João 10
Warren Wiersbe · Citado em PreceptAustin
João 10
Wiersbe - These first six verses are a picture of the relationship between the shepherd and his sheep. John 10:6 calls this a “parable” (ED: NAS = "figure of speech") but a better word is allegory. Christ is merely reminding the people of what shepherds and sheep act like. Later in the chapter He makes a more direct application.(BORROW Wiersbe's Expository Outlines on the New Testament - excellent resource for giving you pointers for your sermons and teachings) Wiersbe outlines the chapter as follows.... I. The Illustration (Jn 10:1–6) II. The Explanation (Jn 10:7–21) A. The door (Jn 10:7–10). B. The shepherd (Jn 10:11–15). C. The flock (Jn 10:16–21). II. The Application (Jn 10:22–42) Henry
João 10
Wiersbe - It is unfortunate that John 10:1 is often used to teach that the sheepfold is heaven, and that those who try to get in by any way other than Christ are destined to fail. While the teaching is true (Acts 4:12), it is not based on this verse. Jesus made it clear that the fold is the nation of Israel (John 10:16). The Gentiles are the "other sheep" not of the fold of Israel.When Jesus came to the nation of Israel, He came the appointed way, just as the Scriptures promised. Every true shepherd must be called of God and sent by God. If he truly speaks God's Word, the sheep will "hear his voice" and not be afraid to follow him. The true shepherd will love the sheep and care for them. (Bible Exposition Commentary) R C Sproul gives the background for John 10 (see page 187) - In those days, there was one large, central pen, or sheepfold, in a given community, and at the end of the day people brought their small individual flocks and led them into the big sheepfold. With their combined resources, they paid a gatekeeper, and it was his job to stay with the sheep during the night. In the morning, the gatekeeper opened the gate to those who were truly shepherds, whose sheep were enclosed in the sheepfold. The shepherds entered by the door, for they had every right to do so—the sheep were theirs and the gatekeeper was their paid servant. When a shepherd entered the sheepfold, the sheep of all the local flocks were mixed, but he began to call, and his sheep recognized his voice and came to him. In fact, a good shepherd was so intimately involved with the care and the nurture of his sheep that he had names for them, and he would call them by name. His sheep followed him out because they knew him. Jesus used this particular illustration over and over again to speak about His relationship to those whom the Father had given Him, to those who are believers. The illustration teaches us that Christ knows the believer and the believer knows Him, recognizes His voice, and follows Him. This two-way knowledge is absolutely essential. Jesus gave a dreadful warning about this at the end of the Sermon on the Mount when He said: “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ ” (Mt. 7:22–23+). He said, “You are not My sheep if you don’t know Me and I don’t know you.” Obviously, in terms of the illustration, the gatekeeper, who opens the door of the sheepfold to the shepherd, represents the Father, who opens the gates of heaven to Christ and lets Him bring his sheep into the safety of the fold. (BORROW John) “There were ninety and nine that safely lay In the shelter of the fold. But one was out on the hills away, Far off from the gates of gold. Away on the mountains wild and bare. Away from the tender Shepherd’s care. Away from the tender Shepherd’s care.” Bob
João 10
Wiersbe - The Middle Eastern sheepfold was very simple: a stone wall, perhaps ten feet high, surrounded it, and an opening served as the door. The shepherds in the village would drive their sheep into the fold at nightfall and leave the porter to stand guard. In the morning each shepherd would call his own sheep, which would recognize their shepherd’s voice and come out of the fold. The porter (or one of the shepherds) would sleep at the opening of the fold and actually become “the door.” Nothing could enter or leave the fold without passing over the shepherd. (BORROW Wiersbe's Expository Outlines on the New Testament - excellent resource for giving you pointers for your sermons and teachings) See description below of Sheep Pen (Sheepfold) by John Beck Thief (2812) kleptes from klépto = steal; kleptomaniac) is a stealer or thief who acts with stealth or subterfuge. The kleptes steals by fraud and in secret (Mt 24:43; Jn 12:6) whereas the robber or lestes steals by violence and openly. In classical Greek kleptēs signifies the one who with cunning and deceit obtains others’ property. The NT uses kleptes in a figurative sense to describe the false teachers and deceivers who "steal" men away from the truth. In the present context kleptes is used as a figure of speech ("like a thief" - see term of comparison = simile) to describe the sudden and unexpected appearance of the Day of the Lord. NIDNTT (CLICK FOR FULL NOTE ON KLEPTES AND LESTES) adds - The use of kleptō (Lat. clepere) emphasises the secrecy, craft, and cheating involved in the act of stealing or embezzlement (cf. Eng. stealth). By contrast, lēstēs, which derives from the same root as leia, booty, and apolauō, to take advantage of, includes the element of violence, though not necessarily of dishonesty: a soldier exercising his right to seize plunder could be termed lēstēs. But the word usually meant robber, bandit, pirate..... The Fourth Gospel’s discourse on the Good Shepherd opens with a description of a prospective sheepstealer as kleptes kai lestes, i.e., using stealth or force as required to get into the sheepfold, and not the proper entrance (Jn. 10:1). Judas, who pilfered money, was a kleptes (Jn. 12:6); Barabbas, who was implicated in violence, was a lestes (Jn. 18:40). The plural phrase kleptai kai lestai, used by Jesus in Jn. 10:8 to define all who came before him, is not intended to include the godly of earlier days, but refers to false messiahs, such as Theudas and Judas the Galilean (Acts 5:36 f.). “All who came” alludes to the tech. term for the messiah, the “coming one” (Matt. 11:3; Mk. 11:9; Lk. 7:19; Rom. 5:14). The purpose of the coming of the kleptes was to destroy life in furthering his own ends. By contrast, Jesus had come to give life, even at the expense of his own, and abundant life at that (Jn. 10:10). Kleptes - 16v - Matt. 6:19; Matt. 6:20; Matt. 24:43; Lk. 12:33; Lk. 12:39; Jn. 10:1; Jn. 10:8; Jn. 10:10; Jn. 12:6; 1 Co. 6:10; 1 Thess. 5:2; 1 Thess. 5:4; 1 Pet. 4:15; 2 Pet. 3:10; Rev. 3:3; Rev. 16:15 Robber (3027) lestes from lizoma = to plunder, seize or from leis/leia = booty) means one who steals openly and by violence in contrast to kleptes which denotes one who steals by stealth. A robber, highwayman, bandit (Mt 27:38; Mk 11:17; 15:27; Lk 10:30, 36; J 10:1, 8; 2 Cor 11:26). A revolutionary, insurrectionist, one who favors the use of force (Jn 18:40). Figuratively lestes speaks of unscrupulous, greedy, or overambitious leaders (Jn 10.8) "In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης, or thief who purloins or pilfers whatever comes to hand." (Vincent) Zodhiates - Judas was a thief (kleptes [John 12:6]) doing no violence to anyone. He stole secretly. Barabbas was a robber (lēstés [Jn 18:40 {cf. Mk 15:7}]). Palestine was infested by robbers to whom its walks and caves afforded a great deal of cover and shelter (cf. Jdg. 9:25; Hos. 6:9; 7:1), hence, the expression "den of robbers" (Jer. 7:11; Mt. 21:13). The temple became a haunt of robbers. The dealers in the temple market were notorious for their extortion, but it gave them fancied security in their evildoing. It is probable that some of these robbers were really zealots in rebellion against the authority of Rome, so that there was an element of misplaced patriotism and even religion in their proceedings. Josephus identified robbers with zealots. (Borrow The Complete Word Study Dictionary: New Testament) NIDNTT CLICK FOR FULL NOTE LESTES Lestes - 15x/15v - Matt. 21:13; Matt. 26:55; Matt. 27:38; Matt. 27:44; Mk. 11:17; Mk. 14:48; Mk. 15:27; Lk. 10:30; Lk. 10:36; Lk. 19:46; Lk. 22:52; Jn. 10:1; Jn. 10:8; Jn. 18:40; 2 Co. 11:26 QUESTION - What does Jesus mean when He says, “Verily, verily” or “Truly, truly,” in the gospels? ANSWER - At various times in the gospels, Jesus introduces a statement using phrases such as “Verily, I say” or “Truly, I say this to you.” In the Gospel of John, Jesus frequently uses the phrase “Truly, truly” (ESV) or “Verily, verily” (KJV) or “Very truly” (NIV). These expressions all use the Greek word amēn, taken directly from the Hebrew word āˈmēn. This word has different implications depending on how and where it is used. Jesus’ application of the term is noticeably different from prior uses. In modern use, the word amen is typically used at the end of a prayer. It may also be spoken to show agreement with some statement or idea. This is slightly different from, but closely related to, the original use of the term as seen in the Old Testament. The Hebrew word āˈmēn literally means “so be it.” The term is an expression of complete and total agreement. In passages such as 1 Chronicles 16:36 or Deuteronomy 27:15–26, this is how the term is used. Placing the word amen at the end of a statement is a way of accepting, agreeing, or endorsing what came before. Jesus, however, was fond of saying, “Amen,” before making a statement or giving a message. When used in this way, the word amen has slightly different implications. Leading off with amen not only implies that what follows is true but also that the person making the statement has firsthand knowledge and authority about it. Saying, “Verily, verily,” before making a statement is a strong claim to truth, presented from an almost audacious attitude. Speaking on worldly or secular matters, saying, “Verily, verily,” would imply that what follows is that person’s own original idea. So, when Jesus leads off with the words verily, verily in verses such as Matthew 18:3, Mark 3:28, Luke 23:43, and John 8:51, He is not merely saying, “Believe me, this is true.” He is actually saying, “I know this is true firsthand.” Since many of these comments are on heavenly, spiritual, or godly issues, Jesus’ use of verily, verily is part of His consistent claim of divinity. Jesus is not merely aware of these truths: He is the One who originated them! The disciples and others listening to Jesus’ words would have understood His use of these phrases in exactly that way. So, when we read Jesus’ words and see statements beginning with “verily,” “truly,” or some variation, we should recall the deeper meaning. Those claims are not only Jesus’ opinion on the truth. Those are ideas about which He has intimate, personal, firsthand knowledge.GotQuestions.org Steven
João 10
Wiersbe - If Jesus is our shepherd, then we listen to his voice. Three times in John 10, Jesus says that his sheep hear his voice (John 10:3, 16, 27). They not only know (recognize) his voice (John 10:4) but they also recognize and ignore the voices of false teachers who deny Christ (John 10:5). The voice of the Good Shepherd is the Word of God, and the Holy Spirit enables the sheep to discern God’s truth in a world filled with error (1 John 4:1–6). If the Lord is truly your shepherd, you will spend time daily reading the Word and meditating on the truth as it is in Jesus (Eph. 4:21). If Jesus is our shepherd, then we will follow him. The sheep follow Jesus because “they know his voice” (John 10:4). It isn’t enough simply to read the Word; we must obey what it says. The Good Shepherd feeds us and leads us by his Word. Spiritual maturity comes, not from the routine reading of the Bible or religious books, but from inwardly “digesting” and outwardly obeying the Word of God. “Be doers of the word, and not hearers only, deceiving yourselves” (James 1:22)....It isn’t sufficient to say “The Lord is a shepherd” or “The Lord is the shepherd.” We must say from our hearts, “The Lord is my shepherd.” He calls his people “My sheep” because he purchased us with his blood, and we call him “My shepherd” because we have trusted him. (See Old Testament Words for Today: 100 Devotional Reflections) Play this simple Maranatha song which emphasizes the incredible truth that our Jesus knows the name of each of His sheep! (THOUGHT - Feeling alone or downcast? Sing this song and meditate on this truth, beloved, and let the Holy Spirit comfort your heart and renew your mind!) ... HE KNOWS MY NAME I have a Maker He formed my heart Before even time began My life was in His hands He knows my name He knows my every thought He sees each tear that falls And hears me when I call I have a Father He calls me His own He'll never leave me No matter where I go He knows my name He knows my every thought He sees each tear that falls And hears me when I call He Knows My Name The sheep hear his voice; and he calls his own sheep by name and leads them out. — John 10:3 Today's Scripture: John 10:1-4 When we attended a large church, we learned new things, joined a great small group, and enjoyed the worshipful music. But I didn’t realize for a long time that I missed something—the pastor had no idea who I was. Because of the thousands in attendance, I understood that it would be impossible for him to know each person by name. Then, when we began attending a much smaller church, I received a handwritten welcome note from the pastor. After a few more weeks, Pastor Josh was calling me by name and chatting with me about my recent surgery. It felt good to be personally acknowledged. All of us have a desire to be known—especially by God. A song by Tommy Walker, “He Knows My Name,” reminds us that God knows our every thought, sees each tear that falls, and hears us when we call. We read in the gospel of John, “The sheep hear his voice; and he calls his own sheep by name . . . . I am the good shepherd; and I know My sheep” (John 10:3,14). God knows each winding way I take, And every sorrow, pain, and ache; His children He will not forsake— He knows and loves His own. —Bosch No Christian is anonymous to God. Doorkeeper (2377)(thuroros from thura = door + ouros = keeper, guardian) describes one who guards the door to the house or building giving access to the inside. One whose task is to watch the house (or sheep pen) and give entrance. Watchman of the gate or door entrance. This is the one who controls who enters the entrance. Thuroros - 4x/4v - Mk. 13:34; Jn. 10:3; Jn. 18:16; Jn. 18:17. Three uses in the Septuagint - 2Sa 4:6; 2Ki 7:11; Ezek 44:11 Voice (5456) phone (phao = to shine or phemi = I say) means a voice or sound or tone made or given forth. It is the “audible sound produced by living creatures in the throat” Friberg - as the production of a sound, made to convey significance; (1) as produced through the throat of living creatures; (a) generally of man and supernatural beings voice, speech, utterance ( Mt 27.46; Jn 5.37); idiomatically literally raise the voice, i.e. speak loudly, cry out (Lk 11.27); (b) as what is being specifically expressed through speaking, as an outcry (Acts 19.34), (solemn) declaration (2Pe 1.17), cry ( Mk 15.37), message (Acts 13.27), lamentation (Mt 2.18); (c) of speech, as characteristic of human beings language (1Co 14.10); (d) as the various cries and sounds made by animals and birds; (2) as produced by inanimate things sound, tone, noise, translated according to the source: as a reverberation, rumbling of thunder (Rev 6.1), sound, roar of waters (Rev 1.15b), rush of wings (Rev 9.9a), clatter of chariot wheels (Rev 9.9b), grinding of millstones (Rev 18.22b), melody of musical instruments (1Co 14.7), signal of a trumpet (1Co 14.8), rushing of wind (Jn 3.8) (BORROW Analytical Lexicon of the Greek New Testament) Murray Harris in the NIDNTT page 113 - phōnē, sound, noise, voice, language; φωνέω (phōneō), make a sound, call, summon. Classic To the Greeks phōnē signified an audible sound made by a living creature, and covered the whole range of animal noises or human sounds. As applied to man, it meant voice, speech (as articulate sound made by the voice) or statement (as significant speech). A deity was thought to have an extraordinary phōnē (cf. Acts 12:21–22). phōneō, on the other hand, may denote the sound produced by a musical instrument, as well as by man or animal. OT In the LXX phōnē generally renders Heb. qôl which denotes any audible sound such as the clap of thunder (Exod. 19:16) or the twittering of birds (Ps. 104:12 [103:12]), but not the organ of speech or speech itself. In several Psalms (e.g. Pss. 29:3f., 8 [28:3f.]; 104:7 [103:7]) the creatorial and revelatory voice of God is described as thunder. To hear (i.e. obey) God’s voice was the essence of covenantal religion (1 Sam. 12:14) and true religion (Jos. 24:19–24; → Hear, art. ἀκούω). By the first century the rabbis had a developed view of the baṯ qôl (“daughter of a voice”), an echo of a heavenly voice that was audible on earth and proclaimed some divine oracle or judgment. There are only 10 uses of phōneō in the LXX, the vb. being used of human speech (Ps. 115:15 [113:15]; 3 Macc. 2:22), animal cries (Zeph. 2:14) and the trumpet-blast (Amos 3:6). NT 1. As in the LXX, so in the NT phōnē describes any noise or sound, whatever its source (whether animate or inanimate); for example, the wailing of Rachel (Matt. 2:18), the rustling of wind (Jn. 3:8), the tumult of a crowd (Rev. 19:1). 2. Not all human voices sound alike (Jn. 3:29; Acts 12:14) and each person has more than one “tone of voice” (Gal. 4:20). Speaking “in a loud voice [megalē phōnē]” is not restricted to human beings (Lk. 23:23; Acts 7:57, 60; 14:10; 26:24) or the souls of martyrs (Rev. 6:9–10). Unclean spirits (Mk. 1:26; 5:7; Lk. 4:33, Acts 8:7), angels (Rev. 5:12; 14:7, 9), or the archangel (1 Thess. 4:16) may speak this way. Particularly noticeable is the close association of this idea with (a) the praise of God by angels (Rev. 5:11–12) or men (Lk. 17:15–16; 19:37–38; Rev. 7:9–10); (b) the power of Jesus to raise the dead (Jn. 11:43; cf. 5:25, 28–29) and his authority as the risen Son of man (Rev. 1:10–12, 15); (c) the death of Jesus (Matt. 27:46 par. Mk. 15:34; Matt. 27:50 par. Mk. 15:37; Lk. 23:46). 3. The “voice from heaven” that figures so prominently in Rev. (e.g. Rev. 1:10; 4:1; 10:8; 11:12) or that dialogues with Peter regarding Jewish food-laws (Acts 10:9–16) is distinguishable from the rabbinic Bath Qol by being generally identifiable as the personal voice of God (Rev. 16:17), Christ (Acts 10:13–14; 11:7–9), an → angel (Rev. 18:1–2) or some heavenly inhabitants (Rev. 11:15). Binding together the Synoptic records of the baptism (Matt. 3:13–17 par. Mk. 1:9–11, Lk. 3:21f.) and the transfiguration of Jesus (Matt. 17:1–8 par. Mk. 9:2–8, Lk. 9:28–36) is the reference to the → voice “from heaven” (Mk. 1:11) or “from the cloud” (Mk. 9:7) that, like the Bath Qol, issues a public divine declaration that is audible on earth (Matt. 3:17; 17:5 par.; but note the “You are” of Mk. 1:11; Lk. 3:22; cf. Jn. 12:28). The words “my Son” in this messianic confirmation clearly indicate that the voice belongs to God the Father (Son of God). 4. For John, to → hear (i.e. heed) the voice of Jesus (Jn. 10:3, 16, 27; 18:37) was to gain eternal → life (Jn. 5:24–25; 6:68; 10:27–28). 5. Perhaps the solution to the apparent contradiction between Acts 9:7 and Acts 22:9 with regard to Paul’s companions’ hearing “the voice” during his encounter with the risen Christ outside Damascus is that in Acts 9:7 it was Paul’s voice (not Christ’s) they heard or that the genitive case phōnēs after ākouō (“hear”) denotes hearing either without understanding (Acts 9:7) or with understanding (Acts 22:7), while the accusative case phōnēn describes only hearing with understanding (Acts 22:9; cf. 9:4; 26:14). 6, Not infrequently the content of a phōnē is a solemn declaration of confession of faith (Acts 13:27; 19:34; 22:14; 24:21; 2 Pet. 1:17). 7. The NT use of phōneō is restricted to the four Gospels, Acts and Rev. 14:18. In some cases (e.g. Lk. 8:8; 16:24; Acts 10:18) it is indistinguishable in meaning from krazō (” cry out”), especially when “in a loud voice” (megalē phōnē) is added (e.g. Mk. 1:26). On occasion it denotes an urgent request (Matt. 27:47 par. Mk. 15:35) or a powerful command (Lk. 8:54; Jn. 12:17), and not infrequently an authoritative summoning (e.g. Mk. 9:35; Lk. 16:2) or a polite invitation (e.g. Lk. 14:12; Jn. 1:48). In Palestine the cock would crow (phōneō expresses this in Matt. 26:34, 74 par. Mk. 14:30, 72; Lk. 22:34, 60) during the third watch (i.e. between midnight and 3 a.m.). See NIDNTT page 113 TDNT - 1. phōnḗ is the audible “sound” made by living creatures in the throat. It thus denotes the cry of the animal or song of the bird. 2. The main use, however, is for articulate human speech, phōnḗ is both the “voice” and the “sound” made by it. It is often a loud voice, but may denote any speaking or crying. 3. Greek has no special word for speech, phōnḗ, then, serves to denote the “faculty of speech” or the “speech” of a people. 4. A single statement or declaration can also be called phōnḗ (cf. also a message or a testamentary disposition). 5. phōnḗ is also the “voice” of deity either as organ or utterance. The divine voice of Zeus has numinous force. God shows himself through the voice. The shrine is the place where the divine voice goes forth. The Delphic Pythia mediates the divine voice. Socrates appeals to the divine voice as a directing force. The saying of a divine voice supposedly lies behind the legal order. (BORROW Kittel's Theological Dictionary of the New Testament) Phone - 128v - blasts(1), cry(1), language(1), languages(1), outcry(1), sound(15), sounds(4), statement(1), tone(1), utterance(3), utterances(1), voice(102), voices(7). Matt. 2:18; 3:3,17; 12:19; 17:5; 27:46,50; Mk. 1:3,11,26; 5:7; 9:7; 15:34,37; Lk. 1:44; 3:4,22; 4:33; 8:28; 9:35-36; 11:27; 17:13,15; 19:37; 23:23,46; Jn. 1:23; 3:8,29; 5:25,28,37; 10:3-5,16,27; 11:43; 12:28,30; 18:37; Acts 2:6,14; 4:24; 7:31,57,60; 8:7; 9:4,7; 10:13,15; 11:7,9; 12:14,22; 13:27; 14:10-11; 16:28; 19:34; 22:7,9,14,22; 24:21; 26:14,24; 1 Co. 14:7-8,10-11; Gal. 4:20; 1 Thess. 4:16; Heb. 3:7,15; 4:7; 12:19,26; 2 Pet. 1:17-18; 2:16; Rev. 1:10,12,15; 3:20; 4:1,5; 5:2,11-12; 6:1,6-7,10; 7:2,10; 8:5,13; 9:9,13; 10:3-4,7-8; 11:12,15,19; 12:10; 14:2,7,9,13,15,18; 16:1,17-18; 18:2,4,22-23; 19:1,5-6,17; 21:3 Phone in the Septuagint - Gen. 3:8,10,17; 4:10,23; 11:1,7; 15:4; 16:2; 21:12,17; 22:18; 26:5; 27:13,22,34,38,43; 29:11; 30:6; 39:14-15,18; 45:2,16; Exod. 3:18; 4:1,8-9; 5:2; 9:23,28-29,33-34; 15:26; 18:24; 19:5,13,16,19; 20:18; 22:23; 23:22; 24:3; 28:35; 32:17-18; Lev. 5:1; 25:9; 26:36; Num. 3:16,39,51; 4:37,41,45,49; 7:89; 9:20; 10:13; 13:3; 14:1,22; 16:34; 20:16; 21:3; Deut. 1:34,45; 4:11-12,30,33,36; 5:22ff,28; 8:20; 9:23; 13:4,18; 15:5; 18:16; 21:18,20; 26:7,14,17; 27:10,14; 28:1-2,9,15,45,49,62; 30:2,8,10,20; 33:7; Jos. 6:10,20; 22:2; 24:24; Jdg. 2:2,4,20; 5:10; 6:10; 9:7; 13:9; 18:3,25; 20:13; 21:2; Ruth 1:9,14; 1 Sam. 1:13; 2:25; 4:5,14-15; 7:10; 8:7,9,22; 11:4; 12:1,14-15,17-18; 15:1,14,19-20,22,24; 19:6; 24:16; 25:35; 26:17; 28:12,18,21-23; 30:4; 2 Sam. 3:32; 5:24; 6:15; 12:18; 13:14,16,36; 15:10,23; 19:4,35; 22:7,14; 1 Ki. 1:40-41,45; 8:55; 9:3; 18:26-29,41; 19:12-13; 20:25,36; 2 Ki. 4:31; 6:32; 7:6,10; 10:6; 11:13; 18:12,28; 19:22; 1 Chr. 14:15; 15:16,28; 2 Chr. 5:13; 15:14; 20:19; 23:12; 30:27; 32:18; Ezr. 1:1; 3:11-13; 10:7; Neh. 4:20; 9:4; Est. 1:1; 4:1,17; Job 2:12; 3:18; 4:10,16; 6:5; 21:12; 28:26; 33:8; 34:16; 37:4-5; 38:7,34; 40:9; Ps. 3:4; 5:2-3; 6:8; 18:6,13; 19:3; 26:7; 27:7; 28:2,6; 29:3-5,7-9; 31:22; 42:4,7; 44:16; 46:6; 47:1,5; 55:3,17; 58:5; 64:1; 66:8,19; 68:33; 74:23; 77:1,17-18; 81:11; 86:6; 93:3-4; 95:7; 98:5-6; 102:5; 103:20; 104:7,12; 106:25; 115:18; 118:15; 119:149; 130:2; 140:6; 141:1; 142:1; Prov. 2:3; 5:13; 8:4; 26:25; 27:14; Eccl. 5:3,6; 7:6; 10:20; 12:4; Cant. 2:8,12,14; 5:2; 8:13; Isa. 5:30; 6:4,8; 13:2,4; 15:4; 18:3; 24:8,14; 28:23,28; 29:4,6; 30:17,19,30-31; 31:4; 32:9; 33:3; 36:13; 37:23; 38:5; 40:3,6,9; 42:2; 48:20; 50:10; 51:3; 52:8; 54:17; 58:1,4; 65:19; 66:6; Jer. 2:15,23; 3:13,21,25; 4:15-16,19,21,29,31; 5:15; 6:17,23; 7:23,27,34; 8:16,19; 9:10,13,19; 10:22; 11:4,16; 12:8; 16:9; 18:10,19; 22:20-21; 25:10,30,36; 26:13; 30:5,19; 31:15-16; 32:23; 33:11; 35:8; 40:3; 42:6,13-14,21; 43:4,7; 44:23; 46:12,22; 47:3; 48:3,34; 49:21; 50:22,28,42,46; 51:16,54-55; Lam. 2:7; 3:56; Ezek. 1:24-25,28; 3:12-13; 9:1; 10:5; 11:13; 19:7,9; 21:22; 23:42; 26:10,13,15; 27:28,30; 31:16; 33:4-5,32; 35:12; 43:2,6; Dan. 3:5,7,10; 4:19,31; 5:7; 6:20-21; 7:11; 8:16; 9:10-11,14; 10:6,9; Joel 2:5,11; 3:16; Amos 1:2; 2:2; 3:4; 6:5; Jon. 2:2,9; Mic. 6:1,9; Nah. 3:2; Hab. 3:10,16; Zeph. 1:10,14; 3:2; Hag. 1:12; Zech. 6:15; 11:3 Own (2398) (idios) One’s own, private, peculiar to oneself (Mt 25:15; Lk 6:41, 44; Jn 10:3-4; Acts 2:8; 4:32; Ro 10:3; 1Co 3:8; 4:12; Titus 1:3; 2:5, 9; 2Pe 1:20; 2:22) As noun = one's own people, of fellow-Christians (Acts 4:23; Acts 24:23), relatives (Jn 1:11b; 1Ti 5:8); home (Lk 18:28; Jn 1:11a; Jn 16:32; Ac 21:6), but property, supply (Jn 8:44) and one's own affairs 1Th 4:11; the singular (Jn 15:19) by oneself, privately (1Co 12:11) privately, by oneself (Mt 14:13; Mk 9:2, 28; Lk 10:23; Ac 23:19; Gal 2:2). A private person. Friberg on idios - one's own; (1) belonging to a particular thing or person -- private, one's own, in contrast to public property (common) or what belongs to another (belonging to another) (Acts 4.32); (2) as a simple possessive like heautou (oneself) (Eph 5.22); (3) substantivally = one's own people, family, household, countrymen (Jn 1.11b; 1Ti 5.8); one's own home, property, possessions (Jn 1.11a; Jn 19.27); one's own affairs (1Th 4.11); (4) of what is appropriate to an individual by nature (Lk 6.44) or by capability (Mt 25.15 ); (5) adverbially privately, individually, by oneself (1Co 12.11) (Borrow Analytical Lexicon of the Greek New Testament) (For more detailed discussion see Zodhiates page 754) Gilbrant - Used frequently in the New Testament, this possessive pronoun means “one’s own” as in belonging to an individual. It may also mean “by oneself” (privately, apart, alone). The tone of the word can contrast that which belongs to an individual from that which belongs in the public domain (for example, Acts 4:32; 1 Corinthians 3:8). However, it can also be used without implying any such contrast (Luke 6:44; John 10:3f.; Acts 1:25; Romans 8:32). In these cases it merely identifies that which belongs to an individual without special emphasis. (Complete Biblical Library) Idios - 105v - due(1), friends(1), himself(4), home(1), individually(1), one's own(1), own(84), owner(1), private*(1), privately*(7), proper(4), themselves(3), themselves*(1). Matt. 9:1; Matt. 14:13; Matt. 14:23; Matt. 17:1; Matt. 17:19; Matt. 20:17; Matt. 22:5; Matt. 24:3; Matt. 25:14; Matt. 25:15; Mk. 4:34; Mk. 6:32; Mk. 7:33; Mk. 9:2; Mk. 9:28; Mk. 13:3; Lk. 6:41; Lk. 6:44; Lk. 9:10; Lk. 10:23; Lk. 10:34; Lk. 18:28; Jn. 1:11; Jn. 1:41; Jn. 4:44; Jn. 5:18; Jn. 5:43; Jn. 7:18; Jn. 8:44; Jn. 10:3; Jn. 10:4; Jn. 10:12; Jn. 13:1; Jn. 15:19; Jn. 16:32; Jn. 19:27; Acts 1:7; Acts 1:19; Acts 1:25; Acts 2:6; Acts 2:8; Acts 3:12; Acts 4:23; Acts 4:32; Acts 13:36; Acts 20:28; Acts 21:6; Acts 23:19; Acts 24:23; Acts 25:19; Acts 28:30; Rom. 8:32; Rom. 10:3; Rom. 11:24; Rom. 14:4; Rom. 14:5; 1 Co. 3:8; 1 Co. 4:12; 1 Co. 6:18; 1 Co. 7:2; 1 Co. 7:4; 1 Co. 7:7; 1 Co. 7:37; 1 Co. 9:7; 1 Co. 11:21; 1 Co. 12:11; 1 Co. 14:35; 1 Co. 15:23; 1 Co. 15:38; Gal. 2:2; Gal. 6:5; Gal. 6:9; Eph. 4:28; Eph. 5:22; 1 Thess. 2:14; 1 Thess. 4:11; 1 Tim. 2:6; 1 Tim. 3:4; 1 Tim. 3:5; 1 Tim. 3:12; 1 Tim. 4:2; 1 Tim. 5:4; 1 Tim. 5:8; 1 Tim. 6:1; 1 Tim. 6:15; 2 Tim. 1:9; 2 Tim. 4:3; Tit. 1:3; Tit. 1:12; Tit. 2:5; Tit. 2:9; Heb. 7:27; Heb. 9:12; Heb. 13:12; Jas. 1:14; 1 Pet. 3:1; 1 Pet. 3:5; 2 Pet. 1:3; 2 Pet. 1:20; 2 Pet. 2:16; 2 Pet. 2:22; 2 Pet. 3:3; 2 Pet. 3:16; 2 Pet. 3:17; Jude 1:6 Idios in the Septuagint - Gen. 14:14; Gen. 15:13; Gen. 47:18; Deut. 15:2; Est. 5:10; Est. 6:12; Job 2:11; Job 7:10; Job 7:13; Job 24:12; Prov. 5:18; Prov. 5:19; Prov. 5:20; Prov. 6:2; Prov. 9:12; Prov. 11:24; Prov. 13:8; Prov. 16:23; Prov. 20:25; Prov. 22:7; Prov. 27:8; Prov. 27:15; Ezek. 21:30; Dan. 1:10 Sheep (4263) probaton from probaíno = to go before, walk ahead) is literally something that walks forward (a quadruped) and in context refers to a sheep. One of the most famous uses of probaton in the Septuagint is in Isaiah 53:6-7+ "All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. " Probaton - 35v - Matt. 7:15; Matt. 9:36; Matt. 10:6; Matt. 10:16; Matt. 12:11; Matt. 12:12; Matt. 15:24; Matt. 18:12; Matt. 25:32; Matt. 25:33; Matt. 26:31; Mk. 6:34; Mk. 14:27; Lk. 15:4; Lk. 15:6; Jn. 2:14; Jn. 2:15; Jn. 10:1; Jn. 10:2; Jn. 10:3; Jn. 10:4; Jn. 10:7; Jn. 10:8; Jn. 10:11; Jn. 10:12; Jn. 10:13; Jn. 10:15; Jn. 10:16; Jn. 10:26; Jn. 10:27; Acts 8:32; Rom. 8:36; Heb. 13:20; 1 Pet. 2:25; Rev. 18:13 SAM STORMS - ALL OF US ARE LIKE SHEEP - We are sheep! There are several characteristics of sheep that need to be kept in mind. First, sheep are largely helpless creatures. They lack any defensive weapons to fight off attackers. Shepherds often refer to “cast-down” sheep (SEE VIDEO). They, like turtles, can’t turn over right side up once they find themselves on their backs, making them especially vulnerable to predators. Second, being somewhat helpless, sheep are incredibly dependent on the shepherd. They can do very little for themselves.Third, they are notoriously stupid! If one sheep jumps over some non-existent obstacle, it’s not unusual for all the others to follow suit! If one wades through a mud puddle, the others follow along. Sheep can be extremely exasperating. We, too, are helpless, dependent, often more than a little stupid, and exasperating. Praise God that we have a shepherd who loves us anyway! Oswald Chambers - Does He Know Me? - When I have sadly misunderstood Him? (see John 20:11-18). It is possible to know all about doctrine and still not know Jesus. A person’s soul is in grave danger when the knowledge of doctrine surpasses Jesus, avoiding intimate touch with Him. Why was Mary weeping? Doctrine meant no more to her than the grass under her feet. In fact, any Pharisee could have made a fool of Mary doctrinally, but one thing they could never ridicule was the fact that Jesus had cast seven demons out of her (see Luke 8:2); yet His blessings were nothing to her in comparison with knowing Jesus Himself. “…she turned around and saw Jesus standing there, and did not know that it was Jesus….Jesus said to her, ‘Mary!’ ” (John 20:14, 16). Once He called Mary by her name, she immediately knew that she had a personal history with the One who spoke. “She turned and said to Him, ‘Rabboni!’ ” (John 20:16). When I have stubbornly doubted? (see John 20:24-29). Have I been doubting something about Jesus— maybe an experience to which others testify, but which I have not yet experienced? The other disciples said to Thomas, “We have seen the Lord” (John 20:25). But Thomas doubted, saying, “Unless I see…I will not believe” (John 20:25). Thomas needed the personal touch of Jesus. When His touches will come we never know, but when they do come they are indescribably precious. “Thomas…said to Him, ‘My Lord and my God!’ ” (John 20:28). When I have selfishly denied Him? (see John 21:15-17). Peter denied Jesus Christ with oaths and curses (see Matthew 26:69-75), and yet after His resurrection Jesus appeared to Peter alone. Jesus restored Peter in private, and then He restored him publicly before the others. And Peter said to Him, “Lord…You know that I love You” (John 21:17). Do I have a personal history with Jesus Christ? The one true sign of discipleship is intimate oneness with Him— a knowledge of Jesus that nothing can shake. “Cast Down” Sheep He restores my soul. —Psalm 23:3 Today's Scripture: Psalm 23 In his classic book A Shepherd Looks at Psalm 23, W. Phillip Keller gives a striking picture of the care and gentleness of a shepherd. In verse 3 when David says, “He restores my soul,” he uses language every shepherd would understand. Sheep are built in such a way that if they fall over on their side and then onto their back, it is very difficult for them to get up again. They flail their legs in the air, bleat, and cry. After a few hours on their backs, gas begins to collect in their stomachs, the stomach hardens, the air passage is cut off, and the sheep will eventually suffocate. This is referred to as a “cast down” position. (SEE VIDEO) When a shepherd restores a cast down sheep, he reassures it, massages its legs to restore circulation, gently turns the sheep over, lifts it up, and holds it so it can regain its equilibrium. What a picture of what God wants to do for us! When we are on our backs, flailing because of guilt, grief, or grudges, our loving Shepherd reassures us with His grace, lifts us up, and holds us until we’ve gained our spiritual equilibrium. This Shepherd of mine knows each trial, each snare, And at just the right moment my Lord will be there, On His shoulders to carry each burden for me— Yes, the Lord is my Shepherd, and always shall be. —Henry The weak and the helpless are in the Good Shepherd’s special care. F B
João 10
Wiersbe has an interesting thought about the door which could be possible but be a Berean - Twice He said, "I am the Door." He is the Door of the sheepfold and makes it possible for the sheep to leave the fold (the religion of Judaism) and to enter His flock. The Pharisees threw the beggar out of the synagogue, but Jesus led him out of Judaism and into the flock of God! (Bible Exposition Commentary) Bruce Barton also interprets the sheep as Jews and the sheepfold as Judaism - The "sheepfold" of Judaism held some of God's people who had awaited the coming of their Shepherd-Messiah (see Isaiah 40:1-11). He "calls his own sheep by name and leads them out"NRSV of the fold. When the Shepherd came, believing Jews recognized his voice and followed him. Not all Jews were God's people (see Ro 9:6-8). (Borrow John - Life Application Commentary) A T
João 10
Wiersbe - "In and Out" from Jesus in the Present Tense Note the balance here: “in and out.” A timid, frightened sheep would stay in the fold day and night and never see the pastures chosen by the shepherd, but the careless, overconfident sheep would remain in the pastures day and night and be exposed to all kinds of dangers. We need the food, water, and exercise of the pasture as well as the rest and security of the fold. Prayer and meditation are important, but so are witness and service, which is why the book of Hebrews tells us to go “within the veil” to worship the Lord and then to go “outside the camp” to work and witness for the Lord (Heb. 6:19; 13:13 NASB). Blessed are the balanced! Out in the pasture, the sheep have no walls and are free to move about, while in the fold they are confined; and both are needed in the Christian life. There are some areas of life that require walls and fences, and if we ignore them, we get into trouble. There are other areas of Christian life that are open and free and about which the saints may even disagree. Paul’s wise counsel is, “Everyone should be fully convinced in their own mind” (Rom. 14:5). Not prejudice, tradition, or opinion, but full conviction is the mark of maturity, decisions based on the Word of God and witnessed by the Spirit of God. “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another humbly in love” (Gal. 5:13). When you walk into some church sanctuaries, you see a sign over the entrance that reads “Enter to worship.” When you walk out after the service, the sign reads “Depart to serve.” It’s a reminder for us to cultivate a balanced life. Our zeal must be balanced with knowledge and our love with discernment (Phil. 1:9). Fellowship should be balanced with solitude (Matt. 6:5–6), and private prayer balanced with public prayer that involves other believers. ....The images of the shepherd and the door to the sheepfold are woven together in John 10, because both refer to Jesus. This explains how Jesus can be the door into the fold when He also enters the fold and leads the sheep out of the fold (Jn 10:2–5, 9). In the language of metaphor, a blending of images is not unusual. For example, Jesus is the bread of life (John 6:35), and yet He gives the bread (Himself) to hungry sinners. He speaks the truth (Jn 8:45), but He also is the truth (Jn 14:6). He imparts life to believing sinners (Jn 6:50–51), and yet He is life (Jn 14:6). Jesus Himself is the incarnation of every spiritual blessing He wants to give us, for “in Christ you have been brought to fullness” (Col. 2:10). John 10:9 Have You Walked Out? The renowned magician and escape artist, Houdini, could get out of any set of handcuffs, or any strait jacket that was ever put on him. In fact, he could release himself from almost any enclosure in less than one minute. Only once did he fail. That strange incident occurred when he was touring the British Isles. Arriving at a small town, he agreed to exhibit his ability by escaping from the local jail. The cell door was so ordinary looking that he smiled at the simplicity of the task. On the given signal he began to use all the terrific speed and dexterity he possessed to effect his release. To his great surprise, he was unable to pick the lock! Frantically he tried every device he knew, but nothing happened. For two more hours he worked feverishly. Finally, completely exhausted, he fell against the door and lamented his defeat. Immediately it sprang open. His frustration had been due to the fact that it had never been locked at all! How frequently, by a similar ruse, Satan has deluded poor sinners who are seeking to find a way to open the door of salvation! They work, they cry, they fret, they pray — trying in every way possible to bring release to their captive souls. Yet it is only when they fall exhausted from their own efforts, and rest their all against the "Door" — the Lord Jesus Christ — that they find the immediate release they so desperately seek. You who today are weeping and straining every nerve to escape the clutches of Satan, just let go, and let God do that which your feverish trying will never accomplish. For having done all that is necessary to please God, the Savior now provides the only way to peace and Heaven. Lovingly He still invites men to stop struggling and to enter by faith into the liberating joys of His free salvation! Life's uncertain, death is sure; Sin's the cause; Christ's the cure! Man can't do it; Hell's in store; God says, "Trust"; Christ's the Door! —Anon. The "windows" of Heaven's blessing (Mal. 3:10), can only open to those who have first entered its "Door"! Cat Gate I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. —John 10:9 Today's Scripture & Insight: John 10:1-10 My husband, Jay, and I have a new family member—a 2-month-old tabby cat named Jasper. To keep our new kitten safe, we’ve had to break some old habits, like leaving doors open. But one thing remains a challenge: the open stairway. Cats like to climb. Even as kittens, they know that the world looks better when you’re looking down on it. So whenever I have Jasper downstairs with me, she is determined to go upstairs. Trying to keep her confined to a safe place near me has tested my ingenuity. Gates that work with children and dogs do not work with cats. My cat gate dilemma brings to mind the metaphor Jesus used to describe Himself: “I am the gate for the sheep,” He said (John 10:7 niv). Middle Eastern sheepfolds were enclosures with an opening for the sheep to go in and out. At night, when the sheep were safely inside, the shepherd would lie in the opening so that neither sheep nor predators could get past him. Although I want to keep Jasper safe, I am not willing to make myself the gate. I have other things to do. But that’s what Jesus Christ does for us. He places Himself between us and our enemy, the devil, to protect us from spiritual harm. By: Julie Ackerman Link Thank You, Jesus, for being my gate. Through You I have salvation and by Your power I am safe from spiritual harm. Surround me with Your protection. I trust in You. The closer to the Shepherd, the farther from the wolf. Gates of Paradise I am the gate; whoever enters through me will be saved. John 10:9 Today's Scripture & Insight: John 10:1-9 Italian artist Lorenzo Ghiberti (1378–1455) spent years skillfully crafting images of Jesus’ life into the bronze doors of Italy’s Florence Baptistery. These bronze reliefs were so moving that Michelangelo called them the Gates of Paradise. As an artistic treasure, the doors greet visitors with echoes of the gospel story. It was Jesus who said, “I am the gate; whoever enters through me will be saved” (John 10:9). On the night before His crucifixion, He told His disciples, “I am the way and the truth and the life. No one comes to the Father except through me” (14:6). Within a few hours Jesus would say to one of the criminals being crucified at His side, “Today you will be with me in paradise” (Luke 23:43). The apostle Peter a few weeks later boldly proclaimed to those who had called for Jesus’ death that “there is no other name under heaven . . . by which we must be saved” (Acts 4:12). Years later, the apostle Paul wrote that there is only one mediator between God and humanity—the man Christ Jesus (1 Tim. 2:5). The gates of paradise are found in the Savior who offers everlasting life to all who believe and come to Him. Enter into the joy of His salvation. By: Dennis Fisher I needed a mediator because of my sin. Thank You, Jesus, for being the way to the Father by Your death and resurrection. I will be forever grateful. Jesus died in our place to give us His peace. Doors: Open And Shut I am the door. If anyone enters by Me, he will be saved. — John 10:9 Today's Scripture: Matthew 25:1-13 George Morrison, one of Scotland’s most popular preachers in the early 20th century, was known for a sermon titled, “The Ever-Open Door.” And on his deathbed he exclaimed, “It’s open for me now, and I’m going through.” As a believer, he surely did go through the door into glory. That door won’t always be open, however. Someday the door of grace will close and unbelievers will be shut out of God’s presence forever. The eloquent English evangelist George Whitefield (1714-1770) once preached on the text, “. . . and the door was shut” (Mt. 25:10). One man in the audience was overheard saying to another, “So what? Another door will open.” But as Whitefield continued preaching, he said, “There may be someone here who is careless and self-satisfied, and who thinks, ‘What does it matter if the door is shut? Another will open.’ Yes, it will—the door to the bottomless pit, the door to hell!” When time runs out, and God shuts the door of salvation, the door to doom, darkness, and despair will open. But today, if you trust in Jesus Christ, you enter the still wide-open door into eternal life. Have you walked through that door? By: Vernon Grounds The time has come for me to choose— It's Jesus Christ or heaven lose; But if what heaven loves, I hate, Then closed to me is heaven's gate. —Anon. Christ is the only way to heaven; all other ways lead to doom. Only One Door I am the door. If anyone enters by Me, he will be saved. — John 10:9 Today's Scripture: John 10:7-10 Old Testament scholar Sir George Adam Smith says that when he visited the Holy Land he came upon a shepherd and his sheep standing before a stockade. There was no door in that protective enclosure, only an opening the width of a man’s body. Smith asked the shepherd why there was no door, and he explained: “I am the way in. I stand in the opening, and the sheep pass under me into the stockade. When they are all safely inside, I lie down across that opening. No thief can get in and no sheep can get out except over my body. I am the entrance.” We are like sheep who need a Shepherd (1 Peter 2:25). For entrance into heaven, a place of eternal bliss, Jesus gave this amazing claim: “I am the door of the sheep. . . . If anyone enters by Me, he will be saved” (John 10:7-9). The people listening to Him that day didn’t think of a wooden gate swinging on hinges. They understood that He was really saying, “I am the entrance into the homeland of God.” He could claim to be the way into that eternal blessedness, the exclusive way into God’s glory, because He is the incarnate Son of God. Jesus is the only way into heaven (John 14:6). We gain entrance only by putting our faith in Him. By: Vernon Grounds Come to the Savior, make no delay— Here in His Word He's shown us the way; Here in our midst He's standing today, Tenderly saying, "Come!" —Root There are many ways to hell, but only one way to heaven. Blessed Forgetfulness I am the door. If anyone enters by Me, he will be saved. — John 10:9 Today's Scripture & Insight: John 10:1-10 My office is downstairs, but I make frequent trips upstairs to various rooms in my house for one thing or another. Unfortunately, by the time I get upstairs I often forget what I was planning to do when I got there. Researcher Gabriel Radvansky has come up with an explanation for this phenomenon. He proposes that a doorway serves as an “event boundary.” After conducting three different experiments, he theorized that a doorway signals the brain that the information held in memory can be filed