Յովհաննէս / John - 10 |

Text:
< PreviousՅովհաննէս - 10 John - 10Next >


tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Речь Христа о Себе как о добром пастыре начинается притчею, в которой изображается противоположность между пастырем, которому овцы принадлежат как его собственность, и пастырем-наемником, который пренебрежительно относится к порученному ему стаду (1-6). Эту приточную речь Господь разъясняет далее, говоря о своем положении в Царстве Божием: Он есть дверь, ведущая к овцам (7-10), и, с другой стороны, - добрый пастырь (11-18). Но поводу этой речи среди иудеев началась распря: они недоумевали, кто же такой Христос (19-21)?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Christ's parabolical discourse concerning himself as the door of the sheepfold, and the shepherd of the sheep, ver. 1-18. II. The various sentiments of people upon it, ver. 19-21. III. The dispute Christ had with the Jews in the temple at the feast of dedication, ver. 22-39. IV. His departure into the country thereupon, ver. 40-42.
Adam Clarke: Commentary on the Bible - 1831
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 10:1, Christ is the door, and the good shepherd; Joh 10:19, Divers opinions of him; Joh 10:23, He proves by his works that he is Christ the Son of God; Joh 10:31, escapes the Jews; Joh 10:39, and goes again beyond Jordan, where many believe on him.
10:110:1: Ամէն ամէն ասե՛մ ձեզ. Որ ո՛չ մտանէ ընդ դուռն ՚ի գաւիթ ոչխարացն, այլ ընդ ա՛յլ ելանէ, նա՝ գո՛ղ է, եւ աւազա՛կ[1815]։ [1815] Ոմանք. Ընդ դուռնն ՚ի գաւիթ ոչխարաց։
1. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ով ոչխարների փարախը դռնով չի մտնում, այլ ուրիշ տեղով է բարձրանում, նա գող է եւ աւազակ.
10 «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Ան որ դռնէն չի մտներ ոչխարներուն բակը, հապա ուրիշ տեղէ՝ անիկա գող ու աւազակ է’։
Ամէն ամէն ասեմ ձեզ. Որ ոչ մտանէ ընդ դուռն ի գաւիթ ոչխարացն, այլ ընդ այլ ելանէ` նա գող է եւ աւազակ:

10:1: Ամէն ամէն ասե՛մ ձեզ. Որ ո՛չ մտանէ ընդ դուռն ՚ի գաւիթ ոչխարացն, այլ ընդ ա՛յլ ելանէ, նա՝ գո՛ղ է, եւ աւազա՛կ[1815]։
[1815] Ոմանք. Ընդ դուռնն ՚ի գաւիթ ոչխարաց։
1. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ով ոչխարների փարախը դռնով չի մտնում, այլ ուրիշ տեղով է բարձրանում, նա գող է եւ աւազակ.
10 «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, ‘Ան որ դռնէն չի մտներ ոչխարներուն բակը, հապա ուրիշ տեղէ՝ անիկա գող ու աւազակ է’։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: Истинно, истинно говорю вам: кто не дверью входит во двор овчий, но перелазит инуде, тот вор и разбойник;
10:1  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·
10:1. Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὁ (the-one) μὴ (lest) εἰσερχόμενος ( coming-into ) διὰ (through) τῆς (of-the-one) θύρας (of-a-portal) εἰς (into) τὴν (to-the-one) αὐλὴν (to-a-channeling) τῶν (of-the-ones) προβάτων ( of-stepped-before ,"ἀλλὰ (other) ἀναβαίνων (stepping-up) ἀλλαχόθεν (other-area-from,"ἐκεῖνος (the-one-thither) κλέπτης (a-stealer) ἐστὶν (it-be) καὶ (and) λῃστής: (a-robber)
10:1. amen amen dico vobis qui non intrat per ostium in ovile ovium sed ascendit aliunde ille fur est et latroAmen, amen, I say to you: He that entereth not by the door into the sheepfold but climbeth up another way, the same is a thief and a robber.
1. Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.
10:1. “Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber.
10:1. Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber:

1: Истинно, истинно говорю вам: кто не дверью входит во двор овчий, но перелазит инуде, тот вор и разбойник;
10:1  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·
10:1. amen amen dico vobis qui non intrat per ostium in ovile ovium sed ascendit aliunde ille fur est et latro
Amen, amen, I say to you: He that entereth not by the door into the sheepfold but climbeth up another way, the same is a thief and a robber.
10:1. “Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber.
10:1. Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Слушателями Господа в настоящий раз были те же иудеи и фарисеи, о которых говорится в конце предыдущей главы (ср. 9:35: и 40).

Кто не дверью входит. На Востоке стада овец загонялись на ночь в особые, часто крытые, помещения, при входе в которые находились сторожа, охранявшие стада от разбойников и хищных зверей. Несколько хозяев держали нередко сообща одно такое помещение. Желая указать признаки истинного пастыря-хозяина, с одной стороны, и вора-разбойника - с другой, Господь поэтому первым признаком вора обозначает то, что вор и разбойник входит в загон овечий не прямым путем, а через забор, и тогда как пастух-хозяин прямо идет в двери.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is a hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

It is not certain whether this discourse was at the feast of dedication in the winter (spoken of v. 22), which may be taken as the date, not only of what follows, but of what goes before (that which countenances this is, that Christ, in his discourse there, carries on the metaphor of the sheep, v. 26, 27, whence it seems that that discourse and this were at the same time); or whether this was a continuation of his parley with the Pharisees, in the close of the foregoing chapter. The Pharisees supported themselves in their opposition to Christ with this principle, that they were the pastors of the church, and that Jesus, having no commission from them, was an intruder and an impostor, and therefore the people were bound in duty to stick to then, against him. In opposition to this, Christ here describes who were the false shepherds, and who the true, leaving them to infer what they were.

I. Here is the parable or similitude proposed (v. 1-5); it is borrowed from the custom of that country, in the management of their sheep. Similitudes, used for the illustration of divine truths, should be taken from those things that are most familiar and common, that the things of God be not clouded by that which should clear them. The preface to this discourse is solemn: Verily, verily, I say unto you,--Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Ps. xli. 13; lxxii. 19; lxxxix. 52. If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens.

1. In the parable we have, (1.) The evidence of a thief and robber, that comes to do mischief to the flock, and damage to the owner, v. 1. He enters not by the door, as having no lawful cause of entry, but climbs up some other way, at a window, or some breach in the wall. How industrious are wicked people to do mischief! What plots will they lay, what pains will they take, what hazards will they run, in their wicked pursuits! This should shame us out of our slothfulness and cowardice in the service of God. (2.) The character that distinguishes the rightful owner, who has a property in the sheep, and a care for them: He enters in by the door, as one having authority (v. 2), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Ezek. xxxiv. 16. Sheep need man's care, and, in return for it, are serviceable to man (1 Cor. ix. 7); they clothe and feed those by whom they are coted and fed. (3.) The ready entrance that the shepherd finds: To him the porter openeth, v. 3. Anciently they had their sheepfolds within the outer gates of their houses, for the greater safety of their flocks, so that none could come to them the right way, but such as the porter opened to or the master of the house gave the keys to. (4.) The care he takes and the provision he makes for his sheep. The sheep hear his voice, when he speaks familiarly to them, when they come into the fold, as men now do to their dogs and horses; and, which is more, he calls his own sheep by name, so exact is the notice he takes of them, the account he keeps of them; and he leads them our from the fold to the green pastures; and (v. 4, 5) when he turns them out to graze he does not drive them, but (such was the custom in those times) he goes before them, to prevent any mischief or danger that might meet them, and they, being used to it, follow him, and are safe. (5.) The strange attendance of the sheep upon the shepherd: They know his voice, so as to discern his mind by it, and to distinguish it from that of a stranger (for the ox knows his owner, Isa. i. 3), and a stranger will they not follow, but, as suspecting some ill design, will flee from him, not knowing his voice, but that it is not the voice of their own shepherd. This is the parable; we have the key to it, Ezek. xxxiv. 31: You my flock are men, and I am your God.

2. Let us observe from this parable, (1.) That good men are fitly compared to sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. Good men, as new creatures, have the good qualities of sheep, harmless and inoffensive as sheep; meek and quiet, without noise; patient as sheep under the hand both of the shearer and of the butcher; useful and profitable, tame and tractable, to the shepherd, and sociable one with another, and much used in sacrifices. (2.) The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together (ch. xi. 52), and in which they are united and incorporated; it is a good fold, Ezek. xxxiv. 14. See Mic. ii. 12. This fold is well fortified, for God himself is as a wall of fire about it, Zech. ii. 5. (3.) This sheepfold lies much exposed to thieves and robbers; crafty seducers that debauch and deceive, and cruel persecutors that destroy and devour; grievous wolves (Acts xx. 29); thieves that would steal Christ's sheep from him, to sacrifice them to devils, or steal their food from them, that they might perish for lack of it; wolves in sheep's clothing, Matt. vii. 15. (4.) The great Shepherd of the sheep takes wonderful care of the flock and of all that belong to it. God is the great Shepherd, Ps. xxiii. 1. He knows those that are his calls them by name, marks them for himself, leads them out to fat pastures, makes them both feed and rest there, speaks comfortably to them, guards them by his providence, guides them by his Spirit and word, and goes before them, to set them in the way of his steps. (5.) The under-shepherds, who are entrusted to feed the flock of God, ought to be careful and faithful in the discharge of that trust; magistrates must defend them, and protect and advance all their secular interests; ministers must serve them in their spiritual interests, must feed their souls with the word of God faithfully opened and applied, and with gospel ordinances duly administered, taking the oversight of them. They must enter by the door of a regular ordination, and to such the porter will open; the Spirit of Christ will set before them an open door, give them authority in the church, and assurance in their own bosoms. They must know the members of their flocks by name, and watch over them; must lead them into the pastures of public ordinances, preside among them, be their mouth to God and God's to them; and in their conversation must be examples to the believers. (6.) Those who are truly the sheep of Christ will be very observant of their Shepherd, and very cautious and shy of strangers. [1.] They follow their Shepherd, for they know his voice, having both a discerning ear, and an obedient heart. [2.] They flee from a stranger, and dread following him, because they know not his voice. It is dangerous following those in whom we discern not the voice of Christ, and who would draw us from faith in him to fancies concerning him. And those who have experienced the power and efficacy of divine truths upon their souls, and have the savour and relish of them, have a wonderful sagacity to discover Satan's wiles, and to discern between good and evil.

II. The Jew's ignorance of the drift and meaning of this discourse (v. 6): Jesus spoke this parable to them, this figurative, but wise, elegant, and instructive discourse, but they understood not what the things were which he spoke unto them, were not aware whom he meant by the thieves and robbers and whom by the good Shepherd. It is the sin and shame of many who hear the word of Christ that they do not understand it, and they do not because they will not, and because they will mis-understand it. They have no acquaintance with, nor taste of, the things themselves, and therefore do not understand the parables and comparisons with which they are illustrated. The Pharisees had a great conceit of their own knowledge, and could not bear that it should be questioned, and yet they had not sense enough to understand the things that Jesus spoke of; they were above their capacity. Frequently the greatest pretenders to knowledge are most ignorant in the things of God.

III. Christ's explication of this parable, opening the particulars of it fully. Whatever difficulties there may be in the sayings of the Lord Jesus, we shall find him ready to explain himself, if we be but willing to understand him. We shall find one scripture expounding another, and the blessed Spirit interpreter to the blessed Jesus. Christ, in the parable, had distinguished the shepherd from the robber by this, that he enters in by the door. Now, in the explication of the parable, he makes himself to be both the door by which the shepherd enters and the shepherd that enters in by the door. Though it may be a solecism in rhetoric to make the same person to be both the door and the shepherd, it is no solecism in divinity to make Christ to have his authority from himself, as he has life in himself; and himself to enter by his own blood, as the door, into the holy place.

1. Christ is the door. This he saith to those who pretended to seek for righteousness, but, like the Sodomites, wearied themselves to find the door, where it was not to be found. He saith it to the Jews, who would be thought God's only sheep, and to the Pharisees, who would be thought their only shepherds: I am the door of the sheepfold; the door of the church.

(1.) In general, [1.] He is as a door shut, to keep out thieves and robbers, and such as are not fit to be admitted. The shutting of the door is the securing of the house; and what greater security has the church of God than the interposal of the Lord Jesus, and his wisdom, power, and goodness, betwixt it and all its enemies? [2.] He is as a door open for passage and communication. First, By Christ, as the door, we have our first admission into the flock of God, ch. xiv. 6. Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; walking up and down in his name, Zech. x. 12. Thirdly, By him God comes to his church, visits it, and communicates himself to it. Fourthly, By him, as the door, the sheep are at last admitted into the heavenly kingdom, Matt. xxv. 34.

(2.) More particularly,

[1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, v. 1) thieves and robbers (though they pretended to be shepherds); but the sheep did not hear them. This refers to all those that had the character of shepherds in Israel, whether magistrates or ministers, that exercised their office without any regard to the Messiah, or any other expectations of him than what were suggested by their own carnal interest. Observe, First, The character given of them: they are thieves and robbers (v. 8); all that went before him, not in time, many of them were faithful shepherds, but all that anticipated his commission, and went before he sent them (Jer. xxiii. 21), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, 2 Thess. ii. 4. "The scribes, and Pharisees, and chief priests, all, even as many as have come before me, that have endeavoured to forestal my interest, and to prevent my gaining any room in the minds of people, by prepossessing them with prejudices against me, they are thieves and robbers, and steal those hearts which they have no title to, defrauding the right owner of his property." They condemned our Saviour as a thief and a robber, because he did not come in by them as the door, nor take out a license from them; but he shows that they ought to have received their commission from him, to have been admitted by him, and to have come after him, and because they did not, but stepped before him, they were thieves and robbers. They would not come in as his disciples, and therefore were condemned as usurpers, and their pretended commissions vacated and superseded. Note, Rivals with Christ are robbers of his church, however they pretend to be shepherds, nay, shepherds of shepherds. Secondly, The care taken to preserve the sheep from them: But the sheep did not hear them. Those that had a true savour of piety, that were spiritual and heavenly, and sincerely devoted to God and godliness, could by no means approve of the traditions of the elders, nor relish their formalities. Christ's disciples, without any particular instructions from their Master, made no conscience of eating with unwashen hands, or plucking the ears of corn on the sabbath day; for nothing is more opposite to true Christianity than Pharisaism is, nor any thing more disrelishing to a soul truly devout than their hypocritical devotions.

[2.] Christ is the door of the sheep (v. 9): By me (di emou--through me as the door) if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, but he shall be happy, he shall go in and out. Here are, First, Plain directions how to come into the fold: we must come in by Jesus Christ as the door. By faith in him, as the great Mediator between God and man, we come into covenant and communion with God. There is no entering into God's church but by coming into Christ's church; nor are any looked upon as members of the kingdom of God among men but those that are willing to submit to the grace and government of the Redeemer. We must now enter by the door of faith (Acts xiv. 27), since the door of innocency is shut against us, and that pass become unpassable, Gen. iii. 24. Secondly, Precious promises to those who observe this direction. 1. They shall be saved hereafter; this is the privilege of their home. These sheep shall be saved from being distrained and impounded by divine justice for trespass done, satisfaction being made for the damage by their great Shepherd, saved from being a prey to the roaring lion; they shall be for ever happy. 2. In the mean time they shall go in and out and find pasture; this is the privilege of their way. They shall have their conversation in the world by the grace of Christ, shall be in his fold as a man at his own house, where he has free ingress, egress, and regress. True believers are at home in Christ; when they go out, they are not shut out as strangers, but have liberty to come in again; when they come in, they are not shut in as trespassers, but have liberty to go out. They go out to the field in the morning, they come into the fold at night; and in both the Shepherd leads and keeps them, and they find pasture in both: grass in the field, fodder in the fold. In public, in private, they have the word of God to converse with, by which their spiritual life is supported and nourished, and out of which their gracious desires are satisfied; they are replenished with the goodness of God's house.

2. Christ is the shepherd, v. 11, &c. He was prophesied of under the Old Testament as a shepherd, Isa. xl. 11; Ezek. xxxiv. 23; xxxvii. 24; Zech. xiii. 7. In the New Testament he is spoken of as the great Shepherd (Heb. xiii. 20), the chief Shepherd (1 Pet. v. 4), the Shepherd and bishop of our souls, 1 Pet. ii. 25. God, our great owner, the sheep of whose pasture we are by creation, has constituted his Son Jesus to be our shepherd; and here again and again he owns the relation. He has all that care of his church, and every believer, that a good shepherd has of his flock; and expects all that attendance and observance from the church, and every believer, which the shepherds in those countries had from their flocks.

(1.) Christ is a shepherd, and not as the thief, not as those that came not in by the door. Observe,

[1.] The mischievous design of the thief (v. 10): The thief cometh not with any good intent, but to steal, and to kill, and to destroy. First, Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually; for the heresies they privily bring in are damnable. Deceivers of souls are murderers of souls. Those that steal away the scripture by keeping it in an unknown tongue, that steal away the sacraments by maiming them and altering the property of them, that steal away Christ's ordinances to put their own inventions in the room of them, they kill and destroy; ignorance and idolatry are destructive things. Secondly, Those whom they cannot steal, whom they can neither lead, drive, nor carry away, from the flock of Christ, they aim by persecutions and massacres to kill and destroy corporally. He that will not suffer himself to be robbed is in danger of being slain.

[2.] The gracious design of the shepherd; he is come,

First, To give life to the sheep. In opposition to the design of the thief, which is to kill and destroy (which was the design of the scribes and Pharisees) Christ saith, I am come among men, 1. That they might have life. He came to put life into the flock, the church in general, which had seemed rather like a valley full of dry bones than like a pasture covered over with flocks. Christ came to vindicate divine truths, to purify divine ordinances, to redress grievances, and to revive dying zeal, to seek those of his flock that were lost, to bind up that which was broken (Ezek. xxxiv. 16), and this to his church is as life from the dead. He came to give life to particular believers. Life is inclusive of all good, and stands in opposition to the death threatened (Gen. ii. 17); that we might have life, as a criminal has when he is pardoned, as a sick man when he is cured, a dead man when he is raised; that we might be justified, sanctified, and at last glorified. 2. That they might have it more abundantly, kai perisson echosin. As we read it, it is comparative, that they might have a life more abundant than that which was lost and forfeited by sin, more abundant than that which was promised by the law of Moses, length of days in Canaan, more abundant than could have been expected or than we are able to ask or think. But it may be construed without a note of comparison, that they might have abundance, or might have it abundantly. Christ came to give life and perisson ti--something more, something better, life with advantage; that in Christ we might not only live, but live comfortably, live plentifully, live and rejoice. Life in abundance is eternal life, life without death or fear of death, life and much more.

Secondly, To give his life for the sheep, and this that he might give life to them (v. 11): The good shepherd giveth his life for the sheep. 1. It is the property of every good shepherd to hazard and expose his life for the sheep. Jacob did so, when he would go through such a fatigue to attend them, Gen. xxxi. 40. So did David, when he slew the lion and the bear. Such a shepherd of souls was St. Paul, who would gladly spend, and be spent, for their service, and counted not his life dear to him, in comparison with their salvation. But, 2. It was the prerogative of the great Shepherd to give his life to purchase his flock (Acts xx. 28), to satisfy for their trespass, and to shed his blood to wash and cleanse them.

(2.) Christ is a good shepherd, and not as a hireling. There were many that were not thieves, aiming to kill and destroy the sheep, but passed for shepherds, yet were very careless in the discharge of their duty, and through their neglect the flock was greatly damaged; foolish shepherds, idle shepherds, Zech. xi. 15, 17. In opposition to these,

[1.] Christ here calls himself the good shepherd (v. 11), and again (v. 14) ho poimen ho kalos--that shepherd, that good Shepherd, whom God had promised. Note, Jesus Christ is the best of shepherds, the best in the world to take the over-sight of souls, none so skilful, so faithful, so tender, as he, no such feeder and leader, no such protector and healer of souls as he.

[2.] He proves himself so, in opposition to all hirelings, v. 12-14. Where observe,

First, The carelessness of the unfaithful shepherd described (v. 12, 13); he that is a hireling, that is employed as a servant and is paid for his pains, whose own the sheep are not, who has neither profit nor loss by them, sees the wolf coming, or some other danger threatening, and leaves the sheep to the wolf, for in truth he careth not for them. Here is plain reference to that of the idol-shepherd, Zech. xi. 17. Evil shepherds, magistrates and ministers, are here described both by their bad principles and their bad practices.

a. Their bad principles, the root of their bad practices. What makes those that have the charge of souls in trying times to betray their trust, and in quiet times not to mind it? What makes them false, and trifling, and self-seeking? It is because they are hirelings, and care not for the sheep. That is, (a.) The wealth of the world is the chief of their good; it is because they are hirelings. They undertook the shepherds' office, as a trade to live and grow rich by, not as an opportunity of serving Christ and doing good. It is the love of money, and of their own bellies, that carries them on in it. Not that those are hirelings who, while they serve at the altar, live, and live comfortably, upon the altar. The labourer is worthy of his meat; and a scandalous maintenance will soon make a scandalous ministry. But those are hirelings that love the wages more than the work, and set their hearts upon that, as the hireling is said to do, Deut. xxiv. 15. See 1 Sam. ii. 29; Isa. lvi. 11; Mic. iii. 5, 11. (b.) The work of their place is the least of their care. They value not the sheep, are unconcerned in the souls of others; their business is to be their brothers' lords, not their brothers' keepers or helpers; they seek their own things, and do not, like Timothy, naturally care for the state of souls. What can be expected but that they will flee when the wolf comes. He careth not for the sheep, for he is one whose own the sheep are not. In one respect we may say of the best of the under-shepherds that the sheep are not their own, they have not dominion over them not property in them (feed my sheep and my lambs, saith Christ); but in respect of dearness and affection they should be their own. Paul looked upon those as his own whom he called his dearly beloved and longed for. Those who do not cordially espouse the church's interests, and make them their own, will not long be faithful to them.

b. Their bad practices, the effect of these bad principles, v. 12. See here, (a.) How basely the hireling deserts his post; when he sees the wolf coming, though then there is most need of him, he leaves the sheep and flees. Note, Those who mind their safety more than their duty are an easy prey to Satan's temptations. (b.) How fatal the consequences are! the hireling fancies the sheep may look to themselves, but it does not prove so: the wolf catches them, and scatters the sheep, and woeful havoc is made of the flock, which will all be charged upon the treacherous shepherd. The blood of perishing souls is required at the hand of the careless watchmen.

Secondly, See here the grace and tenderness of the good Shepherd set over against the former, as it was in the prophecy (Ezek. xxxiv. 21, 22, &c.): I am the good Shepherd. It is matter of comfort to the church, and all her friends, that, however she may be damaged and endangered by the treachery and mismanagement of her under-officers, the Lord Jesus is, and will be, as he ever has been, the good Shepherd. Here are two great instances of the shepherd's goodness.

a. His acquainting himself with his flock, with all that belong or in any wise appertain to his flock, which are of two sorts, both known to him:--

(a.) He is acquainted with all that are now of his flock (v. 14, 15), as the good Shepherd (v. 3, 4): I know my sheep and am known of mine. Note, There is a mutual acquaintance between Christ and true believers; they know one another very well, and knowledge notes affection.

[a.] Christ knows his sheep. He knows with a distinguishing eye who are his sheep, and who are not; he knows the sheep under their many infirmities, and the goats under their most plausible disguises. He knows with a favourable eye those that in truth are his own sheep; he takes cognizance of their state, concerns himself for them, has a tender and affectionate regard to them, and is continually mindful of them in the intercession he ever lives to make within the veil; he visits them graciously by his Spirit, and has communion with them; he knows them, that is, he approves and accepts of them, as Ps. i. 6; xxxvii. 18; Exod. xxxiii. 17.

[b.] He is known of them. He observes them with an eye of favour, and they observe him with an eye of faith. Christ's knowing his sheep is put before their knowing him, for he knew and loved us first (1 John iv. 19), and it is not so much our knowing him as our being known of him that is our happiness, Gal. iv. 9. Yet it is the character of Christ's sheep that they know him; know him from all pretenders and intruders; they know his mind, know his voice, know by experience the power of his death. Christ speaks here as if he gloried in being known by his sheep, and thought their respect an honour to him. Upon this occasion Christ mentions (v. 15) the mutual acquaintance between his Father and himself: As the Father knoweth me, even so know I the Father. Now this may be considered, either, First, As the ground of that intimate acquaintance and relation which subsist between Christ and believers. The covenant of grace, which is the bond of this relation, is founded in the covenant of redemption between the Father and the Son, which, we may be sure, stands firm; for the Father and the Son understood one another perfectly well in that matter, and there could be no mistake, which might leave the matter at any uncertainty, or bring it into any hazard. The Lord Jesus knows whom he hath chosen, and is sure of them (ch. xiii. 18), and they also know whom they have trusted, and are sure of him (2 Tim. i. 12), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was between them both. Or, Secondly, As an apt similitude, illustrating the intimacy that is between Christ and believers. It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare ch. xvii. 21. 1. As the Father knew the Son, and loved him, and owned him in his sufferings, when he was led as a sheep to the slaughter, so Christ knows his sheep, and has a watchful tender eye upon them, will be with them when they are left alone, as his Father was with him. 2. As the Son knew the Father, loved and obeyed him, and always did those things that pleased him, confiding in him as his God even when he seemed to forsake him, so believers know Christ with an obediential fiducial regard.

(b.) He is acquainted with those that are hereafter to be of this flock (v. 16): Other sheep I have, have a right to and an interest in, which are not of this fold, of the Jewish church; them also I must bring. Observe,

[a.] The eye that Christ had to the poor Gentiles. He had sometimes intimated his special concern for the lost sheep of the house of Israel; to them indeed his personal ministry was confined; but, saith he, I have other sheep. Those who in process of time should believe in Christ, and be brought into obedience to him from among the Gentiles, are here called sheep, and he is said to have them, though as yet they were uncalled, and many of them unborn, because they were chosen of God, and given to Christ in the counsels of divine love from eternity. Christ has a right, by virtue of the Father's donation and his own purchase, to many a soul of which he has not yet the possession; thus he had much people in Corinth, when as yet it lay in wickedness, Acts xviii. 10. "Those other sheep I have," saith Christ, "I have them on my heart, have them in my eye, am as sure to have them as if I had them already." Now Christ speaks of those other sheep, First, To take off the contempt that was put upon him, as having few followers, as having but a little flock, and therefore, if a good shepherd, yet a poor shepherd: "But," saith he, "I have more sheep than you see." Secondly, To take down the pride and vain-glory of the Jews, who thought the Messiah must gather all his sheep from among them. "No," saith Christ, "I have others whom I will set with the lambs of my flock, though you disdain to set them with the dogs of your flock."

[b.] The purposes and resolves of his grace concerning them: "Them also I must bring, bring home to God, bring into the church, and, in order to this, bring off from their vain conversation, bring them back from their wanderings, as that lost sheep," Luke xv. 5. But why must he bring them? What was the necessity? First, The necessity of their case required it: "I must bring, or they must be left to wander endlessly, for, like sheep, they will never come back of themselves, and no other can or will bring them." Secondly, The necessity of his own engagements required it; he must bring them, or he would not be faithful to his trust, and true to his undertaking. "They are my own, bought and paid for, and therefore I must not neglect them nor leave them to perish." He must in honour bring those with whom he was entrusted.

[c.] The happy effect and consequence of this, in two things:--First, "They shall hear my voice. Not only my voice shall be heard among them (whereas they have not heard, and therefore could not believe, now the sound of the gospel shall go to the ends of the earth), but it shall be heard by them; I will speak, and give to them to hear." Faith comes by hearing, and our diligent observance of the voice of Christ is both a means and an evidence of our being brought to Christ, and to God by him. Secondly, There shall be one fold and one shepherd. As there is one shepherd, so there shall be one fold. Both Jews and Gentiles, upon their turning to the faith of Christ, shall be incorporated in one church, be joint and equal sharers in the privileges of it, without distinction. Being united to Christ, they shall unite in him; two sticks shall become one in the hand of the Lord. Note, One shepherd makes one fold; one Christ makes one church. As the church is one in its constitution, subject to one head, animated by one Spirit, and guided by one rule, so the members of it ought to be one in love and affection, Eph. iv. 3-6.

b. Christ's offering up himself for his sheep is another proof of his being a good shepherd, and in this he yet more commended his love, v. 15, 17, 18.

