João 10
John Phillips · Citado em PreceptAustin
João 10
Phillips - There is something magnificent about the picture of the Lord wrapping his omnipotent hand around us, and of the Father wrapping his own almighty hand around his. Thus we are ensphered in Christ in God. An Old Testament example is that of Noah. When the ark was finished, God shut him in. The storms of judgment fell in all their fury. The windows of heaven were opened. The fountains of the deep were broken up. But Noah was safe. He was in the ark. The waters of judgment fell on the ark, not on him. Thus our "life is hidden (perfect tense = hidden in the past and enduring forever!) with Christ in God" (Colossians 3:3+). (BORROW Exploring the Gospels. John, page 202). A T Robertson on Father...is greater than all - The greatness of the Father, not of the flock, is the ground of the safety of the flock. Hence the conclusion that "no one is able to snatch them out of the Father's hand." Adam Clarke on Father...is greater than all - More powerful than all the united energies of men and demons. He who loves God must be happy; and he who fears him need fear nothing on this side eternity. And no one (oudeis) is able (dunamai) to snatch (harpazo) them out of the Father's hand - No one is oudeis which mean absolutely no one! Is able is the verb dunamai which speaks of power or ability to accomplish something. In this case Jesus is saying no one has the power to force open the Father's hand (so to speak). Believers are forever safe in the omnipotent grip of our Father! In summary, in light of the greatness of the Father, Jn 10:29 fortifies the security of every saint He describes in Jn 10:28. This reminds me of two bookends with us in the middle, kept safe and secure because of the bookends of verses 28-29. There's an old song that says "He's got the whole world in His hands," but here Jesus is saying that "He's got His whole flock in His hands." Paul alludes to the security described by Jesus writing that you as a believer in Christ "have died and your life is hidden (krupto) with Christ in God." The Greek tense even makes this truth more encouraging, for hidden is in the perfect tense, signifying that we were hidden in the past (when we were justified by grace through faith) and we remain hidden in the present (and the future)! Hidden is our enduring state or condition! Every believer is in the hand of the Father and the hand of the Son doubly emphasizing the impossibility of anyone snatching us away! A believer absolutely cannot lose their salvation, despite what some writers falsely teach.
João 10
Phillips - This is the climax of the Lord's claim to oneness with the Father (John 10:18, 25, 28, 29). His answer was more than they bargained for. He was not just the Christ of messianic expectation; he claimed identity of substance with God. That was his answer to their question. (BORROW Exploring the Gospels. John, page 202). Augustine remarks that this text alone overthrows both the doctrine of the Sabellians and the Arians. It silences the Sabellians, who say there is only one Person in the Godhead, by speaking of two distinct Persons. It silences the Arians, who say the Son is inferior to the Father, by saying that Father and Son are “one.” David
João 10
Phillips - Do you stone me because I gave sight to a man born blind? Do you stone me because I healed a man at the pool of Bethesda who had been ill for thirty-eight years? Do you stone me because I have cleansed lepers and raised the dead and cast out evil spirits and made the dumb speak and the deaf hear and the lame walk? Do you stone me because I fed your hungry multitudes? He pointed to his good works, works of almighty power, as the credentials to back his claim. He was fully accredited. (BORROW Exploring the Gospels. John, page 202).
João 10
Phillips - Now John shows us what he attempted (John 10:34-38). He came down to their level and introduced the kind of argument dear to the Pharisaic mind. Moreover he referred them back to their Scriptures. It is worth noting the Lord's reverence for the written word of God. He always appealed to the Scriptures as divine, inspired, authoritative, and inerrant. (BORROW Exploring the Gospels. John, page 202). Steven
João 10
Phillips - The word elohim, then, was used in Psalm 82 of earthly judges, to whom the word of God was entrusted by virtue of their high office. The same word is used of Moses. "See I have made thee a god (elohim) to Pharaoh" (Exodus 7:1), because Moses stood in the place of God to that wicked king. The word is also used of judges in general (Exodus 21:6; 22:8, 9, 28). It is clear that the Holy Spirit had so clothed with dignity the office of a judge in Israel that those who functioned as judges were called "elohim" because they represented God in this capacity. The word is used even of unjust judges because of the awesome responsibility of the office itself. (BORROW Exploring the Gospels. John).
