João 10
G. Campbell Morgan · Citado em PreceptAustin
João 10
Morgan - In Through the Window September 10 - BORROW From this verse : 365 inspiring stories about the power of God's word In John 10, Jesus warned his followers of shepherds who do not enter the sheepfold by the door, but climb in some other way. Sixteen centuries later, his words stung the heart of a man named Alexander Henderson. Henderson was born in Criech, Fifeshire, Scotland, in 1583, educated at St. Andrews, and sent to pastor the church at Leuchars. But he wasn’t a kind and godly man. He was a churchman, but not a genuine Christian, and his appointment was unpopular with the people of Leuchars. Prior to his arrival, they shut and bolted the church door to keep him from their pulpit. Arriving in town, Henderson was determined to claim his parish, and when he couldn’t force open the door, he crawled through a window and thus began his ministry—such as it was—among them. One day he heard of a group of Christians meeting for Bible study and worship. Their meeting was unauthorized by the state, and Henderson wanted to secretly discover what was being taught. He slipped through the shadows and took a back seat in a darkened corner. The teacher rose and turned to the day’s Bible lesson, John 10:1–2, and read: “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep.” Henderson nearly fell from his chair, for those words brought to his mind his recent undignified scramble through the church window. His eyes were opened, and he recognized his own hypocrisy. In simple faith, he gave himself without reserve to Jesus Christ. His village ministry immediately assumed a different tone, and for several years he tended his flock as a true shepherd. His reputation grew, and he became a leader in the Presbyterian movement to free Christianity in Scotland from the tyranny of state control. John 10:2 "But he who enters by the door is a shepherd of the sheep. BGT John 10:2 ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων. KJV John 10:2 But he that entereth in by the door is the shepherd of the sheep. NET John 10:2 The one who enters by the door is the shepherd of the sheep. CSB John 10:2 The one who enters by the door is the shepherd of the sheep. ESV John 10:2 But he who enters by the door is the shepherd of the sheep. NIV John 10:2 The man who enters by the gate is the shepherd of his sheep. NLT John 10:2 But the one who enters through the gate is the shepherd of the sheep. He who enters: John 10:7,9 Ac 20:28 1Ti 3:2-7 4:14 Tit 1:5 Rev 1:20 2:1 a shepherd: John 10:11,12,14 Ps 23:1 80:1 Ec 12:11 Isa 40:11 63:11 Eze 34:23 Mic 5:5 Zec 11:3,5,8 13:7 Heb 13:20 1Pe 2:25 5:4 John 10 Resources - Multiple Sermons and Commentaries HOW TO KNOW THE SHEPHERD But - Term of contrast. What is contrasted. Thieves versus the true shepherd, whose character He now describes. He who enters (eiserchomai) by the door (thura) is a shepherd (poimen) of the sheep (probaton) - The better translation of the Greek text is "the (specific, definitive) shepherd." How is the true shepherd identified? The shepherd does not come over the walls like thieves and robbers, but enters through the one door that gives access to the sheep in the sheepfold (Note up to 7 characteristics of a true shepherd in Jn 10:2-4). In context, Jesus is speaking figuratively (Jn 10:6) of Himself as the good Shepherd, the true Shepherd (Jn 10:11, 14). In John 10:7-10 He changes the metaphor from the Shepherd to the Door and then in Jn 10:11-18 He again describes Himself as the good Shepherd. A T
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Morgan - The sheep follow Him; for they know His voice. John 10.4 In the case of the eastern shepherd, that is literally true; and as the next words declare, "A stranger will they not follow: for they know not the voice of strangers. The strangeness of other voices is a warning to the sheep; they do not know the voices, and so take no risks. How full of value is the suggestiveness of all this in the case of those who belong to the Lord! There is no doubt that such do know the voice of the Lord. They may not immediately understand what He is saying, but there is no mistaking His voice. It is the voice of understanding, of tenderness, of strength, of authority. There is none other like it. It often corrects us, runs counter to our desires, calls us to service that we dread, and sometimes to suffering which .we fain would miss. But we know when He speaks; and then it is ours to follow, knowing that He makes no mistakes, and that every word He utters to us—the sternest as well as the tenderest—is love-inspired. This being