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A.T. Robertson · Citado em PreceptAustin
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Robertson - Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them. Ray
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Robertson says poimen is from a root meaning to protect) (See verb poimaino = to shepherd) literally describes one who cares for a flock. One who herds, feeds, and tends a flock. A herdsman. A sheep herder. The main responsibility of the shepherd was to keep the flock intact, to protect and to provide for the sheep. Metaphorically poimen described one who assumes leadership or guardianship over a group of believers. As alluded to above, this title is applied to Jesus in several passages (Mt 26:31, Mk 14:27, Jn 10:11, 14, 16, 1Pe 2:25). A shepherd is one who carries out oversight, protecting, leading, encouraging, discipling, guarding, guiding and feeding ("feed and lead" NOT fool and fleece!). English dictionaries say that "to shepherd" means to guide, direct or guard in the manner of a shepherd. Eadie commenting on poimen in Ephesians 4:11 says "The image of a shepherd with his flock pictures the relation of a spiritual leader to those committed to his charge.
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Robertson adds that "ekballo does mean "thrust out" if a reluctant sheep wishes to linger too long!" (Been there, done that!) Marvin
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Robertson - “He is the legitimate door of access to the spiritual aule, the Fold of the House of Israel, the door by which a true shepherd must enter” (Bernard) I am (1510)(eimi) Eimí is the usual verb of existence, meaning to be or to have existence. For example, in Jn 1:1 eimi is used 3 times all in the imperfect tense (Gk = "en") to describe the Word's (Jesus') continual existence, continual presence with His Father and continual existence as God. Ego eimi - See also Jehovah - I Am and the Tetragrammaton. Jesus Himself used ego eimi to express His eternal self-existence (without beginning, without end) in Jn 8:58 = "“Truly, truly, I say to you, before Abraham was born, I am.” He was saying He was Yahweh (I Am the One Who Is). Jesus is clearly claiming that He is God! The Jehovah's Witness New World Translation (2013 version) translates Jn 8:58+ incorrectly as "I have been" which Greek scholars say is absolutely incorrect! Compare other "I Am" statements by Jesus = Jn 4:26, 8:24, 28, 13:19, 18:5, 6 ["they drew back and fell to the ground!" = His Name "I Am" literally knocked an entire band of from 300-600 soldiers backward abruptly and hard onto the ground! His Name is indeed powerful!], Jn 18:8. see similar use in Ex 3:14 above). In Ge 17:1 God addresses Abram declaring "I am (ego eimi) God" (cp similar uses in Ge 26:24, 31:13, 46:3, Ex 3:6, 7:5, 8:18, 14:4, 18, 20:2, 29:46, etc). Note that there are about 174 uses of "ego eimi" in the Septuagint and 48 uses in the NT, but not all uses refer to God (e.g., Mt 14:27). There are 24 uses of ego eimi in John's Gospel and most do refer to the Messiah. E.g., in the first occurrence, Jesus tells the Samaritan woman "I Am" (ego eimi) (Jn 4:26) when she made a reference to the Messiah (Jn 4:25). In fact ego eimi introduces His great "I am" statements in John = "I am"..."the bread of life" (Jn 6:35, 41, 48, 51), "the Light of the world," (Jn 8:12), "the door" (Jn 10:7, 9), "the good shepherd" (Jn 10:11, 14), "the resurrection and the life," (Jn 11:25), "the Way and the Truth and the Life" (Jn 14:6); "the true Vine" (Jn 15:1, 5). At Paul's conversion on the Damascus Road Jesus told him "I am (ego eimi) Jesus Whom you are persecuting." (Acts 9:5). In the final use of ego eimi in Scripture Jesus affirms "I am the root and the descendant of David, the bright morning star." (Rev 22:16) - Here are all the occurrences of ego eimi in the New Testament - NOTE THAT WHILE NOT ALL USES OF THIS PHRASE REFER TO JESUS, MOST OF THEM DO -- Matt. 14:27; Matt. 22:32; Matt. 24:5; Matt. 26:22; Matt. 26:25; Mk. 6:50; Mk. 13:6; Mk. 14:62; Lk. 1:19; Lk. 21:8; Lk. 22:70; Lk. 24:39; Jn. 4:26; Jn. 6:20; Jn. 6:35; Jn. 6:41; Jn. 6:48; Jn. 6:51; Jn. 8:12; Jn. 8:18; Jn. 8:24; Jn. 8:28; Jn. 8:58; Jn. 9:9; Jn. 10:7; Jn. 10:9; Jn. 10:11; Jn. 10:14; Jn. 11:25; Jn. 13:19; Jn. 14:6; Jn. 15:1; Jn. 15:5; Jn. 18:5; Jn. 18:6; Jn. 18:8; Acts 9:5; Acts 10:21; Acts 18:10; Acts 22:3; Acts 22:8; Acts 26:15; Acts 26:29; Rev. 1:8; Rev. 1:17; Rev. 2:23; Rev. 21:6; Rev. 22:16 Brian Bell on I am the door - 1. A single entrance. A sheepfold only had one entry point. Just as Noah was instructed to make only one door into the ark, so too, there is just one way to be saved from certain destruction. While this is not very popular in our politically correct culture, all roads do not lead to heaven. We don’t all worship the same God. Sincerity doesn’t get you there. Good works aren’t good enough. Jesus is the only way. Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” 2. Anyone can enter. Salvation is available for all: “if anyone enters by me.” It’s not limited to one group of people but is intended for the whole world. It doesn’t matter what you’ve done or how you’ve been living. I like the title of Moody Radio’s “Share Hope” new campaign. As one of our “Go Team” partners, they are providing hope to the hopeless and hurting. Jesus is the door of deliverance and yet people continue to look for other ways to get there. The only way in is by relationship, not ritual or religious activity because Christianity is Christ Himself. Romans 10:13: “For everyone who calls on the name of the Lord will be saved.” 3. Discipleship is demanding. While the way is open, it’s certainly not easy to follow Jesus as stated in Mark 8:34: “If anyone would come after me, let him deny himself and take up his cross and follow me.” 4. A response is necessary. While the door is open 24/7, an individual must “enter” in order to be saved. One must believe and receive. 2 Corinthians 6:2: “I tell you, now is the time of God’s favor, now is the day of salvation.” Before leaving this point, notice that Jesus doesn’t say you might be saved or maybe you’ll get in, but rather: “If anyone enters by me, he will be saved…” Have you entered the door of salvation? C H Spurgeon's Sermon Notes - THE DOOR - OUR Lord sets himself forth very condescendingly. The most sublime and poetical figures are none too glorious to describe him; but he chooses homely ones, which the most prosaic minds can apprehend. A door is a common object. Jesus would have us often think of him. A door makes a very simple emblem. Jesus would have the lowliest know him, and use him.A door to a sheepfold is the poorest form of door. Jesus condescends to be anything, so that he may serve and save his people.I. THE DOOR. In this homely illustration we see— 1. Necessity. Suppose there had been none, we could never have entered in to God, peace, truth, salvation, purity, or heaven. 2. Singularity. There is only one door; let us not weary ourselves to find another. Salvation is by entrance at that door, and at none other (Acts 4:12). — 3. Personality. The Lord Jesus is himself the door. "I am the door," saith he; not ceremonies, doctrines, professions, achievements, but the Lord himself, our Sacrifice. 4. Suitability. He is suited to be the communication between man and God, seeing he unites both in his own person, and thus lies open both earthward and heavenward (1 Tim. 2:5). 5. Perpetuity. His "I am" is for all times and ages (Matt. 28:20). We can still come to the Father by him (John 14:6; Heb. 7:25). II. THE USERS OF IT. 1. They are not mere observers, or knockers at the door, or sitters down before it, or guards marching to and fro in front of it. But they enter in by faith, love, experience, communion. 2. They are not certain persons who have special qualifications, such as those of race, rank, education, office, or wealth. Not lords and ladies are spoken of; but "any man." 3. They are persons who have the one qualification: they do "enter in." The person is "any man," but the essential distinction is entrance.This is intended to exclude—Character previously acquired as a fitness for entrance. Feeling, either of grief or joy! as a preparation for admission. Action, otherwise than that of entering in, as a term of reception. A door may be marked PRIVATE, and then few will enter. A door which is conspicuously marked as THE DOOR is evidently meant to be used. The remarkable advertisement of" I am the door," and the special promises appended to it, are the most liberal invitation imaginable. Come then, ye who long to enter into life!III. THE PRIVILEGES OF THESE USERS.They belong to all who enter: no exception is made. 1. Salvation. "He shall be saved." At once, forever, altogether. 2. Liberty. He "shall go in and out. " This is no prison door, but a door for a flock whose Shepherd gives freedom. 3. Access. "Shall go in" — for pleading, hiding, fellowship, instruction, enjoyment. 4. Egress. "He shall go out" — for service, progress, etc. 5. Nourishment. "And find pasture." Our spiritual food is found through Christ, in Christ, and around Christ.Let us enter: a door is easy of access; we shall not have to climb over some lofty wall. Let us enter: it is a door for sheep, who have no wisdom. Let us enter: the door is Jesus; we need not fear to draw nigh to him, for he is meek and lowly in heart. The work of the Reformation was thus described by Stern, a German statesman: "Thank heaven, Dr. Luther has made the entrance into heaven somewhat shorter, by dismissing a crowd of door-keepers, chamberlains, and masters of ceremony." In olden times, cathedrals were regarded as places of sanctuary, where criminals and others might take refuge. Over the north porch of Durham Cathedral was a room, where two doorkeepers kept watch