John 10:39 Ulasan

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).

We have here the issue of the conference with the Jews. One would have thought it would have convinced and melted them, but their hearts were hardened. Here we are told, I. How they attacked him by force. Therefore they sought again to take him, Joh 10:39. Therefore, 1. Because he had fully answered their charge of blasphemy, and wiped off that imputation, so that they could not for shame go on with their attempts to stone him, therefore they contrived to seize him, and prosecute him as an offender against the state. When they were constrained to drop their attempt by a popular tumult, they would try what they could do under colour of a legal process. See Rev 12:13. Or, 2. Because he persevered in the same testimony concerning himself, they persisted in their malice against him. What he had said before he did in effect say again, for the faithful witness never departs from what he has once said; and therefore, having the same provocation, they express the same resentment, and justify their attempt to stone him by another attempt to take him. Such is the temper of a persecuting spirit, and such its policy, mal facta mal factis tegere ne perpluant - to cover one set of bad deeds with another, lest the former should fall through. II. How he avoided them by flight; not an inglorious retreat, in which there was any thing of human infirmity, but a glorious retirement, in which there was much of a divine power. He escaped out of their hands, not by the interposal of any friend that helped him, but by his own wisdom he got clear of them; he drew a veil over himself, or cast a mist before their eyes, or tied the hands of those whose hearts he did not turn. Note, No weapon formed against our Lord Jesus shall prosper, Psa 2:4. He escaped, not because he was afraid to suffer, but because his hour was not come. And he who knew how to deliver himself no doubt knows how to deliver the godly out of temptation, and to make a way for them to escape. III. How he disposed of himself in his retirement: He went away again beyond Jordan, Joh 10:40. The bishop of our souls came not to be fixed in one see, but to go about from place to place, doing good. This great benefactor was never out of his way, for wherever he came there was work to be done. Though Jerusalem was the royal city, yet he made many a kind visit to the country, not only to his own country Galilee, but to other parts, even those that lay most remote beyond Jordan. Now observe, 1. What shelter he found there. He went into a private part of the country, and there he abode; there he found some rest and quietness, when in Jerusalem he could find none. Note, Though persecutors may drive Christ and his gospel out of their own city or country, they cannot drive him or it out of the world. Though Jerusalem was not gathered, nor would be, yet Christ was glorious, and would be. Christ's going now beyond Jordan was a figure of the taking of the kingdom of God from the Jews, and bringing it to the Gentiles. Christ and his gospel have often found better entertainment among the plain country-people than among the wise, the mighty, the noble, Co1 1:26, Co1 1:27. 2. What success he found there. He did not go thither merely for his own security, but to do good there; and he chose to go thither, where John at first baptized (Joh 1:28), because there could not but remain some impressions of John's ministry and baptism thereabouts, which would dispose them to receive Christ and his doctrine; for it was not three years since John was baptizing, and Christ was himself baptized here at Bethabara. Christ came hither now to see what fruit there was of all the pains John Baptist had taken among them, and what they retained of the things they then heard and received. The event in some measure answered expectation; for we are told, (1.) That they flocked after him (Joh 10:41): Many resorted to him. The return of the means of grace to a place, after they have been for some time intermitted, commonly occasions a great stirring of affections. Some think Christ chose to abide at Bethabara, the house of passage, where the ferry-boats lay by which they crossed the river Jordan, that the confluence of people thither might give an opportunity of teaching many who would come to hear him when it lay in their way, but who would scarcely go a step out of the road for an opportunity of attending on his word. (2.) That they reasoned in his favour, and sought arguments to induce them to close with him as much as those at Jerusalem sought objections against him. They said very judiciously, John did no miracle, but all things that John spoke of this man were true. Two things they considered, upon recollecting what they had seen and heard from John, and comparing it with Christ's ministry. [1.] That Christ far exceeded John Baptist's power, for John did no miracle, but Jesus does many; whence it is easy to infer that Jesus is greater than John. And, if John was so great a prophet, how great then is this Jesus! Christ is best known and acknowledged by such a comparison with others as sets him superlatively above others. Though John came in the spirit and power of Elias, yet he did not work miracles, as Elias did, lest the minds of people should be made to hesitate between him and Jesus; therefore the honour of working miracles was reserved for Jesus as a flower of his crown, that there might be a sensible demonstration, and undeniable one, that though he came after John, yet he was preferred far before him. [2.] That Christ exactly answered John Baptist's testimony. John not only did no miracle to divert people from Christ, but he said a great deal to direct them to Christ, and to turn them over as apprentices to him, and this came to their minds now: all things that John said of this man were true, that he should be the Lamb of God, should baptize with Holy Ghost and with fire. Great things John had said of him, which raised their expectations; so that though they had not zeal enough to carry them into his country to enquire after him, yet, when he came into theirs, and brought his gospel to their doors, they acknowledged him as great as John had said he would be. When we get acquainted with Christ, and come to know him experimentally, we find all things that the scripture saith of him to be true; nay, and that the reality exceeds the report, Kg1 10:6, Kg1 10:7. John Baptist was now dead and gone, and yet his hearers profited by what they had heard formerly, and, by comparing what they heard then with what they saw now, they gained a double advantage; for, First, They were confirmed in their belief that John was a prophet, who foretold such things, and spoke of the eminency to which this Jesus would arrive, though his beginning was so small. Secondly, They were prepared to believe that Jesus was the Christ, in whom they saw those things accomplished which John foretold. By this we see that the success and efficacy of the word preached are not confined to the life of the preacher, nor do they expire with his breath, but that which seemed as water spilt upon the ground may afterwards be gathered up again. See Zac 1:5, Zac 1:6. (3.) That many believed on him there. Believing that he who wrought such miracles, and in whom John's predictions were fulfilled, was what he declared himself to be, the Son of God, they gave up themselves to him as his disciples, Joh 10:42. An emphasis is here to be laid, [1.] Upon the persons that believed on him; they were many. While those that received and embraced his doctrine at Jerusalem were but as the grape-gleanings of the vintage, those that believed on him in the country, beyond the Jordan, were a full harvest gathered in to him. [2.] Upon the place where this was; it was where John had been preaching and baptizing and had had great success; there many believed on the Lord Jesus. Where the preaching of the doctrine of repentance has had success, as desired, there the preaching of the doctrine of reconciliation and gospel grace is most likely to be prosperous. Where John has been acceptable, Jesus will not be unacceptable. The jubilee-trumpet sounds sweetest in the ears of those who in the day of atonement have afflicted their souls for sin.