so, our wisdom ever consists in refusing to follow any strange voice. We do not, cannot know others as we know Him. Their suggestions may be false even when their intention is good; or their intention may be evil, when their suggestions are pleasant. Let us listen only to the Voice we know, and hearing let us follow. (BORROW Life applications from every chapter of the Bible) Listening to God - Bob Gass - in Fresh Word for Today He goeth before them, and the sheep follow him:for they know his voice. (John 10:4) What Jesus was to His disciples when He walked and talked with them, the Holy Spirit is to you right now. Let that sink in! He spoke to them through His flesh; now He speaks to us through His Spirit. He said, “I will ask the Father and He will give you another Helper” (John 14:16, NASB). Whatever you’re facing today, you’re not alone; He’s there to help you. Because you’re a child of God, you’re being “led by the spirit of God” (Romans 8:14). Even though you are not aware of it, He’s guiding every step you take. But you say, “There’s so much I don’t know!” Don’t worry, the Holy Spirit will “teach you about all things” (1 John 2:27, NIV). He will take the Scriptures and tell you what they mean to you individually and what they mean to you right now. What a privilege! A. W. Tozer says, “He is not a silent God who suddenly begins to speak in a book and, when the book is finished, lapses back into silence again. No, we must approach our Bible with the idea that it is … God speaking to us right now.” The prophets habitually said, “Thus saith the Lord.” God is continually speaking in the present. What is a disciple? One who follows Jesus. To do that, you must “know His voice.” That calls for a time, a place, a hunger, a discipline, a pure heart, a listening ear, and a determination to settle for nothing less. The C’s of Guidance SCRIPTURE: John 10:4 - Nelson's Annual Preacher's Sourcebook - 2003 INTRODUCTION: The psalmist said, “He leads me in the right paths” (paraphrase). Sheep don’t have good eyesight and can’t see very far ahead. They need someone to guide them, and Jesus said in John 10 that His sheep follow Him because they know His voice. Here are the six C’s of Divine Guidance. 1. Commit your decision to the Lord in prayer. 2. Open the covers of the Bible and seek Scriptural direction. 3. Ask for the counsel of those who know more about the matter than you do (Prov. 11:14). 4. What do the circumstances indicate? 5. Inner conviction will begin to develop. The Holy Spirit helps us instinctively know what to do. 6. Contemplate the issue. Think it through. God gave each of us a brain, and He expects us to use it. CONCLUSION: “Savior, like a Shepherd, lead us.” Streams in the Desert - “He putteth forth his own sheep.” (John 10:4.) OH, this is bitter work for Him and us—bitter for us to go, but equally bitter for Him to cause us pain; yet it must be done. It would not be conducive to our true welfare to stay always in one happy and comfortable lot. He therefore puts us forth. The fold is deserted, that the sheep may wander over the bracing mountain slope. The laborers must be thrust out into the harvest, else the golden grain would spoil. Take heart! it could not be better to stay when He determines otherwise; and if the loving hand of our Lord puts us forth, it must be well. On, in His name, to green pastures and still waters and mountain heights! He goeth before thee. Whatever awaits us is encountered first by Him. Faith’s eye can always discern His majestic presence in front; and when that cannot be seen, it is dangerous to move forward. Bind this comfort to your heart, that the Savior has tried for Himself all the experiences through which He asks you to pass; and He would not ask you to pass through them unless He was sure that they were not too difficult for your feet, or too trying for your strength. This is the Blessed Life—not anxious to see far in front, nor careful about the next step, not eager to choose the path, nor weighted with the heavy responsibilities of the future, but quietly following behind the Shepherd, one step at a time. Dark is the sky! and veiled the unknown morrow! Dark is life’s way, for night is not yet o’er; The longed-for glimpse I may not meanwhile borrow; But, this I know, HE GOETH ON BEFORE. Dangers are nigh! and fears my mind are shaking; Heart seems to dread what life may hold in store; But I am His—He knows the way I’m taking, More blessed still—HE GOETH ON BEFORE. Doubts cast their weird, unwelcome shadows o’er me, Doubts that life’s best—life’s choicest things are o’er; What but His Word can strengthen, can restore me, And this blest fact; that still HE GOES BEFORE. HE GOES BEFORE! Be this my consolation! He goes before! On this my heart would dwell! He goes before! This guarantees salvation! HE GOES BEFORE! And therefore all is well. —J. Danson Smith. The Oriental shepherd was always ahead of his sheep. He was down in front. Any attack upon them had to take him into account. Now God is down in front. He is in the tomorrows. It is tomorrow that fills men with dread. God is there already. All the tomorrows of our life have to pass Him before they can get to us.