(a.) He declares his purpose of dying for his flock (v. 15): I lay down my life for the sheep. He not only ventured his life for them (in such a case, the hope of saving it might balance the fear of losing it), but he actually deposited it, and submitted to a necessity of dying for our redemption; tithemi--I put it as a pawn or pledge; as purchase-money paid down. Sheep appointed for the slaughter, ready to be sacrificed, were ransomed with the blood of the shepherd. He laid down his life, hyper ton probaton, not only for the good of the sheep, but in their stead. Thousands of sheep had been offered in sacrifice for their shepherds, as sin-offerings, but here, by a surprising reverse, the shepherd is sacrificed for the sheep. When David, the shepherd of Israel, was himself guilty, and the destroying angel drew his sword against the flock for his sake, with good reason did he plead, These sheep, what evil have they done? Let thy hand be against me, 2 Sam. xxiv. 17. But the Son of David was sinless and spotless; and his sheep, what evil have they not done? Yet he saith, Let thine hand be against me. Christ here seems to refer to that prophecy, Zech. xiii. 7, Awake, O sword, against my shepherd; and, though the smiting of the shepherd be for the present the scattering of the flock, it is in order to the gathering of them in.

(b.) He takes off the offence of the cross, which to many is a stone of stumbling, by four considerations:--

[a.] That his laying down his life for the sheep was the condition, the performance of which entitled him to the honours and powers of his exalted state (v. 17): "Therefore doth my Father love me, because I lay down my life. Upon these terms I am, as Mediator, to expect my Father's acceptance and approbation, and the glory designed me--that I become a sacrifice for the chosen remnant." Not but that, as the Son of God, he was beloved of his Father from eternity, but as God-man, as Immanuel, he was therefore beloved of the Father because he undertook to die for the sheep; therefore God's soul delighted in him as his elect because herein he was his faithful servant (Isa. xlii. 1); therefore he said, This is my beloved Son. What an instance is this of God's love to man, that he loved his Son the more for loving us! See what a value Christ puts upon his Father's love, that, to recommend himself to that, he would lay down his life for the sheep. Did he think God's love recompence sufficient for all his services and sufferings, and shall we think it too little for ours, and court the smiles of the world to make it up? Therefore doth my Father love me, that is, me, and all that by faith become one with me; me, and the mystical body, because I lay down my life.

[b.] That his laying down his life was in order to his resuming it: I lay down my life, that I may receive it again. First, This was the effect of his Father's love, and the first step of his exaltation, the fruit of that love. Because he was God's holy one, he must not see corruption, Ps. xvi. 10. God loved him too well to leave him in the grave. Secondly, This he had in his eye, in laying down his life, that he might have an opportunity of declaring himself to be the Son of God with power by his resurrection, Rom. i. 4. By a divine stratagem (like that before Ai, Josh. viii. 15) he yielded to death, as if he were smitten before it, that he might the more gloriously conquer death, and triumph over the grave. He laid down a vilified body, that he might assume a glorified one, fit to ascend to the world of spirits; laid down a life adapted to this world, but assumed one adapted to the other, like a corn of wheat, ch. xii. 24.

[c.] That he was perfectly voluntary in his sufferings and death (v. 18): "No one doth or can force my life from me against my will, but I freely lay it down of myself, I deliver it as my own act and deed, for I have (which no man has) power to lay it down, and to take it again."

1st, See here the power of Christ, as the Lord of life, particularly of his own life, which he had in himself. 1. He had power to keep his life against all the world, so that it could not be wrested from him without his own consent. Though Christ's life seemed to be taken by storm, yet really it was surrendered, otherwise it had been impregnable, and never taken. The Lord Jesus did not fall into the hands of his persecutors because he could not avoid it, but threw himself into their hands because his hour was come. No man taketh my life from me. This was such a challenge as was never given by the most daring hero. 2. He had power to lay down his life. (1.) He had ability to do it. He could, when he pleased, slip the knot of union between soul and body, and, without any act of violence done to himself, could disengage them from each other: having voluntarily taken up a body, he could voluntarily lay it down again, which appeared when he cried with a loud voice, and gave up the ghost. (2.) He had authority to do it, exousian. Though we could find instruments of cruelty, wherewith to make an end of our own lives, yet Id possumus quod jure possumus--we can do that, and that only, which we can do lawfully. We are not at liberty to do it; but Christ had a sovereign authority to dispose of his own life as he pleased. He was no debtor (as we are) either to life or death, but perfectly sui juris. 3. He had power to take it again; we have not. Our life, once laid down, is as water spilt upon the ground; but Christ, when he laid down his life, still had it within reach, within call, and could resume it. Parting with it by a voluntary conveyance, he might limit the surrender at pleasure, and he did it with a power of revocation, which was necessary to preserve the intentions of the surrender.

2ndly, See here the grace of Christ; since none could demand his life of him by law, or extort it by force, he laid it down of himself, for our redemption. He offered himself to be the Saviour: Lo, I come; and then, the necessity of our case calling for it, he offered himself to be a sacrifice: Here am I, let these go their way; by which will we are sanctified, Heb. x. 10. He was both the offerer and the offering, so that his laying down his life was his offering up himself.
Adam Clarke: Commentary on the Bible - 1831
10:1: Verily, verily, etc. - From Joh 10:6, we learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See Joh 10:22.
Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, Joh 9:41, continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus.
The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians.
Our Lord introduces this discourse in a most solemn manner, Verily, verily! - Amen, amen! - it is true, it is true! - a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind.
At all times our Lord speaks what is infallibly true; but when he delivers any truths with this particular asseveration, it is either,
1. Because they are of greater importance; or,
2. because the mind of man is more averse from them; or,
3. because the small number of those who will practice them may render them incredible. Quesnel.
He that entereth not by the door - Christ assures us, Joh 10:7, that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one's family, and even the sole design of providing against want - these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, etc. deserves no better name. Acting through motives of self-interest, and with the desire of providing for himself and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial office through motives of this kind is highly criminal before God.
Albert Barnes: Notes on the Bible - 1834
10:1: Verily, verily - See the notes at Joh 3:3.
I say unto you - Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter; but the expression verily, verily, is one which is not used at the commencement of a discourse, and the discourse itself seems to be a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualified to lead the people. He proceeds here to state the character of a true shepherd, to show what was a hireling, and to declare that he was the true shepherd and guide of his people. This is called Joh 10:6 a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. The Messiah was predicted under the image of a shepherd. Eze 34:23; Eze 37:24; Zac 13:7. Hence, at the close of the discourse they asked him whether he were the Messiah, Joh 10:24.
Into the sheepfold - The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, etc. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand the Jewish people, or the church of God, which is often likened to a flock, Ezek. 34:1-19; Jer 23:1-4; Zac 13:1-9. By the door, here, is meant the Lord Jesus Christ, Joh 10:7, Joh 10:9. He is "the way, the truth, and the life," Joh 14:6. And, as the only proper way of entering the fold was by the door, so the only way of entering the church of God is by believing on him and obeying his commandments. The particular application of this place, however, is to religious teachers, who cannot enter properly on the duties of teaching and guarding the flock except by the Lord Jesus that is, in the way which he has appointed. The Pharisees claimed to be pastors, but not under his appointment. They entered some other way. The true pastors of the church are those who enter by the influences of the Spirit of Jesus, and in the manner which he has appointed.
Some other way - Either at a window or over the wall.
A thief - One who silently and secretly takes away the property of another.
A robber - One who does it by violence or bloodshed. Jesus here designates those pastors or ministers of religion who are influenced not by love to him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come, not to promote the welfare of the church, but to promote their own interests. Alas! in all churches there have been many - many who for no better ends have sought the pastoral office. To all such Jesus gives the names of thieves and robbers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Verily: Joh 3:3
He: Joh 10:9; Jer 14:15, Jer 23:16, Jer 23:17, Jer 23:21, Jer 23:32, Jer 28:15-17, Jer 29:31, Jer 29:32; Eze 13:2-6; Mat 7:15, Mat 23:16-28; Rom 10:15; Eph 4:8-12; Heb 5:4; Pe1 1:10; Pe2 2:1; Jo1 4:1
the same: Joh 10:8, Joh 10:10; Isa 56:10-12; Eze 34:2-5; Zac 11:4, Zac 11:5, Zac 11:16, Zac 11:17; Rom 16:18; Co2 11:13-15; Tit 1:11; Pe2 2:3, Pe2 2:14-19
Geneva 1599
10:1 Verily, (1) verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
(1) Seeing that by Christ alone we have access to the Father, there are no true shepherds other than those who come to Christ themselves and bring others there also, neither is any to be thought to be in the true sheepfold but those who are gathered to Christ.
John Gill
10:1 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 Jn 10:16; and a good fold it is, Ezek 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 Jn 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, Mt 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.
John Wesley
10:1 He that entereth not by the door - By Christ. He is the only lawful entrance. Into the sheepfold - The Church. He is a thief and a robber - In God's account. Such were all those teachers, to whom our Lord had just been speaking.
Robert Jamieson, A. R. Fausset and David Brown
10:1 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 (Mt 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.
10:210:2: Իսկ որ մտանէ ընդ դուռն, հովի՛ւ է ոչխարաց։
2. իսկ ով դռնով է մտնում, հովիւ է ոչխարների:
2 Բայց ան որ դռնէն կը մտնէ, անիկա ոչխարներուն հովիւն է։
Իսկ որ մտանէ ընդ դուռն` հովիւ է ոչխարաց:

10:2: Իսկ որ մտանէ ընդ դուռն, հովի՛ւ է ոչխարաց։
2. իսկ ով դռնով է մտնում, հովիւ է ոչխարների:
2 Բայց ան որ դռնէն կը մտնէ, անիկա ոչխարներուն հովիւն է։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: а входящий дверью есть пастырь овцам.
10:2  ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων.
10:2. ὁ (the-one) δὲ (moreover) εἰσερχόμενος ( coming-into ) διὰ (through) τῆς (of-the-one) θύρας (of-a-portal,"ποιμήν (a-shepherd) ἐστιν (it-be) τῶν (of-the-ones) προβάτων . ( of-stepped-before )
10:2. qui autem intrat per ostium pastor est oviumBut he that entereth in by the door is the shepherd of the sheep.
2. But he that entereth in by the door is the shepherd of the sheep.
10:2. But he who enters through the door is the shepherd of the sheep.
10:2. But he that entereth in by the door is the shepherd of the sheep.
But he that entereth in by the door is the shepherd of the sheep:

2: а входящий дверью есть пастырь овцам.
10:2  ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων.
10:2. qui autem intrat per ostium pastor est ovium
But he that entereth in by the door is the shepherd of the sheep.
10:2. But he who enters through the door is the shepherd of the sheep.
10:2. But he that entereth in by the door is the shepherd of the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:2: He that entereth in by the door - Observe here the marks, qualities, and duties of a good pastor; The first mark is, that he has a lawful entrance into the ministry by the internal call of Christ, namely, by an impulse proceeding from his Spirit, upon considerations which respect only his glory, and upon motives which aim at nothing but the good of his Church, the salvation of souls, the doing the will of God, and the sacrificing himself entirely to his service, and to that of the meanest of his flock.
Albert Barnes: Notes on the Bible - 1834
10:2: He that entereth by the door - This was the way in which a shepherd had access to his flock. In Joh 10:7 Jesus says he is the door. In this place he refers to those who by him - that is, in accordance with his spirit and law become ministers of religion.
Is the shepherd of the sheep - Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is missing before the word shepherd - "is a shepherd." By his entering in this manner he shows that he is a shepherd one who cares for his flock, and does not come to kill and destroy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: he that: Joh 10:7, Joh 10:9; Act 20:28; Ti1 3:2-7, Ti1 4:14; Tit 1:5; Rev 1:20, Rev 2:1
the shepherd: Joh 10:11, Joh 10:12, Joh 10:14; Psa 23:1, Psa 80:1; Ecc 12:11; Isa 40:11, Isa 63:11; Eze 34:23; Mic 5:5; Zac 11:3, Zac 11:5, Zac 11:8, Zac 13:7; Heb 13:20; Pe1 2:25, Pe1 5:4
John Gill
10:2 But he that entereth in by the door,.... With a divine commission, and by a divine authority, who comes not of himself, but is sent; does not take the honour to himself, or thrust in himself, and assume an office to himself, but is called unto it, and invested in it, he
is the shepherd of the sheep; by whom Christ means himself, as is evident from Jn 10:11, whose the sheep are, and who takes care of them, and feeds them, as a shepherd does his flock; and which holds true of any under shepherd, having his mission and commission, and deriving his authority from Christ.
Robert Jamieson, A. R. Fausset and David Brown
10:2 he that entereth in by the door is the shepherd of the sheep--a true, divinely recognized shepherd.
10:310:3: Նմա դռնապանն բանայ, եւ ոչխարքն ձայնի նորա լսե՛ն. եւ զիւր ոչխարսն կոչէ յանուանէ, եւ հանէ զնոսա։
3. Դռնապանը նրա համար բացում է դուռը, եւ ոչխարները լսում են նրա ձայնը. նա իր ոչխարներին անուններով է կանչում եւ նրանց դուրս է հանում:
3 Դռնապանը կը բանայ անոր եւ ոչխարները անոր ձայնը կը լսեն, ու իր ոչխարները անունով կը կանչէ եւ դուրս կը հանէ զանոնք։
Նմա դռնապանն բանայ, եւ ոչխարքն ձայնի նորա լսեն, եւ զիւր ոչխարսն կոչէ յանուանէ եւ հանէ զնոսա:

10:3: Նմա դռնապանն բանայ, եւ ոչխարքն ձայնի նորա լսե՛ն. եւ զիւր ոչխարսն կոչէ յանուանէ, եւ հանէ զնոսա։
3. Դռնապանը նրա համար բացում է դուռը, եւ ոչխարները լսում են նրա ձայնը. նա իր ոչխարներին անուններով է կանչում եւ նրանց դուրս է հանում:
3 Դռնապանը կը բանայ անոր եւ ոչխարները անոր ձայնը կը լսեն, ու իր ոչխարները անունով կը կանչէ եւ դուրս կը հանէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Ему придверник отворяет, и овцы слушаются голоса его, и он зовет своих овец по имени и выводит их.
10:3  τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατ᾽ ὄνομα καὶ ἐξάγει αὐτά.
10:3. τούτῳ (Unto-the-one-this) ὁ (the-one) θυρωρὸς (a-portal-warden) ἀνοίγει, (it-openeth-up,"καὶ (and) τὰ (the-ones) πρόβατα ( stepped-before ) τῆς (of-the-one) φωνῆς (of-a-sound) αὐτοῦ (of-it) ἀκούει, (it-heareth,"καὶ (and) τὰ (to-the-ones) ἴδια ( to-private-belonged ) πρόβατα ( to-stepped-before ) φωνεῖ (it-soundeth-unto) κατ' (down) ὄνομα (to-a-name) καὶ (and) ἐξάγει (it-leadeth-out) αὐτά. (to-them)
10:3. huic ostiarius aperit et oves vocem eius audiunt et proprias oves vocat nominatim et educit easTo him the porter openeth: and the sheep hear his voice. And he calleth his own sheep by name and leadeth them out.
3. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
10:3. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and he leads them out.
10:3. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out:

3: Ему придверник отворяет, и овцы слушаются голоса его, и он зовет своих овец по имени и выводит их.
10:3  τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατ᾽ ὄνομα καὶ ἐξάγει αὐτά.
10:3. huic ostiarius aperit et oves vocem eius audiunt et proprias oves vocat nominatim et educit eas
To him the porter openeth: and the sheep hear his voice. And he calleth his own sheep by name and leadeth them out.
10:3. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and he leads them out.
10:3. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: - 5: Вторым отличительным признаком пастуха-хозяина является то, что перед ним сторож отворяет дверь. О воре-разбойнике здесь не сказано, но и так ясно, что сторож перед ним дверей не отворит.

И овцы слушаются голоса его. Это третий отличительный признак пастуха-хозяина: на голос человека чужого овцы не идут. Притом, все овцы, находящиеся в загоне, так относятся к пастуху-хозяину - ни одна овца его не боится, потому что все привыкли к его голосу.

Зовет своих овец. Но еще более чувствуют привязанность к пастуху-хозяину овцы, ему принадлежащие. Своих овец он называет по именам, каждой, следовательно, давая особое название, и этим побуждает их следовать за собою.

И выводит их. Он ведет их на пастбище и сам идет впереди их, указывая дорогу.
Adam Clarke: Commentary on the Bible - 1831
10:3: To him the porter openeth - Sir Isaac Newton observes that our Lord being near the temple, where sheep were kept in folds to be sold for sacrifices, spoke many things parabolically of sheep, of their shepherds, and of the door to the sheepfold; and discovers that he alluded to the sheepfolds which were to be hired in the market place, by speaking of such folds as a thief could not enter by the door, nor the shepherd himself open, but a porter opened to the shepherd. In the porter opening the door to the true shepherd, we may discover the second mark of a true minister - his labor is crowned with success. The Holy Spirit opens his way into the hearts of his hearers, and he becomes the instrument of their salvation. See Col 4:3; Co2 2:12; Co1 16:9; Rev 3:8.
The sheep hear his voice - A third mark of a good shepherd is that he speaks so as to instruct the people - the sheep hear His voice; he does not take the fat and the fleece, and leave another hireling on less pay to do the work of the pastoral office. No: himself preaches Christ Jesus the Lord, and in that simplicity too, that is best calculated to instruct the common people. A man who preaches in such a language as the people cannot comprehend may do for a stage-player or a mountebank, but not for a minister of Christ.
He calleth his own sheep by name - A fourth mark of a good pastor is that he is well acquainted with his flock; he knows them by name - he takes care to acquaint himself with the spiritual states of all those that are entrusted to him. He speaks to them concerning their souls, and thus getting a thorough knowledge of their state he is the better qualified to profit them by his public ministrations. He who has not a proper acquaintance with the Church of Christ, can never by his preaching build it up in its most holy faith.
And leadeth them out - A fifth mark of a good shepherd is, he leads the flock, does not lord it over God's heritage; nor attempts by any rigorous discipline not founded on the Gospel of Christ, to drive men into the way of life; nor drive them out of it, which many do, by a severity which is a disgrace to the mild Gospel of the God of peace and love.
He leads them out of themselves to Christ, out of the follies, diversions, and amusements of the world, into the path of Christian holiness: in a word, he leads them, by those gentle yet powerful persuasions that flow from a heart full of the word and love of Christ, into the kingdom and glory of his God.
Albert Barnes: Notes on the Bible - 1834
10:3: To him the porter openeth - The porter is the doorkeeper. It seems that the more wealthy Jews who owned flocks employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night, and this continued to be commonly the practice, but not always.
The sheep hear his voice - The voice of the shepherd. A flock will readily discern the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ, who preach his pure doctrines, and who show a real love for the church of God. There is scarcely any better test of fidelity in the pastoral office than the approbation of the humble and obscure people of God, when they discern in the preacher the very manner and spirit of the doctrines of the Bible.
He calleth his own sheep by name - It was customary, and is still, we are told by travelers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates, doubtless, that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in them as individuals, and not merely to address them together; to learn their private needs; to meet them in their individual trials, and to administer to them personally the consolations of the gospel.
Leadeth them out - He leads them from the fold to pasture or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd in Psa 23:1-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: the porter: Isa 53:10-12; Co1 16:9; Col 4:3; Pe1 1:12; Rev 3:7, Rev 3:8, Rev 3:20
the sheep: Joh 10:4, Joh 10:16, Joh 10:26, Joh 10:27, Joh 6:37, Joh 6:45; Sol 8:13
and he: Joh 10:14, Joh 10:27; Exo 33:17; Rom 8:30; Phi 4:3; Ti2 2:19; Rev 20:15
and leadeth: Psa 23:2, Psa 23:3, Psa 78:52, Psa 78:53, Psa 80:1; Isa 40:11, Isa 42:16, Isa 49:9, Isa 49:10; Jer 31:8, Jer 31:9; Jer 50:4-6; Eze 34:11-16; Rev 7:17
Geneva 1599
10:3 To him the (a) porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
(a) In those days they used to have a servant always sitting at the door, and therefore he speaks after the manner of those days.
John Gill
10:3 To him the porter openeth,.... There is nothing in the explanation of this parable given by Christ, that directs to the sense of this clause; the allusion cannot be, as some have thought, to great men, who have porters at their gates, to open them, and let in persons that come and knock; since the parable is concerning the sheepfold, and the shepherd, and the sheep that go into it; and therefore must refer to one that at least, at certain times, stood by the door of the sheepfold, and had the care of it, and opened it upon proper occasions: by whom is designed not Michael the Archangel, nor the Virgin Mary, nor Peter, the supposed doorkeeper of heaven, as say the Papists, nor Moses, as others, who wrote of Christ; nor does it seem so well to understand it of the ministers of the Gospel, who preach Jesus Christ, and open the door of faith, or set open the door of the Gospel, whereby Christ comes into the souls of men, and they come to him; though this is a sense not to be despised; but rather this intends God the Father, from whom Christ, as man and Mediator, derives his authority, and by whom he is let into, and invested with his office, as the shepherd of the sheep; or else the Holy Spirit, who opens the everlasting floors of the hearts of men, of Christ's sheep, and lets him in unto them.
And the sheep hear his voice; not the porter's; though they do hear the voice of Christ's ministers, and of God the Father, and of the Holy Ghost; but the shepherd's, even the voice of Christ; and which is no other than the Gospel, which is a voice of love, grace, and mercy; which proclaims peace, pardon, liberty, life, righteousness, and salvation; and which is a soul quickening, alluring, delighting, refreshing, and comforting voice: this the people of Christ are made to hear, not only externally, but internally; so as to understand it, delight in it, and distinguish it from another: and these are called "sheep", and that before conversion; not because they have the agreeable properties of sheep; nor because predisposed unto, and unprejudiced against the Gospel of Christ, for they are the reverse of these; nor can some things be said of them before, as after conversion, as that they hear the voice of Christ, and follow him; nor merely by anticipation, but by reason of electing grace, and because given to Christ the great shepherd, under this character, to be kept and fed by him. And they are so called after conversion, because they are harmless and inoffensive in their lives and conversations; and yet are exposed to the malice, cruelty, and butchery of men; and are meek and patient under sufferings; and are clean, social, and profitable.
And he calleth his own sheep by name; the Ethiopic version adds, "and loves them". These are Christ's own, by the Father's gift of them to him, by the purchase of his own blood, and by the power of his grace upon them; who looks them up, and finds them out, and brings them home, and takes care of them as his own, and feeds them as a shepherd his flock: these he may be said to "call by name", in allusion to the eastern shepherds, who gave names to their sheep, as the Europeans do to their horses, and other creatures, and who could sit and call them by their names: this is expressive not only of Christ's call of his people by powerful and special grace, but of the exact and distinct knowledge he has of them, and the notice he takes of them, as well as of the affection he has for them; see Is 43:1.
And leadeth them out; from the world's goats, among whom they lay, and from the folds of sin, and the barren pastures of Mount Sinai, and their own righteousness, on which they were feeding, and out of themselves, and from off all dependence on anything of their own; and he leads unto himself, and the fulness of his grace, and to his blood and righteousness, and into his Father's presence and communion with him, and in the way of righteousness and truth, and into the green pastures of the word and ordinances, beside the still waters of his sovereign love and grace.
John Wesley
10:3 To him the door keeper openeth - Christ is considered as the shepherd, Jn 10:11. As the door in the first and following verses. And as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastor enter, so neither is it unworthy of God the Father to be styled the door keeper. See Acts 14:27; Col 4:3; Rev_ 3:8; Acts 16:14. And the sheep hear his voice - The circumstances that follow, exactly agree with the customs of the ancient eastern shepherds. They called their sheep by name, went before them and the sheep followed them. So real Christians hear, listen to, understand, and obey the voice of the shepherd whom Christ hath sent. And he counteth them his own, dearer than any friend or brother: calleth, advises, directs each by name, and leadeth them out, in the paths of righteousness, beside the waters of comfort.
Robert Jamieson, A. R. Fausset and David Brown
10:3 To him the porter openeth--that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [CALVIN, MEYER, LUTHARDT].
and the sheep hear his voice--This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [LAMPE, STIER, &c.].
10:410:4: Եւ յորժամ զիւրն զամենայն հանիցէ, առաջի նոցա երթայ, եւ ոչխարքն զհե՛տ նորա երթան, զի ճանաչե՛ն զձայն նորա։
4. Եւ երբ իր բոլոր ոչխարներին հանի, նրանց առջեւից է գնում, եւ ոչխարները հետեւում են նրան, որովհետեւ ճանաչում են նրա ձայնը:
4 Երբ իր ոչխարները կը հանէ, անոնց առջեւէն կ’երթայ ու ոչխարները իր ետեւէն կ’երթան, վասն զի անոր ձայնը կը ճանչնան։
Եւ յորժամ [52]զիւրն զամենայն`` հանիցէ, առաջի նոցա երթայ, եւ ոչխարքն զհետ նորա երթան, զի ճանաչեն զձայն նորա:

10:4: Եւ յորժամ զիւրն զամենայն հանիցէ, առաջի նոցա երթայ, եւ ոչխարքն զհե՛տ նորա երթան, զի ճանաչե՛ն զձայն նորա։
4. Եւ երբ իր բոլոր ոչխարներին հանի, նրանց առջեւից է գնում, եւ ոչխարները հետեւում են նրան, որովհետեւ ճանաչում են նրա ձայնը:
4 Երբ իր ոչխարները կը հանէ, անոնց առջեւէն կ’երթայ ու ոչխարները իր ետեւէն կ’երթան, վասն զի անոր ձայնը կը ճանչնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: И когда выведет своих овец, идет перед ними; а овцы за ним идут, потому что знают голос его.
10:4  ὅταν τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῶ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ·
10:4. ὅταν (Which-also-ever) τὰ (to-the-ones) ἴδια ( to-private-belonged ) πάντα ( to-all ) ἐκβάλῃ, (it-might-have-had-casted-out,"ἔμπροσθεν (in-toward-from) αὐτῶν (of-them) πορεύεται , ( it-traverseth-of ,"καὶ (and) τὰ (the-ones) πρόβατα ( stepped-before ) αὐτῷ (unto-it) ἀκολουθεῖ, (it-patheth-along-unto,"ὅτι (to-which-a-one) οἴδασιν (they-had-come-to-see) τὴν (to-the-one) φωνὴν (to-a-sound) αὐτοῦ: (of-it*;"
10:4. et cum proprias oves emiserit ante eas vadit et oves illum sequuntur quia sciunt vocem eiusAnd when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.
4. When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice.
10:4. And when he has sent out his sheep, he goes before them, and the sheep follow him, because they know his voice.
10:4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice:

4: И когда выведет своих овец, идет перед ними; а овцы за ним идут, потому что знают голос его.
10:4  ὅταν τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῶ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ·
10:4. et cum proprias oves emiserit ante eas vadit et oves illum sequuntur quia sciunt vocem eius
And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.
10:4. And when he has sent out his sheep, he goes before them, and the sheep follow him, because they know his voice.
10:4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:4: He goeth before them - A sixth mark of a true pastor is, he gives them a good example: he not only preaches, but he lives, the truth of the Gospel; he enters into the depths of the salvation of God; and, having thus explored the path, he knows how to lead those who are entrusted to his care into the fullness of the blessings of the Gospel of peace. He who does not endeavor to realize in his own soul the truths which he preaches to others will soon be as salt without its savor; his preaching cannot be accompanied with that unction which alone can make it acceptable and profitable to those whose hearts are right with God. The minister who is in this state of salvation the sheep, genuine Christians, will follow, for they know his voice. It was the custom in the eastern countries for the shepherd to go at the head of his sheep, and they followed him from pasture to pasture. I have seen many hundreds of sheep thus following their shepherd on the extensive downs in the western parts of England.
Albert Barnes: Notes on the Bible - 1834
10:4: He putteth forth - Or leads them out of the fold.
He goeth before them - He leads them, and guides them, and does not leave them. A shepherd spent his time with his flocks. He went before them to seek the best pastures and watering-places, and to defend them from danger. In this is beautifully represented the tender care of him who watches for souls as one that must give account.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: he goeth: Joh 12:26, Joh 13:15, Joh 14:2, Joh 14:3; Deu 1:30; Mic 2:12, Mic 2:13; Mat 16:24; Co1 11:1; Eph 5:1; Phi 2:5-11; Heb 6:20, Heb 12:2; Pe1 2:21, Pe1 4:1, Pe1 5:3
for: Joh 10:8, Joh 10:16, Joh 3:29, Joh 18:37; Sol 2:8, Sol 5:2
John Gill
10:4 And when he putteth forth his own sheep,.... The Ethiopic version reads, "when he leads them all out"; in order to bring them into proper pastures:
he goeth before them; in allusion to the eastern shepherds, who when they put out their flocks, did not, as ours do, drive them before them, and follow after them, at least not always, but went before them: so Christ, the great shepherd, goes before his flock, not only to provide for them, but by way of example to them; in many instances he is an ensample to the flock, as under shepherds, according to the measure of grace received, should be: he has left them an example in many respects, that they should tread in his steps:
and the sheep follow him; in the exercise of the graces of humility, love, patience, self-denial, and resignation of will to the will of God; and in the discharge of duty, walking, in some measure, as he walked.
For they know his voice; in the Gospel, which directs and encourages them to exercise grace in him, and to walk in the path of duty: this they know by the majesty and authority of it; and by the power with which it comes to their souls; and by its speaking of him, and leading to him; and by the evenness, harmony, and consistency of it. The Persic version renders the whole thus; "when he calls and leads out the sheep, they go before him, and their lambs after them, for they know his voice".
John Wesley
10:4 He goeth before them - In all the ways of God, teaching them in every point, by example as well as by precept; and the sheep follow him - They tread in his steps: for they know his voice - Having the witness in themselves that his words are the wisdom and the power of God. Reader, art thou a shepherd of souls? Then answer to God. Is it thus with thee and thy flock?
10:510:5: Զօտարի զհետ ո՛չ երթիցեն, այլ փախիցե՛ն ՚ի նմանէ, զի ո՛չ ճանաչեն զձայն օտարաց։
5. Օտարի յետեւից չեն գնայ, այլ կը փախչեն նրանից, որովհետեւ չեն ճանաչում օտարների ձայնը»:
5 Սակայն օտարի ետեւէն չեն երթար, հապա անկէ կը փախչին, վասն զի օտարներուն ձայնը չեն ճանչնար»։
Զօտարի զհետ ոչ երթիցեն, այլ փախիցեն ի նմանէ, զի ոչ ճանաչեն զձայն օտարաց:

10:5: Զօտարի զհետ ո՛չ երթիցեն, այլ փախիցե՛ն ՚ի նմանէ, զի ո՛չ ճանաչեն զձայն օտարաց։
5. Օտարի յետեւից չեն գնայ, այլ կը փախչեն նրանից, որովհետեւ չեն ճանաչում օտարների ձայնը»:
5 Սակայն օտարի ետեւէն չեն երթար, հապա անկէ կը փախչին, վասն զի օտարներուն ձայնը չեն ճանչնար»։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: За чужим же не идут, но бегут от него, потому что не знают чужого голоса.
10:5  ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν ἀλλὰ φεύξονται ἀπ᾽ αὐτοῦ, ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν.
10:5. ἀλλοτρίῳ (unto-other-belonged) δὲ (moreover) οὐ (not) μὴ (lest) ἀκολουθήσουσιν (they-shall-path-along-unto,"ἀλλὰ (other) φεύξονται ( they-shall-flee ) ἀπ' (off) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) οὐκ (not) οἴδασι (they-had-come-to-see,"τῶν (of-the-ones) ἀλλοτρίων ( of-other-belonged ,"τὴν (to-the-one) φωνήν. (to-a-sound)
10:5. alienum autem non sequuntur sed fugient ab eo quia non noverunt vocem alienorumBut a stranger they follow not, but fly from him, because they know not the voice of strangers.
5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
10:5. But they do not follow a stranger; instead they flee from him, because they do not know the voice of strangers.”
10:5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
And a stranger will they not follow, but will flee from him: for they know not the voice of strangers:

5: За чужим же не идут, но бегут от него, потому что не знают чужого голоса.
10:5  ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν ἀλλὰ φεύξονται ἀπ᾽ αὐτοῦ, ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν.
10:5. alienum autem non sequuntur sed fugient ab eo quia non noverunt vocem alienorum
But a stranger they follow not, but fly from him, because they know not the voice of strangers.
10:5. But they do not follow a stranger; instead they flee from him, because they do not know the voice of strangers.”
10:5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: And a stranger will they not follow - That is, a man who, pretending to be a shepherd of the flock of God, is a stranger to that salvation which he professes to preach. His mode of preaching soon proves, to those whose hearts are acquainted with the truths of God, that he is a stranger to them; and therefore, knowing him to have got into the fold in an improper way, they consider him a thief, a robber, and a murderer; and who can blame them if they wholly desert his ministry? There are preachers of this kind among all classes.
Albert Barnes: Notes on the Bible - 1834
10:5: A stranger ... - This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers - those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger or wandering minister can have. A church learns to put confidence in a pastor; he knows the wants of his people, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, pious, or learned, can have few of these advantages; and it is more absurd to commit the churches to the care of wandering strangers, of those who have no permanent relation to the church, than it would be for a flock to be committed to a foreigner who knew nothing of it, and who had no particular interest in it.
The pastoral office is one of the wisest institutions of heaven. The following extract from The Land and the Book (Thomson) will show how strikingly this whole passage accords with what actually occurs at this day in Palestine: "This is true to the letter. They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. Since there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them. It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of grain which lie so temptingly on either side. Anyone that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop short, lift up their heads in alarm, and, if it is repeated, they turn and flee, because they do not know the voice of a stranger.
This is not the fanciful costume of a parable; it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe. He is armed in order to defend his charge, and in this he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David, and in these very mountains; for, though there are now no lions here, there are wolves in abundance; and leopards and panthers, exceedingly fierce, prowl about these wild wadies. They not unfrequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: Kg1 22:7; Pro 19:27; Mar 4:24; Luk 8:18; Eph 4:11-15; Col 2:6-10; Ti2 3:5-7, Ti2 4:3; Pe1 2:1-3; Jo1 2:19, Jo1 2:21, Jo1 4:5, Jo1 4:6; Rev 2:2
John Gill
10:5 And a stranger will they not follow,.... One that knows not Christ, is not sent by him, and who does not preach him:
but will flee from him; shun him and his ministry, as not only disagreeable, but dangerous:
for they know not the voice of strangers: they do not approve of their doctrine, nor take any delight in it, or receive any profit from it. The Persic version, as before, reads, "neither will the lambs ever go after strange sheep, and if they see them, they will flee from them".
John Wesley
10:5 They will not follow a stranger - One whom Christ hath not sent, who doth not answer the preceding description. Him they will not follow - And who can constrain them to it? But will flee from him - As from the plague. For they know not the voice of strangers - They cannot relish it; it is harsh and grating to them. They find nothing of God therein.
10:610:6: Զայս առակ՝ ասաց նոցա՛ Յիսուս, եւ նոքա ո՛չ գիտէին՝ թէ զինչ էր որ խօսէրն ընդ նոսա[1816]։ [1816] Ոմանք. Ոչ գիտէին զինչ էր։
6. Յիսուս նրանց այս առակն ասաց, իսկ նրանք չէին իմանում, թէ ինչ էր այն, որ նա իրենց ասում էր:
6 Յիսուս այս առակը ըսաւ անոնց, բայց անոնք չէին իմանար թէ ի՞նչ էր որ իրենց կը խօսէր։
Զայս առակ ասաց նոցա Յիսուս, եւ նոքա ոչ գիտէին եթէ զինչ էր որ խօսէրն ընդ նոսա:

10:6: Զայս առակ՝ ասաց նոցա՛ Յիսուս, եւ նոքա ո՛չ գիտէին՝ թէ զինչ էր որ խօսէրն ընդ նոսա[1816]։
[1816] Ոմանք. Ոչ գիտէին զինչ էր։
6. Յիսուս նրանց այս առակն ասաց, իսկ նրանք չէին իմանում, թէ ինչ էր այն, որ նա իրենց ասում էր:
6 Յիսուս այս առակը ըսաւ անոնց, բայց անոնք չէին իմանար թէ ի՞նչ էր որ իրենց կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Сию притчу сказал им Иисус; но они не поняли, что такое Он говорил им.
10:6  ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς.
10:6. Ταύτην (To-the-one-this) τὴν (to-the-one) παροιμίαν (to-a-supposing-beside-unto) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς: (an-Iesous) ἐκεῖνοι (the-ones-thither) δὲ (moreover) οὐκ (not) ἔγνωσαν (they-had-acquainted) τίνα (to-what-ones) ἦν (it-was) ἃ ( to-which ) ἐλάλει (it-was-speaking-unto) αὐτοῖς. (unto-them)
10:6. hoc proverbium dixit eis Iesus illi autem non cognoverunt quid loqueretur eisThis proverb Jesus spoke to them. But they understood not what he spoke.
6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
10:6. Jesus spoke this proverb to them. But they did not understand what he was saying to them.
10:6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
This parable spake Jesus unto them: but they understood not what things they were which he spake unto them:

6: Сию притчу сказал им Иисус; но они не поняли, что такое Он говорил им.
10:6  ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς.
10:6. hoc proverbium dixit eis Iesus illi autem non cognoverunt quid loqueretur eis
This proverb Jesus spoke to them. But they understood not what he spoke.
10:6. Jesus spoke this proverb to them. But they did not understand what he was saying to them.
10:6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Сию притчу сказал им. Эту краткую речь Христа Иоанн называет притчею (paroimia) в смысле речи загадочной, содержащей в себе некоторую тайну (слово это близко к слову parabrolh, которое употребляют синоптики для обозначения образной речи).

Но они не поняли. Господь хотел этою речью дать им возможность лучше понять Свою задачу, но они не поняли Его. И в этом они сами были виноваты, потому что мысль притчи была вполне ясна. Трудно было, в самом деле, не понять, что истинным пастырем Христос называл Себя Самого. Он давал понять фарисеям, как неправильно они приравнивают Его к народным возмутителям лжемессиям (ср. 7:12, 26, 31; 8:12, 24: и др.).

Он, во-первых, пришел прямой дорогой к Своему народу, приняв установленное Богом крещение Иоанново (1:31: и сл.), и являлся на проповедь в узаконенных для назидания верующих местах - в храме и в синагогах (18:20).

Во-вторых, Он был допускаем в эти священные места, где собраны были духовные овцы: никакие начальники синагоги и храма не преграждали Ему сюда доступа (7:46) и сам Синедрион не принимает еще против Него решительных мер (7:45-52). Все, даже враги Его, слушают Его (7:15) и даже иногда поддерживают (7:26).

В-третьих, Его учение не казалось народу совершенно чуждым - многие даже уверовали в Него (8:30) или же выражали Ему свои симпатии (7:12, 31). Он уже среди толпы народной имеет немалое стадо (Лк. 12:32) Своих собственных овец, которые доверчиво следуют за Ним. Так это все ясно, что не понять Христа было нельзя человеку сообразительному, и если фарисеи все же не поняли, то они притворились непонимающими...
Albert Barnes: Notes on the Bible - 1834
10:6: This parable - See the notes at Mat 13:3.
They understood not ... - They did not understand the meaning or design of the illustration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: they understood not: Joh 6:52, Joh 6:60, Joh 7:36, Joh 8:27, Joh 8:43; Psa 82:5, Psa 106:7; Pro 28:5; Isa 6:9, Isa 6:10, Isa 56:11; Dan 12:10; Mat 13:13, Mat 13:14, Mat 13:51; Co1 2:14; Jo1 5:20
Geneva 1599
10:6 This (b) parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
(b) This word "parable", which the evangelist uses here, signifies a hidden type of speech, when words are not used with their natural meaning, but are used to signify another thing to us.
John Gill
10:6 This parable spake Jesus unto them,.... To the Pharisees, who were with him, Jn 9:40;
but they understood not what things they were which he spake unto them; the things spoken by him being delivered in a parabolical way, though in lively figures, and in terms plain and easy to be understood; yet what through the blindness of their minds, and the hardness of their hearts, and their prejudices in favour of themselves, and against Christ, they did not understand what were meant by them; see Mt 13:13.
John Wesley
10:6 They - The Pharisees, to whom our Lord more immediately spake, as appears from the close of the foregoing chapter.
10:710:7: Դարձեալ՝ ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ, զի ե՛ս եմ դուռն ոչխարաց։
7. Դարձեալ Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ ես եմ ոչխարների դուռը:
7 Յիսուս նորէն ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ես եմ ոչխարներուն դուռը’։
Դարձեալ ասէ ցնոսա Յիսուս. Ամէն ամէն ասեմ ձեզ զի` Ես եմ դուռն ոչխարաց:

10:7: Դարձեալ՝ ասէ ցնոսա Յիսուս. Ամէն ամէն ասե՛մ ձեզ, զի ե՛ս եմ դուռն ոչխարաց։
7. Դարձեալ Յիսուս նրանց ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ ես եմ ոչխարների դուռը:
7 Յիսուս նորէն ըսաւ անոնց. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ես եմ ոչխարներուն դուռը’։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Итак, опять Иисус сказал им: истинно, истинно говорю вам, что Я дверь овцам.
10:7  εἶπεν οὗν πάλιν ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.
10:7. Εἶπεν (It-had-said) οὖν (accordingly) πάλιν (unto-furthered,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ἐγώ (I) εἰμι (I-be) ἡ (the-one) θύρα (a-portal) τῶν (of-the-ones) προβάτων . ( of-stepped-before )
10:7. dixit ergo eis iterum Iesus amen amen dico vobis quia ego sum ostium oviumJesus therefore said to them again: Amen, amen, I say to you, I am the door of the sheep.
7. Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep.
10:7. Therefore, Jesus spoke to them again: “Amen, amen, I say to you, that I am the door of the sheep.
10:7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep:

7: Итак, опять Иисус сказал им: истинно, истинно говорю вам, что Я дверь овцам.
10:7  εἶπεν οὗν πάλιν ὁ ἰησοῦς, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.
10:7. dixit ergo eis iterum Iesus amen amen dico vobis quia ego sum ostium ovium
Jesus therefore said to them again: Amen, amen, I say to you, I am the door of the sheep.
10:7. Therefore, Jesus spoke to them again: “Amen, amen, I say to you, that I am the door of the sheep.
10:7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: - 8: Видя со стороны фарисеев такое нежелание понять Его, Господь, все же снисходя к ним, выражается о Своей задаче еще определеннее.

Я дверь овцам - правильнее: к овцам. Через Господа Иисуса Христа могут входить к духовным овцам, т. е. к верующим все те, кто желает выступить в качестве пастыря этих духовных овец.

Все, сколько их ни приходило предо Мною, суть воры и разбойники. Отсюда видно, что Христос всегда, на всем протяжении истории богоизбранного народа, был этой дверью. Кто хотел добиться высокого пастырского положения (все равно что царского или начальнического ср. Ис. 63:11; 44:28; Иер. 51:23), прежде Христа (pro emou - по-русски: предо Мною), тот не истинный правитель народа, а узурпатор. Эти люди знали, что должен прийти к Израильскому народу Мессия-Царь, Который и воссядет на престоле Давидовом, и тем не менее, они сами хотели занять этот престол.

Это были конечно, не фарисеи, которые и не делали попыток завладеть престолом в иудее, а всего скорее - представители династии Ирода. Царь Ирод действительно пришел инуде (ст. 1-й), т. е. незаконным образом достиг царской власти. Он и родом был не еврей, а едомлянин, тогда как закон Моисеев строго запрещал делать царем иноплеменника (Втор. 17:15). Таким образом, Ирод носил на своем челе первый указанный Христом (ст. 1-й) признак вора и разбойника.

Затем - второй признак - Ирод не был допущен в израильское теократическое общество, а сам туда ворвался, потому что сам ставил и смещал первосвященников, а в местах, где собирались верующие евреи, представителей Иродовой династии и не было заметно.

Не доставало Ироду и третьего признака истинного пастыря: иудеи его не любили, они ненавидели и боялись его, как и его сыновей.

Но не одних Иродов имел в виду здесь. И предшествовавшая Иродам династия Асмонеев также не по праву владела иудейским престолом. Они, как священники, не должны были принимать царский титул, а это, между тем, сделал Иоанн Гиркан. Наконец, Господь здесь осудил и все попытки лжемессий силою оружия восстановить самостоятельность иудейского государства, - попытки, окончившиеся неудачею в силу несочувствия к этому делу, обнаруженного иудейским народом (но овцы не послушали их).
Adam Clarke: Commentary on the Bible - 1831
10:7: I am the door of the sheep - It is through me only that a man can have a lawful entrance into the ministry; and it is through me alone that mankind can be saved. Instead of, I am the door, the Sahidic version reads, I am the shepherd; but this reading is found in no other version, nor in any MS. It is evidently a mistake of the scribe.
Albert Barnes: Notes on the Bible - 1834
10:7: I am the door - I am the way by which ministers and people enter the true church. It is by his merits, his intercession, his aid, and his appointment that they enter.
Of the sheep - Of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: I am: Joh 10:1, Joh 10:9, Joh 14:6; Eph 2:18; Heb 10:19-22
the sheep: Psa 79:13, Psa 95:7, Psa 100:3; Isa 53:6; Eze 34:31; Luk 15:4-6
John Gill
10:7 Then said Jesus unto them again,.... By way of explanation of the above parable, since they did not understand it:
verily, verily, I say unto you; this is certainly truth, and what may be depended on as such, whether it will be believed or not:
I am the door of the sheep; and of none but them; not of goats, dogs, or swine; none but sheep enter at this door; and all the sheep do sooner or later: Christ is the door to them, by which they enter into a visible church state, and are let into a participation of the ordinances of it, as baptism and the Lord's supper: no man comes into a church, at the right door, or in a right way, or has a right to partake of Gospel ordinances, but he that truly believes in Christ, and makes a profession of faith in him: Christ is the door of the under shepherds of the sheep; none are fit to be pastors of churches, but who first enter into a Gospel church at this door, and are qualified, and called, and sent forth by Christ: he is the door of the sheep, by which they are let into the presence of his Father, and have communion with him, and partake of all the blessings of grace; it is through him that sanctifying, justifying, pardoning, and adopting grace, are conveyed unto them, and they brought into the enjoyment of them; it is through him they have all their peace, joy, and comfort, and deliverance from, and victory over all their enemies; through him they have heirship, and a right unto eternal life, and that itself; for he is the door into heaven itself, through which they shall have an abundant entrance into it: and he is the only door into each of these; there is no coming to God the Father but by, and through him; nor to a participation of the blessings of the covenant, nor rightly into a Gospel church state, and to the ordinances of it, nor into heaven at last, but in at this door: and this is a door of faith and hope, and an open one, for all sensible sinners, for all the sheep of Christ, to enter in at; though it is a strait gate, the number being few that enter in at it; and those that do, though they are certainly, yet but scarcely saved; for it is through many tribulations and afflictions that they enter.
John Wesley
10:7 I am the door - Christ is both the Door and the Shepherd, and all things.
Robert Jamieson, A. R. Fausset and David Brown
10:7 I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Jn 14:6; Eph 2:18).
10:810:8: Ամենեքեան որ յառաջ քան զիս եկին, գո՛ղք էին եւ աւազա՛կք. այլ ո՛չ լուան նոցա ոչխարքն։
8. Բոլոր նրանք, որ ինձնից առաջ եկան, գողեր էին ու աւազակներ, ուստի ոչխարները նրանց չլսեցին:
8 Ամէն անոնք որ ինձմէ առաջ եկան, գող ու աւազակ էին, բայց անոնց չլսեցին ոչխարները։
Ամենեքեան որ յառաջ քան զիս եկին` գողք էին եւ աւազակք. այլ ոչ լուան նոցա ոչխարքն:

10:8: Ամենեքեան որ յառաջ քան զիս եկին, գո՛ղք էին եւ աւազա՛կք. այլ ո՛չ լուան նոցա ոչխարքն։
8. Բոլոր նրանք, որ ինձնից առաջ եկան, գողեր էին ու աւազակներ, ուստի ոչխարները նրանց չլսեցին:
8 Ամէն անոնք որ ինձմէ առաջ եկան, գող ու աւազակ էին, բայց անոնց չլսեցին ոչխարները։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Все, сколько их ни приходило предо Мною, суть воры и разбойники; но овцы не послушали их.
10:8  πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ] κλέπται εἰσὶν καὶ λῃσταί· ἀλλ᾽ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.
10:8. πάντες ( All ) ὅσοι ( which-a-which ) ἦλθον (they-had-came) πρὸ (before) ἐμοῦ (of-ME,"κλέπται (stealers) εἰσὶν (they-be) καὶ (and) λῃσταί: (robbers) ἀλλ' (other) οὐκ (not) ἤκουσαν (they-heard) αὐτῶν (of-them,"τὰ (the-ones) πρόβατα . ( stepped-before )
10:8. omnes quotquot venerunt fures sunt et latrones sed non audierunt eos ovesAll others, as many as have come, are thieves and robbers: and the sheep heard them not.
8. All that came before me are thieves and robbers: but the sheep did not hear them.
10:8. All others, as many as have come, are thieves and robbers, and the sheep did not listen to them.
10:8. All that ever came before me are thieves and robbers: but the sheep did not hear them.
All that ever came before me are thieves and robbers: but the sheep did not hear them:

8: Все, сколько их ни приходило предо Мною, суть воры и разбойники; но овцы не послушали их.
10:8  πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ] κλέπται εἰσὶν καὶ λῃσταί· ἀλλ᾽ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.
10:8. omnes quotquot venerunt fures sunt et latrones sed non audierunt eos oves
All others, as many as have come, are thieves and robbers: and the sheep heard them not.
10:8. All others, as many as have come, are thieves and robbers, and the sheep did not listen to them.
10:8. All that ever came before me are thieves and robbers: but the sheep did not hear them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:8: All that ever came before me - Or, as some translate, all that came instead of me, προ εμου, i.e. all that came as the Christ, or Messiah, such as Theudas, and Judas the Gaulonite, who are mentioned, Act 5:36, Act 5:37; and who were indeed no other than thieves, plundering the country wherever they came; and murderers, not only slaying the simple people who resisted them, but leading the multitudes of their followers to the slaughter.
But our Lord probably refers to the scribes and Pharisees, who pretended to show the way of salvation to the people - who in fact stole into the fold, and clothed themselves with the fleece, and devoured the sheep.
The words, προ εμου, before me, are wanting in EGMS, Mt. BKV, seventy others; Syriac, Persic, Syriac Hieros., Gothic, Saxon, Vulgate, eleven copies of the Itala; Basil, Cyril, Chrysostom, Theophylact, Euthymius, Augustin, and some others. Griesbach has left them in the text with a note of doubtfulness. The reason thy these words are wanting in so many respectable MSS., versions, and fathers, is probably that given by Theophylact, who says that the Manicheans inferred from these words that all the Jewish prophets were impostors. But our Lord has borne sufficient testimony to their inspiration in a variety of places.
Κλεπτης, and λῃστης, the thief and the robber, should be properly distinguished; one takes by cunning and stealth; the other openly and by violence. It would not be difficult to find bad ministers who answer to both these characters. Tithes have been often enforced and collected in a most exceptionable manner, and in a most disgraceful spirit.
The reflection of pious Quesnel on this verse is well worth attention. A pastor ought to remember that whoever boasts of being the way of salvation, and the gate of heaven, shows himself to be a thief and an impostor; and though few are arrived at this degree of folly, yet there are many who rely too much upon their own talents, eloquence, and labors, as if the salvation of the sheep depended necessarily thereon: in which respect they are always robbers, since they rob the grace of Christ of the glory of saving the sheep. God often puts such pastors to shame, by not opening the hearts of the people to receive their word: while he blesses those who are humble, in causing them to be heard with attention, and accompanying their preaching with an unction which converts and saves souls. Let every man know that in this respect his sufficiency and success are of the Lord.
Albert Barnes: Notes on the Bible - 1834
10:8: All that ever came before me - This does not refer to the prophets, but to those who came pretending to be the pastors or guides of the people. Some have supposed that he referred to those who pretended to be the Messiah before him; but there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people, who claimed the right to regulate the affairs of religion, and whose only aim was to aggrandize themselves and to oppress the people. See the notes at Joh 1:18. When the Saviour says that "all" were thieves, he speaks in a popular sense, using the word "all" as it is often used in the New Testament, to denote the great mass or the majority.
Thieves and robbers - See Joh 10:1; also Jer 23:1; "Woe be unto the pastors that destroy and scatter the sheep of my pasture;" Eze 34:2-3; "Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed and spared not, like a robber.
The sheep - The people of God - the pious and humble portion of the Jewish nation. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Compare Rom 11:3-4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: came: Joh 10:1; Isa 56:10-12; Eze 22:25-28, Eze 34:2; Zep 3:3; Zac 11:4-9, Zac 11:16; Act 5:36
but: Joh 10:5, Joh 10:27
Geneva 1599
10:8 (2) All that (c) ever came before me are thieves and robbers: but the sheep did not hear them.
(2) It does not matter how many false teachers there have been, neither how old they have been.
(c) These terms must be applied to the matter he speaks of. And therefore when he calls himself the door, he calls all those thieves and robbers who take upon themselves this name of "door", which none of the prophets can do, for they showed the sheep that Christ was the door.
John Gill
10:8 All that ever came before me are thieves and robbers,.... This must be understood with some restrictions, not of every individual person, nor of every individual prophet or shepherd; not of Moses, nor of the prophets of the Lord, nor of John the Baptist, who came immediately before Christ, was his harbinger, and prepared his way; but of those prophets who came, and were not sent of God, and so did not come in by the door; of the shepherds of Israel, who fed themselves, and not the flock, but lorded it over God's heritage; and of such, as Theudas, and Judas the Galilean, who boasted that they were some great persons, but were only thieves and robbers; and particularly of the three shepherds cut off in one month, Zech 11:8, supposed to be the three sects among the Jews, and the leaders of them, the Pharisees, Sadducees, and Essenes, especially the former; who were wolves in sheep's clothing, usurped a power that did not belong to them, robbed God of his authority, and glory; and, in a literal sense, plundered men of their substance, and devoured widows' houses, as well as destroyed their souls. The phrase, "before me", is wanting in seven of Beza's exemplars, and in several others; and in the Vulgate Latin, Syriac, and Persic versions:
but the sheep did not hear them; the elect of God, some of which there were in all ages, though their number is comparatively few, did not attend to the false prophets, and false teachers, and idol shepherds; did not receive their doctrines, nor follow their practices; for it is not possible that these should be finally and totally deceived, or carried away with the error of the wicked.
John Wesley
10:8 Whosoever are come - Independently of me, assuming any part of my character, pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in the Church, and to teach their own traditions as the way of salvation: all those prophets and expounders of God's word, that enter not by the door of the sheepfold, but run before I have sent them by my Spirit. Our Lord seems in particular to speak of those that had undertaken this office since he began his ministry, are thieves - Stealing temporal profit to themselves, and robbers - Plundering and murdering the sheep.
Robert Jamieson, A. R. Fausset and David Brown
10:8 All that ever came before me--the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [OLSHAUSEN].
the sheep did not hear them--the instinct of their divinely taught hearts preserving them from seducers, and attaching them to the heaven-sent prophets, of whom it is said that "the Spirit of Christ was in them" (1Pet 1:11).
10:910:9: Ես եմ դուռն. ընդ իս թէ ոք մտանիցէ, կեցցէ՛. մտցէ, եւ ելցէ, եւ ճարա՛կ գտցէ[1817]։ [1817] Ոմանք. Ես եմ դուռնն... եթէ ոք մտցէ։
9. Ես եմ դուռը. եթէ մէկը իմ միջով մտնի, կը փրկուի. կը մտնի ու կ’ելնի եւ ճարակելու բան կը գտնի:
9 ‘Ես եմ դուռը’, եթէ մէկը ինձմէ ներս մտնէ, պիտի փրկուի ու պիտի մտնէ ու ելլէ եւ արօտ գտնէ։
Ես եմ դուռն, ընդ իս եթէ ոք մտանիցէ, կեցցէ. մտցէ եւ ելցէ եւ ճարակ գտցէ:

10:9: Ես եմ դուռն. ընդ իս թէ ոք մտանիցէ, կեցցէ՛. մտցէ, եւ ելցէ, եւ ճարա՛կ գտցէ[1817]։
[1817] Ոմանք. Ես եմ դուռնն... եթէ ոք մտցէ։
9. Ես եմ դուռը. եթէ մէկը իմ միջով մտնի, կը փրկուի. կը մտնի ու կ’ելնի եւ ճարակելու բան կը գտնի:
9 ‘Ես եմ դուռը’, եթէ մէկը ինձմէ ներս մտնէ, պիտի փրկուի ու պիտի մտնէ ու ելլէ եւ արօտ գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Я есмь дверь: кто войдет Мною, тот спасется, и войдет, и выйдет, и пажить найдет.
10:9  ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
10:9. ἐγώ (I) εἰμι (I-be) ἡ (the-one) θύρα: (a-portal) δι' (through) ἐμοῦ (of-ME) ἐάν (if-ever) τις (a-one) εἰσέλθῃ (it-might-have-had-came-into) σωθήσεται (it-shall-be-saved) καὶ (and) εἰσελεύσεται ( it-shall-come-into ) καὶ (and) ἐξελεύσεται ( it-shall-come-out ) καὶ (and) νομὴν (to-a-parceleeing) εὑρήσει. (it-shall-find)
10:9. ego sum ostium per me si quis introierit salvabitur et ingredietur et egredietur et pascua invenietI am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures.
9. I am the door: by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.
10:9. I am the door. If anyone has entered through me, he will be saved. And he shall go in and go out, and he shall find pastures.
10:9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture:

