DO YOU KNOW THE SHEPHERD? Two men were called on, in a large classroom, to recite the 23rd Psalm. One was a published orator trained in speech technique and drama. He repeated the psalm in a powerful way. When he finished, the audience cheered and even asked for an encore that they might hear his wonderful voice again. Then the other man, who was much older, repeated the same words - “The Lord is my shepherd; I shall not want…” but when he finished, no sound came from the large class. Instead, people sat in a deep mood of devotion and prayer. Then the first man, the orator, stood to his feet. “I have a confession to make, he said. The difference between what you have just heard from my old friend, and what you heard from me is this: I know the Psalm, my friend knows the Shepherd.” Thomson - The shepherd goes before, to see that the way is practicable and safe. He is armed in order to defend his charge, and in that he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David; and though there are now no lions here, wolves, leopards, and panthers still prowl about these wild wadis. (1Sa 17:34-37+) They not unfrequently attack the flock in the very presence of the shepherd. I have listened with interest to their descriptions of desperate fights with those savage beasts. And when the thief and the robber come, and come they do, the faithful shepherd has often to defend his flock at the hazard of his life. No animals are more helpless than sheep that have strayed from the flock; they become utterly bewildered, for sheep are singularly destitute of the bump of locality; and this peculiarity seems to be implied in the confession and prayer of the Psalmist. “I have gone astray like a lost sheep: seek thy servant.” (Ps 119:176) And so the shepherd in the parable leaves “the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray,” for he well knows that the poor wanderer will never find the way back by any skill of its own. (Mt 18:12) Isaiah has a beautiful reference to the Good Shepherd: “ He shall feed his flock like a shepherd.” (Isaiah 40:11) In ordinary circumstances the shepherd does not feed his flock, except by leading and guiding them to where they may choose for themselves; but there are times when it is otherwise. Late in autumn, when the pastures are dried up, and in winter, in places covered with snow, he must furnish them food or they will die. In the oak woods along the eastern sides of Lebanon, between Ba’albek and the Cedars, there are then gathered numerous flocks, and the shepherds are all day long in the bushy trees, cutting down the branches, upon whose green leaves and tender twigs the sheep and goats are entirely supported. The same is true in all mountain districts, and large forests are preserved for that purpose. Life in those remote and wild woods is then singularly romantic. The ring of the axe, the crash of falling branches, the shout of the shepherds, the tinkling of bells and barking of dogs, wake a thousand echoes in the deep wadys of Lebanon. I have ridden for hours in the midst of those lively scenes, and the remembrance of them comes back vividly to my mind. (The Land and the Book) Don Fortner - The good shepherd giveth his life for the sheep” John 10:11 - see page 516 of his devotional Discovering Christ Day by Day The Son of God laid down his life and died for those people who are specifically designated his sheep (John 10:11, 15, 26). The objects of redemption, those for whom Christ laid down his life as a ransom price, are described as “sheep”. They are the sheep of Christ, his special property as the Good Shepherd. As such, they were given to him by his Father from eternity. These sheep are represented as being everlastingly distinct from others who are not his sheep. The whole human race is divided into two groups: sheep and goats. Sheep never become goats; and goats never become sheep. All of us are one or the other, either sheep or goats. Some of the sheep are saved. Some are lost. But all are safe. They are “his sheep”. Some are folded. Some are straying. All are redeemed. They are “his sheep”. The Word of God tells us certain, specific things about these sheep, things which distinguish the sheep from the goats. Known By Christ The sheep are known by Christ. He says, “I know my sheep”, but not merely by his omniscience. In that sense he knows all men. The Lord Jesus knows his sheep distinctly as his own in a way that he does not know those who are not his sheep (Matthew 7:23). The Lord knows them that are his from others. That is just another way of saying Christ loves his sheep. He has knowledge of them, joined with special love and affection for them, as he has not for others, to whom he will say, “Depart from me: I never knew you.” Know Christ The sheep know the Shepherd, too (John 10:4). Christ is “known” by those sheep of his for whom he laid down his life. They all know him in his person, offices, and grace. Whereas there are many who neither know the Father nor the Son. The sheep know the voice of Christ; that is, the Gospel of Christ, the joyful sound. Whereas the