—F. B. M. “God is in every tomorrow, Therefore I live for today, Certain of finding at sunrise, Guidance and strength for the way; Power for each moment of weakness, Hope for each moment of pain, Comfort for every sorrow, Sunshine and joy after rain.” Tuning In When he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. — John 10:4 Today's Scripture: John 10:1-10 I don’t know if this is true in every marriage, but for some reason I have a tendency to tune out everything around me and concentrate on my own thoughts. This is especially frustrating to my wife, Martie, when she is talking to me about something important. When she notices the distant look in my eyes, she often says, “Have you heard anything I’ve said?” Listening is an important part of any relationship, especially in our relationship with Christ. If we belong to Him, we have the privilege of communing with Him through His Word and the work of the Holy Spirit in our hearts. We know we are paying attention to the true Shepherd when His voice leads us to righteousness, love, grace, and all that is consistent with His character and will. As Jesus made clear when He identified Himself as the “good Shepherd” in John 10, those who diligently listen to Him become devoted followers of Him (v.4) who are becoming transformed into His likeness. Just as listening attentively to your spouse or a friend communicates value and worth, paying close attention to the voice of Jesus is one way to affirm His importance in your life. So, let’s cast aside the distractions of life, tune in to His voice, and pray for the grace to do what He says. By: Joe Stowell I would be prayerful through each busy moment; I would be constantly in touch with God; I would be tuned to hear His slightest whisper; I would have faith to keep the path Christ trod. —Walter Listening to Jesus is the first step to following Him. “Head Toward My Voice!” After he has gathered his own flock, he walks ahead of them, and they follow him because they know his voice. -John 10:4 Today’s Bible Reading: John 10:1–18 When Flight 77 slammed into the Pentagon on that ill-fated Tuesday in September 2001, many inside the facility were trapped by a cloud of thick, blinding smoke. Police officer Isaac Hoopi ran into the blackness, searching for survivors, and heard people calling for help. He began shouting back, over and over: “Head toward my voice! Head toward my voice!” Six people, who had lost all sense of direction in a smoke-filled hallway, heard the officer’s shouts and followed. Hoopi’s voice led them out of the building to safety. “Head toward My voice!” That’s also the invitation of Jesus to each of us when we’re in danger or when we’ve lost our way. Jesus described the true spiritual shepherd of the sheep as one who “calls his own sheep by name and leads them out. After he has gathered his own flock, he walks ahead of them, and they follow him because they know his voice” (John 10:3–4). Are we listening for Jesus’ voice? When we’re in difficult circumstances, are we walking toward Him instead of groping in the dark? Jesus is “the good shepherd” (v. 11). Whatever our need for guidance or protection, He calls us to heed His voice and follow Him. Loving Shepherd, please meet with me today. Cause my heart to be attentive to what You have to say to me. David C. McCasland John 10:5 "A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers." BGT John 10:5 ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ἀλλὰ φεύξονται ἀπ᾽ αὐτοῦ, ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν. KJV John 10:5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. NET John 10:5 They will never follow a stranger, but will run away from him, because they do not recognize the stranger's voice." CSB John 10:5 They will never follow a stranger; instead they will run away from him, because they don't recognize the voice of strangers." ESV John 10:5 A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." NIV John 10:5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice." NLT John 10:5 They won't follow a stranger; they will run from him because they don't know his voice.NRS John 10:5 They will not follow a stranger, but they will run from him because they do not know the voice of strangers." 