alternately, to admit any who at any time, either by day or by night, knocked at the gate, and claimed the protection of St. Cuthbert. Whoever comes to the door of our house of refuge, and at whatever time, finds ready admittance. It is said that the ancient city of Troy had but one way of entrance. In whatever direction the traveler went, he would find no way to go into the city but the one which was legally appointed, and the only one which was used by those who went in and out. There is only one right way to the favor of God, to the family of God, to the presence of God in prayer, and, finally, to the city of God in eternity, and that one way is Christ. "I am the way," he declares, "and no man cometh unto the Father but by me." — John Bate We cannot go abroad or return home without passing through an emblem (SYMBOL) of our Lord (DOOR). So near as he is in the type, so near let him be in reality. The sheep enters the fold at first by the door, and it remains in the fold because the door shuts it in. When the flock go forward, they proceed by way of the door; and when they return to their united rest, it is by the same passage. Take away the door from the fold, and the enemy would enter, or the flock would stray. A sheepfold without a door would in effect be no fold at all. — C. H. S. There are not half-a-dozen ways out of our sin and misery — not a choice of ways over the steep hills and desolate waste-places of this mortal life, so that by any of them we may reach heaven at last, but only one way. But, if this is the only way, it is likewise a perfectly secure way. Since Jesus glories that He is the door, let us not hesitate to use Him in that capacity. Let us hasten to enter in by Him into peace, life, rest, holiness. When we see it written up in large characters, THIS IS THE WAY, we do not fear that we shall trespass if we follow it. What is a way for, but to be followed? What is a door for, but to be passed through? Say that a door-way is never passed, and you have said that it is useless. Why not brick it up? It would be no honor to the Lord Jesus for sinners to be so in awe of Him as never to come to God by Him: but He delights in being evermore our way of access. — C. H. S. Christ the Only Door C. H. Spurgeon. To him the porter opens; and the sheep hear his voice: and he calls his own sheep by name, and leads them out.… I. HOW TO ENTER THE CHURCH. 1. Negatively. We cannot get into it — (1) By baptism. Millions are baptized with water, but unless they come to Christ by true faith they are no better than baptized pagans. (2) By birthright. It is a great privilege to have Christian parents, but, "except a man be born again," etc. Your father and mother are not the door, but Christ only. (3) By profession. A professor may prove himself a hypocrite, but he cannot prove himself a Christian by mere profession. Men do not get rich by professing to be wealthy. They must hold their title deeds, and have cash in the strong box. (4) By admission to the visible Church. If a man leaves the door alone and climbs over the wall and gets into the outward Church without Christ, he is a thief, etc. If you have not Christ your Church certificates are waste paper. 2. Positively. By faith in Christ. (1) If you exercise this it makes it plain that you enter by Christ, the Door, because faith leads to obedience. "By their fruits ye shall know them."(2) If we have entered through that Door it does not matter what priest or pope may say. II. THE PRIVILEGES OF ENTERING BY THAT DOOR. 1. He shall be saved — as the manslayer from the avenger; as Noah and his family. 2. He shall go in — (1) To rest and peace, for there is no condemnation (Romans 3:1). (2) To secret knowledge. (3) To God, with holy boldness in prayer as the adopted heir of heaven. (4) To the highest attainment in spiritual things, for a man does not tarry just inside the threshold of his home. Do not stop where you are. Go further in to get more holiness, joy, etc. 3. He shall go out — (1) To his daily business. The way to do that calmly and justly is to go to it through Christ. Do you neglect your morning prayer. (2) To suffering. (3) To conflict with temptation. (4) To Christian service. It makes all the difference between success and failure whether we go on not out through "the Door." 4. He shall find pasture (Psalm 23). Life More Abundant C. H. Spurgeon. I. CHRIST HAS COME THAT MEN MAY HAVE LIFE. 1. Prolonged natural life is due to Him. The barren tree would not stand so long but for His intercession. 2. Life in the sense of pardon, deliverance from the death penalty. 3. Life from the death of trespasses and sins, the life of the Spirit. 4. This spiritual life is the same which will be continued and perfected in heaven. 5. Of this Christ is the only source. It is not the result of working. How can the dead work for life? It is exclusively a gift of God. If we could have had it without Christ coming, why need He come? II. CHRIST HAS COME THAT THOSE TO WHOM HE HAS GIVEN LIFE MAY HAVE IT MORE ABUNDANTLY. 