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.

And went away again beyond Jordan,.... Where he had been before; and whither he went; not merely for the security of his person, much less to indulge himself in ease, but to preach the Gospel, work miracles, and bring many souls to believe on him, as did: and he went into the place where John at first baptized; that is, Bethabara, where he baptized before he was at Aenon, near Salim, Joh 1:28, and was the place where Christ himself was baptized, and where John bore such a testimony of him: and there he abode; how long is not certain, perhaps till he went to Bethany, on account of raising Lazarus from the dead.

(Hom. lxi. 3) Christ, after discoursing on some high truth, commonly retires immediately, to give time to the fury of people to abate, during His absence. Thus He did now: He went away again beyond Jordan, into the place where John at first baptized. He went there that He might recall to people's minds, what had gone on there; John's preaching and testimony to Himself.

(Tract. xlviii. 11) To lay hold of Him, not by faith and the understanding, but with bloodthirsty violence. Do thou so lay hold of Him, that thou mayest have sure hold; they would fain have laid hold on Him, but they could not: for it follows, But He escaped out of their hand. They did lay hold of Him with the hand of faith. It was no great matter for the Word to rescue His flesh from the hands of flesh.

The Jews still persist in their madness; Therefore they sought again to take Him.

They seek to seize the Lord, unable to bear His lofty testimony about Himself, for they could not endure His sublime theology. But He withdraws, yielding to their anger and arranging it so that through His withdrawal the passion of their anger might subside. He withdraws against their will, in order to show (as we have said many times) that He would not have been taken to the cross either, had He not delivered Himself up voluntarily.

Now our Lord turns away from the obstinacy of the Jews. First, the Evangelist shows they were obstinate; secondly, we see that Christ turns away from this; thirdly, we see what effect this had. The Evangelist shows their inflexibility by the fact that after so many confirmations of the truth, after the evidence of so many miracles and wonders, they still persist in their evil. So again they tried to arrest him, to apprehend him, not in order to believe and understand, but in their rage to do him harm; they were even the more enraged because he had more clearly expressed his equality with the Father: "They hold fast to deceit, they refuse to return" (Jer 8:5). But our Lord turns away from their rage, and so the Evangelist says, but he escaped from their hands. Here we see, first, that he left them by escaping from their hands. He did this for two reasons. To show that he could not be restrained unless he willed: "Passing through the midst of them he went away" (Lk 4:30); "No one takes it from me, but I lay it down of my own accord" (10:18). Secondly, to give us the example of turning away from persecution when this can be done without endangering the faith: "Do not make your stand against one who can injure you" (Sir 8:14).

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.

They sought again to take him - They could not reply to his arguments but by stones. The evidence of the truth could not be resisted; and they endeavored to destroy the person who spoke it. Truth may confound the obstinately wicked, but it does not convert them; and it is a just judgment of God, to leave those to perish in their gainsayings who obstinately continue to gainsay and disbelieve. But he escaped - In such a way as we know not, for the evangelist has not specified the manner of it.

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.

Therefore they sought again to take him--true to their original understanding of His words, for they saw perfectly well that He meant to "make Himself God" throughout all this dialogue. he escaped out of their hand--(See on Luk 4:30; Joh 8:59).