1Ki 22:7 Pr 19:27 Mk 4:24 Lu 8:18 Eph 4:11-15 Col 2:6-10 2Ti 3:5-7 4:3 1Pe 2:1-3 1Jn 2:19,21 4:5,6 Rev 2:2 John 10 Resources - Multiple Sermons and Commentaries SHEEP FLEE RATHER THAN FOLLOW STRANGERS A stranger (allotrios - lit = one belonging to another) they simply will not follow (akoloutheo) - Not in Greek is the strong double negative (ou me) indicating that the sheep absolutely will refuse to follow after someone who is not their shepherd. But will flee (pheugo) from him - But is a term of contrast which shows the sheep will essentially do an "about face" when confronted by a stranger. Sheep are often said to be dumb animals, but in this situation (which could cost them their life), they are very intelligent. Clearly God has "hard wired" their genetics to have superb stranger recognition capabilities. THOUGHT - Note that not only does the sheep not follow a stranger, but they actually flee! When sin seduces us, we should be like sheep! In this case, they aren't so dumb! See 1Co 6:18+, 1Co 10:14+, 1Ti 6:11+ (see 1Ti 6:10+), 2Ti 2:22+. Because they (absolutely) do not know (eido) the voice (phone) of strangers (allotrios) - Because is a term of explanation, explaining why the sheep are so quick to turn tail and run from one who is trying to seduce them but is not their true shepherd. Stranger (245)(allotrios from allos other, another) denotes “that which belongs to another, that which is strange or foreign”; it is used both as an adjective and as a substantive. It means foreign, strange, not of one's own family, alien, an enemy;" "aliens" in Heb. 11:34. Allotrios is the opposite of idios one's own (the word used in Jn 10:4 for his "own" sheep). Allotrios may also denote something hostile or dangerous. Allotrios occurs extensively in non-biblical literature and the Septuagint. Gilbrant - Septuagint Usage - Ordinarily allotrios translates a form of the Hebrew nēkhār, “foreign land,” “foreigner,” “alien,” in the Septuagint (e.g., Genesis 17:12; 31:15). Allotrios also carries the idea of “illegitimate, unauthorized” (Hebrew zûr, Leviticus 10:1; Numbers 3:4; 26:61, of “unauthorized” cultic fire). The “foreigner” is the one not from Israel (2 Chronicles 6:32), and he or she is often portrayed in negative terms as being in conflict with the religious and social policies of Israel (e.g., 1 Samuel 7:3; 1 Kings 11:1; Ezra 10:2ff.). Allotrios in the Septuagint - Gen. 17:12 = "foreigner"; Gen. 31:15; Gen. 35:2; Gen. 35:4; Exod. 2:22; Exod. 18:3; Exod. 21:8; Lev. 10:1; Lev. 16:1; Num. 3:4; Num. 16:37; Num. 26:61; Deut. 14:21; Deut. 15:3; Deut. 17:15; Deut. 23:20; Deut. 29:22; Deut. 31:16; Deut. 31:18; Deut. 31:20; Deut. 32:12; Deut. 32:16; Jos. 24:14; Jos. 24:23; Jdg. 10:16; Jdg. 19:12; 1 Sam. 7:3; 2 Sam. 22:45; 2 Sam. 22:46; 1 Ki. 8:41; 1 Ki. 8:43; 1 Ki. 9:9; 1 Ki. 11:1; 1 Ki. 11:4; 1 Ki. 11:8; 2 Ki. 19:24; 2 Chr. 6:32; 2 Chr. 6:33; 2 Chr. 14:3; 2 Chr. 28:25; 2 Chr. 33:15; 2 Chr. 34:25; Ezr. 10:2; Ezr. 10:10; Ezr. 10:11; Ezr. 10:14; Ezr. 10:17; Ezr. 10:18; Ezr. 10:44; Neh. 9:2; Neh. 13:26; Neh. 13:27; Est. 4:17; Est. 8:12; Job 17:3; Job 19:13; Ps. 18:44; Ps. 18:45; Ps. 19:13; Ps. 44:20; Ps. 49:10; Ps. 54:3; Ps. 81:9; Ps. 109:11; Ps. 137:4; Ps. 144:7; Ps. 144:11; Prov. 2:16; Prov. 5:10; Prov. 5:17; Prov. 5:20; Prov. 6:24; Prov. 7:5; Prov. 9:18; Prov. 23:27; Prov. 23:33; Prov. 26:17; Prov. 27:2; Prov. 27:13; Isa. 1:7; Isa. 28:21; Isa. 43:12; Isa. 62:8; Jer. 1:16; Jer. 2:21; Jer. 2:25; Jer. 3:13; Jer. 5:19; Jer. 7:6; Jer. 7:9; Jer. 7:18; Jer. 8:19; Jer. 11:10; Jer. 13:10; Jer. 16:11; Jer. 19:4; Jer. 19:13; Jer. 22:9; Jer. 25:6; Jer. 30:8; Lam. 5:2; Ezek. 7:21; Ezek. 11:9; Ezek. 28:7; Ezek. 28:10; Ezek. 30:12; Ezek. 31:12; Dan. 11:39; Hos. 3:1; Hos. 5:7; Hos. 7:9; Hos. 8:7; Hos. 8:12; Obad. 1:11; Obad. 1:12; Zeph. 1:8; Mal. 2:11 = "foreign" (god); Mal. 3:15; New Testament Usage - Upon being asked about paying the temple tax, Jesus asked Peter, “of whom do the kings of the earth take custom or tribute? of their own children, or of strangers (allotriōn)?” (Matthew 17:25). Thus He indicated how unreasonable it was that He, the Messiah and Son of God, should have to pay taxes in the house of His Father. At the same time He implied that the Jewish leaders were the true strangers or foreigners in the house of God. A similar thought recurs in John 10:5 where Jesus said that His sheep will not follow a stranger’s voice. In so doing Jesus branded the Jewish religious leaders as strangers in the true flock of