away—but it’s frustrating when I’m standing there trying to remember why I came upstairs. However, forgetfulness can be a blessing. When I shut the door to our bedroom at night and settle down to sleep, it’s a blessing to forget the worries of the day. When I think of the fact that Jesus called Himself “the door” (John 10:7,9), I gain a new appreciation for this metaphor. When sheep enter the pen, they enter a safe place protected from thieves and predators. For believers, the Great Shepherd is the door between us and our enemies. Once we enter the sheepfold, we can “forget” all dangers and threats. We can enjoy divine forgetfulness and rest in the protection of the Great Shepherd. By: Julie Ackerman Link Thank You, Father, for the peace of mind that comes from knowing You are standing watch over the events of our lives. Help us to rest securely in Your protection. Christ is the door that keeps us in and keeps the dangers out. I AM STATEMENTS IN THE GOSPEL OF JOHN 1. “I am ‘He’ ” (Jn 4:26; 6:20; 8:24, 28, 54–59; 13:19; 18:5–6, 8) 2. “I am the bread of life” (Jn 6:35, 41, 48, 51) 3. “I am the light of the world” (Jn 8:12; 9:5) 4. “I am the door of the sheepfold” (Jn 10:7, 9) 5. “I am the good shepherd” (Jn 10:11, 14) 6. “I am the resurrection and the life” (Jn 11:25) 7. “I am the way, the truth and the life” (Jn 14:6) 8. “I am the true vine” (Jn 15:1, 5) Oswald Chambers - “I Am the Door” John 10:9 - God's Workmanship 1. The Condition of Daily Salvation By Me if any man enter in, he shall be saved . . . This is a picture of the life we are to live as God’s children—entering in by our Lord, who is the Door, not once for all, but every day, for everything. Is there trouble in the physical domain? enter in by the Door and be saved. Trouble in mental matters? enter in and be saved. A thousand and one things make up life as it is and in them all we have to learn to enter in by the Door. Entering in, in the Name of Jesus, is the condition of daily salvation, not salvation from sin only, but a salvation that keeps us manifestly the Lord’s sheep. Are you experiencing daily salvation, or are you shut out from Jesus Christ just now in your bodily life, in your mind, in your circumstances? is there any fog, any darkness, any weariness, any trouble? Every day there are things that seem to shut the way up, but you can always enter in by the Door and experience salvation. In the East it is the body of the shepherd himself that is the door of the fold. 2. The Condition of Daily Sonship and shall go in and go out . . . (rv) We are apt to have the idea that salvation is a kind of watertight compartment and if we enter in all our liberty will be destroyed. That is not our Lord’s conception; He says we “shall go in and go out.” Are we entering in by the Door for our daily work or only at a devotional meeting? The going in and out is our Lord’s picture of the freedom of a son. A servant cannot go in and out as he likes, but Jesus says, “Henceforth I call you not servants; . . . but I have called you friends.” Nothing is closed to you once you enter in by the Door. 3. The Condition of Daily Support . . . and shall find pasture. rv) “I can’t get any food out of God’s Book,” you say; the trouble is not in the Book, but in you. “I can’t get time alone with God”—this answers the problem: “By Me if any man enter in, he shall . . . find pasture.” Some people find physical nourishment in everything, air and water seem to nourish them; and there are people spiritually who get nourishment out of everything. That is our Lord’s picture of the daily support of the life that is right with Him. There is no calling of any description where you cannot find ample pasturage once you learn to enter in by the Door. Are you starving spiritually just now? have you entered in by the Door? “Nothing in my hands I bring”—don’t try to be consistent to a doctrine or a creed, the Lord Jesus is the only One to whom you have to be consistent. You will find He will not allow you to have freedom in certain places, though He will always give you pasturage. There is wonderful liberty and freedom experienced among God’s children, but if you try to have this freedom among those who are not God’s children, He will check. If God were to ask you “How are you?” what would you say—“I don’t feel very well”? or, “I feel worried”; Or, “I feel as if I had not got hold of God”? Our Lord wants us to be filled with His life, and the only way for that is to enter in by the Door. The simplicity of it will save us from false emotion in prayer. It is easy to pray as we think we ought to pray, but we have to pray out of our personal condition. You never need to say—“But I am not in a fit condition to see my Father,” the freedom is that of a child. Is there any part of your life where you are not getting nourished, not finding pasturage? Then enter in by the Door. Have you been trying to make prayer, or faith, or the Bible, or experience, the Door? These may be ornaments about the Door, but the Door is the Lord Jesus Himself. Be absolutely loyal to Him. “By Me if any man enter in, he shall be saved.” It is an almighty salvation, salvation from darkness and dryness, from limitation and death, salvation from all that hinders you from being a healthy child of God. Can you go in and out, or are you in fear of your life when you do things, always questioning whether you should do this or that? Whenever you are in doubt as to what you should do it is because you have not entered in by the Door. Learn to enter in by the Door until it becomes the ordinary attitude of your life and you will find pasture without hunting for it, it is there. It is never a confined place, but always a door. The world, the flesh and the devil cannot imprison you, it is a life of absolute freedom. James Smith - THE DOOR Exodus 26:36, 37; John 10:9 Why should there be a door between the ministry of the laver and the service and fellowship of the holy place? Perhaps to teach us that the work of the one was just to fit us for the enjoyment and privilege of the other. To grow in grace means receiving to the full the blessings offered us in Christ Jesus. Those who walk in the light they have shall receive more light “The path of the just is as the shining light that shineth more and more” (Prov. 4:18). In the experience of the Christian there is always more to follow. The hangings which formed the door, like the gate outside and the vail inside, were made of “fine linen—blue, purple, and scarlet.” Here, again, we have Jesus as the Son of God, the Son of Man, and the Mediator between God and men. It must be Jesus in His threefold character all the way with the believer. We live by faith on the Son of God. The door had five pillars, made of shittim wood overlaid with gold, the wood and gold again pointing to the human and divine nature of Christ. He Himself said, “I am the Door” (John 10:9). The five pillars may represent His fivefold name as given in Isaiah 9:6, “Thou shalt call His Name JESUS.” He is the (1) King, (2) Eternal, (3) Immortal, (4) Invisible, (5) the only wise God (1 Tim. 1:17). If at the altar we have to do with the work of Jesus Christ, here it is Himself in all the riches of His glorious character that is presented before us. The truth about the “fuller” or “higher Christian life” so freely taught in these days is here in type before us at the door. It is a definite acceptance of or entering into all the fulness of Jesus Christ, purchased for us by His atoning blood, offered to us in His Word, and accomplished in us by faith through the Holy Spirit. Having come under the power of the laver cleansing, we may now behold and enjoy the unsearchable riches of Christ. The Door was— 1. THE WAY INTO ACCEPTABLE PRAYER. Through the door, right in front, stood the golden altar of incense, the type of intercession. When Christ Himself becomes the chiefest among ten thousand to our hearts, then prayer will become a delight. Being now filled with His love and Word, we ask and receive (John 15:7). The ministry of the Holy Ghost (laver) is needed to fit us for this holy and blessed privilege (Rom. 8:26, 27). This is also— 2. THE WAY INTO CONTINUAL LIGHT. Within the door was the ever-burning candlestick, the light that was “never to go out.” When the door is entered, or when Christ is received in all the fulness of His grace and power, then the soul enters into the sweet experience of walking in the “light of the Lord.” Many Christians know nothing of this continual shining. Christ is seen by them only at the altar of atonement. They know their sins forgiven, but they don’t know what it is to be “filled with all the fulness of God” (Eph. 3:16–20). The teaching of the laver is neglected. O that men would believe in the Holy Spirit and submit to His power and teaching, then would Christ be glorified in them, then would they walk in newness of life. 3. THE WAY INTO ABIDING FELLOWSHIP. When the priest went through the door he also came into the presence of the “table of shewbread.” The table speaks of “fellowship.” Here we have fellowship with God in His Son, who is the “Bread of Life.” This fellowship with Christ at the table of bread is a fellowship which strengthens and satisfies. This precious blessing, too, comes after the sanctifying influence of the Holy Spirit, represented in the laver. Every unclean thing must be put away if we would abide in the soul-satisfying friendship of the holy Son of God. How can two walk together except they be agreed. This privilege does not come to us every now and then like the ordinance of the “Supper.” There is no necessity why we should ever go down from this holy mount. ABIDE IN ME. 4. THE WAY INTO NEARNESS TO GOD. In passing through the door the priest must have been conscious that he had approached nearer to God. Now there was only the vail between him and the glory which rested on the mercy-seat within. This is the solemn experience of those who, through the power of the Holy Ghost, walk in the light of the fellowship of Christ. Only the vail between, only this vail of flesh between us and the immediate vision of the glory of God. “Absent from the body, … present with the Lord” (2 Cor. 5:8). When we think of our own sinfulness, well may we, like Ahab, “walk softly” (1 Kings 21:27). When we think of the grace of God by which we have been brought into this privilege, well may we rejoice and adore. Let us fall down and worship. 5. THE WAY INTO THE CALM OF DIVINE SAFETY. No matter how stormy the day might be, within the door there was always calm and quiet. Here the worshipper had the conscious assurance that he was specially sheltered under the wings of Jehovah’s presence. General protection was promised to all who abode under the cloudy pillar. This was a special blessing enjoyed only by the priests, the hidden ones; those only who had to do continually with the work of the laver, the ministry of the Holy Spirit. The importance of this truth is the only excuse for repeating it so frequently. We may be Christians living under the pillar of promise, and enjoying pardon through the altar of His Cross, yet all the while utter strangers to the calm and quiet of those who live and serve in the holy place. Here we are “hidden,” hidden from the strife of tongues (Psa. 31:20), from trouble (Psa. 27:5). Here we are strengthened with “hidden manna,” taught with “hidden wisdom” (1 Cor. 2:7), and satisfied with “hidden riches” (Isa. 45:3). Your life is hid with Christ in God. How calm, how quiet, how safe, how full, how holy, how happy, how thankful, how praiseful we should be! Through the door was also— 6. THE WAY INTO THE SPHERE OF HOLY SERVICE. Here, by priestly hands, the incense was put upon the coals of the altar, the lamps were trimmed, and the bread renewed. Holy work indeed—praying, testifying, teaching. Praying unto God; offering up, not cold, formal petitions, but desires, like incense from the burning coals of a holy, self-consuming zeal. The incense sent up no sweet perfume till it came into contact with the burning coals. The coals of our affection must be burning if our prayers are to ascend. Here the lamp of our spiritual life is kept regularly replenished and constantly shining, so that a steady, God-pleasing testimony is borne. Here the bread of His presence, ever fresh, is given and received. If we would minister to others in holy things, we must know what it is to minister “before God.” This fitness for holy service, let me repeat it, comes through personally participating in the power and grace of the Holy Ghost. Yield yourselves unto God. There was no floor in the holy place. The bare feet of the priest still walked on the sandy desert. He was reminded that, although he was in the place of holiness enjoying heavenly things, he was still on the earth. The lesson here is obvious. These great spiritual blessings and privileges are for us now in our present earthly state. Many Christians relegate their possessions to Heaven instead of entering into the enjoyment of them now. “I am the Door; by Me if any man enter, he shall be SAVED, and shall go in and out, and find pasture”—strength for SERVICE (John 10:9). “Behold, I have set before thee an open Door” (Rev. 3:8). John 10:10 "The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. BGT John 10:10 ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν. KJV John 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. NET John 10:10 The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly. CSB John 10:10 A thief comes only to steal and to kill and to destroy. I have come so that they may have life and have it in abundance. ESV John 10:10 The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. NIV John 10:10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. NLT John 10:10 The thief's purpose is to steal and kill and destroy. My purpose is to give them a rich and satisfying life. NRS John 10:10 The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly. NJB John 10:10 The thief comes only to steal and kill and destroy. I have come so that they may have life and have it to the full. NAB John 10:10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly. YLT John 10:10 'The thief doth not come, except that he may steal, and kill, and destroy; I came that they may have life, and may have it abundantly. GWN John 10:10 A thief comes to steal, kill, and destroy. But I came so that my sheep will have life and so that they will have everything they need. BBE John 10:10 The thief comes only to take the sheep and to put them to death: he comes for their destruction: I have come so that they may have life and have it in greater measure. RSV John 10:10 The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. NKJ John 10:10 "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. ASV John 10:10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. MIT John 10:10 The poacher comes only to steal, slay, and spoil. I have come that believers might have life in overflowing abundance. thief: John 10:1 12:6 Isa 56:11 Eze 34:2-4 Ho 7:1 Mt 21:13 23:14 Mk 11:17 Ro 2:21 2Pe 2:1-3 I came: John 3:17 6:33,51 12:47 Mt 18:11 20:28 Lu 19:10 1Ti 1:15 abundantly: Ro 5:13-21 Heb 6:17 7:25 2Pe 1:11 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 3:16+ “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish (apollumi) , but have eternal life. 17 “For God did not send the Son into the world to judge the world, but that the world might be saved through Him. JESUS CAME TO GIVE ETERNAL, ABUNDANT LIFE The thief (kleptes) comes only to steal (klepto) and kill (thuo) and destroy (apollumi) - This describes the thief as selfish and self-serving who steals by cunning and stealth (contrast robber who steals openly and with violence). Who is the thief? For years I have interpreted this as primarily referring to the devil, and yes absolutely, he is a thief and he and his demonic hordes are undoubtedly behind the human men who come as thieves. But as I re-read this verse in context, I realized that this was not primarily referring to the devil but to his human representatives. In John 10:8, the near context, Jesus refers to "all those who came before Me" referring to men not the devil or demons. And so it seems that Jesus is referring primarily to the false shepherds that preceded Him including those (PHARISEES) who presently stood before Him listening to His words. Sadly we see all three of these actions (steal...kill...destroy) played out in the tragedy of the Jonestown Massacre. (Compare also the "thief" David Koresh leader of Branch Davidians). Bob Utley on The thief - This shows the ulterior motives of false shepherds. It also reflects the purpose of the evil one (cf. John 8:44)! (ED: BUT THIEF DOES NOT REFER PRIMARILY TO THE DEVIL BUT HIS EMISSARIES!) This attitude of the carelessness of hired workers can be seen in John 10:12-13. J