1. Life is a matter of degrees. Some have life, but it flickers like a dying candle; others are full, like the fire upon the blacksmith's forge when the bellows are in full blast. Christ has come that we might have life in all its fulness. 2. Increase of life may be seen in several ways. (1) In healing. When a sick man recovers he has life more abundantly than in his illness; so when Christ restores sick Christians, strengthens their faith, brightens their hope, etc. (2) But a person may be in health, and yet you may desire for him more life. A child, e.g., is in perfect health, yet cannot run alone. As he grows, however, he has life more abundantly. So we grow in grace, from babes to young men, and then fathers. (3) Health and growth may coincide with a stinted measure of life, as in the case of a prisoner who tenants a living tomb. When he is set at liberty he knows, as we when the Son makes us free what it is to have more abundant life. (4) But a man may have liberty, etc., and yet be so poor as to be scarcely able to keep body and soul together. So there are some believers who exist rather than live, and have small conception of the rich thing Christ has stored up for them. (5) A man may enjoy all this, and yet need more life, because a despised castaway. The love and esteem of our fellows is essential to life. When under conviction a man finds himself to be less than nothing, he finds it a mighty addition to life when Jesus makes him, a slave, a son of God and heir of heaven. 3. The particulars in which more abundant life consists and should be sought. (1) More stamina. An embankment is to be cut. A number of men offer themselves for the work — these with sunken cheeks and hollow coughs. They will not do. Yonder is a band of stalwart fellows, with ruddy faces, broad shoulders, mighty limbs. They will do. The difference between the two is the presence or absence of stamina. And Christ has come that we may have spiritual stamina for arduous service. Alas! some Christians want medicine and nursing. Give them work, and they will grow weary. (2) Enlargement of the sphere of life. To some forms of human life the range is very narrow. Our streets swarm with men to whom "the music of the spheres" means the chink of sovereigns. The souls of such are like squirrels in cages; each day their wheel revolves; it is all the world they know. Christ has come to give a broader life. True, there are many men whose life traverses wide areas, who map out the stars, fathom the sea, etc. but that, wide as it is, is bounded by time and space. But when Christ comes He makes the greatest intellect feel that it was "cabined, cribbed, confined," till Christ made it free. (3) The exercise of all our powers. All the powers of a man are in the child, but many of them are dormant, and will only be exercised as life is more abundant. Christ has come to give us a fuller life. Look at the apostles before and after Pentecost. Many professors seem to be more dead than alive. Life is in their hearts, but only partially in their heads, and has not touched their silent tongues, idle hands, frost-bitten pockets. (4) Increased energy. A man is most alive when in determined pursuit of a favourite purpose. Christ has supplied us with the most stimulating purpose — His constraining love. Abundance of life is painfully manifest in insane persons: the demoniac, e.g. Now, if possession by an evil spirit arouses men to an unusual degree of life, how much more shall possession by the Divine Spirit! (5) Overflow of enjoyment. When on a spring morning you see the lambs frisking and children playing, you say, "What life!" Just so when churches and individuals are revived, what joy there is! (6) Delicacy of feeling. There is a great deal of difference as to the amount of pain which persons suffer. People with a fine mental organization, having more life, suffer more than coarser people. When Christ brings His abundant life, those who enjoy it will be pained by a given sin a hundred times more than he was before. And so there will, on the other hand, be more pleasure. The name of Jesus is inexpressibly sweet to those who have abundant life. I mean by delicacy this — (a) There is a delicacy of hand which a man may acquire, and which renders him a worker of feats. So the educated hand of faith can not only grasp, but handle the Word of Life. (b) It shows itself in keenness of perception. An Indian will put his ear to the ground and say, "There is an enemy in the way," when you cannot hear a sound. Recall the incident at the siege of Lucknow. Jesus would have us quick of understanding, so that we may hear Him coming. (7) Supremacy. Some races have physical life, but not abundantly, and after awhile perish. Christians should have such abundant life that their circumstances should not be able to