Johannes 10:32 Kommentar

In this chapter we have, I. Christ's parabolical discourse concerning himself as the door of the sheepfold, and the shepherd of the sheep (v. 1-18). II. The various sentiments of people upon it (Joh 10:19-21). III. The dispute Christ had with the Jews in the temple at the feast of dedication (v. 22-39). IV. His departure into the country thereupon (Joh 10:40-42).

Verily, verily, I say unto you,.... To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them. He that entereth not by the door into the sheepfold: the sheepfold, with the Jews, was called and this, as their writers say (o), was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the "sheepfold" is meant the church of God; see Joh 10:16; and a good fold it is, Eze 34:14. The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; and where they lie down and have rest; and which, like a sheepfold, will be taken down, and not always continue in the form it now is: and by "the door" into it, is meant Christ himself, as appears from Joh 10:7; faith in him, a profession of him, and authority from him. Now he that does not come into the church of God, whether as a member of it, or officer in it, at this door, but climbeth up some other way; by hypocrisy and deceit: or, like the prophets of old, who ran and were not sent; prophesied when they were not spoken to, but took their place and post by usurpation: the same is a thief and a robber; steals into the church, or into an office in it, and robs God or Christ of their power and authority; and such were the Scribes and Pharisees: the Persic version renders the words, "whoever does not introduce the sheep through the door of the sheepfold, know that that man is a thief and a robber"; which these men were so far from doing, that they would not suffer those that were entering to go in, Mat 23:13. The difference between a thief and a robber, with the Jews, was, that the former took away a man's property privately, and the latter openly (p). (o) Maimon & Bartenora in Misn. Becorot, c. 9. sect. 7. (p) Maimon. Hilchot Genuba, c. 1. sect. 3.

The Jews answered him, saying,.... As follows; for a good work we stone thee not: they could not deny, that he had done many good works; this was too barefaced to be contradicted; yet they cared not to own them; and though they industriously concealed their resentment at them, yet they were very much gravelled and made uneasy by them, but chose to give another reason for their stoning him: but for blasphemy; which required death by stoning, according to Lev 24:16, and according to the Jews' oral law (q): and because that thou, being a man, makest thyself God; which they concluded very rightly, from his saying, Joh 10:30, that God was his Father, and that he and his Father were one; that is, in nature and essence, and therefore he must be God; but then this was no blasphemy, but a real truth, as is hereafter made to appear; nor is there any contradiction between his being man, and being God; he is truly and really man, but then he is not a mere man, as the Jews suggested; but is truly God, as well as man, and is both God and man in one person, the divine and human nature being united in him, of which they were ignorant: two mistakes they seem to be guilty of in this account; one that Christ was a mere man, the other that he made himself God, or assumed deity to himself, which did not belong to him, and therefore must be guilty of blasphemy; neither of which were true: the phrase is used by the Jews, of others who have taken upon them the name and title of God; as of Hiram king of Tyre, of whom they say, , "that he made himself God" (r); the same they say of Nebuchadnezzar; and the modern Jews still continue the same charge against Jesus, as their ancestors did, and express it in the same language, and say of him, that he was a man, and set himself up for God (s). (q) Misn. Sanhedrin, c. 7. sect. 4. (r) Bereshit Rabba, sect. 96. fol. 83. 4. & Tzeror Hammor, fol. 134. 4. (s) Aben Ezra in Gen. xxvii. 39. & Abarbinel Mashmia Jeshua, fol. 5. 1.

When he says, “I and my Father are one” in essence [unum], he shows that there are two, whom he puts on an equality and unites in one. He therefore adds to this very statement, that he had “shown them many good works from the Father,” for none of which did he deserve to be stoned.

He therefore adds to this very statement, that He "had showed them many works from the Father," for none of which did He deserve to be stoned. And to prevent their thinking Him deserving of this fate, as if He had claimed to be considered as God Himself, that is, the Father, by having said, "I and my Father are One," representing Himself as the Father's divine Son, and not as God Himself, He says, "If it is written in your law, I said, Ye are gods; and if the Scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world, that He blasphemeth, because He said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, even if ye will not believe me, still believe the works; and know that I am in the Father, and the Father in me.

Healing of the sick, teaching, miracles. He showed them of the Father, because He sought His Father's glory in all of them. For which of these works do ye stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father; For a good work we stone Thee not, but for blasphemy; and because that Thou, being a man, makest Thyself God.

Our Lord remonstrates with them; Many good works have I showed you from My Father, showing that they had no just reason for their anger.

The Lord, reproving them and showing that they have no reasonable cause for their fury against Him, but rage in vain, reminds them of the miracles He performed and says: "I have shown you many good works; for which of them do you wish to stone Me?"

Secondly, we see our Lord reprove their violence, saying, I have shown you many good works. First, he reminds them of the benefits given to them; secondly, he reproves their violence. He recalls the benefits he granted in healing the sick, in teaching them and performing his miracles. So he answered them saying, I have shown you many good works, by healing, teaching and working miracles - "He has done all things well" (Mk 7:37) - from the Father, whose glory I have sought in all these things - "Yet I do not seek my own glory" (8:50). And he reproves their violence when he says, for which of these do you stone me? This was like saying: You should honor one who does good to you, not stone him: "Is evil a recompense for good?" (Jer 18:20).

Christ speaks the parable of the sheepfold, Joh 10:1-6. Proclaims himself the door of the sheepfold, Joh 10:7-10, and the good shepherd who lays down his life for the sheep, Joh 10:11-18. The Jews are again divided, and some revile and some vindicate our Lord, Joh 10:19-21. His discourse with the Jews at the temple, on the feast of dedication, Joh 10:22-29. Having asserted that he was one with the Father, the Jews attempt to stone him, Joh 10:30, Joh 10:31. He vindicates his conduct, and appeals to his works, Joh 10:32-38. They strive to apprehend him; he escapes, and retires beyond Jordan, Joh 10:39, Joh 10:40. Many resort to and believe on him there, Joh 10:41, Joh 10:42.

Many good works have I showed you - I have healed your sick, delivered those of you who were possessed from the power of demons; I have fed multitudes of your poor, and I have taught you in all places, at all times, without expense, with patience; and is this my reward? To show good works or good things is a Hebraism, which signifies to do them really, to give good things liberally. The phrase is similar to the following: Who will Show us any good? Psa 4:6; i.e. who shall give us good things. Show us thy mercy, Psa 85:7; i.e. give us to feel the effects of thy mercy. Thou hast Showed thy people hard things, Psa 60:3; i.e. thou hast treated them with rigor. Thou hast Showed me great and sore troubles, Psa 71:20; i.e. thou hast exposed me to terrible hardships.

THE GOOD SHEPHERD. (John 10:1-21) He that entereth not by the door--the legitimate way (without saying what that was, as yet). into the sheepfold--the sacred enclosure of God's true people. climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mat 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.

Many good works have I showed you--that is, works of pure benevolence (as in Act 10:38, "Who went about doing good," &c.; see Mar 7:37). from my Father--not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [LUTHARDT]. for which of those works do ye stone me?--"are ye stoning (that is, going to stone) me?"