João 10
Wiersbe - I am the good shepherd. The good shepherd gives His life for the sheep. JOHN 10:11 A flock of sheep is one of the most familiar metaphors in Scripture for the people of God. The Old Testament believer prayed, “Give ear, O Shepherd of Israel, You who lead Joseph like a flock” (Ps. 80:1); and the new covenant Christian knows Jesus as the good shepherd and the local church as his flock (Acts 20:28–29). The leader of a local flock is called “pastor” (Eph. 4:11), which comes from a Latin word meaning “to feed, to shepherd.” In the nation of Israel, the civil leaders were also known as shepherds because they were caring for God’s flock. Unfortunately, not all of Israel’s shepherds were faithful to the Lord or to his sheep, and the prophets had to warn them and the Lord had to judge them (Ezek. 34; Jer. 23:1–4; Isa. 56:9–12). They drove the sheep instead of leading them and robbed them instead of feeding and caring for them. Jesus warned the people against thieves and robbers and the hirelings, the selfish, grasping, false shepherds who were more interested in money and power than in ministry and compassion. Jesus is our good shepherd, a word that in the Greek means “choice, best, blameless, praiseworthy, and beautiful.” Let’s give thanks for all he means to us and does for us! He died for us. “The good shepherd gives His life for the sheep” (John 10:11). “I lay down My life for the sheep” (v. 15). “I lay down My life that I may take it again” (v. 17). In the Old Testament, the sheep died on the altar for the shepherd, but under the new covenant, the Shepherd died on the cross for his sheep! He knows us personally and intimately and he calls us by name (v. 3). He gives us eternal life and abundant life (vv. 10, 28). How could we question his love when he yielded his life on the cross for us? He lives for us. “Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep . . . make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever” (Heb. 13:20–21). Jesus the High Priest intercedes for us in heaven, and we have access to the mercy seat at all times (4:14–16). He goes before us, and not only leads the way but prepares the way, and we have nothing to fear. He lives and he serves. He speaks to us and leads us. The word voice is used five times in John 10 (vv. 3–5, 16, 27) and refers to the Spirit speaking to us by the Scriptures. One sure mark of genuine believers is their appetite for the Word of God and their desire to understand and obey it. A true Christian can detect the voice of a hireling, a thief, or a false prophet and wants nothing to do with them. Jesus wants to lead us into the rich green pastures of his Word and nourish us in spiritual truth. “My sheep hear My voice, and I know them, and they follow Me” (v. 27). To those not in his flock, he will one day say, “I never knew you” (Matt. 7:21–23). He will come for us. Peter wrote to the pastors and their flocks that “when the Chief Shepherd appears, you will receive the crown of glory that does not fade away” (1 Pet. 5:4). The shepherd’s work is not easy but it will be amply rewarded, and sheep who have made the shepherd’s work even more difficult will be dealt with by the Lord (Heb. 13:17). The arrogant false shepherds reviled the beggar and excommunicated him from the synagogue, but the good shepherd found him and added him to his flock (John 9:28–29, 34–41). The leaders had beheld a miracle yet were blind to their own sins and to the Son of God. Are we also blind? “You are My flock, the flock of My pasture; you are men, and I am your God,” says the Lord GOD. Ezekiel 34:31 Like Sheep We all, like sheep, have gone astray, each of us has turned to our own way. Isaiah 53:6 Today's Scripture & Insight: Isaiah 53:1-6 One of my daily chores when I lived with my grandfather in northern Ghana was taking care of sheep. Each morning I took them out to pasture and returned by evening. That was when I first noticed how stubborn sheep can be. Whenever they saw a farm, for instance, their instinct drove them right into it, getting me in trouble with the farmers on a number of occasions. Sometimes when I was tired from the heat and resting under a tree, I observed the sheep dispersing into the bushes and heading for the hills, causing me to chase after them and scratching my skinny legs in the shrubs. I had a hard time directing the animals away from danger and trouble, especially when robbers sometimes raided the field and stole stray sheep. So I quite understand when Isaiah says, “We all, like sheep, have gone astray, each of us has turned to our own way” (53:6). We stray in many ways: desiring and doing what displeases our Lord, hurting other people by our conduct, and being distracted from spending time with God and His Word because we are too busy or lack interest. We behave like sheep in the field. Fortunately for us, we have the Good Shepherd who laid down His life for us (John 10:11) and who carries our sorrows and our sins (Isa. 53:4-6). And as our shepherd, He calls us back to safe pasture that we might follow Him more closely. By: Lawrence Darmani Shepherd of my soul, I do wander at times. I’m grateful that You’re always seeking me to bring me back to Your side. If you want God to lead you, be willing to follow. A Missing Sheep We are His people and the sheep of His pasture. — Psalm 100:3 Today's Scripture & Insight: Luke 15:1-10 Laura loaded a borrowed goat and sheep into a trailer to transport them to church for a rehearsal of a live nativity. The animals head-butted and chased each other for a bit and then settled down. Laura started for the church but first had to stop for gas. While pumping the gas, she noticed the goat standing in the parking lot! And the sheep was gone! In the commotion of getting them settled she had forgotten to lock one of the latches. Laura called the sheriff and some friends who searched frantically along a stretch of businesses, cornfields, and woods during the last daylight hours. Many were praying that she would find the borrowed animal. The next morning Laura and a friend went out to post “Lost Sheep” flyers at local businesses. Their first stop was the gas station. A customer overheard them asking the cashier about posting a flyer and said, “I think I know where your sheep is!” The sheep had wandered to his neighbor’s farm, where he had put it in the barn for the night. The Lord cares about lost sheep—including you and me. Jesus came from heaven to earth to show us His love and provide salvation (John 3:16). He goes to great lengths to seek and find us (Luke 19:10). When the sheep was found, Laura nicknamed her Miracle. And God’s salvation of us is a miracle of His grace. By: Anne Cetas Heavenly Father, as we care for the things dear to us, how much more do You care for us, Your children! Thank You for answered prayer and for the miracle of Your grace. Play We are the people of His pasture and the sheep of His hand Meet Shrek I Myself will search for My sheep and seek them out. — Ezekiel 34:11 Today's Scripture & Insight: Ezekiel 34:11-16 Shrek was a renegade sheep. He went missing from his flock and remained lost for 6 years. The person who found him living in a cave on a high and rugged place in New Zealand didn’t recognize him as a sheep. “He looked like some biblical creature,” he said. In a way, he was. Shrek was a picture of what happens to sheep who become separated from their shepherd. Shrek had to be carried down the mountain because his fleece was so heavy (60 lbs or 27 kg) that he couldn’t walk down on his own. To relieve Shrek of the weight of his waywardness, he was turned upside down so that he would remain still and not be harmed when the shearer removed his heavy fleece. Shrek’s story illustrates the metaphor Jesus used when He called Himself the Good Shepherd (John 10:11), and when God referred to His people as His flock (Ezek. 34:31). Like Shrek, we do not make good choices when we’re on our own, and we become weighed down with the consequences (Ezek. 33:10). To relieve us of the weight, we may have to be on our backs for a time. When we end up in this position, it is good to remain still and trust the Good Shepherd to do His work without hurting us. By: Julie Ackerman Link The King of love my Shepherd is, Whose goodness faileth never; I nothing lack if I am His, And He is mine forever. —Baker God’s training is designed to grow us in faith. John 10:12 "He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. BGT John 10:12 ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει- καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει- KJV John 10:12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. NET John 10:12 The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them. CSB John 10:12 The hired man, since he is not the shepherd and doesn't own the sheep, leaves them and runs away when he sees a wolf coming. The wolf then snatches and scatters them. ESV John 10:12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. NIV John 10:12 The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. NLT John 10:12 A hired hand will run when he sees a wolf coming. He will abandon the sheep because they don't belong to him and he isn't their shepherd. And so the wolf attacks them and scatters the flock. he that: John 10:3 Isa 56:10-12 Eze 34:2-6 Zec 11:16,17 1Ti 3:3,8 2Ti 4:10 Tit 1:7 1Pe 5:2 2Pe 2:3 the wolf coming: Mt 7:15 Mt 10:16 Ac 20:29 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 7:15+ “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. Matthew 10:16+ “Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. Acts 20:29+ “I know that after my departure savage wolves will come in among you, not sparing the flock; Mark 6:34+ When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. THE WORTHLESSNESS OF HIRED HANDS TO WATCH SHEEP He who is a hired hand (misthotos), and not a shepherd (poimen), who is not the owner (idios) of the sheep (probaton) - In Jn 10:3 Jesus described the doorkeeper, but this individual, although hired to stand guard, does not seem to be the one Jesus is alluding to here. This is someone who the shepherd gives money to and entrusts his sheep to him but who is not trustworthy. Wiersbe points out that "Jewish shepherds did not tend the sheep in order to slaughter them, unless they were used for sacrifice. Shepherds tended them that the sheep might give wool, milk, and lambs." (Bible Exposition Commentary) Sees the wolf (lukos) coming, and leaves (aphiemi) the sheep (probaton) and flees (pheugo) - This hired hand is also afraid of wolves and not willing to jeopardize his own life for the sake of the lives of the sheep. John MacArthur nails it writing "The hired hand symbolizes the Jewish religious leaders and, by extension, all false shepherds. They are always mercenaries, doing ministry not for love of the souls of men or even love for the truth, but for money (Titus 1:10-11; 1Pe 5:2; 2Pe 2:3). Therefore they flee at the first sign of threat to their well-being (ED: LIKE JIM JONES), because they are not concerned about the sheep. (Jn 10:12) Their overriding priority is self-preservation, and the last thing they care to do is to sacrifice themselves for anyone. (See The MacArthur Commentary) And the wolf (lukos) snatches (harpazo) them and scatters (skorpizo) them - Snatches is a vivid verb picturing the wolf's fangs suddenly, powerfully grasping the defenseless sheep and dragging it off for a meal. The remainder of the sheep are frightened out of their mind and scatter in all directions. What a contrast with the good Shepherd Who willingly lays down His life for His sheep (Jn 10:11, 17, 18)! Hired hand (3411)(misthotos from misthoo = to let for hire from misthos = wages) means a hired worker (hired fishers Mk 1:20, hired shepherds - Jn 10:12-13). A laborer. In classic Greek misthotos was used of soldiers, and in plural, mercenaries (bands of mercenaries 1 Macc 6:29) Misthotos - 3x - hired hand(2), hired servants(1). Mk. 1:20; Jn. 10:12; Jn. 10:13. Lxx = Ex 12:45; Ex 22:15; Lev. 19:13; Lev. 22:10; Lev. 25:6; Lev. 25:40; Lev. 25:53; Deut. 15:18; Job 7:2; Job 14:6; Isa. 16:14; Isa. 21:16; Isa. 28:1; Isa. 28:3; Jer. 46:21; Mal. 3:5 Wolf (3074) (lukos) (Latin - lupus) is literally a fierce predator or beast of prey (Jn 10:12). Most often it is used metaphorically metaphorically to describe a person with dangerous spiritual teaching -- false prophet, false teacher, or false leader (Acts 20:29). Liddell-Scott on the phrase "to see a wolf, i.e. to be struck dumb, as was vulgarly believed of any one of whom a wolf got the first look." TDNT - Outside the NT. The wolf is commonly mentioned in antiquity as a terrible beast of prey. Common themes are its fierceness, its appetite, its cunning, its hostility to sheep, and the terror it inspires by its sudden appearances. The wolf figures largely in mythology and superstition as the symbol of the fugitive or the epitome of demonic power. The main use in the OT is in metaphors (Gen. 49:27; Ezek. 22:27, etc.). The wolf's lying down with the sheep symbolizes the peace of the messianic age in Isa 11:6; 65:25. In rabbinic writings there is a distinctive use of the term in the reported blasphemy when God is called a wolf to his people; this seems to involve a play on the words locus (the place of God's presence) and lykos." Derivative English word = lycanthrope - werewolf. Matthew 7:15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. Matthew 10:16 “Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. Luke 10:3 “Go; behold, I send you out as lambs in the midst of wolves. John 10:12 “He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. Acts 20:29 “I know that after my departure savage wolves will come in among you, not sparing the flock; Lukos/lykos in the Septuagint - Gen. 49:27; Prov. 28:15; Isa. 11:6; Isa. 65:25; Jer. 5:6; Ezek. 22:27; Hab. 1:8; Zeph. 3:3 Snatches (take away) (726) harpazo from haireô = take, in NT only in middle voice = haireomai = to take for oneself, to choose; akin to airo = to raise up) means to snatch up or way, to seize or seize upon, to steal (see comparison to klepto below), to catch away or up, to pluck, to pull. Harpazo means to take suddenly and vehemently, often with violence and speed or quickly and without warning. The idea is to take by force with a sudden swoop and usually indicates a force which cannot be resisted. In eschatological terms (future events, prophetically related) as in the present verse, harpazo refers to what is often known as the "rapture" (Latin = raptura = seizing or Latin = rapio = seize, snatch) Harpazo thus can be translated by the verb to rapture which describes the act of conveying or transporting a person from one place to another or from one sphere of existence to another. Harpazo - 14x - carry off(1), caught(4), snatch(2), snatched...away(1), snatches(1), snatches away(1), snatching(1), take...away...by force(1), take...by force(2). Matt. 11:12; Matt. 12:29; Matt. 13:19; Jn. 6:15; Jn. 10:12; Jn. 10:28; Jn. 10:29; Acts 8:39; Acts 23:10; 2 Co. 12:2; 2 Co. 12:4; 1 Thess. 