overcome them. Christian Liberty H. C. Trumbull, D. D. The fold of Christ is not a prison. It does not shut men in forcibly. Those who belong in it can pass and repass at their pleasure, seeking pasture everywhere in the exercise of Christian liberty. There are no persons on earth so free to gather knowledge from all sources, and to hunt out the good from all directions, as Christian scientists. And no man can know so much about any good there is in all the outside religions of the world as the intelligent disciple of Jesus who is competent to recognize truth even when commingled with error, and who therefore has power to distinguish between truth and error. The man who has not yet been inside of the Christian fold is of all men less capable of comparing that fold with the religions of the world outside of it. There is a vast difference between him who keeps outside all the time, and him who goes in and goes out finding pasture. QUESTION - What did Jesus mean when He said “I am the door” (John 10:7)? ANSWER - The statement “I am the door,” found in John 10:7, is the third of seven “I am” declarations of Jesus recorded only in John’s Gospel. These “I am” proclamations point to His unique, divine identity and purpose. In this “I am” statement, Jesus colorfully points out for us the exclusive nature of salvation by saying that He is “the door,” not “a door.” Furthermore, Jesus is not only our Shepherd who leads us into the “sheepfold,” but He is the only door by which we may enter and be saved (John 10:9). Jesus is the only means we have of receiving eternal life (John 3:16). There is no other way. To get a clear picture of Jesus’ meaning in this statement, it is helpful to understand a little of that ancient culture, especially of sheep and shepherding. Of all domesticated animals, sheep are the most helpless. Sheep will spend their entire day grazing, wandering from place to place, never looking up. As a result, they often become lost. But sheep have no “homing instinct” as other animals do. They are totally incapable of finding their way to their sheepfold even when it is in plain sight. By nature, sheep are followers. If the lead sheep steps off a cliff, the others will follow. Additionally, sheep are easily susceptible to injuries and are utterly helpless against predators. If a wolf enters the pen, they won’t defend themselves. They won’t try to run away or spread out. Instead they huddle together and are easily slaughtered. If sheep fall into moving water, they will drown. However, sheep do fear moving water and will not drink from any stream or lake unless the water is perfectly still. This is why David in the 23rd Psalm tells us of the shepherd who “makes [us] to lie down in green pastures, he leads [us] beside the still waters . . . though [we] walk through the valley . . . [we] will fear no evil. For You [the Shepherd] are with [us].” Sheep are totally dependent upon the shepherd who tends them with care and compassion. Shepherds were the providers, guides, protectors and constant companions of sheep. So close was the bond between shepherd and sheep that to this day Middle Eastern shepherds can divide flocks that have mingled at a well or during the night simply by calling their sheep, who know and follow their shepherd’s voice. Shepherds were inseparable from their flocks. The shepherd would lead the sheep to safe places to graze and make them lie down for several hours in a shady place. Then, as night fell, the shepherd would lead the sheep to the protection of a sheepfold. There were two kinds of sheepfolds or pens. One kind was a public sheepfold found in the cities and villages. It would be large enough to hold several flocks of sheep. This sheep pen would be in the care of a porter or doorkeeper, whose duty it was to guard the door to the sheep pen during the night and to admit the shepherds in the morning. The shepherds would call their sheep, each of which knew its own shepherd’s voice, and would lead them out to pasture. The second kind of sheep pen was in the countryside, where the shepherds would keep their flocks in good weather. This type of sheep pen was nothing more than a rough circle of rocks piled into a wall with a small open space to enter. Through it the shepherd would drive the sheep at nightfall. Since there was no gate to close—just an opening—the shepherd would keep the sheep in and wild animals out by lying across the opening. He would sleep there, in this case literally becoming the door to the sheep. In this context, Jesus is telling us that He is not only the shepherd of the sheep, but also the door of the sheep. In doing so, He is vividly contrasting Himself with that of the religious leaders of His time whom He describes as “thieves and robbers” (John 10:8). When Jesus says, “I am the door,” He is reiterating the fact that only through Him is salvation possible. This is far removed from the ecumenical teachings