Jana 10:31 Komentarz

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.

Then the Jews took up stones again to stone him. As they had done before; see Gill on Joh 8:59; ; John 10:32 joh 10:32 joh 10:32 joh 10:32Jesus answered them, many good works,.... Such as healing the sick, and all manner of diseases; dispossessing devils, cleansing lepers, giving sight to the blind, causing the dumb to speak, the deaf to hear, and the lame to walk; which were not only works of power, but of mercy and beneficence; and therefore are called good works, as well as they were great and miraculous ones: have I showed you from my Father; which Christ did in the name, and by the command and authority of the Father; who gave him them to do, and did them by him; and which were evident and notorious, and were done so openly and publicly, that they could not be denied: for which of these works do ye stone me? suggesting, that his public life had been a continued series of such kind actions to the sons of men, and it could be for nothing else surely, that they took up stones to stone him; wherefore the part they acted, was a most ungrateful, cruel, and barbarous one.

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.

(vii. de Trin. c. 23) The heretics now, as unbelieving and rebellious against our Lord in heaven, show their impious hatred by the stones, i. e. the words they cast at Him; as if they would drag Him down again from His throne to the cross.

(Tract. xlviii. 8) At this speech, I and My Father are one, the Jews could not restrain their rage, but ran to take up stones, after their hardhearted way: Then the Jews took up stones again to stone Him. (Tract. xlviii. 8) This is their answer to the speech, I and My Father are one. Lo, the Jews understood what the Arians understand not. For they are angry for this very reason, that they could not conceive but that by saying, I and My Father are one, He meant the equality of the Father and the Son.

"They took up stones to stone Him." "The Jews took up stones to stone Him. Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? And they answered, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God." You see here that the Jews understood what the Arians understand not. For they were angry on this account, that they felt it could not be said, "I and my Father are one," save where there was equality of the Father and the Son.

For not refraining themselves from Him, when He said that Himself was One with the Father, they rush to kill Him; although each of the works wrought by Him proclaimed that He was in His Nature God. And not only now, but on other occasions also when they took up stones to kill Him, they stood motionless through the power of Christ; so that it became evident from this also, that He would not suffer except He was willing. Moreover in His gentleness Christ checked their unreasonable impulse, saying not: "For which of the words that I said, are ye angry?" but: "For which of the works that I did?" For if I had not done, He says, many God-befitting works which show that I am in My Nature God, ye might be reasonably angry with Me now, hearing Me say that I and the Father are One. But I should not have said this, had I not shown it by all things that I did. And He speaks of the works as from the Father, not from Himself, showing this modesty for our profit, so that we may not boast when we receive anything from God. And He says the works were shown from the Father, not to indicate that the power exhibited in them was other than His own, but to teach that they were the works of the whole Godhead. And we understand One Godhead in Father and Son and Holy Spirit. For whatsoever the Father does, this is accomplished by the Son in the Spirit; and again, what the Son does, this the Father is said to do in the Spirit. Wherefore also Christ saith: I do nothing of Myself, but the Father abiding in Me, He doeth the works.

Since the Lord said that I and the Father are one, namely in authority and power, and showed that His hand and the Father's are one, the Jews considered this blasphemy and wanted to stone Him for making Himself equal to God.

We have seen the teaching of Christ; and now we see the effect this teaching has on the Jews. First, Jesus reproves their fierceness; secondly, he defends himself against the charge of blasphemy; and thirdly, he escapes from their violence (v 39). Concerning the first, two things are done. First, we see the violence of the Jews inciting them to stone Christ. The Evangelist says, The Jews took up stones again to stone him. They were hard of heart and unable to understand his profound message; and so, being like stones, they resort to stones: "When I spoke to them they fought against me without cause" (Ps 119:7).

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.

The Jews took up stones - To stone him as a blasphemer, Lev 24:14-16, because he said he was one with God. The evangelist adds the word again, because they had attempted to do this before, see Joh 8:59; but it seems they were prevented from doing this now by the following discourse.

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.

Then the Jews took up stones again to stone Him--and for precisely the same thing as before (Joh 8:58-59).