Gospel is hid to them that are lost. Called And Follow Those sheep for whom the Good Shepherd laid down his life, once they are called, hearing his voice, “follow” the Shepherd who died for them (John 10:27). They follow his Word, his steps, his example, and his Spirit. They imitate him in the exercise of grace, love, patience, and faith, and in the performance of every duty, such as baptism, the Lord’s supper, etc. It is written, regarding all the redeemed from among men, that they “follow the Lamb whithersoever he goeth” (Revelation 14:4). Never Perish The sheep, being ransomed by the blood of Christ, “shall never perish” (John 10:28). The goats, set on Christ’s left hand, he shall command to go, as cursed ones, into everlasting fire (Matthew 25:33, 34). The sheep shall be blessed forever. They are forgiven of all sin forever. They are perfectly justified from all things, from which they could never be justified by the law. They are perfectly holy, righteous before God, having the righteousness of Christ imputed to them in free justification, and imparted to them in the new creation. The sheep of Christ have that blessed “holiness without which no man shall see the Lord”. They are sanctified unto the Lord by the purpose of God, the blood of Christ, and the indwelling of the Holy Spirit. They are sealed, kept, and preserved in grace and life in Christ forever! All praise and thanksgiving I give to you for your abounding, free, immutable grace, O blessed Shepherd of my soul! H A
João 10
MacArthur - Two attitudes define the relationship of the incarnate Christ to the Father: love and obedience. The two are inseparably linked, since it is impossible to love God without obeying Him (John 15:9; 1 John 2:3-5; 5:3). The Father loves the Son because He laid down His life for the sheep, all of whom the Father had chosen in eternity past and given to the Son in time; the Son demonstrated His love to the Father "by becoming obedient to the point of death, even death on a cross" (Phil. 2:8+). (See The MacArthur Commentary) (OH, TO BE SO CONTINUALLY ENABLED BY GOD'S SPIRIT WHO ENABLES US TO IMITATE THE SON'S OBEDIENCE TO THE FATHER. AMEN.) William
João 10
MacArthur - INTIMATE COMMUNION My sheep hear My voice, and I know them, and they follow Me.JOHN 10:27 The apostle Paul taught the Ephesians that one of the functions of the church is to build up the people in “the knowledge of the Son of God” (4:13). The word knowledge refers to full knowledge that is correct and accurate. That is the knowing of which Jesus spoke in today’s verse. He was not speaking of merely knowing their identities but of knowing them intimately, and that is the way He wants His people to know Him. Paul’s desire is for every believer to develop this deep knowledge of Christ by building a relationship with Him through prayer and faithful study of and obedience to God’s Word. Growing in this deeper knowledge of Christ is a lifelong process that will not be complete until we see the Lord face–to–face. (BORROW Truth for today: a daily touch of God's grace) David Rudolph in the Voice of the Lord -- My sheep listen to my voice (John 10:27). Many believers wish they could hear God’s voice better, but most fail to realize that the Ruach HaKodesh (Holy Spirit) often speaks to us through the words he has already inspired. King Shlomo (Solomon) articulated this principle of spiritual life when he wrote, “My son, obey your father’s command, and don’t abandon your mother’s teaching. Bind them always on your heart, tie them around your neck. When you walk, they will lead you; when you lie down, they will watch over you; and when you wake up, they will talk with you” (Prov. 6:20–22). If we desire to hear God’s voice more clearly, we must internalize more of God’s Word through Scripture meditation and memorization. The believer who does this will find the Ruach HaKodesh illuminating verses throughout the course of the day. A lifestyle of Scripture meditation also helps us to better recognize the voice of God. Have you ever entered a room full of people talking and suddenly heard a voice you recognized? Similarly, the more we meditate on God’s Word, the more we learn to differentiate between God’s voice and our own thoughts. As part of the Good Shepherd’s flock, let us train our ears to better hear what Yeshua is saying to us. The voice! James Smith, "he Voice of Christ" 1861 "Truly, truly, I say unto you: the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live!" John 5:25 Every believer hears the voice of Jesus, and becomes spiritually alive. He becomes deeply, intensely concerned about the things of God—to know them, to possess them, and to enjoy them. To please Jesus, becomes his delight. To be like Jesus, becomes his highest desire. To be with Jesus, becomes his Heaven. See then what we need—that Jesus should speak: speak to sinners, and convert them; speak to drowsy professors, and arouse them. Ministers may speak, but none will heed them. Teachers may teach, but none will be aroused by them. It is the omnipotent voice of Jesus which is needed! His sheep