God. The true disciples of Jesus will not listen to or follow these imposters. The apostle Paul wrote that he avoided building on “another man’s foundation” (Romans 15:20). This implies both a concern to be a “groundbreaker” and a concern that any boasting in God’s work (see kauchēsis, kauchaomai) be restricted to his own labor (2 Corinthians 10:15ff.). (See also Romans 14:4 and 1 Timothy 5:22.) The author of the Epistle to the Hebrews writes in Heb 9:25 that the high priest of the old covenant entered the sanctuary (Holy of Holies) offering “blood that is not his own” (NIV). Christ, the superior high priest, sacrificed himself (i.e., His own blood) to take away our sins (cf. Heb 9:26-28). Of related interest, apallotrioō, “alienated,” might be mentioned. This speaks of the condition of Gentiles prior to Calvary; they were foreigners (Ephesians 2:2), “alienated from the life of God” (Ephesians 4:18). Colossians 1:21 suggests that apallotrioō has a certain affinity to echthros (2172), “enemy”: “And you, that were sometime alienated (apēllotriōmenous) and enemies in your mind . . . ” Only through Christ can men and women be reconciled to God. (Complete Biblical Library) TDNT - “Belonging to another,” “alien,” “unsuitable,” even “hostile.” For the most part it has the first sense in the NT (cf. Rom. 14:4; 2 Cor. 10:15; 1 Tim. 5:22; Heb. 9:25). It is used as a noun in Luke 16:12. It means “foreign” or “hostile” in Heb. 11:34, but the NT never uses it for hostile to God. (Borrow Kittel's Theological Dictionary of the New Testament) Zodhiates - (I) When used in the plural tá allótria, it means others' goods (Luke 16:12). (II) Spoken of a country, strange, foreign, belonging to other people (Acts 7:6; Heb. 11:9; Sept.: Ex. 2:22; 18:3); persons who do not belong to one's own family, strangers (Matt. 17:25, 26; Sept.: Ps. 49:11). (III) By implication, meaning hostile, an enemy; with the idea of impiety, heathen, enemy, Gentile (Heb. 11:34; Sept.: 1Ki 8:41; Ezra 10:2; Ps. 54:3). Distinguished from allóphulos <G246>, one of another race or nation; allogenés <G241>, one of another nation, not a Jew, a stranger, foreigner (Luke 17:18); héteros <G2087>, another of a different kind; xénos <G3581>, alien, foreign, foreigner; parádoxos <G3861>, contrary to prevailing opinion or custom. (Borrow The Complete Word Study Dictionary) NIDNTT (see page 684) - ἀλλότριος (allotrios), adj., belonging to another, strange, alien, hostile; noun, a stranger; ἀλλοτριόω (allotrioō), estrange, alienate; ἀλλογενής (allogenēs), foreign; ἀλλόφυλος (allophylos), alien to the race, hence from a Jewish standpoint a Gentile, heathen. CL allotrios (derived from allos, another, cf. Lat. alius) means another, strange, foreign, what belongs to another, alien to the people or the land, and hence unsuitable and even hostile. apallotrioō means to alienate, estrange, exclude. allogenēs is compounded from allos (another) and genos (race), and means foreign, strange. allophylos is compounded from allos and phylē (tribe), and means alien to the race, alien to the people, strange. OT In the LXX, allotrios occurs frequently as a translation of Heb. noḵrî, foreign, alien (Gen. 31:15; Deut. 14:21; 15:3; and often). It also occasionally translates zār, strange, foreign (Lev. 10:1; Deut. 32:16). But usually the LXX translates zār by allogenēs (Exod. 29:33; Num. 16:40; Lev. 22:10; Joel 3:17; and often). The sojourner is in Heb. gēr or gûr (LXX prosēlytos, Exod. 22:20; Lev. 17:12–15; → Conversion) or tôšāḇ (LXX → πάροικος, e.g. Gen. 23:4). The sojourner is still a foreigner (Exod. 12:43ff.), but he has certain rights and duties in the community. NT 1. allotrios occurs parabolically in Matt. 17:25 in the discussion of the propriety of paying the half-shekel temple tax (cf. Exod. 30:11–16; 38:26). Jesus asked whether kings took tribute “from their sons or from others [apo tōn allotriōn].” Peter replied that it was from others, to which Jesus replied, “Then the sons are free.” However, he counselled payment of the tax to avoid giving offense. The incident implies that the disciples are “sons of God”, and that the Jews are in fact “others”. In Lk. 16:12 allotrion (another’s) stands parallel to the “unrighteous mammon” (v. 11). Money and possessions belong to another. The implication is that they do not belong to the disciple who is nevertheless a steward. “If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own?” (→ Possessions, art. μαμωνᾶς). In Jn. 10:5 the stranger and strangers are not known by the sheep who belong to the shepherd whose voice they know and follow. The implication is that Jewish (and other would-be) teachers