9: Я есмь дверь: кто войдет Мною, тот спасется, и войдет, и выйдет, и пажить найдет.
10:9  ἐγώ εἰμι ἡ θύρα· δι᾽ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
10:9. ego sum ostium per me si quis introierit salvabitur et ingredietur et egredietur et pascua inveniet
I am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures.
10:9. I am the door. If anyone has entered through me, he will be saved. And he shall go in and go out, and he shall find pastures.
10:9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Я есмь дверь. Здесь Господь говорит уже о Себе как двери вообще (он не прибавляет: к овцам). Поэтому под спасающимися, входящими и свободно выходящими на добрую пажить здесь можно разуметь не пастырей, а овец. Это овцы духовные - верующие во Христа, которых Он вводит в безопасное жилище - Церковь и которым дает свободно ходить по стезям жизни, чтобы найти себе то, что им более полезно. Некоторые из новейших толкователей видят в этом стихе предуказание на то, что все последующие пастыри духовных овец должны именно от Христа получать свои полномочия. Но такое изъяснение представляется до чрезвычайности искусственным.
Adam Clarke: Commentary on the Bible - 1831
10:9: I am the door: by me if any man enter, etc. - Those who come for salvation to God, through Christ, shall obtain it: he shall be saved - he shall have his sins blotted out, his soul purified, and himself preserved unto eternal life. This the scribes and Pharisees could neither promise nor impart.
Go in and out - This phrase, in the style of the Hebrews, points out all the actions of a man's life, and the liberty he has of acting, or not acting. A good shepherd conducts his flock to the fields where good pasturage is to be found; watches over them while there, and brings them back again and secures them in the fold. So he that is taught and called of God feeds the flock of Christ with those truths of his word of grace which nourish them unto eternal life; and God blesses together both the shepherd and the sheep, so that going out and coming in they find pasture: every occurrence is made useful to them; and all things work together for their good.
Albert Barnes: Notes on the Bible - 1834
10:9: By me - By my instruction and merits.
Shall be saved - See Joh 5:24.
Shall go in and out ... - This is language applied, commonly to flocks. It meant that he shall be well supplied, and defended, and led "beside the still waters of salvation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: the door: Joh 10:1, Joh 10:7, Joh 14:6; Rom 5:1, Rom 5:2; Eph 2:18; Heb 10:19-22
and shall: Psa 23:1-6, Psa 80:1-3, Psa 95:7, Psa 100:3, Psa 100:4; Isa 40:11, Isa 49:9, Isa 49:10; Eze 34:12-16; Zac 10:12
Geneva 1599
10:9 (3) I am the door: by me if any man enter in, he shall be saved, and shall (d) go in and out, and find pasture.
(3) Only Christ is the true Pastor, and those only are the true Church who acknowledge him to properly be their only Pastor: opposite to him are thieves who do not feed the sheep, but kill them: and hirelings also, who forsake the flock in time of danger, because they feed it only for their own profit and gains.
(d) That is, will live safely, as the Jews used to speak (see (Deut 26:6-10)), and yet there is a special reference to the shepherd's office.
John Gill
10:9 I am the door,.... Of the sheep, as before, see Jn 10:7. The Ethiopic version reads, "I am the true door of the sheep"; which is repeated for further confirmation, and for the sake of introducing what follows:
by me if any man enter in; into the sheepfold, the church,
he shall be saved; not that being in a church, and having submitted to ordinances, will save any, but entering into these, at the right door, or through faith in Christ, such will be saved, according to Mk 16:16; such shall be saved from sin, the dominion of it, the guilt and condemning power of it, and at last from the being of it; and from the law, its curse and condemnation, and from wrath to come, and from every evil, and every enemy; such are, and for ever shall be, in a safe state, being in Christ, and in his hands, out of which none can pluck them:
and shall go in and out; in allusion to the sheep going in and out of the fold: not that those who come in at the right door, shall go out of the church, or from among the saints again; but this phrase rather denotes the exercises of faith in going unto Christ, and acting upon him, and in coming forth in the outward confession of him, and the performance of good works; or in going unto him, and dealing with his blood, righteousness, and sacrifice, and coming out of themselves, and all dependence on their own righteousness; or it may regard the conversation of the saints in the church, their attendance on ordinances, their safety there, their free and open communion one with another, and with Christ, in whose name and strength they do all they do, coming in and out at this door:
and find pasture; green and good pasture; pasture for their souls; the words of faith, and good doctrine; the wholesome words of Christ Jesus; the ordinances, the breasts of consolation; yea, Christ himself, whose flesh is meat indeed, and whose blood is drink indeed: the Persic version renders it, "and shall a pastor", or "shepherd"; see Jer 3:15.
John Wesley
10:9 If any one - As a sheep, enter in by me - Through faith, he shall be safe - From the wolf, and from those murdering shepherds. And shall go in and out - Shall continually attend on the shepherds whom I have sent; and shall find pasture - Food for his soul in all circumstances.
Robert Jamieson, A. R. Fausset and David Brown
10:9 by me if any man enter in--whether shepherd or sheep.
shall be saved--the great object of the pastoral office, as of all the divine arrangements towards mankind.
and shall go in and out and find pasture--in, as to a place of safety and repose; out, as to "green pastures and still waters" (Ps 23:2) for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene (Rev_ 7:17).
10:1010:10: Գող ո՛չ գայ՝ եթէ ոչ զի գողասցի՛ եւ սպանցէ՛ եւ կորուսցէ. ես եկի զի զկեանս ունիցին, եւ առաւե՛լ եւս ունիցին։
10. Գողը գալիս է միայն, որպէսզի գողանայ, սպանի եւ կորստեան մատնի. ես եկայ, որպէսզի կեանք ունենան եւ՝ առաւել եւս ունենան:
10 Գողը ուրիշ բանի համար չի գար, այլ միայն գողնալու եւ սպաննելու ու կորսնցնելու համար։ Ես եկայ որ կեանք ունենան եւ ա՛լ աւելի ունենան։
Գող ոչ գայ, եթէ ոչ զի գողասցի եւ սպանցէ եւ կորուսցէ. ես եկի զի զկեանս ունիցին, եւ առաւել եւս ունիցին:

10:10: Գող ո՛չ գայ՝ եթէ ոչ զի գողասցի՛ եւ սպանցէ՛ եւ կորուսցէ. ես եկի զի զկեանս ունիցին, եւ առաւե՛լ եւս ունիցին։
10. Գողը գալիս է միայն, որպէսզի գողանայ, սպանի եւ կորստեան մատնի. ես եկայ, որպէսզի կեանք ունենան եւ՝ առաւել եւս ունենան:
10 Գողը ուրիշ բանի համար չի գար, այլ միայն գողնալու եւ սպաննելու ու կորսնցնելու համար։ Ես եկայ որ կեանք ունենան եւ ա՛լ աւելի ունենան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Вор приходит только для того, чтобы украсть, убить и погубить. Я пришел для того, чтобы имели жизнь и имели с избытком.
10:10  ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν.
10:10. ὁ (The-one) κλέπτης (a-stealer) οὐκ (not) ἔρχεται . ( it-cometh ) εἰ (if) μὴ (lest) ἵνα (so) κλέψῃ (it-might-have-stolen) καὶ (and) θύσῃ (it-might-have-surged) καὶ (and) ἀπολέσῃ: (it-might-have-destructed-off) ἐγὼ (I) ἦλθον (I-had-came) ἵνα (so) ζωὴν (to-a-lifing) ἔχωσιν (they-might-hold) καὶ (and) περισσὸν (to-abouted) ἔχωσιν. (they-might-hold)
10:10. fur non venit nisi ut furetur et mactet et perdat ego veni ut vitam habeant et abundantius habeantThe thief cometh not, but for to steal and to kill and to destroy. I am come that they may have life and may have it more abundantly.
10. The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have abundantly.
10:10. The thief does not come, except so that he may steal and slaughter and destroy. I have come so that they may have life, and have it more abundantly.
10:10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.
The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly:

10: Вор приходит только для того, чтобы украсть, убить и погубить. Я пришел для того, чтобы имели жизнь и имели с избытком.
10:10  ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν.
10:10. fur non venit nisi ut furetur et mactet et perdat ego veni ut vitam habeant et abundantius habeant
The thief cometh not, but for to steal and to kill and to destroy. I am come that they may have life and may have it more abundantly.
10:10. The thief does not come, except so that he may steal and slaughter and destroy. I have come so that they may have life, and have it more abundantly.
10:10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: - 11: Тогда как вор или правитель-узурпатор, которого здесь Христос имеет ввиду под вором, преследует в деле управления только свои личные выгоды и часто отнимает у своих подданных их имущество и жизнь Христос, напротив, Сам дает жизнь Своим подданным и притом в изобилии. Мало того, как пастырь добрый или точнее: прекрасный, выдающейся - kaloV, Христос отдает за овец Своих Свою жизнь.
Adam Clarke: Commentary on the Bible - 1831
10:10: But for to steal, and to kill, and to destroy - Those who enter into the priesthood that they may enjoy the revenues of the Church, are the basest and vilest of thieves and murderers. Their ungodly conduct is a snare to the simple, and the occasion of much scandal to the cause of Christ. Their doctrine is deadly; they are not commissioned by Christ, and therefore they cannot profit the people. Their character is well pointed out by the Prophet Ezekiel, Eze 34:2, etc. Wo be to the shepherds of Israel, that do feed themselves! Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed: but ye feed not the flock, etc, How can worldly-minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the center of their souls! Wo to those parents who bring up their children merely for Church honors and emoluments! Suppose a person have all the Church's revenues, if he have God's wo, how miserable is his portion! Let none apply this censure to any one class of preachers, exclusively.
That they might have life - My doctrine tends to life, because it is the true doctrine - that of the false and bad shepherds tends to death, because it neither comes from nor can lead to that God who is the fountain of life.
Might have it more abundantly - That they might have an abundance, meaning either of life, or of all necessary good things; greater felicity than ever was enjoyed under any period of the Mosaic dispensation; and it is certain that Christians have enjoyed greater blessings and privileges than were ever possessed by the Jews, even in the promised land. If περισσον be considered the accusative fem. Attic, agreeing with ζωην, (see Parkhurst), then it signifies more abundant life; that is, eternal life; or spiritual blessings much greater than had ever yet been communicated to man, preparing for a glorious immortality. Jesus is come that men may have abundance; abundance of grace, peace, love, life, and salvation. Blessed be Jesus.
Albert Barnes: Notes on the Bible - 1834
10:10: The thief cometh not ... - The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.
I am come that they might have life - See the notes at Joh 5:24.
Might have it more abundantly - Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life - simple, bare existence - but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: thief: Joh 10:1, Joh 12:6; Isa 56:11; Eze 34:2-4; Hos 7:1; Mat 21:13, Mat 23:14; Mar 11:17; Rom 2:21; Pe2 2:1-3
I am: Joh 3:17, Joh 6:33, Joh 6:51, Joh 12:47; Mat 18:11, Mat 20:28; Luk 19:10; Ti1 1:15
more abundantly: Rom 5:13-21; Heb 6:17, Heb 7:25; Pe2 1:11
John Gill
10:10 The thief cometh not but for to steal,.... That is his first and principal view; to steal, is to invade, seize, and carry away another's property. Such teachers that come not in by the right door, or with a divine commission, seek to deceive, and carry away the sheep of Christ from him, though they are not able to do it; and to steal away their hearts from him, as Absalom stole the hearts of the people from their rightful lord and sovereign, David his father; and to subject them to themselves, that they might lord it over them, and make a property of them, as the Pharisees did, who, under a pretence of long prayers, devoured widows' houses.
And to kill and to destroy; either the souls of men by their false doctrines, which eat as doth a cancer, and poison the minds of men, and slay the souls that should not die, subverting the faith of nominal professors, though they cannot destroy any of the true sheep of Christ; or the bodies of the saints, by their oppression, tyranny, and persecution, who are killed all the day long for the sake of Christ, and are accounted as sheep for the slaughter, by these men, they thinking that by so doing they do God good service.
I am come that they might have life; that the sheep might have life, or the elect of God might have life, both spiritual and eternal; who, as the rest of mankind, are by nature dead in trespasses and sins, and liable in themselves to an eternal death: Christ came into this world in human nature, to give his flesh, his body, his whole human nature, soul and body, for the life of these persons, or that they might live spiritually here, and eternally hereafter; and so the Arabic version renders it, "that they might have eternal life"; Nonnus calls it, "a life to come"; which is in Christ, and the gift of God through him; and which he gives to all his sheep, and has a power to give to as many as the Father has given him:
and that they might have it more abundantly; or, as the Syriac version reads, "something more abundant"; that is, than life; meaning not merely than the life of wicked men, whose blessings are curses to them; or than their own life, only in the present state of things; or than long life promised under the law to the observers of it; but even than the life Adam had in innocence, which was but a natural and moral, not a spiritual life, or that life which is hid with Christ in God; and also than that which angels live in heaven, which is the life of servants, and not of sons: or else the sense is, that Christ came that his people might have eternal life, with more abundant evidence of it than was under the former dispensation, and have stronger faith in it, and a more lively hope of it: or, as the words may be rendered, "and that they might have an abundance": besides life, might have an abundance of grace from Christ, all spiritual blessings in him now, and all fulness of joy, glory, and happiness hereafter.
John Wesley
10:10 The thief cometh not but to steal, and to kill, and to destroy - That is, nothing else can be the consequence of a shepherd's coming, who does not enter in by me.
Robert Jamieson, A. R. Fausset and David Brown
10:10 I am come that they might have life, and . . . more abundantly--not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or "God with us"--there can be no middle course.
10:1110:11: Ե՛ս եմ հովիւն քաջ. հովիւ քաջ զա՛նձն իւր դնէ՛ ՚ի վերայ ոչխարաց։
11. Ես եմ լաւ հովիւը. լաւ հովիւը իր կեանքն է տալիս ոչխարների համար:
11 ‘Ես եմ բարի հովիւը’. բարի հովիւը իր կեանքը ոչխարներուն համար կը դնէ։
Ես եմ հովիւն քաջ. հովիւ քաջ զանձն իւր դնէ ի վերայ ոչխարաց:

10:11: Ե՛ս եմ հովիւն քաջ. հովիւ քաջ զա՛նձն իւր դնէ՛ ՚ի վերայ ոչխարաց։
11. Ես եմ լաւ հովիւը. լաւ հովիւը իր կեանքն է տալիս ոչխարների համար:
11 ‘Ես եմ բարի հովիւը’. բարի հովիւը իր կեանքը ոչխարներուն համար կը դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Я есмь пастырь добрый: пастырь добрый полагает жизнь свою за овец.
10:11  ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·
10:11. Ἐγώ (I) εἰμι (I-be) ὁ (the-one) ποιμὴν (a-Shepherd) ὁ (the-one) καλός: (seemly) ὁ (the-one) ποιμὴν (a-shepherd) ὁ (the-one) καλὸς (seemly) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) τίθησιν (it-placeth) ὑπὲρ (over) τῶν (of-the-ones) προβάτων : ( of-stepped-before )
10:11. ego sum pastor bonus bonus pastor animam suam dat pro ovibusI am the good shepherd. The good shepherd giveth his life for his sheep.
11. I am the good shepherd: the good shepherd layeth down his life for the sheep.
10:11. I am the good Shepherd. The good Shepherd gives his life for his sheep.
10:11. I am the good shepherd: the good shepherd giveth his life for the sheep.
I am the good shepherd: the good shepherd giveth his life for the sheep:

11: Я есмь пастырь добрый: пастырь добрый полагает жизнь свою за овец.
10:11  ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·
10:11. ego sum pastor bonus bonus pastor animam suam dat pro ovibus
I am the good shepherd. The good shepherd giveth his life for his sheep.
10:11. I am the good Shepherd. The good Shepherd gives his life for his sheep.
10:11. I am the good shepherd: the good shepherd giveth his life for the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:11: I am the good shepherd - Whose character is the very reverse of that which has already been described. In Joh 10:7, Joh 10:9, our Lord had called himself the door of the sheep, as being the sole way to glory, and entrance into eternal life; here he changes the thought, and calls himself the shepherd, because of what he was to do for them that believe in him, in order to prepare them for eternal glory.
Giveth his life for the sheep - That is, gives up his soul as a sacrifice to save them from eternal death.
Some will have the phrase here only to mean hazarding his life in order to protect others; but the 15th, 17th, and 18th verses, as well as the whole tenor of the new covenant, sufficiently prove that the first sense is that in which our Lord's words should be understood.
Albert Barnes: Notes on the Bible - 1834
10:11: The good shepherd - The faithful and true shepherd, willing to do all that is necessary to defend and save the flock.
Giveth his life - A shepherd that regarded his flock would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Compare Jdg 12:3; "I put my life in my hands and passed over," etc.; Sa1 19:5; Sa1 28:21. See Joh 10:15. The Messiah was often predicted under the character of a shepherd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: the good: Joh 10:14; Psa 23:1, Psa 80:1; Isa 40:11; Eze 34:12, Eze 34:23, Eze 37:24; Mic 5:4; Zac 13:7; Heb 13:20; Pe1 2:25, Pe1 5:4
giveth: Gen 31:39, Gen 31:40; Sa1 17:34, Sa1 17:35; Sa2 24:17; Isa 53:6; Eph 5:2; Tit 2:14; Pe1 2:24
John Gill
10:11 I am the good shepherd,.... A shepherd of his Father's appointing, calling, and sending, to whom the care of all his sheep, or chosen ones, was committed; who was set up as a shepherd over them by him, and was entrusted with them; and who being called, undertook to feed them; and being promised, was sent unto the lost sheep of the house of Israel; and under the character of a shepherd, died for them, and rose again, and is accountable to his Father for everyone of them; the shepherd, the great and chief shepherd, the famous one, so often spoken and prophesied of, Gen 49:24. And discharging his office aright, he is the good shepherd; as appears in his providing good pasture, and a good fold for his sheep; in protecting them from their enemies; in healing all their diseases; in restoring their souls when strayed from him; in watching over them in the night seasons, lest any hurt them; in searching for them, when they have been driven, or scattered in the dark and cloudy day; in caring for them, so that he lose none of them; and in nothing more than in what follows,
the good shepherd giveth his life for the sheep: not only exposes it to danger, as David did his, for the sake of his father's flock, but gives it away freely and voluntarily, for the sake of the sheep; in their room and stead, as a ransom for them, that they may be delivered from death, and might have eternal life: the Ethiopic version renders it, "the good shepherd gives his life for the redemption of his sheep"; so Nonnus paraphrases it, the "ransom price of his own sheep": this belongs to Christ's priestly office, and with the Jews priests were sometimes shepherds hence we read (q) of , "shepherds that were priests". Philo the Jew speaks (r) of God as a shepherd and king; and of his setting his word, his firstborn Son, over the holy flock, to take care of it: and a good shepherd is thus described by the (s) Jews;
"as , "a good shepherd", delivers the flock from the wolf, and from the lions, (see Jn 10:12) so he that leads Israel, if he is good, delivers them from the idolatrous nations, and from judgment below and above, and leads them to the life of the world to come, or eternal life; (see Jn 10:10).''
Which description agrees with Christ, the good shepherd; and so the Lord is said to be , "the good shepherd", and merciful, and there is none like him (t).
(q) Misn. Becorot, c. 5. sect. 4. (r) De Agricultura, p. 195. & de nom. mutat. p. 1062. (s) Zohar in Exod. fol. 9. 3. (t) Aben Ezra in Psal. xxiii. 3. & Kimchi in Psal. xxiii. 2.
Robert Jamieson, A. R. Fausset and David Brown
10:11 I am the good shepherd--emphatically, and, in the sense intended, exclusively so (Is 40:11; Ezek 34:23; Ezek 37:24; Zech 13:7).
the good shepherd giveth his life for the sheep--Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered "the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.
10:1210:12: Իսկ վարձկանն որ ո՛չ է հովիւ, որոյ ո՛չ իւր են ոչխարքն, իբրեւ տեսանէ զգայլն զի գայ, թողու զոչխարսն եւ փախչի՛. եւ գայլն յափշտակէ՛ զնոսա եւ ցրուէ.
12. Իսկ վարձկանը, որ հովիւ չէ, եւ ոչխարներն էլ իրենը չեն, երբ տեսնում է, որ գայլը գալիս է, թողնում է ոչխարներին եւ փախչում է: Եւ գայլը յափշտակում է նրանց ու ցրում է.
12 Բայց վարձկանը, որ հովիւ չէ ու ոչխարները իրը չեն, երբ կը տեսնէ որ գայլը կու գայ, կը թողու ոչխարները ու կը փախչի եւ գայլը կը յափշտակէ ոչխարները ու զանոնք կը ցրուէ։
Իսկ վարձկանն որ ոչ է հովիւ, որոյ ոչ իւր են ոչխարքն, իբրեւ տեսանէ զգայլն զի գայ, թողու զոչխարսն եւ փախչի. եւ գայլն յափշտակէ զնոսա եւ ցրուէ:

10:12: Իսկ վարձկանն որ ո՛չ է հովիւ, որոյ ո՛չ իւր են ոչխարքն, իբրեւ տեսանէ զգայլն զի գայ, թողու զոչխարսն եւ փախչի՛. եւ գայլն յափշտակէ՛ զնոսա եւ ցրուէ.
12. Իսկ վարձկանը, որ հովիւ չէ, եւ ոչխարներն էլ իրենը չեն, երբ տեսնում է, որ գայլը գալիս է, թողնում է ոչխարներին եւ փախչում է: Եւ գայլը յափշտակում է նրանց ու ցրում է.
12 Բայց վարձկանը, որ հովիւ չէ ու ոչխարները իրը չեն, երբ կը տեսնէ որ գայլը կու գայ, կը թողու ոչխարները ու կը փախչի եւ գայլը կը յափշտակէ ոչխարները ու զանոնք կը ցրուէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: А наемник, не пастырь, которому овцы не свои, видит приходящего волка, и оставляет овец, и бежит; и волк расхищает овец, и разгоняет их.
10:12  ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὖ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει _ καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει _
10:12. ὁ (the-one) μισθωτὸς (en-payable) καὶ (and) οὐκ (not) ὢν (being) ποιμήν, (a-shepherd,"οὗ (of-which) οὐκ (not) ἔστιν (it-be) τὰ (the-ones) πρόβατα ( stepped-before ) ἴδια , ( private-belonged ,"θεωρεῖ (it-surveileth-unto) τὸν (to-the-one) λύκον (to-a-wolf) ἐρχόμενον ( to-coming ) καὶ (and) ἀφίησιν (it-sendeth-off) τὰ (to-the-ones) πρόβατα ( to-stepped-before ) καὶ (and) φεύγει,-- (it-fleeth) καὶ (and) ὁ (the-one) λύκος (a-wolf) ἁρπάζει (it-snatcheth-to) αὐτὰ (to-them) καὶ (and) σκορπίζει,-- (it-scattereth-to,"
10:12. mercennarius et qui non est pastor cuius non sunt oves propriae videt lupum venientem et dimittit oves et fugit et lupus rapit et dispergit ovesBut the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf casteth and scattereth the sheep,
12. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth :
10:12. But the hired hand, and whoever is not a shepherd, to whom the sheep do not belong, he sees the wolf approaching, and he departs from the sheep and flees. And the wolf ravages and scatters the sheep.
10:12. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep:

12: А наемник, не пастырь, которому овцы не свои, видит приходящего волка, и оставляет овец, и бежит; и волк расхищает овец, и разгоняет их.
10:12  ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὖ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει _ καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει _
10:12. mercennarius et qui non est pastor cuius non sunt oves propriae videt lupum venientem et dimittit oves et fugit et lupus rapit et dispergit oves
But the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf casteth and scattereth the sheep,
10:12. But the hired hand, and whoever is not a shepherd, to whom the sheep do not belong, he sees the wolf approaching, and he departs from the sheep and flees. And the wolf ravages and scatters the sheep.
10:12. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: - 13: Простой наемник никогда не жертвует своей жизнью для спасения овец, порученных его попечению. В минуту опасности он заботится о спасении только своей жизни: овцы ведь не ему принадлежат!

Но кто разумеется здесь под именем волка? Вероятнее всего, что Христос хотел так обозначить все враждебные развитию Царства Божия силы. А после этого легко понять, кого Христос разумеет под именем наемника. Это те, попечению кого Христос поручил Свою Церковь, но которые часто не хотят отдать всю свою любовь на благо людей, порученных их попечению (ср. 1Пет. 5:2; Тит. 1:7; 1Тим. 3:8). В особенности же это относилось к тогдашней иерархии, которая не хотела ничем жертвовать для народа, которому много вреда причиняли и Ироды - светская власть - и фарисеи.
Adam Clarke: Commentary on the Bible - 1831
10:12: But he that is a hireling - Or, as my old MS. Bible reads it, the marchaunt, he who makes merchandise of men's souls; bartering them, and his own too, for filthy lucre. Let not the reader apply this, or any of the preceding censures, to any particular class or order of men: every religious party may have a hireling priest, or minister; and where the provision is the greatest there the danger is most.
Whose own the sheep are not - A hireling priest, who has never been the instrument of bringing souls to God, will not abide with them in the time of danger or persecution. They are not the produce of his labor, faith, and prayers: he has no other interest in their welfare than that which comes from the fleece and the fat. The hireling counts the sheep his own, no longer than they are profitable to him; the good shepherd looks upon them as his, so long as he can be profitable to them.
Among the ancient Jews some kept their own flocks, others hired shepherds to keep them for them. And every owner must naturally have felt more interest in the preservation of his flock than the hireling could possibly feel.
Albert Barnes: Notes on the Bible - 1834
10:12: A hireling - A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated "hireling" is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practice any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes.
Whose own the sheep are not - Who does not own the sheep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: he that: Joh 10:3; Isa 56:10-12; Eze 34:2-6; Zac 11:16, Zac 11:17; Ti1 3:3, Ti1 3:8; Ti2 4:10; Tit 1:7; Pe1 5:2; Pe2 2:3
the wolf coming: Mat 7:15, Mat 10:16; Act 20:29
John Gill
10:12 But he that is an hireling, and not the shepherd,.... That is, who is not the owner of the sheep, though he keeps them, yet only for reward: by whom are meant, not the faithful ministers of the word, who live upon the Gospel, as Christ has ordained, and who are worthy of their reward, and are not to be called hirelings by way of reproach; since they teach not for hire and reward, but for the good of souls, and the interest of the Redeemer; but such who seek only their gain, from their quarter, and mind their own things, and not the things of Jesus Christ:
whose own the sheep are not; who have neither a propriety in them, nor an hearty affection for them, and so care not what becomes of them: such an one "seeth the wolf coming"; by whom may be meant, either Satan; so the Jews compare Israel to a flock of sheep, and Satan, they say, , "he is the wolf" (u); or any false prophet, or teacher, who are ravenous wolves; though sometimes in sheep's clothing; or any tyrant, oppressor, or persecutor of the saints:
and leaveth the sheep; as the idol shepherd, against whom a woe is pronounced, Zech 11:17.
And fleeth; not being willing to bear any reproach or persecution, for the sake of Christ; not such a keeper of the flock as David, who went after the lion and the bear, and when they rose up against him, did not flee, but caught them by the beard and slew them; nor like the Apostle Paul, who fought with beasts at Ephesus, and would turn his back on none, nor give place, no, not for an hour, that truth might continue;
and the wolf catcheth them; some of them:
and scattereth the sheep; the rest; so are the sheep of Christ and his churches sometimes scattered, by persecution raised against them; see Acts 8:1. The Jews have a rule concerning such an hireling shepherd (w), which is this;
"a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.''
Which Maimonides thus (x) expresses and explains;
"a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.''
(u) Caphtor, fol. 58. 1. (w) T. Bab. Bava Metzia, fol. 41. 1. & 93. 2. & 106. 1. (x) Hilchot Shechirut c. 3. sect. 6.
John Wesley
10:12 But the hireling - It is not the bare receiving hire, which denominates a man a hireling: (for the labourer is worthy of his hire; Jesus Christ himself being the Judge: yea, and the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:) but the loving hire: the loving the hire more than the work: the working for the sake of the hire. He is a hireling, who would not work, were it not for the hire; to whom this is the great (if not only) motive of working. O God! If a man who works only for hire is such a wretch, a mere thief and a robber, what is he who continually takes the hire, and yet does not work at all? The wolf - signifies any enemy who, by force or fraud, attacks the Christian's faith, liberty, or life. So the wolf seizeth and scattereth the flock - He seizeth some, and scattereth the rest; the two ways of hurting the flock of Christ.
Robert Jamieson, A. R. Fausset and David Brown
10:12 an hireling . . . whose own the sheep are not--who has no property, in them. By this He points to His own peculiar relation to the sheep, the same as His Father's, the great Proprietor and Lord of the flock, who styles Him "My Shepherd, the Man that is My Fellow" (Zech 13:7), and though faithful under-shepherds are so in their Master's interest, that they feel a measure of His own concern for their charge, the language is strictly applicable only to "the Son over His own house" (Heb 3:6).
seeth the wolf coming--not the devil distinctively, as some take it [STIER, ALFORD, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [LUTHARDT].
10:1310:13: քանզի վարձկա՛ն է, եւ չէ՛ փոյթ նմա վասն ոչխարացն։
13. քանի որ վարձկան է, եւ ոչխարների համար հոգ չի անում:
13 Եւ վարձկանը կը փախչի, վասն զի վարձկան է ու ինք հոգ չ’ըներ ոչխարներուն համար։
[53]քանզի վարձկան է, եւ չէ փոյթ նմա վասն ոչխարացն:

10:13: քանզի վարձկա՛ն է, եւ չէ՛ փոյթ նմա վասն ոչխարացն։
13. քանի որ վարձկան է, եւ ոչխարների համար հոգ չի անում:
13 Եւ վարձկանը կը փախչի, վասն զի վարձկան է ու ինք հոգ չ’ըներ ոչխարներուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: А наемник бежит, потому что наемник, и нерадит об овцах.
10:13  ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῶ περὶ τῶν προβάτων.
10:13. ὅτι (to-which-a-one) μισθωτός (en-payable) ἐστιν (it-be) καὶ (and) οὐ (not) μέλει (it-concerneth) αὐτῷ (unto-it) περὶ (about) τῶν (of-the-ones) προβάτων . ( of-stepped-before )
10:13. mercennarius autem fugit quia mercennarius est et non pertinet ad eum de ovibusAnd the hireling flieth, because he is a hireling: and he hath no care for the sheep.
13. because he is a hireling, and careth not for the sheep.
10:13. And the hired hand flees, because he is a hired hand and there is no concern for the sheep within him.
10:13. The hireling fleeth, because he is an hireling, and careth not for the sheep.
The hireling fleeth, because he is an hireling, and careth not for the sheep:

13: А наемник бежит, потому что наемник, и нерадит об овцах.
10:13  ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῶ περὶ τῶν προβάτων.
10:13. mercennarius autem fugit quia mercennarius est et non pertinet ad eum de ovibus
And the hireling flieth, because he is a hireling: and he hath no care for the sheep.
10:13. And the hired hand flees, because he is a hired hand and there is no concern for the sheep within him.
10:13. The hireling fleeth, because he is an hireling, and careth not for the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:13: Because he is a hireling - Because he regards only his wages. He feels no special interest in the flock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: careth not: Joh 12:6; Act 18:17; Phi 2:20
John Gill
10:13 The hireling fleeth, because he is an hireling,.... And has no propriety in the sheep; had he, he would abide by them, and defend them; but because he has not, he will not expose himself to any danger, but leaves them:
and careth not for the sheep; what becomes of them, providing only for his own safety. Abarbinel (y) has a note on Is 40:11 which may serve to illustrate this passage:
""he shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he saith, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.''
Which is not the case of the hireling; he does not care for them, he has not their good at heart; but the good shepherd has, such an one as Christ is.
(y) Mashmia Jeshua, fol. 20. 4.
John Wesley
10:13 The hireling fleeth because he is a hireling - Because he loves the hire, not the sheep.
10:1410:14: Ե՛ս եմ հովիւն քաջ. եւ ճանաչեմ զիմսն, եւ ճանաչի՛մ յիմոցն։
14. Ես եմ լաւ հովիւը. եւ ճանաչում եմ իմ ոչխարներին ու ճանաչւում նրանցից:
14 Ես եմ բարի հովիւը, կը ճանչնամ իմիններս ու կը ճանչցուիմ իմիններէս։
Ես եմ հովիւն քաջ, եւ ճանաչեմ զիմսն եւ ճանաչիմ յիմոցն:

10:14: Ե՛ս եմ հովիւն քաջ. եւ ճանաչեմ զիմսն, եւ ճանաչի՛մ յիմոցն։
14. Ես եմ լաւ հովիւը. եւ ճանաչում եմ իմ ոչխարներին ու ճանաչւում նրանցից:
14 Ես եմ բարի հովիւը, կը ճանչնամ իմիններս ու կը ճանչցուիմ իմիններէս։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Я есмь пастырь добрый; и знаю Моих, и Мои знают Меня.
10:14  ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσί με τὰ ἐμά,
10:14. ἐγώ (I) εἰμι (I-be) ὁ (the-one) ποιμὴν (a-Shepherd) ὁ (the-one) καλός, (seemly,"καὶ (and) γινώσκω (I-acquaint) τὰ (to-the-ones) ἐμὰ ( to-mine ) καὶ (and) γινώσκουσί (they-acquainteth) με (to-me,"τὰ (the-ones) ἐμά , ( mine ,"
10:14. ego sum pastor bonus et cognosco meas et cognoscunt me meaeI am the good shepherd: and I know mine, and mine know me.
14. I am the good shepherd; and I know mine own, and mine own know me,
10:14. I am the good Shepherd, and I know my own, and my own know me,
10:14. I am the good shepherd, and know my [sheep], and am known of mine.
I am the good shepherd, and know my [sheep], and am known of mine:

14: Я есмь пастырь добрый; и знаю Моих, и Мои знают Меня.
10:14  ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσί με τὰ ἐμά,
10:14. ego sum pastor bonus et cognosco meas et cognoscunt me meae
I am the good shepherd: and I know mine, and mine know me.
10:14. I am the good Shepherd, and I know my own, and my own know me,
10:14. I am the good shepherd, and know my [sheep], and am known of mine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: - 15: В противоположность тем ненормальным отношениям, какие существуют между иудейскими пастырями-наемниками и народом, Христос здесь изображает те отношения взаимного доверия и любви, какие существуют между Ним и Его духовным стадом. Отношения эти Он уподобляет отношению, существующему между Ним и Отцом.

Знаю Моих, т. е. люблю их и вхожу во все их нужды.

И жизнь Мою полагаю. Если Его овцам угрожает опасность, то Христос полагает или готов положить и жизнь Свою за них. И близко уже было время, когда эти слова Христа должны были прийти в исполнение.
Adam Clarke: Commentary on the Bible - 1831
10:14: I - know my sheep - I know, τα εμα, them that are mine: I know their hearts, their wishes, their purposes, their circumstances; and I approve of them; for in this sense the word to know is often taken in the Scriptures. Homer represents the goatherds as being so well acquainted with their own, though mixed with others, as easily to distinguish them.
Τους δ', ὡς' αιπολια πλατε' αιγων αιπολοι ανδρες
Ῥεια διακρινεωσιν, επει κε νομῳ μιγεωσιν.
Iliad. 2. 474.
"As goat-herds separate their numerous flocks
With ease, though fed promiscuous."
And are known of mine - They know me as their father, protector, and Savior; they acknowledge me and my truth before the world; and they approve of me, my word, my ordinances, and my people, and manifest this by their attachment to me, and their zeal for my glory. The first clause of the 15th verse should be joined to the fourteenth.
Albert Barnes: Notes on the Bible - 1834
10:14: Know my sheep - Know my people, or my church. The word "know" here is used in the sense of affectionate regard or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word "knoweth," in Joh 10:15, is in Joh 10:17 explained by the word "loveth." Jesus knows the hearts, the dangers, and the wants of his people, and his kindness as their shepherd prompts him to defend and aid them.
Am known of mine - That is, he is known and loved as their Saviour and Friend. They have seen their sins, and dangers: and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: good: Joh 10:11
know: Joh 10:27; Psa 1:6; Ti2 2:19; Rev 2:2, Rev 2:9, Rev 2:13, Rev 2:19, Rev 3:1, Rev 3:8, Rev 3:15
am: Joh 17:3, Joh 17:8; Isa 53:11; Co2 4:6; Eph 1:17, Eph 3:19; Phi 3:8; Ti2 1:12; Jo1 5:20
John Gill
10:14 I am the good shepherd,.... See Gill on Jn 10:11.
And know my sheep; so as to call them all by their names: Christ has an universal, special, distinct, and exact knowledge of all his sheep, as they are the choice of his Father, as his Father's gift to him; and as his own purchase; he bears an affectionate love to them, and takes special care of them; indulges them with intimate communion with himself; and owns and acknowledges them as his, both here and hereafter:
and I am known of mine; not in a general way, as devils and external professors may know him, but with a special, spiritual, and saving knowledge: Christ's own approve of him, as their shepherd and their Saviour, and desire no other; they love him above all, in the sincerity of their souls, and with a love as strong as death; they trust in him as their shepherd, believing they shall not want; and appropriate him to themselves, as their own; and care for him, his cause and interest, his Gospel, ordinances, and ministers; and are not ashamed to own him as theirs, in the most public manner.
John Wesley
10:14 I know my sheep - With a tender regard and special care: and am known of mine - With a holy confidence and affection.
Robert Jamieson, A. R. Fausset and David Brown
10:14 I am the good shepherd, and know my sheep--in the peculiar sense of Ti2 2:19.
am known of mine--the soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. "The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands" [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.
10:1510:15: Որպէս գիտէ զիս Հայր, գիտե՛մ եւ ես զՀայրն. եւ զանձն իմ դնեմ ՚ի վերայ ոչխարաց։
15. Ինչպէս Հայրը ինձ ճանաչում է, ես էլ ճանաչում եմ Հօրը. եւ իմ կեանքը կը տամ իմ ոչխարների համար:
15 Ինչպէս Հայրը զիս կը ճանչնայ, ես ալ Հայրը կը ճանչնամ ու իմ կեանքս ոչխարներուն համար կը դնեմ։
Որպէս գիտէ զիս Հայր, գիտեմ եւ ես զՀայր. եւ զանձն իմ դնեմ ի վերայ ոչխարաց:

10:15: Որպէս գիտէ զիս Հայր, գիտե՛մ եւ ես զՀայրն. եւ զանձն իմ դնեմ ՚ի վերայ ոչխարաց։
15. Ինչպէս Հայրը ինձ ճանաչում է, ես էլ ճանաչում եմ Հօրը. եւ իմ կեանքը կը տամ իմ ոչխարների համար:
15 Ինչպէս Հայրը զիս կը ճանչնայ, ես ալ Հայրը կը ճանչնամ ու իմ կեանքս ոչխարներուն համար կը դնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Как Отец знает Меня, [так] и Я знаю Отца; и жизнь Мою полагаю за овец.
10:15  καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα· καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων.
10:15. καθὼς (down-as) γινώσκει (it-acquainteth) με (to-me,"ὁ (the-one) πατὴρ (a-Father,"κἀγὼ (and-I) γινώσκω (I-acquaint) τὸν (to-the-one) πατέρα, (to-a-Father,"καὶ (and) τὴν (to-the-one) ψυχήν (to-a-breathing) μου (of-me) τίθημι (I-place) ὑπὲρ (over) τῶν (of-the-ones) προβάτων . ( of-stepped-before )
10:15. sicut novit me Pater et ego agnosco Patrem et animam meam pono pro ovibusAs the Father knoweth me, and I know the Father: and I lay down my life for my sheep.
15. even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep.
10:15. just as the Father knows me, and I know the Father. And I lay down my life for my sheep.
10:15. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep:

15: Как Отец знает Меня, [так] и Я знаю Отца; и жизнь Мою полагаю за овец.
10:15  καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα· καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων.
10:15. sicut novit me Pater et ego agnosco Patrem et animam meam pono pro ovibus
As the Father knoweth me, and I know the Father: and I lay down my life for my sheep.
10:15. just as the Father knows me, and I know the Father. And I lay down my life for my sheep.
10:15. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:15: As the Father knoweth me ... - See the Mat 11:27 note; also Luk 10:22 note.
I lay down my life for the sheep - That is, I give my life as an atoning sacrifice for their sins. I die in their place, to redeem them from sin, and danger, and death. See Joh 10:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: As: Joh 1:18, Joh 6:46, Joh 8:55, Joh 17:25; Mat 11:27; Luk 10:21; Rev 5:2-9
and I: Joh 10:11, Joh 10:17, Joh 15:13; Isa 53:4-6, Isa 53:8, Isa 53:10; Dan 9:26; Zac 13:7; Mat 20:28; Gal 1:4; Gal 3:13; Eph 5:2; Ti1 2:5, Ti1 2:6; Tit 2:14; Pe1 2:24, Pe1 3:18; Jo1 2:2; Rev 5:9
Geneva 1599
10:15 As the Father (e) knoweth me, even so know I the Father: and I lay down my life for the sheep.
(e) Loves me, allows me.
John Gill
10:15 As the Father knoweth me,.... These words, with what follow, are in connection with Jn 10:14; and the sense is, that the mutual knowledge of Christ, and his sheep, is like that which his Father and he have of each other. The Father knows Christ as his own Son, and loves him as such, in the most strong and affectionate manner; and has entrusted him with the persons, grace, and glory, of all his people:
even so know I the Father; or rather, "and I know the Father"; as he needs must, since he lay in his bosom, and still does, and knows his nature, perfections, purposes, and his whole mind and will; and loves him most ardently, which he has shown by his coming down from heaven, to do his will; and trusts in him for the accomplishment of everything he promised unto him:
and I lay down my life for the sheep; which proves him to be the good shepherd, Jn 10:11. The Vulgate Latin version reads, "for my sheep"; which were his, by the Father's gift, and for no other has he laid down his life. The Ethiopic version, as before, renders it, or rather explains it, "I lay down my life for the redemption of my sheep".
John Wesley
10:15 As the Father knoweth me, and I know the Father - With such a knowledge as implies an inexpressible union: and I lay down my life - Speaking of the present time. For his whole life was only a going unto death.
Robert Jamieson, A. R. Fausset and David Brown
10:15 As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
10:1610:16: Նա՝ եւ ա՛յլ եւս ոչխարք են իմ, որ ո՛չ են յայսմ գաւթէ. եւ զա՛յնս եւս պա՛րտ է ինձ ածե՛լ այսր. եւ ձայնի իմում լուիցեն, եւ եղիցին մի հօտ՝ եւ մի հովիւ[1818]։ [1818] ՚Ի լուս՛՛. Եւ զայն եւս պարտ. համաձայն ոմանց ՚ի բնաբ՛՛։
16. Ես ունեմ նաեւ այլ ոչխարներ, որոնք այս փարախից չեն. նրանց եւս պէտք է այստեղ բերեմ. եւ իմ ձայնը պիտի լսեն. եւ պիտի լինի մի հօտ եւ մի հովիւ:
16 Ուրիշ ոչխարներ ալ ունիմ, որոնք այս բակէն չեն. զանոնք ալ պէտք է որ բերեմ ու իմ ձայնիս մտիկ պիտի ընեն եւ ըլլան մէկ հօտ ու մէկ հովիւ։
Նա եւ այլ եւս ոչխարք են իմ որ ոչ են յայսմ գաւթէ, եւ զայնս եւս պարտ է ինձ ածել այսր, եւ ձայնի իմում լուիցեն, եւ եղիցին մի հօտ եւ մի հովիւ:

10:16: Նա՝ եւ ա՛յլ եւս ոչխարք են իմ, որ ո՛չ են յայսմ գաւթէ. եւ զա՛յնս եւս պա՛րտ է ինձ ածե՛լ այսր. եւ ձայնի իմում լուիցեն, եւ եղիցին մի հօտ՝ եւ մի հովիւ[1818]։
[1818] ՚Ի լուս՛՛. Եւ զայն եւս պարտ. համաձայն ոմանց ՚ի բնաբ՛՛։
16. Ես ունեմ նաեւ այլ ոչխարներ, որոնք այս փարախից չեն. նրանց եւս պէտք է այստեղ բերեմ. եւ իմ ձայնը պիտի լսեն. եւ պիտի լինի մի հօտ եւ մի հովիւ:
16 Ուրիշ ոչխարներ ալ ունիմ, որոնք այս բակէն չեն. զանոնք ալ պէտք է որ բերեմ ու իմ ձայնիս մտիկ պիտի ընեն եւ ըլլան մէկ հօտ ու մէկ հովիւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Есть у Меня и другие овцы, которые не сего двора, и тех надлежит Мне привести: и они услышат голос Мой, и будет одно стадо и один Пастырь.
10:16  καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσονται μία ποίμνη, εἷς ποιμήν.
10:16. καὶ (And) ἄλλα ( to-other ) πρόβατα ( to-stepped-before ) ἔχω (I-hold) ἃ ( which ) οὐκ (not) ἔστιν (it-be) ἐκ (out) τῆς (of-the-one) αὐλῆς (of-a-channeling) ταύτης: (of-the-one-this) κἀκεῖνα (to-and-the-ones-thither) δεῖ (it-bindeth) με (to-me) ἀγαγεῖν, (to-have-had-led,"καὶ (and) τῆς (of-the-one) φωνῆς (of-a-sound) μου (of-me) ἀκούσουσιν, (they-shall-hear,"καὶ (and) γενήσονται ( they-shall-become ,"μία (one) ποίμνη, (a-shepherding," εἷς ( one ) ποιμήν . ( a-shepherd )
10:16. et alias oves habeo quae non sunt ex hoc ovili et illas oportet me adducere et vocem meam audient et fiet unum ovile unus pastorAnd other sheep I have that are not of this fold: them also I must bring. And they shall hear my voice: And there shall be one fold and one shepherd.
16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.
10:16. And I have other sheep that are not of this fold, and I must lead them. They shall hear my voice, and there shall be one sheepfold and one shepherd.
10:16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd:

16: Есть у Меня и другие овцы, которые не сего двора, и тех надлежит Мне привести: и они услышат голос Мой, и будет одно стадо и один Пастырь.
10:16  καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσονται μία ποίμνη, εἷς ποιμήν.
10:16. et alias oves habeo quae non sunt ex hoc ovili et illas oportet me adducere et vocem meam audient et fiet unum ovile unus pastor
And other sheep I have that are not of this fold: them also I must bring. And they shall hear my voice: And there shall be one fold and one shepherd.
10:16. And I have other sheep that are not of this fold, and I must lead them. They shall hear my voice, and there shall be one sheepfold and one shepherd.
10:16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Но этим самопожертвованием для блага и спасения овец не ограничивается деятельность Христа как пастыря. Она простирается и на будущее время, когда Его уже не будет на земле, и простирается за пределы, в каких пребывает стадо израильское. Христос должен привести еще других Своих овец, которые странствуют далеко от Израильского царства и дожидаются того момента, когда раздастся призывающий их голос Христов. Таким образом, в едином дворе, т. е. в Церкви соединятся и верующие во Христа израильтяне и верующие язычники, под управлением Единой Главы - Христа (ср. Иез. 37:22, 24). Господь Сам совершит это приведение язычников после Своей смерти (ср. 12:32; 2:19). Ясно отсюда, что смерть Его не будет окончанием Его деятельности по отношению к Его стаду, а только послужит к еще большему ее расширению.
Adam Clarke: Commentary on the Bible - 1831
10:16: Other sheep I have - The Gentiles and Samaritans. As if our Lord had said, Do not imagine that I shall lay down my life for the Jews, exclusively of all other people; no: I shall die also for the Gentiles; for by the grace, the merciful design and loving purpose of God, I am to taste death for every man, Heb 2:9; and, though they are not of this fold now, those among them that believe shall be united with the believing Jews, and made one fold under one shepherd, Eph 2:13-17.
The original word, αυλη, which is here translated fold, dignifies properly a court. It is probable that our blessed Lord was now standing in what was termed the inner court, or court of the people, in the temple, see Joh 10:23; and that he referred to the outer court, or court of the Gentiles, because the Gentiles who were proselytes of the gate were permitted to worship in that place; but only those who were circumcised were permitted to come into the inner court, over the entrance of which were written, in large characters of gold, these words, Let no uncircumcised person enter here! Our Lord therefore might at this time have pointed out to the worshippers in that court, when he spoke these words, and the people would at once perceive that he meant the Gentiles.
Albert Barnes: Notes on the Bible - 1834
10:16: Other sheep - There are others who shall be members of my redeemed church.
I have - This does not imply that they were then his friends, but that they would be. There were others whom it was his purpose and intention to call to the blessings of the gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. This purpose was in accordance with the promise Isa 53:11, "He shall see of the travail of his soul, and shall be satisfied." An instance of a parallel expression occurs in Act 18:10, "I have much people in this city" (Corinth). That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the Saviour, that it could be spoken of as if it were already done. This certainty could have existed only in consequence of the intention of God that it should be so. It did not consist in any disposition to embrace the gospel which was foreseen, for they were the most corrupt and licentious people of antiquity, and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men, and that the number is known and determined by him. Learn:
1. that it is not a question of chance or uncertainty whether men shall be saved.
2. that there is encouragement for preaching the gospel. There are those whom God means to save, and if he intends to do it it will be done.
Not of this fold - Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles a doctrine extremely offensive to the Jews. This prediction of the Saviour has been strikingly confirmed in the conversion of millions of the Gentiles to the gospel.
Them also I must bring - Bring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labor of his apostles and other ministers.
One fold - One church; there shall be no distinction, no special national privileges. The partition between the Jews and the Gentiles shall be broken down, and there shall be no pre-eminence of rank or honor, Eph 2:14; "Christ hath broken down the middle wall of partition between us;" Rom 10:12; "There is no difference between the Jew and the Greek."
One shepherd - That is, the Lord Jesus - the common Saviour, deliverer, and friend of all true believers, in whatever land they were born and whatever tongue they may speak. This shows that Christians of all denominations and countries should feel that they are one redeemed by the same blood, and going to the same eternal home. Compare Co1 12:13; Gal 3:28; Col 3:11; Act 17:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: other: Joh 11:52; Gen 49:10; Psa 22:26-31, Psa 72:17-19, Psa 86:9, Psa 98:2, Psa 98:3; Isa 11:10; Isa 24:13-16, Isa 42:10-12, Isa 43:6, Isa 49:6, Isa 52:10, Isa 56:8; Hos 1:10; Zac 2:11; Zac 8:20-23; Act 18:10; Rom 9:23, Rom 9:24, Rom 15:9-13; Eph 2:14; Pe1 2:10
them: Act 15:14; Rom 8:29, Rom 8:30; Eph 2:1-5, Eph 2:15-18; Th2 2:13; Tit 3:3-5
they shall: Joh 10:27, Joh 6:37; Mat 17:5; Act 22:14; Rev 3:20
there: Eze 37:22; Eph 2:14
one shepherd: Joh 10:2, Joh 10:11; Ecc 12:11; Eze 34:23; Heb 13:20; Pe1 2:25, Pe1 5:4
Geneva 1599
10:16 (4) And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be (f) one fold, [and] one shepherd.
(4) The calling of the Gentiles.
(f) The distinguishing mark of the Christian Church throughout all the world, is that it has only one head, that is Christ, the only keeper, and only shepherd of it.
John Gill
10:16 And other sheep I have,.... Not distinct from those for whom he laid down his life, but from those who were under the Old Testament dispensation, and who heard not the thieves and robbers that were before Christ, Jn 10:8; others besides the lost sheep of the house of Israel, or the elect among the Jews, to whom Christ was sent; and by whom are meant the chosen of God among the Gentiles, who were sheep, though not called and folded, for the reasons given: See Gill on Jn 10:3. These, though uncalled, belonged to Christ; he had an interest in them, they were given him by his Father; he had them in his hands, and upon his heart; his eye was upon them, and they were under his notice, inspection, and care:
which are not of this fold, of the Jewish nation and church, being aliens from the commonwealth of Israel, and strangers to the covenants of promise; were as sheep going astray, and were scattered about in the several parts of the world; and were to be redeemed out of every kindred, tongue, people, and nation:
them also I must bring; out of the wilderness of the world, from among the men of it, their former sinful compassions, from the folds of sin and Satan, and the pastures of their own righteousness; to himself, and into his Father's presence, to his house and ordinances, to a good fold and green pastures, and at last to his heavenly kingdom and glory: and there was a necessity of doing all this, partly on account of his Father's will and pleasure, his purposes and decrees, who had resolved upon it; and partly on account of his own engagements, who had obliged himself to do it; as well as because of the case and condition of these sheep, who otherwise must have eternally perished:
and they shall hear my voice; in the Gospel, not only externally, but internally; which is owing to his powerful and efficacious grace, who quickens them, and causes them to hear and live; unstops their deaf ears, and gives them ears to hear; and opens their hearts, to attend to his word, and gives them an understanding of it. The Arabic version reads this in connection with the preceding clause, thus, "and I must bring them also to hear my voice"; as well as the rest of the sheep among the Jews, and therefore the Gospel was sent among them:
and there shall be one fold, and one shepherd; one church state, consisting both of Jews and Gentiles; the middle wall of partition being broke down, these two coalesce in one, become one new man, and members of one and the same body; for though there may be several visible Gospel churches, yet there is but one kind of church state, and one general assembly and church of the firstborn, one family to which they all belong; for what reasons a church is comparable to a fold; see Gill on Jn 10:1. And over this fold, or flock, there is but one shepherd, Jesus Christ; who is the rightful proprietor, and whose own the sheep are; and who knows how to feed them, and does take care of them; though there are many under shepherds, whom he employs in feeding them; in the original text the copulative "and" is wanting, and the words stand thus, "one fold, one shepherd"; which not only expresses a peculiar elegance, but answers the proverb delivered in the same form; and to which agree the Arabic and Ethiopic versions, which render them, "and there", or "they shall be one fold of one shepherd"; or one flock which belongs to one shepherd only; see Ezek 34:23.
John Wesley
10:16 I have also other sheep - Which he foreknew; which are not of this fold - Not of the Jewish Church or nation, but Gentiles. I must bring them likewise - Into my Church, the general assembly of those whose names are written in heaven. And there shall be one flock - (Not one fold, a plain false print) no corrupt or divided flocks remaining. And one shepherd - Who laid down his life for the sheep, and will leave no hireling among them. The unity both of the flock and the shepherd shall he completed in its season. The shepherd shall bring all into one flock: and the whole flock shall hear the one shepherd.
Robert Jamieson, A. R. Fausset and David Brown
10:16 other sheep I have . . . not of this fold: them also I must bring--He means the perishing Gentiles, already His "sheep" in the love of His heart and the purpose of His grace to "bring them" in due time.
they shall hear my voice--This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him.
and there shall be one fold--rather "one flock" (for the word for "fold," as in the foregoing verses, is quite different).
10:1710:17: Վասն այնորիկ սիրէ զիս Հայր իմ, զի ես դնեմ զանձն իմ. զի միւանգամ առի՛ց զնա[1819]։ [1819] Ոմանք. Վասն այսորիկ սիրէ։
17. Նրա համար է իմ Հայրն ինձ սիրում, որ ես իմ կեանքն եմ տալիս, որպէսզի վերստին այն առնեմ:
17 Անոր համար իմ Հայրս զիս կը սիրէ, որովհետեւ ես իմ կեանքս կը դնեմ, որպէս զի նորէն առնեմ զանիկա։
Վասն այնորիկ սիրէ զիս Հայր իմ, զի ես դնեմ զանձն իմ, զի միւսանգամ առից զնա:

10:17: Վասն այնորիկ սիրէ զիս Հայր իմ, զի ես դնեմ զանձն իմ. զի միւանգամ առի՛ց զնա[1819]։
[1819] Ոմանք. Վասն այսորիկ սիրէ։
17. Նրա համար է իմ Հայրն ինձ սիրում, որ ես իմ կեանքն եմ տալիս, որպէսզի վերստին այն առնեմ:
17 Անոր համար իմ Հայրս զիս կը սիրէ, որովհետեւ ես իմ կեանքս կը դնեմ, որպէս զի նորէն առնեմ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Потому любит Меня Отец, что Я отдаю жизнь Мою, чтобы опять принять ее.
10:17  διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.
10:17. διὰ (Through) τοῦτό (to-the-one-this) με (to-me) ὁ (the-one) πατὴρ (a-Father) ἀγαπᾷ (it-excesseth-off-unto) ὅτι (to-which-a-one) ἐγὼ (I) τίθημι (I-place) τὴν (to-the-one) ψυχήν (to-a-breathing) μου, (of-me,"ἵνα (so) πάλιν (unto-furthered) λάβω (I-might-have-had-taken) αὐτήν. (to-it)
10:17. propterea me Pater diligit quia ego pono animam meam ut iterum sumam eamTherefore doth the Father love me: because I lay down my life, that I may take it again.
17. Therefore doth the Father love me, because I lay down my life, that I may take it again.
10:17. For this reason, the Father loves me: because I lay down my life, so that I may take it up again.
10:17. Therefore doth my Father love me, because I lay down my life, that I might take it again.
Therefore doth my Father love me, because I lay down my life, that I might take it again:

17: Потому любит Меня Отец, что Я отдаю жизнь Мою, чтобы опять принять ее.
10:17  διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.
10:17. propterea me Pater diligit quia ego pono animam meam ut iterum sumam eam
Therefore doth the Father love me: because I lay down my life, that I may take it again.
10:17. For this reason, the Father loves me: because I lay down my life, so that I may take it up again.
10:17. Therefore doth my Father love me, because I lay down my life, that I might take it again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: - 18: Эту мысль о великом значении Своей смерти Господь заканчивает здесь. Отец и любит Его особенно за то, что Он совершенно добровольно, без принуждения жертвует Своею жизнью. Эта жизнь есть как бы одежда или украшение, которое Он слагает с Себя, чтобы передать его в руки другого (ср. 13:4). Он делает это с твердою уверенностью в том, что может ее (жизнь) взять обратно. Эту заповедь, т. е. право и силу взять назад Свою жизнь Господь получил от Отца.