hear His voice, and follow Him! See why some are quickened—it is because Jesus speaks to them! He may speak with the preacher, or without him. He speaks just as He pleases, and to whom He pleases. See the dignity and power of the Redeemer—He has the power of life and death. It is but for Him to speak, and those who hear shall live! He quickens whomever He will. He gives eternal life, to as many as the Father has given Him. O the millions to whom He has effectually spoken—and every one of those millions has heard and responded! They lived a life of faith on earth, and they are now living a life of unspeakable joy in Heaven! See to Whom we should look. Do we want . . . our children converted, our churches revived, our neighbors brought to God, the heathen turned from darkness to light, or our own souls quickened? We must look to Jesus! O Jesus, speak to my soul and revive it! Means without Jesus, are powerless! As the lame man lay for years at the pool of Bethesda, without a cure until Jesus came—so may we. It is Jesus, and Jesus alone, who can infuse life into the means we use, and render them effectual! See then, Who should have the praise. Have we been quickened? Are we living by faith in the Son of God? Then Jesus has spoken to us! He has done the work, and to Him belongs all the glory! Let us praise His holy name! "The dead shall hear the voice of the Son of God, and those who hear shall live!" Christ's sheep - Charles Simeon "I am the Good Shepherd. The Good Shepherd lays down His life for the sheep." John 10:11 "My sheep hear My voice; I know them, and they follow Me." John 10:27 Christ's sheep hear His voice. Christ speaks to us in His Word as truly as ever He spoke to His disciples in the days of His flesh—and it is the delight of all His people to hear and obey His Word. The inspired volume is to them an inexhaustible source of comfort. They read it, they meditate upon it, they pray over it, they "esteem it more than their necessary food." When they open it, they look up to their Divine Master and say, "Speak Lord, for Your servant is listening. Open my eyes, that I may see wondrous things out of Your law." Directions, warnings, precepts, promises—are all alike acceptable to them. Everything that conveys to them the mind and will of their Good Shepherd, is received with implicit faith and unreserved obedience. Christ's sheep follow His steps. In the written Word they behold the path their Savior trod. Wherever they see the traces of His feet, they endeavor to follow. They inquire not whether the way is arduous and self-denying, or perilous and beset with enemies. All that they desire is to ascertain precisely the path of duty; and then to walk in it with steadiness and perseverance. They follow Jesus regardless of all dangers, indifferent to all the things of this world, and intent only on executing His will; and thither they direct their steps, cultivating in everything "the mind that was in Him," and endeavoring "to walk as He walked." "I give them (His sheep) eternal life, and they shall never perish; no one can snatch them out of My hand!" John 10:28 J C Ryle -This verse gives the character of true Christians. (from "The Privileges of the True Christian") 1. God's children, His real believing people, are compared to sheep, because they are gentle, quiet, harmless and inoffensive; because they are useful and do good to all around them; because they love to be together, and dislike separation; and because they are very helpless and wandering and liable to stray. 2. Jesus calls them "My sheep," as if they were His peculiar property. "Mine," He would have us know, by election; "Mine" by purchase; and "Mine" by adoption. 3. Christ's sheep hear His voice, they listen humbly to His teaching, they take His word for their rule and guide. 4. Christ's sheep follow Him, they walk in the narrow path He has marked out, they do not refuse because it is sometimes steep and narrow--but wherever the line of duty lies they go forward without doubting. C H
João 10
MacArthur - ETERNAL SECURITY IS SURE I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. JOHN 10:28 Today’s verse is a wonderful promise from the Lord Jesus Himself that the believer’s salvation is forever secure in Him. Furthermore, the first three words of Romans 8:28, “And we know,” express the absolute certainty you can have, verified by the Holy Spirit, that you will never lose your salvation. Based on divinely revealed authority, the apostle Paul asserts to the Roman church and to us that, as Christians, we can know beyond all doubt that we are secure in God’s hands. As you walk with Him, He will display His glory in your salvation and work out everything in your sanctification for your ultimate blessing. (BORROW Truth for today: a daily touch of God's grace) John 10:22-30 Feelings and Doubting A NEW Christian confided to another believer that he was doubting his salvation. "Yesterday I was filled with joy, and I thought I would never be in the dark again. But now it's all gone, and I'm in the depths. What's the matter with me?" "Have you ever passed