are strangers disowned by the true flock of God, whereas Jesus is the true shepherd known and followed by the true people of God. In Acts 7:6 (referring to Gen. 15:13) the gē allotria (“a land belonging to others” RSV) is the foreign land (Egypt), whereas Palestine is the homeland of Israel. But for → Abraham even the promised land was a foreign country (Heb. 11:9), because it was not his true, heavenly home. Therefore, he dwelt in tents, and by it testified that he was a stranger in this world. The Christian is the slave of Christ. Therefore, he has not to judge others (Rom. 14:4). Paul refused to boast of the work or methods of others (2 Cor. 10:15f.), because he would not adorn himself with borrowed plumage. He would not even preach in a place where others had already been at work, refusing to build on a foundation laid by someone else (Rom. 15:20). Timothy was warned not to be hasty in laying hands on a man and entrusting him with a ministry. Otherwise, he might participate in another man’s sins and be called to account for it (1 Tim. 5:22). The Jewish high priest entered the Holy Place with en haimati allotriō, “with another’s blood” (Heb. 9:25). Unlike Jesus on the cross, he did not bring his own blood as a sacrifice. In Heb. 11:34 the word occurs in the expression “put foreign armies to flight.” 2. apallotrioō occurs only in Eph. 2:12; 4:18; and Col. 1:21, in each case as the passive participle meaning “alienated”, “estranged”. Before their conversion, the readers were not citizens of Israel, the chosen people of God. They stood—like the heathen now—outside God’s covenant and promises, and were thus subject to wrath. They did not know God, and lived in sin. Since they have now become Christians, they are not to return to their sinful state. 3. allogenēs occurs only in Lk. 17:18. The grateful Samaritan who returned to give thanks after being healed of his leprosy is called one of another race, a foreigner, for he was not a Jew. allophylos occurs only at Acts 10:28. The Jew is forbidden to have fellowship with an allophylos, “one of another nation” (RSV). For the heathen was ceremonially unclean, and he would make the Jew likewise unclean. Only in Christ were these barriers of the → law abolished. Allotrios - 13 verses - another(2), another man's(1), another's(1), foreign(3), other men's(1), others(1), own(1), stranger(1), strangers(3). Matt. 17:25; Matt. 17:26; Lk. 16:12; Jn. 10:5; Acts 7:6; Rom. 14:4; Rom. 15:20; 2 Co. 10:15; 2 Co. 10:16; 1 Tim. 5:22; Heb. 9:25; Heb. 11:9; Heb. 11:34 A stranger will they not follow. A traveller asserted to an eastern shepherd, that the sheep knew the dress of their master, not his voice. The shepherd to refute the point changed dresses with the traveller. He went among the sheep with the shepherd’s dress, called the sheep, and tried to lead them, but they knew not his voice, and never moved. But when the shepherd called, though in a strange dress, they ran at once to him. “A stranger will they not follow.” David
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Morgan - Other Sheep September 11- BORROW From this verse : 365 inspiring stories about the power of God's word Peter Cameron Scott was born in Scotland in 1867 but emigrated to America with his parents when he was thirteen. In Philadelphia, young Peter was attracted to the stage. He had a powerful voice, and his training under a renowned Italian maestro convinced him he had a brilliant career with the opera. Overruling his parents’ objections, he set out one day to respond to an advertisement for chorus singers. On the steps of the opera house, he paused. It was a moment of life-changing decision. Should he pursue stage and fame, or should he respond to that nagging inner call of God to overseas church planting? His feet turned and walked away from the building, and shortly thereafter Peter and his brother John sailed for Africa. It was a nightmare. John contracted a deadly tropical disease, and Peter was unable to save him. Constructing a crude coffin, Peter buried his brother with his own hands. Soon afterward, Peter himself fell ill to malaria and was forced to England, broken in both body and spirit. While in London, badly needing hope and inner revival, Peter visited Westminster Abbey. As he walked through the vast cathedral, he came across the tomb of David Livingstone, the great African missionary and explorer. On Livingstone’s tomb were engraved the words: “Other sheep I have which are not of this fold; them also I must bring.” Peter seemed to discover deep strength in that sentence, and he knelt there in prayer to rededicate himself to God’s