На чем основана эта власть и сила, об этом Христос говорил раньше: Он имеет жизнь Сам в Себе (5:26) и Его воскресение есть, собственно говоря, воскрешение Им Самого Себя (2:19).

Таким образом, Христос изображает Свою смерть 1) не как только страдание, какое Он принимает на Себя из покорности воле Отца, но и как совершенно свободное дело, на какое Он Сам решился; 2) как дело послушания воле Отца и, следовательно, как существенный пункт исполнения Своего призвания; 3) как дело самопожертвования на пользу верующих в Него, которых через это Он спасет от погибели; 4) не как уничтожение Своей жизненности, но как переход проявлению Своей, препобеждающей смерть, жизни по воскресении и 5) как необходимое предположение для расширения Его деятельности за границы израильской народности.
Adam Clarke: Commentary on the Bible - 1831
10:17: Therefore doth my Father love me - As I shall be shortly crucified by you, do not imagine that I am abandoned by my heavenly Father, and therefore fall thus into your hands. The Father loveth me particularly on this account, because I am going to lay down my life for the life of the world. Again, do not suppose that I shall be put to death by your rulers, because I have not strength to resist them. I Lay Down my life voluntarily and cheerfully; no one can take it away from me, see Joh 10:18; and I shall give you the fullest proof of my supreme power by raising, in three days, that very crucified, wounded body from the grave.
Albert Barnes: Notes on the Bible - 1834
10:17: I lay down my life - I give myself to die for my people, in Jewish and pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to provide an atonement, and thus to open the way for their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of special gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence.
That I might take it again - Be raised up from the dead, and glorified, and still carry on the work of redemption. See this same sentiment sublimely expressed in Phi 2:5-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Joh 3:25, Joh 15:9, Joh 15:10, Joh 17:4, Joh 17:5, Joh 17:24-26; Isa 42:1, Isa 42:21, Isa 53:7-12; Heb 2:9
Geneva 1599
10:17 (5) Therefore doth my Father love me, because (g) I lay down my life, that I might take it again.
(5) Christ is by the decree of the Father the only true shepherd of the true Church, for he willingly gave his life for his sheep, and by his own power rose again to life.
(g) He uses the present tense because Christ's whole life was as it were a perpetual death.
John Gill
10:17 Therefore doth my Father love me,.... Christ was the object of his Father's love from all eternity, and was loved by him on various accounts; first and chiefly, as his own Son, of the same nature with him, equal to him; and also as Mediator, engaging for, and on the behalf of his chosen people; and likewise as he was clothed with their nature, and even in his state of humiliation; and not only as subject to his ordinances, and obedient to his will, and doing what was pleasing in his sight, but likewise as suffering in their room and stead, and he loved him on this account; the bruising of him was a pleasure to him, not for the sake of that itself, but because hereby his counsels and decrees were accomplished, his covenant fulfilled, and the salvation of his people obtained: hence it follows here,
because I lay down my life; that is, for the sheep; to ransom them from sin and Satan, the law, its curse and condemnation, and from death and hell, wrath, ruin and destruction: and the laying down his life on this account, was not only well pleasing to his Father, but likewise was done, with the following view; or at least this was the event of it,
that I might take it again; as he did, by raising himself from the dead, by which he was declared to be the Son of God; and to have made full satisfaction to divine justice, for the sins of his people, and therefore rose again for their, justification; and to be the victorious conqueror over death, having now abolished it, and having in his hands the keys of it, the power over that, and the grave: and which life he took up again, by his divine power, and as the surety of his people, to use it for their good; by ascending to his God and theirs, entering into heaven as their forerunner, appearing in the presence of God for them, as their advocate, and ever living to make intercession for them.
John Wesley
10:17 I lay down my life that I may take it again - I cheerfully die to expiate the sins of men, to the end I may rise again for their justification.
Robert Jamieson, A. R. Fausset and David Brown
10:17 Therefore doth my Father love me, because I lay down my life, &c.--As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His "commandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts.
that I might take it again--His resurrection-life being indispensable to the accomplishment of the fruit of His death.
10:1810:18: Ո՛չ ոք հանէ զնա յինէն. այլ ե՛ս դնեմ զնա անձամբ իմով. իշխանութիւն ունիմ դնե՛լ զնա. եւ իշխանութիւն ունիմ միւսանգամ առնուլ զնա. զա՛յս պատուէր առի՛ ՚ի Հօրէ իմմէ։
18. Այն ինձնից ոչ ոք չի վերցնի, այլ ես ինքս եմ այն տալիս. իշխանութիւն ունեմ այն տալու եւ իշխանութիւն ունեմ վերստին այն առնելու. այս պատուէրը իմ Հօրից ստացայ»:
18 Մէ՛կը չի հաներ զանիկա ինձմէ, հապա ես կը դնեմ զանիկա ինքնիրմէս։ Իշխանութիւն ունիմ զանիկա դնելու եւ իշխանութիւն ունիմ զանիկա նորէն առնելու. այս պատուէրը իմ Հօրմէս առի»։
Ոչ ոք հանէ զնա յինէն, այլ ես դնեմ զնա անձամբ իմով. իշխանութիւն ունիմ դնել զնա, եւ իշխանութիւն ունիմ միւսանգամ առնուլ զնա. զայս պատուէր առի ի Հօրէ իմմէ:

10:18: Ո՛չ ոք հանէ զնա յինէն. այլ ե՛ս դնեմ զնա անձամբ իմով. իշխանութիւն ունիմ դնե՛լ զնա. եւ իշխանութիւն ունիմ միւսանգամ առնուլ զնա. զա՛յս պատուէր առի՛ ՚ի Հօրէ իմմէ։
18. Այն ինձնից ոչ ոք չի վերցնի, այլ ես ինքս եմ այն տալիս. իշխանութիւն ունեմ այն տալու եւ իշխանութիւն ունեմ վերստին այն առնելու. այս պատուէրը իմ Հօրից ստացայ»:
18 Մէ՛կը չի հաներ զանիկա ինձմէ, հապա ես կը դնեմ զանիկա ինքնիրմէս։ Իշխանութիւն ունիմ զանիկա դնելու եւ իշխանութիւն ունիմ զանիկա նորէն առնելու. այս պատուէրը իմ Հօրմէս առի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Никто не отнимает ее у Меня, но Я Сам отдаю ее. Имею власть отдать ее и власть имею опять принять ее. Сию заповедь получил Я от Отца Моего.
10:18  οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ, ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
10:18. οὐδεὶς (Not-moreover-one) ἤρεν (it-lifted) αὐτὴν (to-it) ἀπ' (off) ἐμοῦ, (of-ME,"ἀλλ' (other) ἐγὼ (I) τίθημι (I-place) αὐτὴν (to-it) ἀπ' (off) ἐμαυτοῦ. (of-myself) ἐξουσίαν (To-a-being-out-unto) ἔχω (I-hold) θεῖναι (to-have-had-placed) αὐτήν, (to-it) καὶ (and) ἐξουσίαν (to-a-being-out-unto) ἔχω (I-hold) πάλιν (unto-furthered) λαβεῖν (to-have-had-taken) αὐτήν: (to-it) ταύτην (to-the-one-this) τὴν (to-the-one) ἐντολὴν (to-a-finishing-in) ἔλαβον (I-had-taken) παρὰ (beside) τοῦ (of-the-one) πατρός (of-a-Father) μου. (of-me)
10:18. nemo tollit eam a me sed ego pono eam a me ipso potestatem habeo ponendi eam et potestatem habeo iterum sumendi eam hoc mandatum accepi a Patre meoNo man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.
18. No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment received I from my Father.
10:18. No one takes it away from me. Instead, I lay it down of my own accord. And I have the power to lay it down. And I have the power to take it up again. This is the commandment that I have received from my Father.”
10:18. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father:

18: Никто не отнимает ее у Меня, но Я Сам отдаю ее. Имею власть отдать ее и власть имею опять принять ее. Сию заповедь получил Я от Отца Моего.
10:18  οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ, ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
10:18. nemo tollit eam a me sed ego pono eam a me ipso potestatem habeo ponendi eam et potestatem habeo iterum sumendi eam hoc mandatum accepi a Patre meo
No man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.
10:18. No one takes it away from me. Instead, I lay it down of my own accord. And I have the power to lay it down. And I have the power to take it up again. This is the commandment that I have received from my Father.”
10:18. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:18: I have power - Or, authority, εξουσιαν. Our Lord speaks of himself here as man, or the Messiah, as being God's messenger, and sent upon earth to fulfill the Divine will, in dying and rising again for the salvation of men.
This commandment have I received - That is, I act according to the Divine commandment in executing these things, and giving you this information.
Albert Barnes: Notes on the Bible - 1834
10:18: No man taketh it from me - That is, no one could take it by force, or unless I was willing to yield myself into his hands. He had power to preserve his life, as he showed by so often escaping from the Pharisees; he voluntarily went up to Jerusalem, knowing that he would die; he knew the approach of Judas to betray him; and he expressly told Pilate at his bar that he could have no power at all against him except it were given him by his Father, Joh 19:11. Jesus had a right to lay down his life for the good of people. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed such an atoning sacrifice. This shows the special love of Jesus. His death was voluntary. His coming was voluntary - the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and thus showed his love.
I have power - This word often means authority. It includes all necessary power in the case, and the commission or authority of his Father to do it.
Power to take it again - This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was deceased, it proves that there was some other nature than that which had expired, to which the term "I" might be still applied. None but God can raise the dead; and as Jesus had this power over his own body it proves that he was divine.
This commandment - My Father has appointed this, and commissioned me to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: man: Joh 18:5, Joh 18:6, Joh 19:11; Mat 26:53-56
but: Joh 2:19-21; Isa 53:10-12; Act 2:24, Act 2:32, Act 3:15; Phi 2:6-8; Tit 2:14; Heb 2:9, Heb 2:14, Heb 2:15
This: Joh 6:38, Joh 14:31, Joh 15:10; Psa 40:6-8; Heb 5:6-9, Heb 10:6-10
John Gill
10:18 No man taketh it from me,.... It was indeed taken away at the instigation of the Jews, and by the order of Pilate, and by means of the Roman soldiers, who crucified him; and the former of these are often charged with slaying him, and killing him, the Prince of life; and it is expressly said, "his life is taken from the earth", Acts 8:33; and yet no man could, nor did take it away, without his Father's will, and determinate counsel and knowledge, by which he was delivered up into the hands of the above persons, and by which they did to him what they did, or otherwise they could have had no power over him; nor could any man, nor did any man, take away his life from him, without his own consent; he voluntarily surrendered himself, or he could never have been taken; he went freely to the cross, or he could never have been led there; he suffered himself to be nailed to the accursed tree, and when he hung on it, he could easily have disengaged himself, and come down; and when they had him there, they could not have taken away his life, had he not of himself given up the ghost, and breathed out his life and soul:
but I lay it down of myself; of my own will, or of my own accord, as the Syriac, Arabic, and Persic versions render it; which was done with the greatest patience and meekness, resolution, courage and magnanimity; and with a full will, and with the greatest cheerfulness and alacrity; and that as a ransom for his people, and that they might live through him:
I have power to lay it down; this was not his life as God, but as man; and was so his own, as it was not his Father's, and was entirely at his own dispose; for it was the life of that individual human nature, which was united to his divine person; and so in a sense his, as it was not either the Father's or the Spirit's; and was so his own, as ours are not, which are from God, and dependent on him, and entirely to be disposed of by him, and not by ourselves: but Christ, the Prince of life, had a power of laying down his life of his own accord, as a ransom price for his sheep:
and I have power to take it again; as he was the Son of God, and truly God, and as the surety of his people; having satisfied law and justice, by his obedience, sufferings, and death, and for the ends mentioned in note; see Gill on Jn 10:17,
this commandment have I received of my Father; which may respect both branches of his power, but is not the foundation of it, but the reason of is exercising it; because it was so agreeable to his Father's will, which is the same with his own, as he is the Son of God, and one with his Father, and equal to him; and what he delights in as Mediator, in which capacity he is considered as a servant; and in which he cheerfully became obedient, even unto death, to his Father's command, or in compliance with his will: the Syriac, Arabic, and Persic versions read, "because this commandment have I received of my Father": this is a reason why he so readily exerted his power, both in laying down his life, and taking it again, because it was his Father's command and will, and which he received from him, with the utmost pleasure; his and his Father's love, good will, gracious ends and views towards the elect, herein being the same.
John Wesley
10:18 I lay it down of myself - By my own free act and deed. I have power to lay it down, and I have power to take it again - I have an original power and right of myself, both to lay it down as a ransom, and to take it again, after full satisfaction is made, for the sins of the whole world. This commission have I received of my Father - Which I readily execute. He chiefly spoke of the Father, before his suffering: of his own glory, after it. Our Lord's receiving this commission as mediator is not to be considered as the ground of his power to lay down and resume his life. For this he had in him self, as having an original right to dispose thereof, antecedent to the Father's commission. But this commission was the reason why he thus used his power in laying down his life. He did it in obedience to his Father.
Robert Jamieson, A. R. Fausset and David Brown
10:18 No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again--It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of "power to take it again" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished.
This commandment--to "lay down His--life, that He might take it again."
have I received of my Father--So that Christ died at once by "command" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.
10:1910:19: Դարձեալ հերձուած լինէր ՚ի մէջ Հրէիցն վասն բանիցս այսոցիկ։
19. Այս խօսքերի պատճառով հրեաների մէջ դարձեալ պառակտում եղաւ:
19 Նորէն պառակտում եղաւ Հրեաներուն մէջ այս խօսքերուն համար։
Դարձեալ հերձուած լինէր ի մէջ Հրէից վասն բանիցս այսոցիկ:

10:19: Դարձեալ հերձուած լինէր ՚ի մէջ Հրէիցն վասն բանիցս այսոցիկ։
19. Այս խօսքերի պատճառով հրեաների մէջ դարձեալ պառակտում եղաւ:
19 Նորէն պառակտում եղաւ Հրեաներուն մէջ այս խօսքերուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: От этих слов опять произошла между Иудеями распря.
10:19  σχίσμα πάλιν ἐγένετο ἐν τοῖς ἰουδαίοις διὰ τοὺς λόγους τούτους.
10:19. Σχίσμα (A-severing-to) πάλιν (unto-furthered) ἐγένετο ( it-had-became ) ἐν (in) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) διὰ (through) τοὺς (to-the-ones) λόγους (to-forthees) τούτους. (to-the-ones-these)
10:19. dissensio iterum facta est inter Iudaeos propter sermones hosA dissension rose again among the Jews for these words.
19. There arose a division again among the Jews because of these words.
10:19. A dissension occurred again among the Jews because of these words.
10:19. There was a division therefore again among the Jews for these sayings.
There was a division therefore again among the Jews for these sayings:

19: От этих слов опять произошла между Иудеями распря.
10:19  σχίσμα πάλιν ἐγένετο ἐν τοῖς ἰουδαίοις διὰ τοὺς λόγους τούτους.
10:19. dissensio iterum facta est inter Iudaeos propter sermones hos
A dissension rose again among the Jews for these words.
10:19. A dissension occurred again among the Jews because of these words.
10:19. There was a division therefore again among the Jews for these sayings.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: - 20: . Слушатели Христа, не отходившие от Него в течение целого дня, по прошествии праздника Кущей (8:12-10:18), начали спорить между собою. Одни стояли за Христа как за великого чудотворца, другие - конечно, по преимуществу фарисеи - называли Христа беснующимся, сумасшедшим и убеждали народ не верить Христу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 There was a division therefore again among the Jews for these sayings. 20 And many of them said, He hath a devil, and is mad; why hear ye him? 21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before (ch. vii. 43; ix. 16); and where there has once been a division again. Rents are sooner made than made up or mended. This division was occasioned by the sayings of Christ, which, one would think, should rather have united them all in him as their centre; but they set them at variance, as Christ foresaw, Luke xii. 51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luke xi. 21. See what the debate was in particular.

I. Some upon this occasion spoke ill of Christ and of his sayings, either openly in the face of the assembly, for his enemies were very impudent, or privately among themselves. They said, He has a devil, and is mad, why do you hear him? 1. They reproach him as a demoniac. The worst of characters is put upon the best of men. He is a distracted man, he raves and is delirious, and no more to be heard than the rambles of a man in bedlam. Thus still, if a man preaches seriously and pressingly of another world, he shall be said to talk like an enthusiast; and his conduct shall be imputed to fancy, a heated brain, and a crazed imagination. 2. They ridicule his hearers: "Why hear you him? Why do you so far encourage him as to take notice of what he says?" Note, Satan ruins many by putting them out of conceit with the word and ordinances, and representing it as a weak and silly thing to attend upon them. Men would not thus be laughed out of their necessary food, and yet suffer themselves to be laughed out of what is more necessary. Those that hear Christ, and mix faith with what they hear, will soon be able to give a good account why they hear him.

II. Others stood up in defence of him and his discourse, and, though the stream ran strong, dared to swim against it; and, though perhaps they did not believe on him as the Messiah, they could not bear to hear him thus abused. If they could say no more of him, this they would maintain, that he was a man in his wits, that he had not a devil, that he was neither senseless nor graceless. The absurd and most unreasonable reproaches, that have sometimes been cast upon Christ and his gospel, have excited those to appear for him and it who otherwise had no great affection to either. Two things they plead:-- 1. The excellency of his doctrine: "These are not the words of him that hath a devil; they are not idle words; distracted men are not used to talk at this rate. These are not the words of one that is either violently possessed with a devil or voluntarily in league with the devil." Christianity, if it be not the true religion, is certainly the greatest cheat that ever was put upon the world; and, if so, it must be of the devil, who is the father of all lies: but it is certain that the doctrine of Christ is no doctrine of devils, for it is levelled directly against the devil's kingdom, and Satan is too subtle to be divided against himself. So much of holiness there is in the words of Christ that we may conclude they are not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? Neither mad men nor bad men can work miracles. Devils are not such lords of the power of nature as to be able to work such miracles; nor are they such friends to mankind as to be willing to work them if they were able. The devil will sooner put out men's eyes than open them. Therefore Jesus had not a devil.
Adam Clarke: Commentary on the Bible - 1831
10:19: There was a division - Σχισμα, a schism, a rent. They were divided in their opinions; one part received the light, and the other resisted it.
Again - There was a dissension of this kind before among the same people; see Joh 9:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Joh 7:40-43, Joh 9:16; Mat 10:34, Mat 10:35; Luk 12:51-53; Act 14:4, Act 23:7-10; Co1 3:3; Co1 11:18
Geneva 1599
10:19 (6) There was a division therefore again among the Jews for these sayings.
(6) The gospel uncovers hypocrisy, and therefore the world must necessarily rage when the gospel comes forth.
John Gill
10:19 There was a division therefore again among the Jews,.... As there had been before; see Jn 7:12.
For these sayings; concerning his being the good shepherd, and laying down his life for the sheep, and having both a power to lay it down, and take it up again.
Robert Jamieson, A. R. Fausset and David Brown
10:19 There was a division . . . again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
10:2010:20: Եւ ասէին բազումք ՚ի նոցանէ. Դեւ՛ գոյ ՚ի նմա՝ եւ մոլեգնի՛, զի՞ բնաւ լսէք նմա։
20. Եւ նրանցից շատերն ասում էին. «Նրա մէջ դեւ կայ եւ մոլեգնում է. ինչո՞ւ էք նրան լսում»:
20 Անոնցմէ շատեր կ’ըսէին. «Դեւ կայ ատոր ներսիդին ու խենթեցած է. ինչո՞ւ ատոր մտիկ կ’ընէք»։
Եւ ասէին բազումք ի նոցանէ. Դեւ գոյ ի նմա եւ մոլեգնի, զի՞ բնաւ լսէք նմա:

10:20: Եւ ասէին բազումք ՚ի նոցանէ. Դեւ՛ գոյ ՚ի նմա՝ եւ մոլեգնի՛, զի՞ բնաւ լսէք նմա։
20. Եւ նրանցից շատերն ասում էին. «Նրա մէջ դեւ կայ եւ մոլեգնում է. ինչո՞ւ էք նրան լսում»:
20 Անոնցմէ շատեր կ’ըսէին. «Դեւ կայ ատոր ներսիդին ու խենթեցած է. ինչո՞ւ ատոր մտիկ կ’ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: Многие из них говорили: Он одержим бесом и безумствует; что слушаете Его?
10:20  ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν, δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;
10:20. ἔλεγον (They-were-forthing) δὲ (moreover," πολλοὶ ( much ) ἐξ (out) αὐτῶν (of-them,"Δαιμόνιον (To-a-daimonlet) ἔχει (it-holdeth) καὶ (and) μαίνεται : ( it-raveth ) τί (to-what-one) αὐτοῦ (of-it) ἀκούετε; (ye-hear?"
10:20. dicebant autem multi ex ipsis daemonium habet et insanit quid eum auditisAnd many of them said: He hath a devil and is mad. Why hear you him?
20. And many of them said, He hath a devil, and is mad; why hear ye him?
10:20. Then many of them were saying: “He has a demon or he is insane. Why do you listen him?”
10:20. And many of them said, He hath a devil, and is mad; why hear ye him?
And many of them said, He hath a devil, and is mad; why hear ye him:

20: Многие из них говорили: Он одержим бесом и безумствует; что слушаете Его?
10:20  ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν, δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;
10:20. dicebant autem multi ex ipsis daemonium habet et insanit quid eum auditis
And many of them said: He hath a devil and is mad. Why hear you him?
10:20. Then many of them were saying: “He has a demon or he is insane. Why do you listen him?”
10:20. And many of them said, He hath a devil, and is mad; why hear ye him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:20: He hath a devil, and is mad - So, then, a demoniac and a madman were not exactly the same in the apprehension of the Jews; no more than the effect is the same with the cause which produces it. Some will have it that, when the Jews told our Lord that he had a demon, they meant no more than that he was deranged; but here these matters are evidently distinguished. They believed him to be possessed by a demon, who deranged his faculties, and that he must have been a wicked man, and a deceiver, thus to be put under the power of such a spirit.
Albert Barnes: Notes on the Bible - 1834
10:20: He hath a devil - Joh 7:20.
Is mad - Is deranged, or a maniac. His words are incoherent and unintelligible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: He hath: Joh 7:20, Joh 8:48, Joh 8:52; Mat 9:34, Mat 10:25; Mar 3:21; Act 26:24
why: Joh 7:46-52, Joh 8:47, Joh 9:28, Joh 9:29; Isa 53:8; Act 18:14, Act 18:15, Act 25:19, Act 25:20, Act 26:30-32
John Gill
10:20 And many of them said, he hath a devil, and is mad,.... It was a notion of the Jews, that madness or distraction was from the devil, and therefore these two are here joined together, having a devil, and being mad: there is a spirit which they call Tazazith, and which, they say (z), is an evil spirit that takes away the understanding of men; and under the influence of such a "demon", the Jews thought Christ to be: and therefore say,
why hear ye him? he is a lunatic, he is distracted, he is a madman; how can you bear to hear such ranting blasphemous stuff, which no man in his, senses would ever utter? nor is anything he says to be regarded, since he is not in his right mind; but is under the power and influence of some evil spirit, which instills these wild and frantic notions into him, and puts him upon venting them; but surely no sober man will ever heed to them.
(z) R. David Kimchi, Sepher Shorash rad.
10:2110:21: Կէսքն ասէին. Այսպիսի բանք ո՛չ դիւահարի են. մի՞թէ՝ դեւ՞ կարէ զաչս կուրի բանալ։
21. Ոմանք էլ ասում էին. «Սրանք դիւահարի խօսքեր չեն, միթէ դեւը կարո՞ղ է կոյրի աչքերը բանալ»:
21 Ուրիշներ կ’ըսէին. «Այս խօսքերը դիւահարի խօսքեր չեն. միթէ դեւը կրնա՞յ կոյրերուն աչքերը բանալ»։
Կէսքն ասէին. Այսպիսի բանք ոչ դիւահարի են. միթէ դեւ կարէ՞ զաչս կուրի բանալ:

10:21: Կէսքն ասէին. Այսպիսի բանք ո՛չ դիւահարի են. մի՞թէ՝ դեւ՞ կարէ զաչս կուրի բանալ։
21. Ոմանք էլ ասում էին. «Սրանք դիւահարի խօսքեր չեն, միթէ դեւը կարո՞ղ է կոյրի աչքերը բանալ»:
21 Ուրիշներ կ’ըսէին. «Այս խօսքերը դիւահարի խօսքեր չեն. միթէ դեւը կրնա՞յ կոյրերուն աչքերը բանալ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Другие говорили: это слова не бесноватого; может ли бес отверзать очи слепым?
10:21  ἄλλοι ἔλεγον, ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι;
10:21. ἄλλοι ( Other ) ἔλεγον (they-were-forthing,"Ταῦτα (The-ones-these) τὰ (the-ones) ῥήματα (utterings-to) οὐκ (not) ἔστιν (it-be) δαιμονιζομένου: (of-being-daimoned-to) μὴ (lest) δαιμόνιον (a-daimonlet) δύναται ( it-ableth ) τυφλῶν ( of-blind ) ὀφθαλμοὺς (to-eyes) ἀνοῖξαι; (to-have-opened-up?"
10:21. alii dicebant haec verba non sunt daemonium habentis numquid daemonium potest caecorum oculos aperireOthers said: These are not the words of one that hath a devil. Can a devil open the eyes of the blind?
21. Others said, These are not the sayings of one possessed with a devil. Can a devil open the eyes of the blind?
10:21. Others were saying: “These are not the words of someone who has a demon. How would a demon be able to open the eyes of the blind?”
10:21. Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind:

21: Другие говорили: это слова не бесноватого; может ли бес отверзать очи слепым?
10:21  ἄλλοι ἔλεγον, ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι;
10:21. alii dicebant haec verba non sunt daemonium habentis numquid daemonium potest caecorum oculos aperire
Others said: These are not the words of one that hath a devil. Can a devil open the eyes of the blind?
10:21. Others were saying: “These are not the words of someone who has a demon. How would a demon be able to open the eyes of the blind?”
10:21. Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: С 22-го по 42-й стих содержится беседа Господа с иудеями в праздник обновления. На вопрос иудеев, обращенный ко Христу: Мессия ли Он? Христос говорит, что Он уже неоднократно высказывался по этому вопросу, но иудеи все не верят Ему. Когда же после этого Он заявил, что Он и Отец - одно, то иудеи хотели побить Его камнями как богохульника. Христос тут же указал им на неосновательность их протеста против Его заявления и после того удалился за Иордан, в Перею.
Adam Clarke: Commentary on the Bible - 1831
10:21: These are not the words of him that hath a devil - If he were deranged by an unclean spirit, his words would bear a similitude to the spirit that produced them; but these are words of deep sense, soberness, and piety: besides, could a demoniac open the eyes of blind men? This is not the work of a demon. Now we have seen that this man has restored a man who was born blind. Therefore it is demonstrably evident that he is neither a madman nor a demoniac.
Behold the usage which the blessed Lord received from his creatures! And behold with what meekness and gentleness he conducts himself! - not a word of impatience proceeds from his lips; nor a look of contempt or indignation is seen in his face. And what was he doing to merit all this? Why, he was instructing the ignorant, and telling the wretched that he was just going to die to save their souls! Amazing love of God, and ingratitude and obduracy of men! Let not the disciple suppose that, in this respect, he shall be above his master. When a minister of Christ has done his utmost to do good to his fellow creatures, let him not be surprised if he meet with nothing from many but reproaches and persecutions for his pains. The grand point is to take Jesus for an example of suffering, and to be armed with the same mind. It appears that the words spoken by the friendly Jews prevailed; and that the others were obliged to abandon the field.
Albert Barnes: Notes on the Bible - 1834
10:21: Not the words ... - His words are sober, grave, pious, full of wisdom. The preaching of Jesus always produced effect. It made bitter enemies or decided friends. So will all faithful preaching. It is not the fault of the gospel that there are divisions, but of the unbelief and mad passions of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: Can: Joh 9:6, Joh 9:32; Exo 4:11, Exo 8:19; Psa 94:9, Psa 146:8; Pro 20:12; Isa 35:5, Isa 35:6; Mat 11:5
John Gill
10:21 Others said, these are not the words of him that hath a devil,.... No madman or demoniac, one possessed of a devil, and under the influence of Satan, would ever talk in so divine a manner, and speak such words of truth and soberness: these were, some of the wiser sort, and were well disposed to Christ, who reasoned thus, and they were but few: whereas those that charged him with madness and distraction were many, as in the preceding verse;
can a devil open the eyes of the blind? referring to the late instance, of Christ's curing a man that was blind from his birth; if it was in the power of a devil to do such an action, which it is not, yet it is not in his nature, it is not usual with him to do any good; but to do all the hurt he can, both to the bodies and souls of men: in one of Beza's copies it is read, "can one that has a devil open the eyes of the blind?" so the Persic version, can a "demoniac", &c.? which reading suits best with what is before said; and then the sense is, can a madman, one that is a lunatic, one possessed with the devil, either talk in the manner this man does, or do such wonderful actions as he has done, particularly cure a man that was born blind?
John Wesley
10:21 These are not the words - The word in the original takes in actions too.
10:2210:22: Եղեն յայնժամ նաւակատիքն յԵրուսաղէմ, եւ ձմե՛ռն էր[1820]։ [1820] Ոմանք. Եւ եղեն... նաւակատիք յԵրուսաղէմ։
22. Այն ժամանակ Երուսաղէմում տաճարի Նաւակատիքի տօն էր, եւ ձմեռ էր:
22 Այն ատեն Երուսաղէմ նաւակատիքի տօն էր։ Ձմեռ էր։
Եղեն յայնժամ նաւակատիքն յԵրուսաղէմ, եւ ձմեռն էր:

10:22: Եղեն յայնժամ նաւակատիքն յԵրուսաղէմ, եւ ձմե՛ռն էր[1820]։
[1820] Ոմանք. Եւ եղեն... նաւակատիք յԵրուսաղէմ։
22. Այն ժամանակ Երուսաղէմում տաճարի Նաւակատիքի տօն էր, եւ ձմեռ էր:
22 Այն ատեն Երուսաղէմ նաւակատիքի տօն էր։ Ձմեռ էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Настал же тогда в Иерусалиме [праздник] обновления, и была зима.
10:22  ἐγένετο τότε τὰ ἐγκαίνια ἐν τοῖς ἱεροσολύμοις· χειμὼν ἦν,
10:22. Ἐγένετο ( It-had-became ) τότε (to-the-one-which-also) τὰ (to-the-ones) ἐνκαίνια ( to-fresh-belonged-in ) ἐν (in) τοῖς (unto-the-ones) Ἰεροσολύμοις: (unto-Heirosoluma',"χειμὼν (a-pour-belonging) ἦν, (it-was,"
10:22. facta sunt autem encenia in Hierosolymis et hiemps eratAnd it was the feast of the dedication at Jerusalem: and it was winter.
22. And it was the feast of the dedication at Jerusalem: it was winter;
10:22. Now it was the Feast of the Dedication at Jerusalem, and it was winter.
10:22. And it was at Jerusalem the feast of the dedication, and it was winter.
And it was at Jerusalem the feast of the dedication, and it was winter:

22: Настал же тогда в Иерусалиме [праздник] обновления, и была зима.
10:22  ἐγένετο τότε τὰ ἐγκαίνια ἐν τοῖς ἱεροσολύμοις· χειμὼν ἦν,
10:22. facta sunt autem encenia in Hierosolymis et hiemps erat
And it was the feast of the dedication at Jerusalem: and it was winter.
10:22. Now it was the Feast of the Dedication at Jerusalem, and it was winter.
10:22. And it was at Jerusalem the feast of the dedication, and it was winter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: От праздника Кущей прошло около двух месяцев, в течение которых Христос пребывал или в Перее (ср. 10:40) или же где-нибудь в пределах Иудеи (Злат.). Наступил праздник обновления или очищения храма, продолжавшийся около восьми дней (в месяце Кислеве или Декабре). Поводом к установлению этого праздника было очищение иерусалимского храма от идолов, совершенное в 165-м году до Р. X. Маккавеями (Розанова И. Памятная книжка при изучении священной истории М. 1909: г. с. 16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And it was at Jerusalem the feast of the dedication, and it was winter. 23 And Jesus walked in the temple in Solomon's porch. 24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 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. 26 But ye believe not, because ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. 30 I and my Father are one. 31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 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? 37 If I do not the works of my Father, believe me not. 38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

We have here another rencounter between Christ and the Jews in the temple, in which it is hard to say which is more strange, the gracious words that came out of his mouth or the spiteful ones that came out of theirs.