through a tunnel?" asked his friend. "Sure," said the new believer. "When you were in the tunnel, did you think the sun had been blotted out of the sky?" "No, I knew it was there even though I couldn't see it." "Were you distressed when you were in the tunnel?" "No, I knew I'd soon be out in the light again." "And did you get out?" "Of course!" replied the new Christian. Then he paused as the truth dawned on him. "I see what you mean. God's promises remain the same no matter how I feel about myself. I should trust God, not my feelings!" Emotions change. The tides of enthusiasm are often controlled by daily happenings. But based on what Christ has done and what the Bible says, we can have a settled assurance about our relationship with God. Tunnels are only temporary! C H Spurgeon from his sermon Life eternal ‘And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.’ John 10:28 ‘They shall never perish.’ There is a way of explaining away everything, I suppose, but I really do not know how the opponents of the perseverance of God’s saints will get over this text. They may do with it as they will, but I shall still believe what I find here, that I shall never perish if I am one of Christ’s people. If I perish, then Christ will not have kept his promise; but I know he must abide faithful to his word. ‘He is not a man that he should lie, nor the son of man that he should repent.’ Every soul that rests on the atoning sacrifice is safe, and safe for ever; ‘they shall never perish.’ Then comes the third sentence, in which we have a position guaranteed—‘in Christ’s hand.’ It is to be in a place of honour: we are the ring he wears on his finger. It is a place of love: ‘I have graven thee upon the palms of my hands; thy walls are continually before me.’ It is a place of power: his right hand encloses all his people. It is a place of property: Christ holds his people; ‘all the saints are in thy hand.’ It is a place of discretion: we are yielded up to Christ, and Christ wields a discretionary government over us. It is a place of guidance, a place of protection: as sheep are said to be in the hand of the shepherd, so are we in the hand of Christ. As arrows in the hand of a mighty man, to be used by him, as jewels in the hand of the bride to be her ornament, so are we in the hand of Christ. C H Spurgeon from his sermon Perseverance without presumption ‘I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.’ John 10:28 ‘They shall never perish’. I am very thankful for this word, because there have been some who have tried to do away with the force of the entire passage—‘neither shall any man pluck them out of my hand.’ ‘No,’ they have said, ‘but they may slip between the fingers and, though they cannot be plucked out, yet they may go out of their own accord.’ But here is a short sentence that puts all such thoughts out of the question—‘they shall never perish’—in his hands or out of his hands, under any supposition whatever—‘they shall never perish’. Observe that there is no restriction here; it includes all time—‘they shall never perish’. Are they young believers with strong passions and weak judgment? Have they little knowledge, small experience and tender faith? May they not die while they are yet lambs and perish while they are so feeble? ‘They shall never perish’. But in middle life, when men too often lose the freshness of early grace, when the love of their espousals may perhaps have lost its power, may they not get worldly? May they not, somehow or other, then be led aside? ‘They shall never perish’. Perish they would, could worldliness destroy them; perish they would, could evil utterly and entirely get the mastery of grace, but it shall not. ‘They shall never perish’. But may they not grow older and yet not wiser? May they not be surprised by temptation, as so many have been in times when they have become carnally secure, because they thought their experience had made them strong? ‘They shall never perish,’ neither if they are beginners, nor if they have all but finished their course. ‘They shall never perish’. It shuts out all time and all reference to time, by taking the whole range of possible periods into the one word ‘never’. ‘They shall never perish’. C H
João 10
MacArthur - GOD THE GUARANTOR My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. JOHN 10:29 Sadly, many believers throughout church history, including many today, have refused to believe that God guarantees their eternal security. Such denial derives from the erroneous conviction that salvation is a cooperative endeavor between people and God. Such reasoning says that an almighty God will not fail to do His part, but that a fallible Christian might fail to do his part. But belief in what Scripture says about salvation—that it comes from a sovereign God alone—will lead you to the confidence that your salvation is secure. If salvation is all of God, then you can know with certainty that He will not fail to secure it. Anyone who is truly God’s child need never fear losing his citizenship in heaven. And if that describes you, you can surely trust Christ’s words from today’s verse that “no one is able to snatch them out of My Father’s hand.” (BORROW Truth for today: a daily touch of God's grace) In His Hand No one is able to snatch them out of My Father's hand. — John 10:29 Today's Scripture: Psalm 145:14-21 Author Henri Nouwen writes about Jean Vanier, who liked to tell a story illustrating our need for intimacy with God. Nouwen comments, “When Jean Vanier speaks about that intimate place, he often stretches out his arm and cups his hand as if it holds a small, wounded bird. He asks, ‘What will happen if I open my hand fully?’ We say, ‘The bird will try to flutter its wings, and it will fall and die.’ “Then he asks, ‘But what if I close my hand?’ We say, ‘The bird will be crushed and die.’ Then he smiles and says, ‘An intimate place is like my cupped hand, neither totally open nor totally closed. It is the space where growth can take place.'” Certainly God’s powerful hand is to be feared and respected. But for the faithful believer, God’s hand is also a place of rest and refuge. When we realize that we are safe in His hand, we can enjoy the secure and untroubled calm He intends for us. In the hollow of God’s hand we are in the place of intimacy and growth and security. God will neither crush us nor let us fall abandoned. No one—not the devil nor our enemies—can take us out of His hand (Jn. 10:29). In the intimacy of His presence, we need not be afraid. By: David C. Egner My times are in my Father's hand; How could I wish or ask for more? For He who has my pathway planned Will guide me till my journey's o'er. —Fraser When we trust God, His power is not frightening but comforting. C H
João 10
MacArthur points out that "The Lord’s question also put the Jewish leaders in the awkward position of opposing the very public and popular good things He had done in healing the sick, feeding the hungry, liberating the demon-possessed, and even raising the dead (cf. Luke 7:14–15; 8:52–56; John 11)." (See John Commentary) Robertson may be correct - They had the stones in their hands stretched back to fling at him, a threatening attitude. Matthew
João 10
MacArthur explains this somewhat difficult verse this way - The very Law (a reference here to the entire Old Testament, not just the Pentateuch) that the Jews prized so highly used the term gods to refer to others than God Himself. The reference is to Psalm 82:6, where God rebuked Israel’s unjust judges, calling them gods (in a far lesser sense) because they ruled as His representatives and spokesmen (cf. Ex. 4:16+; Ex 7:1+). The Jewish leaders could not dispute the fact that those judges were called gods, because the Scripture cannot be broken—a clear and unambiguous declaration of the absolute authority and inerrancy of the Bible. Scripture can never be nullified or set aside (see the discussion of Matt. 5:17–19+ in see Matthew 1–7, The MacArthur New Testament Commentary [Chicago: Moody, 1985], 249–273), though the Jews often tried (cf. Mark 7:13+). Since God called the unjust judges gods, Jesus’ argument ran, how could His opponents say of Him, whom the Father sanctified and sent into the world, “You are blaspheming,” because He said, “I am the Son of God?” If mere men, who were evil, could in some sense be called gods, how could it be inappropriate for Jesus, the One whom the Father sanctified and sent into the world (Jn 10:36), to call Himself the Son of God (cf. Jn 5:19–27+)? The point is not to add to the evidence of His deity; it is simply a rebuke on the level of their overreaction to the use of the word God in reference to Jesus. He had proven that He was entitled to that title in the full divine sense, as He would affirm again in Jn 10:37–38. They were merely those to whom the word of God came; Jesus was the Incarnate Word of God (Jn 1:1+, Jn 1:14+). (See John Commentary) Leon
João 10
MacArthur adds "As He had so many other times before, with annoying patience (cf. Jn 10:25, 32; 5:19–20, 36; Jn 14:10–11) the Lord appealed to His works as proof of His indivisible union with the Father (Jn 10:30). But incredibly, the religious leaders of Israel were so spiritually blind that they could not recognize God’s works. If Jesus did not do the works of the Father, they would have been right in refusing to believe Him. On the other hand, because He did do them, they should have put aside their reluctance to believe His words, and chosen instead to believe the clear testimony of His works. As supposed men of God, they should have been willing to follow the evidence to its logical conclusion." (See John Commentary) THOUGHT - There is a lesson for all of us in this passage. Is there someone who has falsely accused you and/or persecuted you without just cause? Have you considered sharing the Gospel with them or would your rather that they die in their sins? The first is a work of the Spirit in a hurt heart, while the latter is a work of the fallen, vengeful flesh! The Gospel is to be shared with everyone, even our persecutors, for who knows when one of the persecutors may turn out to be a Saul (Acts 9:1-19+)! Steven