service in Africa, even if it meant his life. In 1895, along with A. T. Pierson and C. E. Hurlburt, Peter Cameron Scott founded the Africa Inland Mission with an initial missionary force of seven. Today 850 missionaries serve AIM International, advancing the gospel throughout Africa and around the globe. John 10:17 "For this reason the Father loves Me, because I lay down My life so that I may take it again. BGT John 10:17 Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν. KJV John 10:17 Therefore doth my Father love me, because I lay down my life, that I might take it again. NET John 10:17 This is why the Father loves me– because I lay down my life, so that I may take it back again. CSB John 10:17 This is why the Father loves Me, because I am laying down My life so I may take it up again. ESV John 10:17 For this reason the Father loves me, because I lay down my life that I may take it up again. NIV John 10:17 The reason my Father loves me is that I lay down my life--only to take it up again. NLT John 10:17 "The Father loves me because I sacrifice my life so I may take it back again. John 3:25 15:9,10 Jn 17:4,5,24-26 Isa 42:1,21 53:7-12 Heb 2:9 John 10 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 2:9+ But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. Matthew 26:52-54 (JESUS LAID DOWN HIS LIFE VOLUNTARILY-HE COULD HAVE STOPPED HIS ARREST, TRIAL, CRUCIFIXION) Then Jesus *said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53 “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54 “How then will the Scriptures be fulfilled, which say that it must happen this way?” John 19:10-11 So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” 11 Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” THE REASON THE FATHER LOVES THE SON For this reason (therefore) the Father (pater) loves (agapao) Me - This (for this reason) begs the question "for what reason?" In context it is Jesus' selflessness and willingness to bear the sin of the world despite the fact that He was perfect and pure. In so doing Jesus showed the world His incomprehensible, amazing love, and for this reason the Father loves Him all the more. It is important to note that Jesus' words should not be interpreted that His Father has rewarded Him for His obedience, a heresy known as adoptionism (or see ADOPTIONISM) John
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Morgan - White Blood? November 25 (BORROW On this day : 365 amazing and inspiring stories about saints, martyrs & heroes) The truth of the Bible is hard and clear as diamonds, providing a solid basis for both life and death. “You can’t argue with the Scriptures,” Jesus said in John 10:35. But you can argue with some of the legends and half-truths of church history. Take, for example, the remarkable story of Saint Catherine of Alexandria. Born in the third century to a noble Christian family in Alexandria, the beautiful Catherine gave herself to Christ and refused to sacrifice to pagan gods. Emperor Maxentius, lusting after her, offered her pardon if she would sleep with him. She refused, saying she was the bride of Christ. Hoping to dissuade her, Maxentius summoned 50 brilliant scholars to debate her. She conquered all of them, winning all 50 to the Christian faith. They paid for their conversions by being burned alive, compliments of the emperor. Catherine, meanwhile, converted the emperor’s wife, his top general, and 200 of his best troops. These, too, were immediately executed. Maxentius, enraged, ordered Catherine attached to a spiked wheel to be tortured and broken. When the wheel fell apart, Maxentius demanded the executioner behead her. Milk rather than blood flowed from her severed neck. The virgin martyr became one of the most venerated women of antiquity, and November 25 was appointed Catherine’s feast day on the church calendar. She was admired and adored without measure by medieval worshipers, becoming the patron saint of young women, wheelwrights, attorneys, and scholars. But how much of her story is true? Perhaps not much. Behind the legends, there may have been a beautiful martyr whose full story is known only in heaven. But the earliest mention of Catherine dates from the ninth century when her bones were reportedly transferred to the monastery of Mount Sinai, and the earliest biographies of her date from the tenth century. Though she was among the greatest heroes to the masses of the Middle Ages, there is scant evidence that Catherine of Alexandria ever existed. Truth That Endures The Scripture cannot be broken. — John 10:35 Today's Scripture: Psalm 119:89-96 Is the Bible grossly outdated? Must