I. We have here the time when this conference was: It was at the feast of dedication, and it was winter, a feast that was annually observed by consent, in remembrance of the dedication of a new altar and the purging of the temple, by Judas Maccabæus, after the temple had been profaned and the altar defiled; we have the story of it at large in the history of the Maccabees (lib. 1, cap. 4); we have the prophecy of it, Dan. viii. 13, 14. See more of the feast, 2 Mac. i. 18. The return of their liberty was to them as life from the dead, and, in remembrance of it, they kept an annual feast on the twenty-fifth day of the month Cisleu, about the beginning of December, and seven days after. The celebrating of it was not confined to Jerusalem, as that of the divine feasts was, but every one observed it in his own place, not as a holy time (it is only a divine institution that can sanctify a day), but as a good time, as the days of Purim, Esth. ix. 19. Christ forecasted to be now at Jerusalem, not in honour of the feast, which did not require his attendance there, but that he might improve those eight days of vacation for good purposes.

II. The place where it was (v. 23): Jesus walked in the temple in Solomon's porch; so called (Acts iii. 11), not because built by Solomon, but because built in the same place with that which had borne his name in the first temple, and the name was kept up for the greater reputation of it. Here Christ walked, to observe the proceedings of the great sanhedrim that sat here (Ps. lxxxii. 1); he walked, ready to give audience to any that should apply to him, and to offer them his services. He walked, as it should seem, for some time alone, as one neglected; walked pensive, in the foresight of the ruin of the temple. Those that have any thing to say to Christ may find him in the temple and walk with him there.

III. The conference itself, in which observe,

1. A weighty question put to him by the Jews, v. 24. They came round about him, to tease him; he was waiting for an opportunity to do them a kindness, and they took the opportunity to do him a mischief. Ill-will for good-will is no rare and uncommon return. He could not enjoy himself, no, not in the temple, his Father's house, without disturbance. They came about him, as it were, to lay siege to him: encompassed him about like bees. They came about him as if they had a joint and unanimous desire to be satisfied; came as one man, pretending an impartial and importunate enquiry after truth, but intending a general assault upon our Lord Jesus; and they seemed to speak the sense of their nation, as if they were the mouth of all the Jews: How long dost thou make us to doubt? If thou be the Christ tell us.

(1.) They quarrel with him, as if he had unfairly held them in suspense hitherto. Ten psychen hemon aireis--How long dost thou steal away our hearts? Or, take away our souls? So some read it; basely intimating that what share he had of the people's love and respect he did not obtain fairly, but by indirect methods, as Absalom stole the hearts of the men of Israel; and as seducers deceive the hearts of the simple, and so draw away disciples after them, Rom. xvi. 18; Acts xx. 30. But most interpreters understand it as we do: "How long dost thou keep us in suspense? How long are we kept debating whether thou be the Christ or no, and not able to determine the question?" Now, [1.] It was the effect of their infidelity, and powerful prejudices, that after our Lord Jesus had so fully proved himself to be the Christ they were still in doubt concerning it; this they willingly hesitated about, when they might easily have been satisfied. The struggle was between their convictions, which told them he was Christ, and their corruptions, which said, No, because he was not such a Christ as they expected. Those who choose to be sceptics may, if they please, hold the balance so that the most cogent arguments may not weigh down the most trifling objections, but scales may still hang even. [2.] It was an instance of their impudence and presumption that they laid the blame of their doubting upon Christ himself, as if he made them to doubt by inconsistency with himself, whereas in truth they made themselves doubt by indulging their prejudices. If Wisdom's sayings appear doubtful, the fault is not in the object, but in the eye; they are all plain to him that understands. Christ would make us to believe; we make ourselves to doubt.

(2.) They challenge him to give a direct and categorical answer whether he was the Messiah or no: "If thou be the Christ, as many believe thou art, tell us plainly, not by parables, as, I am the light of the world, and the good Shepherd, and the like, but totidem verbis--in so many words, either that thou art the Christ, or, as John Baptist, that thou art not," ch. i. 20. Now this pressing query of theirs was seemingly good; they pretended to be desirous to know the truth, as if they were ready to embrace it; but it was really bad, and put with an ill design; for, if he should tell them plainly that he was the Christ, there needed no more to make him obnoxious to the jealousy and severity of the Roman government. Every one knew the Messiah was to be a king, and therefore whoever pretended to be the Messiah would be prosecuted as a traitor, which was the thing they would have been at; for, let him tell them ever so plainly that he was the Christ, they would have this to say presently, Thou bearest witness of thyself, as they had said, ch. viii. 13.

2. Christ's answer to this question, in which,

(1.) He justifies himself as not at all accessary to their infidelity and skepticism, referring them, [1.] To what he had said: I have told you. He had told them that he was the Son of God, the Son of man, that he had life in himself, that he had authority to execute judgment, &c. And is not this the Christ then? These things he had told them, and they believed not; why then should they be told them again, merely to gratify their curiosity? You believed not. They pretended that they only doubted, but Christ tells them that they did not believe. Skepticism in religion is no better than downright infidelity. It is now for us to teach God how he should teach us, nor prescribe to him how plainly he should tell us his mind, but to be thankful for divine revelation as we have it. If we do not believe this, neither should we be persuaded if it were ever so much adapted to our humour. [2.] He refers them to his works, to the example of his life, which was not only perfectly pure, but highly beneficent, and of a piece with his doctrine; and especially to his miracles, which he wrought for the confirmation of his doctrine. It was certain that no man could do those miracles except God were with him, and God would not be with him to attest a forgery.

(2.) He condemns them for their obstinate unbelief, notwithstanding all the most plain and powerful arguments used to convince them: "You believed not; and again, You believed not. You still are what you always were, obstinate in your unbelief." But the reason he gives is very surprising: "You believed not, because you are not of my sheep: you believe not in me, because you belong not to me." [1.] "You are not disposed to be my followers, are not of a tractable teachable temper, have no inclination to receive the doctrine and law of the Messiah; you will not herd yourselves with my sheep, will not come and see, come and hear my voice." Rooted antipathies to the gospel of Christ are the bonds of iniquity and infidelity. [2.] "You are not designed to be my followers; you are not of those that were given me by my Father, to be brought to grace and glory. You are not of the number of the elect; and your unbelief, if you persist in it, will be a certain evidence that you are not." Note, Those to whom God never gives the grace of faith were never designed for heaven and happiness. What Solomon saith of immorality is true of infidelity, It is a deep ditch, and he that is abhorred of the Lord shall fall therein, Prov. xxii. 14. Non esse electum, non est causa incredulitatis propriè dicta, sed causa per accidens. Fides autem est donum Dei et effectus prædestinationis--The not being included among the elect is not the proper cause of infidelity, but merely the accidental cause. But faith is the gift of God, and the effect of predestination. So Jansenius distinguishes well here.

(3.) He takes this occasion to describe both the gracious disposition and the happy state of those that are his sheep; for such there are, though they be not.

[1.] To convince them that they were not his sheep, he tells them what were the characters of his sheep. First, They hear his voice (v. 27), for they know it to be his (v. 4), and he has undertaken that they shall hear it, v. 16. They discern it, It is the voice of my beloved, Cant. ii. 8. They delight in it, are in their element when they are sitting at his feet to hear his word. They do according to it, and make his word their rule. Christ will not account those his sheep that are deaf to his calls, deaf to his charms, Ps. lviii. 5. Secondly, They follow him; they submit to his guidance by a willing obedience to all his commands, and a cheerful conformity to his spirit and pattern. The word of command has always been, Follow me. We must eye him as our leader and captain, and tread in his steps, and walk as he walked--follow the prescriptions of his word, the intimations of his providence, and the directions of his Spirit--follow the Lamb (the dux gregis--the leader of the flock) whithersoever he goes. In vain do we hear his voice if we do not follow him.

[2.] To convince them that it was their great unhappiness and misery not to be of Christ's sheep, he here describes the blessed state and case of those that are, which would likewise serve for the support and comfort of his poor despised followers, and keep them from envying the power and grandeur of those that were not of his sheep.

First, Our Lord Jesus takes cognizance of his sheep: They hear my voice, and I know them. He distinguishes them from others (2 Tim. ii. 19), has a particular regard to every individual (Ps. xxxiv. 6); he knows their wants and desires, knows their souls in adversity, where to find them, and what to do for them. He knows others afar off, but knows them near at hand.

Secondly, He has provided a happiness for them, suited to them: I give unto them eternal life, v. 28. 1. The estate settled upon them is rich and valuable; it is life, eternal life. Man has a living soul; therefore the happiness provided is life, suited to his nature. Man has an immortal soul: therefore the happiness provided is eternal life, running parallel with his duration. Life eternal is the felicity and chief good of a soul immortal. 2. The manner of conveyance is free: I give it to them; it is not bargained and sold upon a valuable consideration, but given by the free grace of Jesus Christ. The donor has power to give it. He who is the fountain of life, and Father of eternity, has authorized Christ to give eternal life, ch. xvii. 2. Not I will give it, but I do give it; it is a present gift. He gives the assurance of it, the pledge and earnest of it, the first-fruits and foretastes of it, that spiritual life which is eternal life begun, heaven in the seed, in the bud, in the embryo.

Thirdly, He has undertaken for their security and preservation to this happiness.

a. They shall be saved from everlasting perdition. They shall by no means perish for ever; so the words are. As there is an eternal life, so there is an eternal destruction; the soul not annihilated, but ruined; its being continued, but its comfort and happiness irrecoverably lost. All believers are saved from this; whatever cross they may come under, they shall not come into condemnation. A man is never undone till he is in hell, and they shall not go down to that. Shepherds that have large flocks often lose some of the sheep and suffer them to perish; but Christ has engaged that none of his sheep shall perish, not one.

b. They cannot be kept from their everlasting happiness; it is in reserve, but he that gives it to them will preserve them to it. (a.) His own power is engaged for them: Neither shall any man pluck them out of my hand. A mighty contest is here supposed about these sheep. The Shepherd is so careful of their welfare that he has them not only within his fold, and under his eye, but in his hand, interested in his special love and taken under his special protection (all his saints are in thy hand, Deut. xxxiii. 3); yet their enemies are so daring that they attempt to pluck them out of his hand--his whose own they are, whose care they are; but they cannot, they shall not, do it. Note, Those are safe who are in the hands of the Lord Jesus. The saints are preserved in Christ Jesus: and their salvation is not in their own keeping, but in the keeping of a Mediator. The Pharisees and rulers did all they could to frighten the disciples of Christ from following him, reproving and threatening them, but Christ saith that they shall not prevail. (b.) His Father's power is likewise engaged for their preservation, v. 29. He now appeared in weakness, and, lest his security should therefore be thought insufficient, he brings in his Father as a further security. Observe, [a.] The power of the Father: My Father is greater than all; greater than all the other friends of the church, all the other shepherds, magistrates or ministers, and able to do that for them which they cannot do. Those shepherds slumber and sleep, and it will be easy to pluck the sheep out of their hands; but he keeps his flock day and night. He is greater than all the enemies of the church, all the opposition given to her interests, and able to secure his own against all their insults; he is greater than all the combined force of hell and earth. He is greater in wisdom than the old serpent, though noted for subtlety; greater in strength than the great red dragon, though his name be legion, and his title principalities and powers. The devil and his angels have had many a push, many a pluck for the mastery, but have never yet prevailed, Rev. xii. 7, 8. The Lord on high is mightier. [b.] The interest of the Father in the sheep, for the sake of which this power is engaged for them: "It is my Father that gave them to me, and he is concerned in honour to uphold his gift." They were given to the Son as a trust to be managed by him, and therefore God will still look after them. All the divine power is engaged for the accomplishment of all the divine counsels. [c.] The safety of the saints inferred from these two. If this be so, then none (neither man nor devil) is able to pluck them out of the Father's hand, not able to deprive them of the grace they have, nor to hinder them from the glory that is designed them; not able to put them out of God's protection, nor get them into their own power. Christ had himself experienced the power of his Father upholding and strengthening him, and therefore puts all his followers into his hand too. He that secured the glory of the Redeemer will secure the glory of the redeemed. Further to corroborate the security, that the sheep of Christ may have strong consolation, he asserts the union of these two undertakers: "I and my Father are one, and have jointly and severally undertaken for the protection of the saints and their perfection." This denotes more than the harmony, and consent, and good understanding, that were between the Father and the Son in the work of man's redemption. Every good man is so far one with God as to concur with him; therefore it must be meant of the oneness of the nature of Father and Son, that they are the same in substance, and equal in power and glory. The fathers urged this both against the Sabellians, to prove the distinction and plurality of the persons, that the Father and the Son are two, and against the Arians, to prove the unity of the nature, that these two are one. If we should altogether hold our peace concerning this sense of the words, even the stones which the Jews took up to cast at him would speak it out, for the Jews understood him as hereby making himself God (v. 33) and he did not deny it. He proves that none could pluck them out of his hand because they could not pluck them out of the Father's hand, which had not been a conclusive argument if the Son had not had the same almighty power with the Father, and consequently been one with him in essence and operation.

IV. The rage, the outrage, of the Jews against him for this discourse: The Jews took up stones again, v. 31. It is not the word that is used before (ch. viii. 59), but ebastasan lithous--they carried stones--great stones, stones that were a load, such as they used in stoning malefactors. They brought them from some place at a distance, as it were preparing things for his execution without any judicial process; as if he were convicted of blasphemy upon the notorious evidence of the fact, which needed no further trial. The absurdity of this insult which the Jews offered to Christ will appear if we consider, 1. That they had imperiously, not to say impudently, challenged him to tell them plainly whether he was the Christ or no; and yet now that he not only said he was the Christ, but proved himself so, they condemned him as a malefactor. If the preachers of the truth propose it modestly, they are branded as cowards; if boldly, as insolent; but Wisdom is justified of her children. 2. That when they had before made a similar attempt it was in vain; he escaped through the midst of them (ch. viii. 59); yet they repeat their baffled attempt. Daring sinners will throw stones at heaven, though they return upon their own heads; and will strengthen themselves against the Almighty, though none ever hardened themselves against him and prospered.

V. Christ's tender expostulation with them upon occasion of this outrage (v. 32): Jesus answered what they did, for we do not find that they said any thing, unless perhaps they stirred up the crown that they had gathered about him to join with them, crying, Stone him, stone him, as afterwards, Crucify him, crucify him. When he could have answered them with fire from heaven, he mildly replied, Many good works have I shown you from my Father: for which of those works do you stone me? Words so very tender that one would think they should have melted a heart of stone. In dealing with his enemies he still argued from his works (men evidence what they are by what they do), his good works--kala erga excellent, eminent works. Opera eximia vel præclara; the expression signifies both great works and good works.

1. The divine power of his works convicted them of the most obstinate infidelity. They were works from his Father, so far above the reach and course of nature as to prove him who did them sent of God, and acting by commission from him. These works he showed them; he did them openly before the people, and not in a corner. His works would bear the test, and refer themselves to the testimony of the most inquisitive and impartial spectators. He did not show his works by candle-light, as those that are concerned only for show, but he showed them at noon-day before the world, ch. xviii. 20. See Ps. cxi. 6. His works so undeniably demonstrated that they were an incontestable demonstration of the validity of his commission.

2. The divine grace of his works convicted them of the most base ingratitude. The works he did among them were not only miracles, but mercies; not only works of wonder to amaze them, but works of love and kindness to do them good, and so make them good, and endear himself to them. He healed the sick, cleansed the lepers, cast out devils, which were favours, not only to the persons concerned, but to the public; these he had repeated, and multiplied: "Now for which of these do you stone me? You cannot say that I have done you any harm, or given you any just provocation; if therefore you will pick a quarrel with me, it must be for some good work, some good turn done you; tell me for which." Note, (1.) The horrid ingratitude that there is in our sins against God and Jesus Christ is a great aggravation of them, and makes them appear exceedingly sinful. See how God argues to this purpose, Deut. xxxii. 6; Jer. ii. 5; Mic. vi. 3. (2.) We must not think it strange if we meet with those who not only hate us without cause, but are our adversaries for our love, Ps. xxxv. 12; xli. 9. When he asks, For which of these do you stone me? as he intimates the abundant satisfaction he had in his own innocency, which gives a man courage in a suffering day, so he puts his persecutors upon considering what was the true reason of their enmity, and asking, as all those should do that create trouble to their neighbour, Why persecute we him? As Job advises his friends to do, Job xix. 28.

VI. Their vindication of the attempt they made upon Christ, and the cause upon which they grounded their prosecution, v. 33. What sin will want fig-leaves with which to cover itself, when even the bloody persecutors of the Son of God could find something to say for themselves?

1. They would not be thought such enemies to their country as to persecute him for a good work: For a good work we stone thee not. For indeed they would scarcely allow any of his works to be so. His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day. But, if he had done any good works, they would not own that they stoned him for them, though these were really the things that did most exasperate them, ch. xi. 47. Thus, though most absurd, they could not be brought to own their absurdities.

2. They would be thought such friends to God and his glory as to prosecute him for blasphemy: Because that thou, being a man, makest thyself God. Here is,

(1.) A pretended zeal for the law. They seem mightily concerned for the honour of the divine majesty, and to be seized with a religious horror at that which they imagined to be a reproach to it. A blasphemer was to be stoned, Lev. xxiv. 16. This law, they thought, did not only justify, but sanctify, what they attempted, as Acts xxvi. 9. Note, The vilest practices are often varnished with plausible pretences. As nothing is more courageous than a well-informed conscience, so nothing is more outrageous than a mistaken one. See Isa. lxvi. 5; ch. xvi. 2.

(2.) A real enmity to the gospel, on which they could not put a greater affront than by representing Christ as a blasphemer. It is no new thing for the worst of characters to be put upon the best of men, by those that resolve to give them the worst of treatment. [1.] The crime laid to his charge is blasphemy, speaking reproachfully and despitefully of God. God himself is out of the sinner's reach, and not capable of receiving any real injury; and therefore enmity to God spits its venom at his name, and so shows its ill-will. [2.] The proof of the crime: Thou, being a man, makest thyself God. As it is God's glory that he is God, which we rob him of when we make him altogether such a one as ourselves, so it is his glory that besides him there is no other, which we rob him of when we make ourselves, or any creature, altogether like him. Now, First, Thus far they were in the right, that what Christ said of himself amounted to this--that he was God, for he had said that he was one with the Father and that he would give eternal life; and Christ does not deny it, which he would have done if it had been a mistaken inference from his words. But, secondly, They were much mistaken when they looked upon him as a mere man, and that the Godhead he claimed was a usurpation, and of his own making. They thought it absurd and impious that such a one as he, who appeared in the fashion of a poor, mean, despicable man, should profess himself the Messiah, and entitle himself to the honours confessedly due to the Son of God. Note, 1. Those who say that Jesus is a mere man, and only a made God, as the Socinians say, do in effect charge him with blasphemy, but do effectually prove it upon themselves. 2. He who, being a man, a sinful man, makes himself a god as the Pope does, who claims divine powers and prerogatives, is unquestionably a blasphemer, and that antichrist.

VII. Christ's reply to their accusation of him (for such their vindication of themselves was), and his making good those claims which they imputed to him as blasphemous (v. 34, &c.), where he proves himself to be no blasphemer, by two arguments:--

1. By an argument taken from God's word. He appeals to what was written in their law, that is, in the Old Testament; whoever opposes Christ, he is sure to have the scripture on his side. It is written (Ps. lxxxii. 6), I have said, You are gods. It is an argument a minore ad majus--from the less to the greater. If they were gods, much more am I. Observe,

(1.) How he explains the text (v. 35): He called them gods to whom the word of God came, and the scripture cannot be broken. The word of God's commission came to them, appointing them to their offices, as judges, and therefore they are called gods, Exod. xxii. 28. To some the word of God came immediately, as to Moses; to others in the way of an instituted ordinance. Magistracy is a divine institution; and magistrates are God's delegates, and therefore the scripture calleth them gods; and we are sure that the scripture cannot be broken, or broken in upon, or found fault with. Every word of God is right; the very style and language of scripture are unexceptionable, and not to be corrected, Matt. v. 18.

(2.) How he applies it. Thus much in general is easily inferred, that those were very rash and unreasonable who condemned Christ as a blasphemer, only for calling himself the Son of God, when yet they themselves called their rulers so, and therein the scripture warranted them. But the argument goes further (v. 36): If magistrates were called Gods, because they were commissioned to administer justice in the nation, say you of him whom the Father hath sanctified, Thou blasphemest? We have here two things concerning the Lord Jesus:-- [1.] The honour done him by the Father, which he justly glories in: He sanctified him, and sent him into the world. Magistrates were called the sons of God, though the word of God only came to them, and the spirit of government came upon them by measure, as upon Saul; but our Lord Jesus was himself the Word, and had the Spirit without measure. They were constituted for a particular country, city, or nation; but he was sent into the world, vested with a universal authority, as Lord of all. They were sent to, as persons at a distance; he was sent forth, as having been from eternity with God. The Father sanctified him, that is, designed him and set him apart to the office of Mediator, and qualified and fitted him for that office. Sanctifying him is the same with sealing him, ch. vi. 27. Note, Whom the Father sends he sanctifies; whom he designs for holy purposes he prepares with holy principles and dispositions. The holy God will reward, and therefore will employ, none but such as he finds or makes holy. The Father's sanctifying and sending him is here vouched as a sufficient warrant for his calling himself the Son of God; for because he was a holy thing he was called the Son of God, Luke i. 35. See Rom. i. 4. [2.] The dishonour done him by the Jews, which he justly complains of--that they impiously said of him, whom the Father had thus dignified, that he was a blasphemer, because he called himself the Son of God: "Say you of him so and so? Dare you say so? Dare you thus set your mouths against the heavens? Have you brow and brass enough to tell the God of truth that he lies, or to condemn him that is most just? Look me in the face, and say it if you can. What! say you of the Son of God that he is a blasphemer?" If devils, whom he came to condemn, had said so of him, it had not been so strange; but that men, whom he came to teach and save, should say so of him, be astonished, O heavens! at this. See what is the language of an obstinate unbelief; it does, in effect, call the holy Jesus a blasphemer. It is hard to say which is more to be wondered at, that men who breathe in God's air should yet speak such things, or that men who have spoken such things should still be suffered to breathe in God's air. The wickedness of man, and the patience of God, as it were, contend which shall be most wonderful.

2. By an argument taken from his own works, v. 37, 38. In the former he only answered the charge of blasphemy by an argument ad hominem--turning a man's own argument against himself; but he here makes out his own claims, and proves that he and the Father are one (v. 37, 38): If I do not the works of my Father, believe me not. Though he might justly have abandoned such blasphemous wretches as incurable, yet he vouchsafes to reason with them. Observe,

(1.) From what he argues--from his works, which he had often vouched as his credentials, and the proofs of his mission. As he proved himself sent of God by the divinity of his works, so we must prove ourselves allied to Christ by the Christianity of ours. [1.] The argument is very cogent; for the works he did were the works of his Father, which the Father only could do, and which could not be done in the ordinary course of nature, but only by the sovereign over-ruling power of the God of nature. Opera Deo propria--works peculiar to God, and Opera Deo Digna--works worthy of God--the works of a divine power. He that can dispense with the laws of nature, repeal, altar, and overrule them at his pleasure, by his own power, is certainly the sovereign prince who first instituted and enacted those laws. The miracles which the apostles wrought in his name, by his power, and for the confirmation of his doctrine, corroborated this argument, and continued the evidence of it when he was gone. [2.] It is proposed as fairly as can be desired, and put to a short issue. First, If I do not the works of my Father, believe me not. He does not demand a blind and implicit faith, nor an assent to his divine mission further than he gave proof of it. He did not wind himself into the affections of the people, nor wheedle them by sly insinuations, nor impose upon their credulity by bold assertions, but with the greatest fairness imaginable quitted all demands of their faith, further than he produced warrants for these demands. Christ is no hard master, who expects to reap in assents where he has not sown in arguments. None shall perish for the disbelief of that which was not proposed to them with sufficient motives of credibility, Infinite Wisdom itself being judge. Secondly, "But if I do the works of my Father, if I work undeniable miracles for the confirmation of a holy doctrine, though you believe not me, though you are so scrupulous as not to take my word, yet believe the works: believe your own eyes, your own reason; the thing speaks itself plainly enough." As the invisible things of the Creator are clearly seen by his works of creation and common providence (Rom. i. 20), so the invisible things of the Redeemer were seen by his miracles, and by all his works both of power and mercy; so that those who were not convinced by these works were without excuse.