João 10
Phillips - Once again he endorsed the sanctity of Scripture. "The scripture cannot be broken," he said. Down through the centuries many evil people have tried to break the Scriptures, but in vain. Diocletian harnessed the might of a world empire to get rid of the Bible. Voltaire held up a copy of the Scriptures and boasted he would put the Bible in the morgue. Before long he was in the morgue, and the Geneva Bible Society used his house as a Bible warehouse. The communists have done their best to reeducate generations of people and have poured scorn on the Scriptures but cannot destroy them. For centuries, the Roman church kept the Bible out of the hands of the people. Modern liberals fill the minds of millions with their God-dishonoring, rationalistic theories about the Scriptures, but in vain. "The scriptures cannot be broken." I am reminded of an old anvil that stood in my father's workshop when I was a boy. That anvil over many years had broken many a hammer. But no hammer ever used on it ever broke it. (BORROW Exploring the Gospels. John). If he called them refers to judges, those who were representatives of divine justice because it was to them that the Word of God had come. For example, they used (or were supposed to use) the moral law of Moses as the basis for their decisions. His implication is that you "scholars" have not protested this passage (Ps 82:6), and have never said God made an error in referring to these judges as "elohim" (gods - theos). He is reasoning from this lesser example (human beings) to the greater, calling Himself God. The Jews should not protest that He called Himself the Son of God. Mounce - "If OT judges could be called “gods” because they were vehicles of the word of God, Jesus deserves much more to be called God because he is the Word incarnate." (The Expositor's Bible Commentary - Volume 10 - Google Book) Bob Deffinbaugh: Can they not see what both our Lord and this psalm are saying? This psalm is not just a text Jesus has chosen to stump His adversaries. It is not a cute trick, which shames those who would pose trick questions to Messiah. He is the fulfillment of this psalm, as they are. They are the “gods” whom God is coming to judge. They are the “gods” who will die like men; He is the God who will die to save His sheep, only to rise again from the dead. This text says it all, but they cannot see it, for they are blind, while He is the light of the world. They cannot hear, for He is not their shepherd. (The Sovereign Shepherd (John 10:19-42)) Here is the logic of William
João 10
Phillips - They took up stones but could not throw them. Now they were going to arrest him and arraign him before the Sanhedrin with the capital charge of blasphemy. But they could not touch him. His time was not yet come. (BORROW Exploring the Gospels. John). Seize (catch)(4084) piazo elated to piezo = to press) originally meant to press or squeeze, and then to take hold of with a firm grasp as here in Acts 3:7. More often piazo speaks of seizing someone with a hostile intent so as to overpower them or to gain control. Most often piazo is used to describe the hostile attempts to seize Jesus (Jn 7:30, 32, 44, Jn 8:20, 10:39, 11:57). In 2 Cor 11:32 used of the attempt "to seize" Paul at "the city of the Damascenes." In Acts 12:4 of Herod who "seized him (Peter and), he put him in prison." Piazo - 12v most in Gospel of John - Jn. 7:30; Jn. 7:32; Jn. 7:44; Jn. 8:20; Jn. 10:39; Jn. 11:57; Jn. 21:3; Jn. 21:10; Acts 3:7; Acts 12:4; 2 Co. 11:32; Rev. 19:20
João 10
Phillips - John," they said, "did no miracle." That was part of the greatness of John. God never places much premium on miracles. In only a few transitional periods are miracles evident in Scripture. There were miracles to get Israel out of Egypt, through the wilderness, and into Canaan; then they stopped. There were miracles in the days of Elijah and Elisha, as protest against the apostasy that would lay both Israel and Judah in the dust; then they stopped. There was a brief flurry of miracles in the days of Daniel, marking the transition of Judah from a monarchy into a dependency; then they stopped. There were miracles during the days of Christ and his apostles, to accredit both him and the church; then they stopped. There will be a brief battle of miracles after the rapture of the church, when God's two witnesses and the devil's two beasts will produce their signs; but then they will stop. The greater part of time has been marked by lack of miracles. For, when all is said and done, miracles are a sign to unbelief. They can be explained away. We have just seen how obdurate the Jews were in refusing to believe the evidence of Christ's miracles. (BORROW Exploring the Gospels. John). Bob