4:17; Jude 1:23; Rev. 12:5 Scatters (4650) skorpizo means scatter or disperse, to cause a group or gathering to go in various directions, scatter, disperse. It is the opposite sunago (gather). It is used as a metaphor drawn from seed sowing, for what one does to help those in need distribute, disperse, give generously ( 2Co 9.9) Skorpizo - 5v - scattered(2), scatters(3). Matt. 12:30; Lk. 11:23; Jn. 10:12; Jn. 16:32; 2 Co. 9:9 John 10:13 "He flees because he is a hired hand and is not concerned about the sheep. BGT John 10:13 ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. KJV John 10:13 The hireling fleeth, because he is an hireling, and careth not for the sheep. NET John 10:13 Because he is a hired hand and is not concerned about the sheep, he runs away. CSB John 10:13 This happens because he is a hired man and doesn't care about the sheep. ESV John 10:13 He flees because he is a hired hand and cares nothing for the sheep. NIV John 10:13 The man runs away because he is a hired hand and cares nothing for the sheep. NLT John 10:13 The hired hand runs away because he's working only for the money and doesn't really care about the sheep. not concerned about the sheep: Jn 12:6 Ac 18:17 Php 2:20 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Jer. 23:1ff “Woe unto the shepherds that destroy and scatter the sheep of my pasture! saith Jehovah”. Ezek. 34:1, 2 “Son of man, prophesy against the shepherds of Israel, prophesy and say unto them, even to the shepherds, Woe unto the shepherds of Israel that do feed themselves! should not the shepherds feed the sheep?” Zech. 11:17 “Woe to the worthless shepherd that leaves the flock!” (). HIRED HANDS DO NOT CARE FOR THE SHEEP He flees because he is a hired hand (misthotos) and is not concerned (melo) about the sheep (probaton) - Jesus is concerned for His sheep, for He purchased them with the price of His precious blood (1Pe 1:18-19+, Rev 1:5+, Rev 5:9-10+). Hired hands refer to the religious leaders in Israel who ostensibly were to shepherd the flock of Israel. Unlike Jesus Who is selfless, the "hired hands" were supremely selfish. Jesus would lay down His life for the sheep, but the religious leaders would do anything to save themselves. Jesus lived in obedience to His Father (cf Jn 10:18), but the religious leaders lived to obey their lustful desires. Wiersbe - Throughout the Bible, God's people are compared to sheep; and the comparison is a good one. Sheep are clean animals, unlike pigs and dogs (2 Peter 2:20-22). They are defenseless and need the care of the shepherd (Ps. 23). They are, to use Wesley's phrase, "prone to wander," and must often be searched for and brought back to the fold (Luke 15:3-7). Sheep are peaceful animals, useful to the shepherd. In these, and other ways, they picture those who have trusted Jesus Christ and are a part of God's flock. The Pharisees, in contrast to good shepherds, had no loving concern for the beggar, so they put him out of the synagogue. Jesus found him and cared for him. (Bible Exposition Commentary) A W
João 10
Wiersbe - The Eastern shepherd knows his sheep personally and therefore knows best how to minister to them. To begin with, our Lord knows our names (see John 10:3). He knew Simon (John 1:42) and even gave him a new name. He called Zaccheus by name (Luke 19:5); and when He spoke Mary's name in the garden, she recognized her Shepherd (John 20:16). If you have ever had your identity "lost" in a maze of computer operations, then you can appreciate the comforting fact that the Good Shepherd knows each of His sheep by name. He also knows our natures. While all sheep are alike in their essential nature, each sheep has its own distinctive characteristics; and the loving shepherd recognizes these traits. One sheep may be afraid of high places, another of dark shadows. A faithful shepherd will consider these special needs as he tends the flock. Have you ever noticed how different the 12 Apostles were from one another? Peter was impulsive and outspoken, while Thomas was hesitant and doubting. Andrew was a "people person" who was always bringing somebody to Jesus, while Judas wanted to "use" people in order to get their money for himself. Jesus knew each of the men personally, and He knew exactly how to deal with them. Because He knows our natures, He also knows our needs. Often, we do not even know our own needs! Psalm 23+ is a beautiful poetic description of how the Good Shepherd cares for His sheep. In the pastures, by the waters, and even through the valleys, the sheep need not fear, because the shepherd is caring for them and meeting their needs. If you connect Psalm 23:1, 6, you get the main theme of the poem: "I shall not want... all the days of my life." (Bible Exposition Commentary or see Wiersbe Bible Commentary NT - Page 102 - Google Book) (Bolding added) Keeping Grace from the article GRACE AND TRUTH - Studies in the Gospel According to St. John BY J. F. STROMBECK - Bibliotheca Sacra 96:382 (Apr 39) p. 210 In the parable of the Good Shepherd is a beautiful presentation of God’s keeping grace. God’s abounding provision in love is pictured as a shepherd’s care for his sheep and the believer’s dependence upon God as the dependence of the sheep upon the shepherd. This is a true picture of the relationship of God and man under grace. Sheep are known for their defenselessness and helplessness. They are prone to stray from the flock. They are a symbol of weakness. Of all creatures they are in need of protection, guidance and sustenance. Their very existence is one of dependence at all times and in all things upon the watchfulness and keeping care of the shepherd. This dependence of sheep upon the shepherd is a perfect picture of the believer’s complete dependence upon God’s grace. The sheep hear the Shepherd’s voice (v. 3) and they follow him (v. 4). It is to this state of weakness, defenselessness and helplessness that grace addresses itself and so in the Good Shepherd is found all that is needed by the sheep. There is a tender relationship between the Shepherd and the sheep. In the first place there is ownership. The sheep are “his own” (v. 3). He calls them “my sheep” (v. 27). They are therefore not their own, and consequently they do not have a will to do as they please. He calls them by name (v. 3); not collectively but individually. Each one is personally known and valued by Him. He leads them out; he puts them forth and goes before them (vss. 3, 4). What a picture of love, devotion and care! He knows His sheep (v. 14). He knows their temptations, their failures, their needs. He knows all about them. And knowing, He who is omnipotent can not fail to provide the right thing at the right time. The outpouring of this loving provision to care for the sheep is all in the purpose of His coming into the world. “I am come that they might have life, and that they might have it more abundantly” (v. 10). Not only life, but abundant life is the purpose of grace. Though the law promised life to those who did that which it commanded (Lev. 18:5; Gal. 3:12), no one was able to fulfill its demands and therefore, the commandment which was unto life, was found to be unto death (Rom. 7:10). Therefore, life for mankind is impossible apart from grace. Consequently the law knows nothing of the intimate relationship between God and man that is illustrated by the Shepherd’s care for His own. The one under law is not kept by the power of God, nor can be, for under law man depends upon his own strength. There is one great fundamental fact out of which springs this keeping care by the Shepherd, and guarantees that it shall never fail. “I am the good shepherd: the good shepherd giveth his life for the sheep” (v. 11). This giving of His life does not mean that He gave out His earthly life in a sympathetic and sacrificial service for His fellowman. It is something vastly more than that. It means that He actually died in order that His sheep might have life and have it more abundantly. That there may be no excuse for misunderstanding the meaning of giving His life, He said, “I lay down my life, that I might take it again” (v. 17). He could not take back His works of compassion. He did take back His life when He arose from the grave. It is this resurrection life of the good Shepherd by which the sheep are kept. “For if when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom. 5:10). The words “I lay down my life” are enlarged upon in the following verse, “No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (v. 18). No one else has ever been able to say these words. He only could so speak and that was because of His sinlessness. He was not by the law guilty before God. When He gave His life, it was to satisfy for others the demands of the law, so that those who believed on Him might become the objects of grace, might become His sheep and partakers of the abundant life provided by Him as the good Shepherd. His death and God’s provision in grace for those who become His sheep are inseparable. The latter is conditioned upon the former. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32). These “all things” must necessarily include all that is needed for the safe keeping of the sheep. When Jesus spoke of laying down His life for the sheep there was a division among the Jews. Many of them said, “He hath a devil, and is mad” (v. 20). To the legalistic Jewish mind, depending upon self righteousness and human merit (Rom. 10:3), the death of the Shepherd as a condition for life for the sheep was madness. To the Jews the cross is a stumbling block (1 Cor. 1:23). Life because of the death of Another can not be grasped by that mind which is saturated with the thought that life is a reward for doing that which is good and righteous under the law. In verses twenty-seven to twenty-nine inclusive is found one of the most illuminating statements, showing dependence on the part of believers and provision on the part of God, to be found in the entire gospel. “My sheep hear my voice, and I know them, and they follow me.” When He calls they listen to Him and as He calls they follow. What is the meaning of following Him? To many it means obeying Christ’s commands, to follow His example or His teachings. Such interpretations do violence to the figurative language here used. The figure here is sheep following a shepherd. Why do sheep follow a shepherd? Is it to do something for the shepherd? Hardly. There is but one reason. They follow to be fed and cared for. Following is an expression of complete dependence upon the shepherd. There is nothing meritorious on the part of sheep to follow. To inject a demand for that which is in the slightest meritorious as an element of following the Good Shepherd is adding law to grace. When soldiers follow a general into war it is quite a different matter. They do so to fight for him and to give their lives, if need be, for him. But not so with sheep. By following they commit themselves to the shepherd’s care and protection. This is a perfect picture of the believer’s position under grace. As it is in the nature of sheep to follow their shepherd, so it is also in the new nature of the sheep of the Good Shepherd to follow Him. To this attitude of dependence the Shepherd responds by giving them eternal life and declaring that they shall never perish. No clearer statement could be made than this. Its simplicity excludes interpretation. It can only be accepted or rejected. To reject it is to deny grace. The power of the Shepherd to hold them in His own hand is the guarantee that they shall never perish. But that is not all. “My father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (v. 29). The omnipotence of the Father then is called upon as a further’guarantee. He is greater than all. Yes, He is even greater than the will of man. In these words Jesus sums up God’s loving provision for the preservation of His sheep. It is God’s keeping grace. C H
João 10
Wiersbe - The "other sheep" are the Gentiles, who were not in the Jewish fold. Jesus must bring them, and He will do it through His voice, His Word. This we see happening in Acts 10:1-48+ when Peter went to the Gentiles and preached the Word; they believed and were saved....calls through His Word, and those who believe step through the Door, out of their religious fold, into the true flock of Christ, the church. (BORROW Wiersbe's Expository Outlines on the New Testament) PREVIEW OF "COMING ATTRACTIONS" And they will become one (heis) flock (poimne) with one (heis) shepherd (poimen) - Jewish and Gentile believers were prophesied to become one (heis) flock, a clear reference to the church, the body of Christ. Note the unity (one...one) that Jesus brings. All His sheep are one in Him. Perfect unity and communion, forever and ever. Amen. (one flock...one body...one spiritual life - cf Eph 4:1-5+) Remember that Jesus is speaking to a Jewish audience, a people who had an utter hatred for the Gentiles. Paul described the fulfillment of Jesus' prophecy regarding the Gentiles writing "Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands– 12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16 and might reconcile them both in one body to God through the Cross, by it having put to death the enmity." (Ephesians 2:11-16+) William
João 10