it “be rewritten to be of value today”? That’s the opinion of a Texas businessman who has donated $1.5 million to Oregon State University. The man, an alumnus of the school, gave the money to further the work of Marcus Borg, a professor who contends that most of the words attributed to Jesus in the Gospels were not spoken by our Lord. Although it is sad that so much money is being devoted to such a cause, we need not be unduly alarmed. The Bible has been attacked throughout the centuries. And many powerful people have dedicated their enormous resources to wiping out our faith. All such efforts have failed, however. The teachings of Scripture, including the priceless words of Jesus, are indestructible, timeless, and transcultural, giving needed guidance to all peoples in all centuries. We search the world for truth; We cull the good, the pure, the beautiful, From graven stone and written scroll, From all old flower-fields of the soul; And weary seekers of the best, We come back laden from our quest To find that all the sages said Is in the Book our mothers read. —Whittier The Bible may be old but its truths are always new. John 10:36 do you say of Him, whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? BGT John 10:36 ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὅτι εἶπον· υἱὸς τοῦ θεοῦ εἰμι; KJV John 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? NET John 10:36 do you say about the one whom the Father set apart and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? CSB John 10:36 do you say, 'You are blaspheming' to the One the Father set apart and sent into the world, because I said: I am the Son of God? ESV John 10:36 do you say of him whom the Father consecrated and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? NIV John 10:36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'? NLT John 10:36 why do you call it blasphemy when I say, 'I am the Son of God'? After all, the Father set me apart and sent me into the world. NRS John 10:36 can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, 'I am God's Son'? NJB John 10:36 Yet to someone whom the Father has consecrated and sent into the world you say, 'You are blaspheming' because I said, 'I am Son of God.' NAB John 10:36 can you say that the one whom the Father has consecrated and sent into the world blasphemes because I said, 'I am the Son of God'? YLT John 10:36 of him whom the Father did sanctify, and send to the world, do ye say -- Thou speakest evil, because I said, Son of God I am? MIT John 10:36 how can you say the one whom the father consecrated and sent into the world blasphemes, because I said I am God's son? whom: John 3:34 6:27 Ps 2:2,6-12 Isa 11:2-5 42:1,3 49:1-3,6-8 55:4 Isa 61:1-3 Jer 1:5 sent: John 3:17 5:30,36,37 6:38,57 8:42 17:4,5,8,18,21 Ro 8:3 Ga 4:4 1Jn 4:9-14 I am: John 10:30-33 5:17,18 9:35-37 19:7 20:28,31 Mt 26:63-66 27:43,54 Lu 1:35 Ro 1:4 9:5 John 10 Resources - Multiple Sermons and Commentaries JESUS CONCLUDING QUESTION TO HIS ACCUSERS Do you say of Him, Whom the Father sanctified (hagiazo) and sent (apostello) into the world (kosmos) - As explained under notes on Jn 10:34 Jesus is reasoning from the lesser to the greater. He is speaking of Himself as the One Whom His Father had set apart and sent on mission into the world to redeem those dead in their trespasses and sins. Note two things accomplished by the Father: (1) He set Jesus apart for a mission, to redeem the lost world. In a similar but less profound way, He set aside men to accomplish His purposes - men like Moses, Jeremiah, etc. (2) He sent Him into the world as One Who was fully Man that He might be the sacrifice for sins of man. The fact that the Father sanctified Him and sent Him supports the premise that He surely then has the right to be called "Son of God." As the judges of Israel represented God (Ps. 82:6), He represents the Father in word and deed. THOUGHT - Beloved disciple of Christ, the Father has set you apart from this fallen world to be His light in the spiritual darkness (Mt 5:14-16+). How's your little light shining? Don't put it under a bushel basket, for time is short and the need is great. He has sent you into the world (you are on mission wherever you are -- you do not have to go to the pygmies in darkest Africa, for it is just as dark spiritually in your school, your workplace, etc.) Tasker - The judges as well as the lawgivers and prophets of the old dispensation, as it is pointed out in verse 35, were those unto whom the word of God came, while Jesus is Himself sent by God, the very Word of God made flesh.” (BORROW The Gospel According to St John page 134) Warren