popular in today’s liberal religious circles. Jesus makes it clear that any religious leader who offers salvation other than the teachings of Christ is a “thief” and a “robber.” One who believes the gospel (Hebrews 11:6) and repents of sin (Luke 13:3) is assured of being in “the fold” and of having entered by “the door.” As followers of Christ, Jesus is both our Shepherd and the Door to the sheepfold who provides for all our needs. Knowing that the world is full of predators whose sole intent is to destroy us (1 Peter 5:8), we are always under His protection. More importantly, we are fully confident that “when the Chief Shepherd appears, [we] will receive the crown of glory that does not fade away” (1 Peter 5:4).GotQuestions.org Related Resource: What are the seven I AM statements in the Gospel of John? | GotQuestions.org Pink Sheep By this all will know that you are My disciples, if you have love for one another. — John 13:35 Today's Scripture & Insight: John 10:7-18 While traveling on a road from Glasgow to Edinburgh, Scotland, I was enjoying the beautiful, pastoral countryside when a rather humorous sight captured my attention. There, on a small hilltop, was a rather large flock of pink sheep. I know that sheep owners mark their animals with dots of spray paint to identify them—but these sheep really stood out. The owner had fully covered every animal with pink coloring. Everyone knew who those sheep belonged to. Scripture calls followers of Christ sheep, and they too have a unique identifying mark. What is the “pink coloring” in a Christ-follower’s life? How can someone be identified as Jesus’ own? In the gospel of John, Jesus, the Good Shepherd, told us what that identifier is: love. “Love one another; as I have loved you . . . . By this all will know that you are My disciples, if you have love for one another” (John 13:34-35). In words and deeds, a believer should show love to all those around. “Beloved,” John writes, “if God so loved us, we also ought to love one another” (1 John 4:11). A Christian’s love for others should be as obvious as pink wool on a flock of Scottish sheep. By: Dave Branon Dear Lord, remind me that this life is not about me and my needs, but about others and how Your love can shine through me to them. May Christlike love be my distinguishing characteristic. As followers of Christ, our love should make us stand out in a crowd. John 10:8 "All who came before Me are thieves and robbers, but the sheep did not hear them. BGT John 10:8 πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ] κλέπται εἰσὶν καὶ λῃσταί, ἀλλ᾽ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. KJV John 10:8 All that ever came before me are thieves and robbers: but the sheep did not hear them. NET John 10:8 All who came before me were thieves and robbers, but the sheep did not listen to them. CSB John 10:8 All who came before Me are thieves and robbers, but the sheep didn't listen to them. ESV John 10:8 All who came before me are thieves and robbers, but the sheep did not listen to them. NIV John 10:8 All who ever came before me were thieves and robbers, but the sheep did not listen to them. NLT John 10:8 All who came before me were thieves and robbers. But the true sheep did not listen to them. came: John 10:1 Isa 56:10-12 Eze 22:25-28 Ezek 34:2 Zep 3:3 Zec 11:4-9,16 Ac 5:36 but: John 10:5,27 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Ezekiel 34:2 (ALL WHO CAME BEFORE JESUS) “Son of man, prophesy against the shepherds of Israel. Prophesy and say to those shepherds, ‘Thus says the Lord GOD, “Woe, shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? Jeremiah 23:1-2 “Woe to the shepherds who are destroying (Lxx = apollumi = PARALLELS USE OF apollumi IN Jn 10:10!) and scattering the sheep of My pasture!” declares the LORD. 2 Therefore thus says the LORD God of Israel concerning the shepherds who are tending My people: “You have scattered My flock and driven them away, and have not attended to them; behold, I am about to attend to you for the evil of your deeds,” declares the LORD. John 5:43 (THOSE WHO ARE NOT SHEEP DO NOT RECOGNIZE JESUS' VOICE) “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. Matthew 23:13 “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in. Matthew 24:5 (IN THE LAST DAYS) “For many will come in My name, saying, ‘I am the Christ,’ and will mislead many. All who came before Me are thieves and robbers - The question is to whom does all refer? First of all, all means all, and before means in the past. So there is no time limit for all these imposters. All does not include men like Abraham, Moses, Joshua, the prophets, David, etc, for they in essence walked through the "Door" and were justified (declared righteous). They are all the men over all the years who came by their own authority (not God's) to God's people, especially to those who were His true sheep, His believing remnant of Jews. These self-seeking