Wiersbe points out that "Sometimes the Scriptures teach that it was the Father Who raised the Son (Acts 2:32+; Ro 6:4+; Heb 13:20+). Here, the Son stated that He had authority to take up His life again. Both are true, for the Father and the Son worked together in perfect harmony (John 5:17, 19+). In a previous sermon, Jesus had hinted that He had power to raise Himself from the dead (John 5:26+). Of course, this was a claim that the Jews would protest; because it was tantamount to saying "I am God!"" (Bible Exposition Commentary) ESV Study Bible on I may take it up again - It also implies that the divine nature of Christ was active in his resurrection: he was able to “take up” his life again. (Borrow ESV Study Bible) Loves (25) agapao see agape) means to love unconditionally and sacrificially as God Himself loves sinful men (John 3:16), the way He loves the Son (John 3:35, 15:9, 17:23, 24). Agapao expresses the purest, noblest form of love, which is volitionally driven, not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agapao in John's Gospel, Epistles and the Revelation - Jn. 3:16; Jn. 3:19; Jn. 3:35; Jn. 8:42; Jn. 10:17; Jn. 11:5; Jn. 12:43; Jn. 13:1; Jn. 13:23; Jn. 13:34; Jn. 14:15; Jn. 14:21; Jn. 14:23; Jn. 14:24; Jn. 14:28; Jn. 14:31; Jn. 15:9; Jn. 15:12; Jn. 15:17; Jn. 17:23; Jn. 17:24; Jn. 17:26; Jn. 19:26; Jn. 21:7; Jn. 21:15; Jn. 21:16; Jn. 21:20; 1 Jn. 2:10; 1 Jn. 2:15; 1 Jn. 3:10; 1 Jn. 3:11; 1 Jn. 3:14; 1 Jn. 3:18; 1 Jn. 3:23; 1 Jn. 4:7; 1 Jn. 4:8; 1 Jn. 4:10; 1 Jn. 4:11; 1 Jn. 4:12; 1 Jn. 4:19; 1 Jn. 4:20; 1 Jn. 4:21; 1 Jn. 5:1; 1 Jn. 5:2; 2 Jn. 1:1; 2 Jn. 1:5; 3 Jn. 1:1; Rev. 1:5; Rev. 3:9; Rev. 12:11; Rev. 20:9 C H
João 10
Wiersbe comments on the blasphemous, absurd accusations hurled at Jesus that "People will do almost anything to avoid facing the truth!" Since Jesus Christ is "the Door," we would expect a division, because a door shuts some people in and others out! He is the Good Shepherd, and the shepherd must separate the sheep from the goats. It is impossible to be neutral about Jesus Christ; for, what we believe about Him is a matter of life or death (John 8:24). (Bible Exposition Commentary) Insane (3105)(mainomai) gives us our English "maniac") to rage, rave, be mad. This verb pictures a person speaking and acting in such a way that they appear to others that they are "out of their mind" or "lost their senses." In fact cach occurrence of mainomai in the New Testament uses the term as hyperbole: “You must be stark raving mad!”Many of the Jews said about Jesus He has "a demon and is insane." (Jn 10:20) When Paul confronted Festus with Truth, he responded with a loud voice saying, “Paul, you are out of your mind! Your great learning is driving you mad.” (Acts 26:24) Paul denied the charge saying "I am not out of my mind, most excellent Festus, but I utter words of sober truth." Have you ever been accused of being "out of your mind" because of your "fanatical" belief in Jesus as the only way to eternal life? If so, you are in good company! If not, then perhaps you need to be a bit more bold in your witness (with boldness enabled by the Spirit)! The last NT use relates to speaking in tongues (1Co 14:23). John 10:21 Others were saying, "These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?" BGT John 10:21 ἄλλοι ἔλεγον· ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι; KJV John 10:21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? NET John 10:21 Others said, "These are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?" CSB John 10:21 Others were saying, "These aren't the words of someone demon-possessed. Can a demon open the eyes of the blind?" ESV John 10:21 Others said, "These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?" NIV John 10:21 But others said, "These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?" NLT John 10:21 Others said, "This doesn't sound like a man possessed by a demon! Can a demon open the eyes of the blind?" Can he: John 9:6,32 Ex 4:11 8:19 Ps 94:9 146:8 Pr 20:12 Isa 35:5,6 Mt 11:5 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 9:30-33+ The man answered and said to them, “Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. 31 “We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. 32 “Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. 33 “If this man were not from God, He could do nothing.” THE YEA SAYERS Others were saying - This group is at least moving the right general direction. Whether we will see some of them in heaven remains to be seen. In any event, in this passage they function much like apologists for Jesus, giving two reasons He could not be demon possessed or stark raving mad. "These are not the sayings (rhema) of one demon-possessed (daimonizomai) - This group realized that the words of Jesus were not those of a man who was demon-possessed for He backed up what He declared with His signs in this case His healing of the man born blind. Bob Utley on were saying... - There are two questions in John 10:21. (1) John 10:21a has ouk, which expects a "yes" answer. (2) John 10:21b has mē, which expects a "no" answer. The healing of the blind was a Messianic sign (cf. Ex 4:11; Ps. 146:8; Isa. 29:18; Isa 35:5; Isa 42:7). There is a sense in which the blindness of Israel (cf. Isa. 42:19) is being shown here as it was in John 9. A demon (daimonion) cannot (dunamai) open (anoigo) the eyes of the blind (tuphlos), can he - Perhaps some had heard the reasoning of the healed blind man in John 9 (see related passages above). Jesus had opened the eyes of many blind souls, repeatedly demonstrating that He was the long awaited Messiah. Such signs were associated with the advent of the Messiah. John 10:22 At that time the Feast of the Dedication took place at Jerusalem; John 10 Resources - Multiple Sermons and Commentaries BGT John 10:22 Ἐγένετο τότε τὰ ἐγκαίνια ἐν τοῖς Ἱεροσολύμοις, χειμὼν ἦν, KJV John 10:22 And it was at Jerusalem the feast of the dedication, and it was winter. NET John 10:22 Then came the feast of the Dedication in Jerusalem. CSB John 10:22 Then the Festival of Dedication took place in Jerusalem, and it was winter. ESV John 10:22 At that time the Feast of Dedication took place at Jerusalem. It was winter, NIV John 10:22 Then came the Feast of Dedication at Jerusalem. It was winter, NLT John 10:22 It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication. FEAST OF DEDICATION - "Festival of Lights" THE TIME OF HANUKKAH Most (but not all) commentators feel that in this passage John now moves on to another scene approximately 2-3 months later, John 7:1-10:21+ having taken place during and after the time of the Feast of Tabernacles. Where Jesus was (remaining in or leaving Jerusalem) during this 2-3 months is not stated in the Scripture. Ray Stedman for example writes "That Feast, which we call by the much more familiar term "Hanukkah," is celebrated when we Christians celebrate Christmas, in late December, so there is a gap in time between Verse 21 and Verse 22 of approximately three months duration." (Mad Man or God-Man | John 10:22-42) At that time the Feast of the Dedication took place at Jerusalem - NLT paraphrases it accurately "It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication." The Feast of Dedication is also known as Hanukkah and the Festival of Lights (because of the lighting of lamps and candles in Jewish homes to celebrate the Feast) and began in the intertestamental period when the temple was rededicated after the Maccabean revolt (led by Judas Maccabaeus = ‘Judas the Hammer’), that threw off the rule of evil Antiochus Epiphanes and recaptured the temple and reconsecrated it to God on 25 Kislev (the lunar month that approximately coincides with December), 164 BC. (1 Maccabees 4:52-59). This feast is mentioned only here and was not one of the feasts sanctioned in the Old Testament. See William Barclay's background on the the Feast of the Dedication. Excerpt - “It was told that when the Temple had been purified and the great seven branched candlestick re-lit, only one little cruse of unpolluted oil could be found. That cruse was still intact, and still sealed with the impress of the ring of the High Priest. By all normal measures, there was only oil enough in that cruse to light the lamps for one single day. But by a miracle it lasted for eight days, until new oil had been prepared according to the correct formula and had been consecrated for its sacred use.” NET NOTES on Feast of Dedication - The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c.—when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]). Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia/egkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Nu 7:10-11+), the altar of the temple of Solomon (1Ki 8:63; 2Ch 7:5), and the altar of the second temple (Ezra 6:16-17, Neh 12:27 where "dedication" = egkainia). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel. John MacArthur on Feast of the Dedication. The Jewish celebration of Hanukkah, which celebrates the Israelite victory over the Syrian leader Antiochus Epiphanes, who persecuted Israel. In ca. 170 b.c. he conquered Jerusalem and desecrated the Jewish temple by setting up a pagan altar to displace the altar of God. Under the leadership of an old priest named Mattathias (his family name was called the Hasmoneans), the Jews fought guerrilla warfare (known as the Maccabean Revolt—166-142 b.c.) against Syria and freed the temple and the land from Syrian dominance until 63 b.c. when Rome (Pompey) took control of Palestine. It was in 164 b.c. on 25 Chislev (Dec. approximately), that the Jews liberated the temple and rededicated it. The celebration is also known as the "Feast of Lights" because of the lighting of lamps and candles in Jewish homes to commemorate the event. (BORROW The MacArthur Study Bible page 1604) Bob
João 10
Wiersbe - He revealed to the Jewish leaders why they did not understand His words or grasp the significance of His works: they were not His sheep. From the human standpoint, we become His sheep by believing; but from the divine standpoint, we believe because we are His sheep. There is a mystery here that we cannot fathom or explain, but we can accept it and rejoice (Ro 11:33-36+). God has His sheep and He knows who they are. They will hear His voice and respond. (Bible Exposition Commentary) D A Carson - What then can explain the obtuseness of so many hearers? It is that they do not belong to Jesus’ sheep. It is not just that his own sheep do hear his voice, that he knows them, and that they follow him (points made in Jn 10:1–18 and here repeated), but that those who are not his sheep do not hear his voice, that he does not know them, and that therefore they do not follow him. Neither Jesus nor John means to reduce the moral responsibility of the opponents in the slightest. That they are not Jesus’ sheep does not excuse them; it indicts them. But the predestinarian note ensures that even their massive unbelief is not surprising: it is to be expected, and falls under the umbrella of God’s sovereignty (cf. notes on Jn 6:44; 12:37ff.).(BORROW The Gospel According to John page 392) (Bolding added) C H Spurgeon on not My sheep - “Even to his brutish opponents he exhibited but little reserve. He flashed in the faces of his adversaries this grand, but humbling truth, “Ye believe not, because ye are not of my sheep.” Your unbelief is just an evidence that you were not chosen, that you have not been called by the Spirit of God, and that you are still in your sins. The Jews had said to him, “If thou be the Christ, tell us plainly.” They professed that they wanted to know more certainly concerning him. This was a vain pretence, for he had told them all they needed to know, and they had not believed him. Therefore he answered them to a large degree by making them know more about themselves. Sometimes the point in which a man is deficient is not as to the gospel, but as to his own need of it. He may know all of Christ that is needful for his salvation, but he may not know enough about himself and his own lost condition; and therefore he is not in the way in which Christ becomes precious to him, because he is ignorant of his deep and terrible need. So the Saviour began to talk to them, not so much about himself as about his people, and what they were to be. “My sheep hear my voice, and I know them, and they follow me.” (Full sermon The Security of Believers; or, Sheep Who Shall Never Perish) Steven
João 10
Wiersbe - As you review our Lord's teaching about His ministry as the Good Shepherd, you note that He has a threefold relationship to His sheep. He has a loving relationship because He died for the sheep, as well as a living relationship because He cares for the sheep. It is also a lasting relationship, for He keeps His sheep and not a one is lost. (Bible Exposition Commentary) Keep in mind that there are only 2 eternal destinies according to Jesus Who declared “These ("GOATS") will go away into eternal punishment, but the righteous ("SHEEP")into eternal life.” (Mt 25:46) There are no other options! Note the future tense (will), indicating a "prophetic" promise that believers will absolutely never experience the wrath of God or be banished from His presence! Our eternal security is a result of God keeping us, not us maintaining our own salvation. --Gotquestions THOUGHT - If you wrestle with your eternal security in Christ, memorize John 10:28-29! Mediate often on these verses and even ponder the strong double negative to which is added the thought of "to the age," "for all time to come!" If you fear losing your salvation, take those fearful feelings captive (2Co 10:5+) and replace them with Jesus' words of truth in Jn 10:28-29 even as Paul call on us to do in Php 4:8+. Let the Spirit use this truth to renew your mind (Eph 4:23+) and undergird your faith (Ro 10:17+), so that you can then take up the shield of faith (Eph 6:16+) and extinguish all the flaming missiles of the devil, who aims at your mind, seeking to make you doubt the truth that you will live forever with the Chief Shepherd and that nothing and no one can alter your future with Him (read Ro 8:35-39+)! No stronger passage in all the Word of God can be found guaranteeing the absolute security of every child of God -- A W Pink And (absolutely) no one will snatch (harpazo) them out of My hand - Finally, a third and (kai) links eternal (life) with never (perish) to no one (snatch)! Another prophetic (will) promise! Note again that this No is the strongest word for "no" (Gk = "ou") in the Greek language! Jesus makes a similar "prophetic" promise in John 6:37+ declaring "All (HOW MANY?) that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out." Can a believer ever be lost? Jesus is very clear that no sheep will ever be lost! It cannot happen! Our salvation is secure because God's Word is sure. A T Robertson on absolutely no one -- No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Col. 3:3 (Your life is hid together with Christ in God). Brian Bell - “No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of this Shepherds hand!” Christ, who gave Himself to save me, Now will keep me to the end; In His care securely resting, On His promise I depend. —Bosch J C Ryle makes an excellent point - Let it be noted, that to be safe in Christ’s hand, and so never to perish, is one thing; but to feel that we are safe is quite another. Many true believers are safe, who do not realize and feel it.....all Christ’s sheep are in Christ’s hand. His hand holding them, and not their hand holding Him, is the true secret of their safety and perseverance. The importance of the doctrine contained in this text cannot, in my judgment, be overrated. The Christian who does not hold it is a great loser. It is one of the grand elements of the good news of the Gospel. It is a safeguard against much unsound doctrine. Bob Deffinbaugh: You may remember the slogan the Allstate Insurance Company promoted (and to my knowledge still uses): “You’re in good hands with Allstate.” John tells us that our Lord’s sheep could not be in better hands—the hand of the Son and the hand of the Father. No one could be more secure than one of His sheep. Here John emphasizes the relationship between our Lord’s sheep, the Good Shepherd, and God the Father. He makes it very clear that the salvation and (eternal) security of the sheep are not the result of our sheepish efforts, but rather the sovereign will and working of God. It is the Father who chose us for salvation and gave us to the Son. It is the Father who purposed to save us through the sacrifice of His Son. It is the sovereignty of God which assures our salvation. No one overrules His will. No one overpowers Him. No one nullifies what He has achieved. No one takes away those He has purchased. Why is the subject of the sovereignty of God such a sensitive matter to some, and even viewed as offensive, when it is the sovereignty of God which is the basis for our salvation and our security? These strong words concerning His sovereignty and our security are not my words, these are John’s words, and ultimately God’s words. (The Sovereign Shepherd -- John 10:19-42) (Bolding added) Chuck Swindoll observes that "Domestic sheep and sheep in the wild behave very differently while grazing. Wild sheep remain ever vigilant against predators; they chew with their heads up, constantly scanning their surroundings for danger. Domestic sheep graze with their heads down, popping up only when a noise draws their attention. When sheep have a good shepherd, they feel secure; they don’t live in constant fear. Believers rest in the confidence that Christ has done everything to secure their eternal safety for them. Because He is completely faithful, we may rest in the confident assurance that we will be preserved from evil until evil no longer exists." (BORROW Insights on John, page 194) William MacDonald on our sure assurance - Does this mean then that a person may be saved and then live the way he pleases? Can he be saved and then carry on in the sinful pleasures of this world? No, he no longer desires to do these things. He wants to follow the Shepherd. We do not live the Christian life in order to become a Christian or in order to retain our salvation. We live a Christian life because we are Christians. We desire to live a holy life, not out of fear of losing our salvation, but out of gratitude to the One who died for us. The doctrine of eternal security does not encourage careless living, but rather is a strong motive for holy living. (BORROW Believer's Bible Commentary, page 1526) Jesus' words should give every sheep blessed assurance. You might want to sing it out now.... Blessed Assurance Blessed assurance, Jesus is mine! Oh, what a foretaste of glory divine! Heir of salvation, purchase of God Born of his Spirit, washed in His blood This is my story, this is my song Praising my Savior all the day long This is my story, this is my song Praising my Savior all the day long Perfect submission, perfect delight, Visions of rapture now burst on my sight; Angels descending, bring from above Echoes of mercy, whispers of love. Perfect submission, all is at rest, I in my Savior am happy and blest; Watching and waiting, looking above, Filled with His goodness, lost in His love. Perish (ruin, destroy) (622) apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy) means to destroy utterly but not to cause to cease to exist. Thus apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person ruined can no longer serve the use for which he was created (to glorify God and enjoy Him forever!) It means to render one's life useless and utterly ruined! The Gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness but not a cessation of existence as is sometimes falsely taught. In sum apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. This is a very sad word! Apollumi uses in the Gospel of John - Jn. 3:16; Jn. 6:12; Jn. 6:27; Jn. 6:39; Jn. 10:10; Jn. 10:28; Jn. 11:50; Jn. 12:25; Jn. 17:12; Jn. 18:9 Warren Wiersbe on secure sheep - We are in Christ's care and the Father's hand, a double assurance of eternal preservation for His sheep. We are the Father's gift to the Son, and the Father will not take back a gift. Sheep are a beautiful illustration of Christians. Sheep are clean animals, and Christians have been cleansed from their sin. Sheep flock together, and so do true believers. Sheep are harmless, and Christians should be blameless and harmless. Sheep are given to wandering—and so are we! Sheep need a shepherd for protection, guidance, and food; and we need Christ for spiritual protection, daily guidance, and spiritual food. Sheep are useful and productive; so are true Christians. Finally, sheep were used for sacrifices; and Christians are willing to yield themselves for Christ as "living sacrifices" (Ro 12:1+). (Borrow Wiersbe's Expository Outlines on the New Testament) You Never Let Go of Me - Even though I walk through the valley of the shadow of death Your perfect love is casting out fear And even when I'm caught in the middle of the storms of this life I won't turn back I know You are near And I will fear no evil For my God is with me And if my God is with me Whom then shall I fear? Whom then shall I fear? Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me And I can see a light that is coming for the heart that holds on A glorious light beyond all compare And there will be an end to these troubles But until that day comes We'll live to know You here on the earth And I will fear no evil For my God is with me And if my God is with me Whom then shall I fear? Whom then shall I fear? Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me Yes, I can see a light that is coming for the heart that holds on And there will be an end to these troubles But until that day comes Still I will praise You, still I will praise You Yes, I can see a light that is coming for the heart that holds on And there will be an end to these troubles But until that day comes Still I will praise You, still I will praise You Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me Oh, You never let go, You never let go Oh no, You never let go Through the calm and through the storm Oh no, You never let go In every high and every low Oh no, You never let go Lord, You never let go of me You never let, You never let go You never let go of me Brian Bell - Are you sure you know where you are going? Some one said, Man's life is made up of: 20 years of his mother asking him where he is going; 40 years of his wife asking him where he has been; and 1 hour at his funeral when everyone wonders where he is going. Don’t just wonder, KNOW! 1. Q: Do you know w/out a doubt where you will spend your eternity? You can! Golden Gate Bridge Illustration: 23 workers fell to their deaths in the San Francisco Bay. After that, the city erected huge nets beneath the bridge. After they were in place, only a handful fell, and they were safe, and the work was completed in record time and with record safety. Why? The workers could concentrate on their jobs & not have to worry about dying! To be a productive Christian you need to know that your future is absolutely secure. You need to be able to focus on the task at hand, instead of always worrying about your future. Brian Bell shares 8 reasons why he hold so strongly to eternal security for true believers... 1. God’s Promise - Nothing can separate us from the love of God (Ro 8:38,39) 2. God’s Perseverance (His not mine) He is the Convictor, He is the Convertor and He is the Completor! He always finishes what He starts. 3. God’s Predestination - Those who receive Christ are predestined to go to Heaven Ro 8:29. He saw it, He planned it, He predestined it and He brought it to pass. He sees us as already being in Heaven. Think about it! That which is settled in eternity can never be undone in time! 4. Our Perfection - Heb 10:14 For by one offering He has perfected forever those who are being sanctified. He made us perfect by His sacrifice. [Not perfect for a time, but perfect forever!] As a Christian, I did not get a fresh start, I got a new life. Not a new beginning, a new nature! We are not perfect in the flesh! Only in the soul! If I step out of line, I will be chastened, but I will still be viewed as perfect by the Father. We are not saved by good works and we cannot lose it by bad ones. 5. Our Position - 2Co 5:17 When a person receives Christ, he becomes a new creation. They literally become a part of Christ. The only way that a believer can lose his relationship with the Father is for the Son to do so first. That is a total impossibility! Illus: Noah and his family were secure because of their position (In the Ark)! Noah probably fell many times in the Ark, but he never fell out! He was in the place of safety. We, as believers, enjoy a greater measure of safety than Noah! 6. Our Possession - Jn 5:24 We were given eternal life when we were saved. Not “10 year life”, not “until I sin life”. We possess it right now, not at death! It is the present, eternal possession of every child of God! 7. Christ’s Prayer - Jesus never prayed a prayer that wasn’t answered. Jn 17:24 Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me. He prayed for your keeping & for your home going. Therefore, you can rest assured & walk secured in the knowledge that you are saved by the grace of God & secure in the love of Christ. 8. God’s Power - Read 1Pe1:3-5. God’s power is greater than any other and it is that power that keeps us saved! How can we ever doubt His Upholding Grace? QUESTION - Eternal security - is it biblical? Watch the accompanying video. ANSWER - When people come to know Christ as their Savior, they are brought into a relationship with God that guarantees their eternal security. Jude 24 declares, "To Him who is able to keep you from falling and to present you before His glorious presence without fault and with great joy." God’s power is able to keep the believer from falling. It is up to Him, not us, to present us before His glorious presence. Our eternal security is a result of God keeping us, not us maintaining our own salvation. The Lord Jesus Christ proclaimed, "I give them eternal life, and they shall never perish; 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" (John 10:28-29b). Both Jesus and the Father have us firmly grasped in their hand. Who could possibly separate us from the grip of both the Father and the Son? Ephesians 4:30 tells us that believers are "sealed for the day of redemption." If believers did not have eternal security, the sealing could not truly be unto the day of redemption, but only to the day of sinning, apostasy, or disbelief. John 3:15-16 tells us that whoever believes in Jesus Christ will "have eternal life." If a person were to be promised eternal life, but then have it taken away, it was never "eternal" to begin with. If eternal security is not true, the promises of eternal life in the Bible would be in error. The most powerful argument for eternal security is Romans 8:38-39, "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord." Our eternal security is based on God’s love for those whom He has redeemed. Our eternal security is purchased by Christ, promised by the Father, and sealed by the Holy Spirit.GotQuestions.org Related Resources: Is once saved, always saved biblical? | GotQuestions.org What are some of the signs of genuine saving faith? | GotQuestions.org Is eternal security a “license” to sin? | GotQuestions.org If our salvation is eternally secure, why does the Bible warn so strongly against apostasy? | GotQuestions.org Can a Christian lose salvation? | GotQuestions.org Can a Christian lose salvation? Once saved always saved? Eternal security? - GotQuestions.org Podcast Episode 68 Can a Christian lose salvation? (Part 2) License to sin? What about apostasy? - GotQuestions.org Podcast Episode 69 Perseverance of the Saints - is it biblical? | GotQuestions.org What is the relationship of faith, works, and security in salvation? | GotQuestions.org Does the vine and branches passage in John 15 mean that salvation can be lost? | GotQuestions.org Did Old Testament believers have eternal security? | GotQuestions.org What is conditional security? | GotQuestions.org Sermon by J C
João 10
Wiersbe - John 10:36 is crucial because it gives a double affirmation of the deity of Christ. First, the Father sanctified (hagiazo - set apart) the Son and sent Him into the world, and second, Jesus stated boldly, "I am the Son of God" (see John 5:25+). He gave them the "plain answer" they asked for, but they would not believe it! Could they have believed? Jesus invited them, urged them, to believe, if only on the basis of His miracles (John 10:37-38). If they would believe the miracles, then they would know the Father, and that would open the way for them to know the Son and believe on Him. It was simply a matter of examining the evidence honestly and being willing to accept the truth. (Bible Exposition Commentary) THOUGHT - When I witness to people, I do not try to convince them of the truth of the Bible and Gospel. More often I will explain the Gospel and the danger of rejecting the Gospel. I will ask them if they have a Bible? If they do, I ask them to read the Gospel of John, first being willing to ask God to show them truth and if the Bible is really true. Then it is up to the individual for like Wiersbe says it is "simply a matter of examining the evidence honestly and being willing to accept the truth." Of course the Holy Spirit is superintending the entire process! 'You are blaspheming,' because I said, 'I am the Son of God' - Based on His previous argument discussed in John 10:34-35, Jesus is challenging their accusation of blasphemy because He has made the claim that He is the Son of God. Notice that they (as is usually the case) have no answer to Jesus' question. It is notable that the Jewish leaders will later make this very charge before Pilate that Jesus "made Himself out to be the Son of God." (John 19:7). James Smith - In light of Ps 82:6, how could it be blasphemy for Christ to take to Himself a title to which he had a better claim than Old Testament magistrates? The Jews regarded the Scripture as final authority in religious matters, and so did Jesus. Scripture could not be undone or set aside. Jesus applied these words to a Scripture where the essential point rested on ONE WORD "GOD" used to refer to human judges. It is a remarkable demonstration that the specific words of Scripture are inspired, not only the broad themes and ideas. Leon