men came to take and not to give, to destroy and not to build up. And representatives of these men, the Pharisees, were at that very moment listening to Jesus' pithy pronouncement (and maybe beginning to squirm, for they had already Jn 9:40)! (cf OT passages about false shepherds Isa. 56:9-12; Jeremiah 23; Ezekiel 34; and Zechariah 11). THOUGHT - These thieves and robbers are alive and well in our day, taking and stealing from God's people and ultimately from God Himself by proclaiming a false gospel, a so called prosperity gospel (which is no gospel at all!), deceiving and themselves being deceived (2Ti 3:13+). If you are in a so-called "church" that is "taking" and "asking" and not giving you the pure milk of the Word, then you need to seriously consider finding a church that is feeding the flock and not fleecing the flock! Henry Morris on all who came before Me - Any other teachers or leaders (in the immediate context, the scribes and Pharisees, but in the broader context, any other false leaders) who profess to lead people to God are, spiritually speaking, like robbers who would steal souls away from true saving faith which is only to be found in Christ. (The Defender's Study Bible) I think Charles Ryrie misses the mark for he thinks all who came before Me refers to "false messiahs, false teachers, of whom Palestine knew many in the first century A.D." False messiahs are likely included in the "all" but it is much broader than that and refers to all who would lead people astray. R C H
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Robertson adds the present tense signifies "that they (people) may keep on having life (eternal, he means)” as he shows in Jn 10:28. He is “the life” (Jn 14:6). And may have (present tense)....may keep on having abundance....Abundance of life and all that sustains life, Jesus gives." MacArthur on abundantly (perissos) - The matchless gift of eternal life exceeds all expectation (cf. John 4:10 with Jn 7:38; see also Rom. 8:32; 2 Cor. 9:15). (See John Commentary) Life Application Note - Life in Christ is lived on a higher plane because of his overflowing forgiveness, love, and guidance. (Borrow Life Application Study Bible ) Bob
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Robertson - The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. Steven
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Robertson - Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (John 10:1-19), in which he drew so sharply their own picture. "How long will You keep us in suspense? - “How long are you going to annoy us?” (Carson) “Do not keep us on tenterhooks” or “Do not keep us hanging in the air” (Hendriksen) More literally this reads "How long will you take away our life?" (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase "ten psuchen hemon aireis" meaning "to keep in suspense" is not well attested, although it certainly fits the context here. In modern Greek the phrase means "to annoy, bother."" (NET NOTE) Adam
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Robertson adds "Jesus declined to use the word Christos (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John 6:14-15+). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark 14:61-62+; Matthew 26:63-64), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now. John 10:25 Jesus answered them, "I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. BGT John 10:25 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ· KJV John 10:25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. NET John 10:25 Jesus replied, "I told you and you do not believe. The deeds I do in my Father's name testify about me. CSB John 10:25 "I did tell you and you don't believe," Jesus answered them. "The works that I do in My Father's name testify about Me. ESV John 10:25 Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name bear witness about me, NIV John 10:25 Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, NLT John 10:25 Jesus replied, "I have already told you, and you don't believe me. The proof is the work I do in my Father's name. NRS John 10:25 Jesus answered, "I have told you, and you do not believe. The works that I do in my Father's name testify to me; NJB John 10:25 Jesus replied: I have told you, but you do not believe. The works I do in my Father's name are my witness; NAB John 10:25 Jesus answered them, "I told you and you do not believe. The works I do in my Father's name testify to me. YLT John 10:25 Jesus answered them, 'I told you, and ye do not believe; the works that I do in the name of my Father, these testify concerning me; MIT John 10:25 Jesus replied to them, "I have informed you, and you do not believe. The works I do in the name of my father certify my identity. I told: John 5:17-43 John 8:12,23-25,58 the works: John 10:32,38 Jn 3:2 Jn 5:36 Jn 7:31 Jn 11:47 Jn 12:37 Jn 14:11 Jn 20:30-31 Ac 2:22 10:38 Heb 2:3 John 10 Resources - Multiple Sermons and Commentaries Related Passages: John 8:12+ Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” John 8:23-25+ And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. 24“Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” 25 So they were saying to Him, “Who are You?” Jesus said to them, “What have I been saying to you from the beginning? John 8:58+ Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” John 20:30-31 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; 31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. JESUS' WORDS AND WORKS REPEATEDLY TESTIFIED Jesus answered them, "I told you, and you ("ou" = absolutely) do not believe (pisteuo = see lengthy note in John 8 Commentary) - Jesus boldly calls those who question Him "unbelievers!" (cf Jn 10:26) Jesus says "I DID tell you!" For example read John 5:17-43+ (and see the Related Passages above). The problem was not in Jesus' words, but in the hearer's hearts! This is always the case! Jesus had made a similar declaration to the Jews who professed belief in Him in John 8:30+, declaring "Why do you not understand what I am saying? It is because you cannot hear My word" (Jn 8:43+) Merrill Tenney - By way of contrast, Jesus called His questioners unbelievers. “Ye believe not” appears three times in this context (Jn 10:25, 26, 38). Although He had spoken in their ears the same truths that had been presented to believers, and although He had done the same works before them that He had done before others, they still did not receive Him as the Messiah. Instead of sensitivity, they had obduracy; instead of fellowship, alienation; instead of obedience, rebellion; instead of life, death (Jn 8:24); instead of assurance, danger; instead of security, perdition. By implied antitheses Jesus drew a graphic picture of the consequences of unbelief. (BORROW The Gospel of Belief - page 166) A T Robertson adds "It was useless to say more. In John 7:14-10:18 Jesus had shown that he was the Son of the Father as he had previously claimed (John 5:17-47+), but it was all to no purpose save to increase their rage towards him. The works (ergon) that I (present tense - continually) do (poieo) in My Father's Name, these (present tense - continually) testify (martureo) of Me - MIT (MacDonald Idiomatic Translation) = "The works I do in the Name of My Father certify My identity." In other words, Jesus works (e.g. works in Jerusalem including the paralytic healed at Bethsaida in John 5, blind man healed in John 9) confirmed His words. Judge the tree by its fruit, but this is something the Jews were unwilling to do! My mother used to say the "proof of the pudding is in the eating." Jesus had given them "pudding" to eat but they refused to eat! Jesus said essentially the same thing in John 5:36+ declaring "the works which the Father has given Me to accomplish–the very works that I do–testify about Me, that the Father has sent Me." But there too, they denied that His works revealed His origin. Bob Utley on the works He did - Jesus asserted that His actions verified His claims (cf. John 2:23; 5:36; 10:25,38; 14:11; 15:24).
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Robertson on one - Neuter, not masculine (heis). Not one person (cf. heis in Galatians 3:28), but one essence or nature. By the plural sumus (separate persons) Sabellius is refuted, by unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11, 21). Note hen used in 1 Cor. 3:3 of the oneness in work of the planter and the waterer and in John 17:11, 23 of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. Henry Alford on are one - “One in essence primarily, but therefore also one in working, and power, and in will.” (Greek Testament Critical Exegetical Commentary) Bishop Trench - “In the sentence, ‘I and the Father are One,’ the word ‘One’ is neuter, and means one Essence: it is not masculine, which would have been one Person.” NET NOTE on are one - The phrase hen esmen is a significant assertion with trinitarian implications. en is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one "thing." Identity of the two persons is not what is asserted, but essential unity (unity of essence). Klink - Jesus has given the Jews a syllogistic response to their challenge: (a) I have the authority to protect the sheep; (b) the authority I have has been given to me by my Father; therefore, (c) the Father and I are doing the same work. Jesus has already declared himself to be coworking with God (Jn 5:17), which the Jews interpreted rightly as a claim that he was “making himself equal with God” (Jn 5:18). This time, however, the integrated nature of their cooperation is being stressed. The work of the Father and Son are so intertwined that it can only be one work. In the same way, the identity of the Father and Son are so intertwined that they must be described as one God, without denying their distinction as persons. (See John - Page 479) John