(2.) For what he argues--that you may know and believe, may believe it intelligently, and with an entire satisfaction, that the Father is in me and I in him; which is the same with what he had said (v. 30): I and my Father are one. The Father was so in the Son as that in him dwelt all the fulness of the Godhead, and it was by a divine power that he wrought his miracles; the Son was so in the Father as that he was perfectly acquainted with the whole of his mind, not by communication, but by consciousness, having lain in his bosom. This we must know; not know and explain (for we cannot by searching find it out to perfection), but know and believe it; acknowledging and adoring the depth, when we cannot find the bottom.
Adam Clarke: Commentary on the Bible - 1831
10:22: The feast of the dedication - This was a feast instituted by Judas Maccabeus, in commemoration of his purifying the temple after it had been defiled by Antiochus Epiphanes. This feast began on the twenty-fifth of the month Cisleu, (which answers to the eighteenth of our December), and continued for eight days. When Antiochus had heard that the Jews had made great rejoicings, on account of a report that had been spread of his death, he hastened out of Egypt to Jerusalem, took the city by storm, and slew of the inhabitants in three days forty thousand persons; and forty thousand more he sold for slaves to the neighboring nations. Not contented with this, he sacrificed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux's Connection, vol. iii. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Maccabees 4:36, etc. As Judas Maccabaeus not only restored the temple service, and cleansed it from pollution, etc., but also repaired the ruins of it, the feast was called τα εγκαινια, the renovation.
It was winter - Χειμων ην, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon's porch, or portico, Joh 10:23. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the time of the year as to the state of the weather. Indeed, there was no occasion to add it was winter, when the feast of the dedication was mentioned, because every body knew that, as that feast was held on the twenty-fifth of the month Cisleu, it was in the winter season.
John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of tabernacles in September was ended, until the feast of the dedication in the December following: and he did it probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, Luke 17:11-37; Luk 18:1-14. Observe, likewise, that this time here mentioned was the fourth time (according to John's account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, Joh 2:13; next to the feast of pentecost, as it seems to have been, Joh 5:1; then to the feast of tabernacles, Joh 7:2, Joh 7:10; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce; and see the note on Joh 5:1.
Albert Barnes: Notes on the Bible - 1834
10:22: The feast of the dedication - Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 b. c. The temple and city were taken by Antiochus Epiphanes in the year 167 b. c. He killed 40, 000 inhabitants, and sold 40, 000 more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them:" 1 Macc. 4:52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the 25th day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy.
It was winter - The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch.
Geneva 1599
10:22 And it was at Jerusalem the feast of the (h) dedication, and it was winter.
(h) The feast of the dedication was instituted by Judas Maccabeus and his brethren after the restoring of God's true religion, by the casting out of Antiochus' garrison.
John Gill
10:22 And it was at Jerusalem the feast of the dedication,.... That is, of the temple; not as built by Solomon, as Nonnus in his paraphrase suggests; or as rebuilt by Zerubabel, for there were no annual feasts appointed in commemoration of either of these; and besides, they were neither of them in the winter time; the dedication of Solomon's temple was in autumn, at the feast of tabernacles, about September, 3Kings 8:2; and the dedication of the house in Zorobabel's time, was in the spring, about February, Ezra 6:15; but this was the feast of dedication, appointed by Judas Maccabaeus and his brethren, on account of the purging the temple, and renewing the altar, after the profanation of them by Antiochus; which feast lasted eight days, and began on the twenty fifth of the month Cisleu, which answers to part of our December; see the Apocrypha:
"52 Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.'' (1 Maccabees 4)
"5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' (2 Maccabees 10:8)
with which the Jewish writers agree (a): the account Maimonides gives (b) of it is this;
"when the Israelites prevailed over their enemies and destroyed them, it was on the twenty fifth of the month Chisleu; and they went into the temple and could not find any pure oil in the sanctuary, but one vial; and it was not enough to light but one day only, and they lighted lamps of it for eight days, until the olives were squeezed, and they brought forth pure oil: wherefore the wise men of that generation ordered, that those eight days beginning at the twenty fifth of Chisleu, should be days of rejoicing and praise, and they lighted lamps at the doors of their houses; every night of these eight nights, to show and make known the miracle; and these days are called "the dedication"; and they are forbidden mourning and fasting, as the days of "purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.''
Wherefore, as Josephus says (c), this feast was called "lights"; though he seems to assign another reason of its name, because that prosperity and happiness appeared to them beyond hope, and unexpected: and though this was only an order of Judas and his brethren, and the congregation of Israel, yet the Jews observe it as religiously, as if it was the appointment of God himself, and they do not spare to call it so; for in the service of this feast, they have these words (d);
"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.''
And though this feast is said to be at Jerusalem, yet it was not confined there, as were the other feasts of the passover, pentecost, and tabernacles, for this might be kept in any part of the land: mention is made of the feast of dedication at Lydda (e), and in other countries; Maimonides (f) says
"it is a common custom in all our cities in Spain, that all the men of the house light up a lamp the first night, and add as they go along, a lamp every night, till he lights up on the eighth night eight lamps, whether the men of the house be many, or there be but one man.''
Some have been of opinion, that this feast of dedication was on the account of the victory Judith gained over Holophernes, by cutting off his head; or however, that the commemoration of that victory was a part of this festival: in the Vulgate Latin edition of Judith 16:31 it is said,
"the day of the festivity of this victory is received by the Hebrews into the number of holy days; and is kept by the Jews from that time, to the present day.''
And Sigonius (g) asserts, that it is celebrated by the Jews on the twenty fifth day of the month Chisleu; which is the same day the feast began, that was instituted by Judas Maccabaeus, on the above account; and certain it is, that the Jews do make mention of that fact of hers, in the service for the first sabbath of this feast (h); and some of their writers would have this fact to be in the times of the Maccabees, though as one of their chronologers (i) observes, it appears from the history of Judith, to have been in the times of Nebuchadnezzar; and there are some that say it was in the times of Cambyses, son of Cyrus, king of Persia, and was two or three hundred years before the miracle of the dedication: but he serves, that the wise men of that age agreed to comprehend the memorial of that wonderful event, with the miracle of the dedication: and so R. Leo Modena (k) says,
"they have a tradition, that in ordaining this feast to be kept, they had an eve also upon that famous exploit performed by Judith upon Holophernes; although many are of opinion, that this happened not at this time of the year; and that they make a commemoration of that piece of gallantry of hers now, because she was of the stock of the Maccabees.''
But that cannot be, since she must be some hundreds of years before them; wherefore others make mention of another Judith, a daughter of one of the Maccabees, who performed a like exploit upon Nicanor, a general of Demetrius's army: to which R. Gedaliah has respect, when he says (l),
"the wise men agreed to comprehend together in the joy of the feast of dedication, the affair of Judith, seeing there was another Judith, from her that killed Holophernes, a daughter of the Maccabees.''
But it is not clear that there was any such woman, nor that Nicanor was slain by one; and besides, he was killed on the thirteenth of Adar, and that day was ordained to be kept yearly on that account, in the Apocrypha:
"43 So the thirteenth day of the month Adar the hosts joined battle: but Nicanor's host was discomfited, and he himself was first slain in the battle. 49 Moreover they ordained to keep yearly this day, being the thirteenth of Adar.'' (1 Maccabees 7)
"And they ordained all with a common decree in no case to let that day pass without solemnity, but to celebrate the thirtieth day of the twelfth month, which in the Syrian tongue is called Adar, the day before Mardocheus' day.'' (2 Maccabees 15:36)
and the month of Adar answers to part of February.
And it was winter; for the month Chisleu answers to our November and December; so that the twenty fifth of that month might be about the tenth of December, and the Jews reckon part of that month winter, and it must be the part in which this feast was; they say (m),
"half Chisleu, Tebeth, and half Shebet, are "winter":''
so that the evangelist might with propriety say, according to the sense of the Jewish nation, that it was winter; though it was but just entered, even not more than ten days: the reason why this is observed, may be for what follows.
(a) Ganz Tzemach David, par. 1. fol. 22. 1. Tzeror Hammor, fol. 137. 2. (b) Hilchot Megilla Uchanucha, c. 3. sect. 2, 3. & 4. 1, 2. Vid. T. Bab. Sabbat, fol. 21. 2. (c) Antiqu. l. 12. c. 7. sect. 7. (d) Seder Tephillot, fol. 234. 1, 2. Ed. Amsterd. (e) T. Bab. Roshhashana, fol. 18. 2. (f) Hilchot Chanuca, c. 4. sect. 3. (g) De Repub. Heb. l. 3. c. 17. (h) Seder Tephillot, fol. 133. 2. (i) Ganz Tzemach David, par. 1. fol. 22. 1. (k) History of the Rites, &c. of the Jews, c. 9. (l) Shalshelet Hakabala, fol. 17. 2. (m) Bereshit Rabba, sect. 34. fol. 30. 2. T. Bab. Bava Metzia, fol. 106. 2.
John Wesley
10:22 It was the feast of the dedication - Instituted by Judas Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same?
Robert Jamieson, A. R. Fausset and David Brown
10:22 DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
Tit was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7).
Tit was winter--implying some inclemency. Therefore,
10:2310:23: Եւ շրջէ՛ր Յիսուս ՚ի տաճարին՝ ՚ի սրահին Սաղովմոնի։
23. Եւ Յիսուս շրջում էր տաճարի մէջ, Սողոմոնի սրահում:
23 Եւ Յիսուս կը պտըտէր տաճարին մէջ, Սողոմոնին Սրահը։
Եւ շրջէր Յիսուս ի տաճարին ի սրահին Սողոմովնի:

10:23: Եւ շրջէ՛ր Յիսուս ՚ի տաճարին՝ ՚ի սրահին Սաղովմոնի։
23. Եւ Յիսուս շրջում էր տաճարի մէջ, Սողոմոնի սրահում:
23 Եւ Յիսուս կը պտըտէր տաճարին մէջ, Սողոմոնին Սրահը։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: И ходил Иисус в храме, в притворе Соломоновом.
10:23  καὶ περιεπάτει ὁ ἰησοῦς ἐν τῶ ἱερῶ ἐν τῇ στοᾷ τοῦ σολομῶνος.
10:23. καὶ (and) περιεπάτει (it-was-treading-about-unto,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) ἐν (in) τῇ (unto-the-one) στοᾷ (unto-a-standness) τοῦ (of-the-one) Σολομῶνος. (of-a-Solomon)
10:23. et ambulabat Iesus in templo in porticu SalomonisAnd Jesus walked in the temple, in Solomon's porch.
23. and Jesus was walking in the temple in Solomon’s porch.
10:23. And Jesus was walking in the temple, in the portico of Solomon.
10:23. And Jesus walked in the temple in Solomon’s porch.
And Jesus walked in the temple in Solomon' s porch:

23: И ходил Иисус в храме, в притворе Соломоновом.
10:23  καὶ περιεπάτει ὁ ἰησοῦς ἐν τῶ ἱερῶ ἐν τῇ στοᾷ τοῦ σολομῶνος.
10:23. et ambulabat Iesus in templo in porticu Salomonis
And Jesus walked in the temple, in Solomon's porch.
10:23. And Jesus was walking in the temple, in the portico of Solomon.
10:23. And Jesus walked in the temple in Solomon’s porch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Господь является на этот праздник в Иерусалим. Учил ли Он в этот раз, Иоанн об этом не говорит определенно, замечая только, что Господь "ходил" в так называемом притворе Соломона, т. е. в галерее, которая тянулась по восточной стороне храмовой площади. В этой галерее, конечно, можно было укрываться от зимней непогоды - от дождя и ветра. Очень может быть, что в настоящий раз Его сопровождали и апостолы, но о них евангелист не упоминает, так как они в разговоре Христа с иудеями не принимали участия.
Adam Clarke: Commentary on the Bible - 1831
10:23: Solomon's porch - By what we find in Josephus, Ant. b. xx. c. 8, s. 7, a portico built by Solomon, on the east side of the outer court of the temple, was left standing by Herod, when he rebuilt the temple. This portico was four hundred cubits long, and was left standing, probably, because of its grandeur and beauty. But when Agrippa came to Jerusalem, a few years before the destruction of the city by the Romans, and about eighty years after Herod had begun his building, (till which time what Herod had begun was not completed), the Jews solicited Agrippa to repair this portico at his own expense, using for argument, not only that the building was growing ruinous, but that otherwise eighteen thousand workmen, who had all of them, until then, been employed in carrying on the works of the temple, would be all at once deprived of a livelihood.
Albert Barnes: Notes on the Bible - 1834
10:23: Solomon's porch - The porch or covered way on the east of the temple. See the notes at Mat 21:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: in Solomon's: Act 3:11, Act 5:12
Geneva 1599
10:23 (7) And Jesus walked in the temple in Solomon's porch.
(7) The unbelievers and proud men accuse the gospel of darkness, and this very darkness is indeed within themselves.
John Gill
10:23 And Jesus walked in the temple,.... To keep himself warm, and to secure him the better from the inclemency of the weather:
in Solomon's porch; which was covered over, and the outside of it was enclosed with a wall, which made it very convenient for such a purpose: this was on the outside of the temple eastward, and was a very magnificent structure: the account Josephus (n) gives of it is this;
"there was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple.''
Now, though this was not the porch that was built by Solomon, yet as it was built on the same spot, and in imitation of it, it bore his name; mention is made of it in Acts 3:11.
(n) Antiqu. l. 20. c. 8. sect. 7.
John Wesley
10:23 In Solomon's portico - Josephus informs us, that when Solomon built the temple, he filled up a part of the adjacent valley, and built a portico over it toward the east. This was a noble structure, supported by a wall four hundred cubits high: and continued even to the time of Albinus and Agrippa, which was several years after the death of Christ.
Robert Jamieson, A. R. Fausset and David Brown
10:23 Jesus walked . . . in Solomon's porch--for shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].
10:2410:24: Շո՛ւրջ եղեն զնովաւ Հրեայքն՝ եւ ասեն. Մինչեւ յե՛րբ թափես զոգիս մեր, եթէ դու ես Քրիստոսն՝ ասա՛ մեզ համարձակ։
24. Հրեաները նրա շուրջը հաւաքուեցին ու ասացին. «Մինչեւ ե՞րբ մեր հոգին պիտի հանես. եթէ դու ես Քրիստոսը, համարձակ ասա՛ մեզ»:
24 Հրեաները անոր չորս կողմը առին ու ըսին անոր. «Մինչեւ ե՞րբ մեզ տարակուսանքի մէջ պիտի թողուս. եթէ Քրիստոսը դուն ես, մեզի համարձակ ըսէ»։
Շուրջ եղեն զնովաւ Հրեայքն եւ ասեն. Մինչեւ յե՞րբ թափես զոգիս մեր. եթէ դու ես Քրիստոսն, ասա մեզ համարձակ:

10:24: Շո՛ւրջ եղեն զնովաւ Հրեայքն՝ եւ ասեն. Մինչեւ յե՛րբ թափես զոգիս մեր, եթէ դու ես Քրիստոսն՝ ասա՛ մեզ համարձակ։
24. Հրեաները նրա շուրջը հաւաքուեցին ու ասացին. «Մինչեւ ե՞րբ մեր հոգին պիտի հանես. եթէ դու ես Քրիստոսը, համարձակ ասա՛ մեզ»:
24 Հրեաները անոր չորս կողմը առին ու ըսին անոր. «Մինչեւ ե՞րբ մեզ տարակուսանքի մէջ պիտի թողուս. եթէ Քրիստոսը դուն ես, մեզի համարձակ ըսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Тут Иудеи обступили Его и говорили Ему: долго ли Тебе держать нас в недоумении? если Ты Христос, скажи нам прямо.
10:24  ἐκύκλωσαν οὗν αὐτὸν οἱ ἰουδαῖοι καὶ ἔλεγον αὐτῶ, ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὲ ἡμῖν παρρησίᾳ.
10:24. ἐκύκλωσαν (They-en-circled) οὖν (accordingly) αὐτὸν (to-it,"οἱ (the-ones) Ἰουδαῖοι (Iouda-belonged,"καὶ (and) ἔλεγον (they-were-forthing) αὐτῷ (unto-it,"Ἕως (Unto-if-which) πότε (whither-also) τὴν (to-the-one) ψυχὴν (to-a-breathing) ἡμῶν (of-us) αἴρεις; (thou-lift?"εἰ (If) σὺ (thou) εἶ (thou-be) ὁ (the-one) χριστός, (Anointed,"εἰπὸν (thou-should-have-said) ἡμῖν (unto-us) παρρησίᾳ. (unto-an-all-uttering-unto)
10:24. circumdederunt ergo eum Iudaei et dicebant ei quousque animam nostram tollis si tu es Christus dic nobis palamThe Jews therefore came round about him and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly.
24. The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly.
10:24. And so the Jews surrounded him and said to him: “How long will you hold our souls in suspense? If you are the Christ, tell us plainly.”
10:24. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly:

24: Тут Иудеи обступили Его и говорили Ему: долго ли Тебе держать нас в недоумении? если Ты Христос, скажи нам прямо.
10:24  ἐκύκλωσαν οὗν αὐτὸν οἱ ἰουδαῖοι καὶ ἔλεγον αὐτῶ, ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὲ ἡμῖν παρρησίᾳ.
10:24. circumdederunt ergo eum Iudaei et dicebant ei quousque animam nostram tollis si tu es Christus dic nobis palam
The Jews therefore came round about him and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly.
10:24. And so the Jews surrounded him and said to him: “How long will you hold our souls in suspense? If you are the Christ, tell us plainly.”
10:24. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Иудеи высказывают Христу недовольство свое тем, что Он держит их в недоумении, т. е. в постоянно напряженном ожидании, что вот-вот, наконец, Он заявит о Себе как о Мессии.

Скажи нам прямо (parrhsia), т. е. смело, открыто, а не в притче (8:12; 9:39; 10:1-18) и не в темном намеке (8:24-28). Иудеи как бы хотят сказать Христу, что они Его "поддержат...".
Adam Clarke: Commentary on the Bible - 1831
10:24: How long dost than make us to doubt? - Or, How long dost thou kill us with suspense? Ἑως ποτε την ψυχην ἡμων αιρεις, literally, How long wilt thou take away our life? Mr. Markland would read αιωρεις for αιρεις, which amounts nearly to the same sense with the above. The Jews asked this question through extreme perfidiousness: they wished to get him to declare himself king of the Jews, that they might accuse him to the Roman governor; and by it they insolently insinuated that all the proofs he had hitherto given them of his Divine mission were good for nothing.
Albert Barnes: Notes on the Bible - 1834
10:24: Tell us plainly - The Messiah was predicted as a shepherd. Jesus had applied that prediction to himself. They supposed that that was an evidence that he claimed to be the Messiah. He also performed miracles, which they considered as evidence that he was the Christ, Joh 7:31. Yet the rulers made a difficulty. They alleged that he was from Galilee, and that the Messiah could not come from thence, Joh 7:52. He was poor and despised. He came contrary to the common expectation. A splendid prince and conqueror had been expected. In this perplexity they came to him for a plain and positive declaration that he was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: How: Kg1 18:21; Mat 11:3; Luk 3:15
make us to doubt: or, hold us in suspense
If: Joh 1:19, Joh 8:25, Joh 8:53, Joh 9:22; Luk 22:67-70; Co2 3:12
John Gill
10:24 Then came the Jews round about him,.... Who might be walking there on the same account, and seeing Jesus, took this opportunity, and got about him in great numbers, and hemmed him in; having a design upon him to ensnare him, if possible:
and said unto him, how long dost thou make us doubt? or as the Vulgate Latin, Syriac, Persic, and Ethiopic versions literally render it, "how long dost thou take away our soul?" that is, deprive us of the knowledge of thee; Nonnus renders it, "wherefore dost thou steal away our minds with words?" so Jacob when he went away privately, without the knowledge of Laban, is said to steal away the heart of Laban, as it is in the Hebrew text, in Gen 31:20 (o). In like manner the Jews charge Christ with taking away their soul, or stealing away their heart, or hiding himself from them; not telling them plainly, who he was: therefore say they,
if thou be the Christ, tell us plainly; freely, boldly, openly, in express words; this they said, not as desirous of knowing who he was, or for the sake of information, but in order to ensnare him; that should he say he was not the Christ, as they might hope he would, for fear of them, now they had got him by himself, hemmed him in, it would then lessen his credit among the people; and should he say he was the Messiah, they would have whereof to accuse him to the Roman governor, as an enemy to Caesar, as one that set up for king of the Jews.
(o) See De Dieu in loc.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Then came the Jews--the rulers. (See on Jn 1:19).
How long dost thou make us to doubt?--"hold us in suspense" (Margin).
If thou be the Christ, tell us plainly--But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
10:2510:25: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Ասացի՛ ձեզ՝ եւ ո՛չ հաւատայք ինձ. զգործսն զոր ես գործեմ յանուն Հօր իմոյ՝ նոքի՛ն վկայեն վասն իմ[1821]։ [1821] Օրինակ մի. Եւ ոչ հաւատացէք ինձ։ Ոմանք. Նոքին իսկ վկայեն վասն։
25. Յիսուս պատասխանեց նրանց եւ ասաց. «Ձեզ ասացի, եւ ինձ չէք հաւատում. այն գործերը, որ ես անում եմ իմ Հօր անունով, դրանք վկայում են իմ մասին:
25 Յիսուս պատասխան տուաւ անոնց. «Ձեզի ըսի ու չհաւատացիք։ Այն գործերը որոնք ես իմ Հօրս անունովը կը գործեմ, անոնք կը վկայեն ինծի համար։
Պատասխանի ետ նոցա Յիսուս եւ ասէ. Ասացի ձեզ եւ ոչ հաւատայք [54]ինձ. զգործսն զոր ես գործեմ յանուն Հօր իմոյ` նոքին իսկ վկայեն վասն իմ:

10:25: Պատասխանի ետ նոցա Յիսուս՝ եւ ասէ. Ասացի՛ ձեզ՝ եւ ո՛չ հաւատայք ինձ. զգործսն զոր ես գործեմ յանուն Հօր իմոյ՝ նոքի՛ն վկայեն վասն իմ[1821]։
[1821] Օրինակ մի. Եւ ոչ հաւատացէք ինձ։ Ոմանք. Նոքին իսկ վկայեն վասն։
25. Յիսուս պատասխանեց նրանց եւ ասաց. «Ձեզ ասացի, եւ ինձ չէք հաւատում. այն գործերը, որ ես անում եմ իմ Հօր անունով, դրանք վկայում են իմ մասին:
25 Յիսուս պատասխան տուաւ անոնց. «Ձեզի ըսի ու չհաւատացիք։ Այն գործերը որոնք ես իմ Հօրս անունովը կը գործեմ, անոնք կը վկայեն ինծի համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Иисус отвечал им: Я сказал вам, и не верите; дела, которые творю Я во имя Отца Моего, они свидетельствуют о Мне.
10:25  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῶ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
10:25. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Εἶπον (I-had-said) ὑμῖν (unto-ye) καὶ (and) οὐ (not) πιστεύετε: (ye-trust-of) τὰ (the-ones) ἔργα (works) ἃ ( to-which ) ἐγὼ (I) ποιῶ (I-do-unto) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) ταῦτα (the-ones-these) μαρτυρεῖ (it-witnesseth-unto) περὶ (beside) ἐμοῦ: (of-ME)
10:25. respondit eis Iesus loquor vobis et non creditis opera quae ego facio in nomine Patris mei haec testimonium perhibent de meJesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.
25. Jesus answered them, I told you, and ye believe not: the works that I do in my Father’s name, these bear witness of me.
10:25. Jesus answered them: “I speak to you, and you do not believe. The works that I do in the name of my Father, these offer testimony about me.
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.
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:

25: Иисус отвечал им: Я сказал вам, и не верите; дела, которые творю Я во имя Отца Моего, они свидетельствуют о Мне.
10:25  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῶ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
10:25. respondit eis Iesus loquor vobis et non creditis opera quae ego facio in nomine Patris mei haec testimonium perhibent de me
Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.
10:25. Jesus answered them: “I speak to you, and you do not believe. The works that I do in the name of my Father, these offer testimony about me.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Господь отвечает иудеям, что Он уже говорил им о том, кто Он, но они не верили Ему. Даже чудеса Христовы не пробуждали в них веры в Него.
Adam Clarke: Commentary on the Bible - 1831
10:25: I told you, etc. - That is, I told you before what I tell you now again, that the works which I do, bear testimony to me. I have told you that I am the light of the world: the Son of God: the good shepherd: that I am come to save - to give life - to give liberty - to redeem you: that, in order to this, I must die, and rise again; and that I am absolute master of my life, and of my death. Have you not noticed my omniscience, in searching and discovering the very secrets of your hearts? Have you not seen my omnipotence in the miracles which I have wrought? Have not all these been sufficient to convince you? - and yet ye will not believe! - See the works which bore testimony to him, as the Messiah, enumerated, Mat 11:5 (note).
Albert Barnes: Notes on the Bible - 1834
10:25: I told you - It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah. See Joh 5:19; Joh 8:36, Joh 8:56; Joh 10:1. The expression "the Son of God" they understood to be equivalent to the Messiah. This he had often used of himself in a sense not to be mistaken.
The works - The miracles, such as restoring the blind, curing the sick, etc.
In my Father's name - By the power and command of God. Jesus was either the Messiah or an impostor. The Pharisees charged him with being the latter Mat 26:60-61; Mat 27:63; Joh 18:36; but God would not give such power to an impostor. The power of working miracles is an attestation of God to what is taught. See the notes at Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: I told: -43, Joh 8:12, Joh 8:24, Joh 8:58
the works: Joh 10:32, Joh 10:38, Joh 3:2, Joh 5:36, Joh 7:31, Joh 11:47, Joh 12:37, Joh 14:11, Joh 20:30; Act 2:22, Act 10:38; Heb 2:3
Geneva 1599
10:25 (8) 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.
(8) The doctrine of the gospel is proved from heaven by two witnesses: both by the purity of the doctrine and by miracles.
John Gill
10:25 Jesus answered them, I told you, and ye believed not,.... He had often said, what amounted to it, in his ministry and doctrine; as that God was his Father, and he was the light of the world, and the good shepherd, and the like; but they gave no heed nor credit to his words, even though he told them, that unless they believed he was such a person, they should die in their sins:
the works that I do in my Father's name, they bear witness of me; such as healing the sick, dispossessing devils, cleansing lepers, giving sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, and raising the dead to life; suggesting, that besides his words, his doctrine and ministry, they had his miracles before them, which plainly showed who he was; so that they need not have been in any doubt of mind, or suspense about him; nor had they any reason to complain of his hiding himself from them, or depriving them of the knowledge of him.
Robert Jamieson, A. R. Fausset and David Brown
10:25 Jesus answered them, I told you--that is, in substance, what I am (for example Jn 7:37-38; Jn 8:12, Jn 8:35-36, Jn 8:58).
10:2610:26: Այլ դուք ո՛չ հաւատայք, զի չէ՛ք յոչխարաց անտի իմոց[1822]։ [1822] Ոմանք. Ոչ հաւատայք ինձ զի չէ՛ք ՚ի յոչխարաց անտի իմոյ։
26. Բայց դուք չէք հաւատում, որովհետեւ իմ ոչխարներից չէք.
26 Բայց դուք չէք հաւատար, վասն զի իմ ոչխարներէս չէք, ինչպէս ձեզի ըսի*։
Այլ դուք ոչ հաւատայք, զի չէք յոչխարաց անտի [55]իմոց:

10:26: Այլ դուք ո՛չ հաւատայք, զի չէ՛ք յոչխարաց անտի իմոց[1822]։
[1822] Ոմանք. Ոչ հաւատայք ինձ զի չէ՛ք ՚ի յոչխարաց անտի իմոյ։
26. Բայց դուք չէք հաւատում, որովհետեւ իմ ոչխարներից չէք.
26 Բայց դուք չէք հաւատար, վասն զի իմ ոչխարներէս չէք, ինչպէս ձեզի ըսի*։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Но вы не верите, ибо вы не из овец Моих, как Я сказал вам.
10:26  ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν.
10:26. ἀλλὰ (other) ὑμεῖς (ye) οὐ (not) πιστεύετε, (ye-trust-of,"ὅτι (to-which-a-one) οὐκ (not) ἐστὲ (ye-be) ἐκ (out) τῶν (of-the-ones) προβάτων ( of-stepped-before ) τῶν (of-the-ones) ἐμῶν . ( of-mine )
10:26. sed vos non creditis quia non estis ex ovibus meisBut you do not believe, because you are not of my sheep.
26. But ye believe not, because ye are not of my sheep.
10:26. But you do not believe, because you are not of my sheep.
10:26. But ye believe not, because ye are not of my sheep, as I said unto you.
But ye believe not, because ye are not of my sheep, as I said unto you:

26: Но вы не верите, ибо вы не из овец Моих, как Я сказал вам.
10:26  ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν.
10:26. sed vos non creditis quia non estis ex ovibus meis
But you do not believe, because you are not of my sheep.
10:26. But you do not believe, because you are not of my sheep.
10:26. But ye believe not, because ye are not of my sheep, as I said unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Причиною этого неверия является то обстоятельство, что эти иудеи не принадлежат к овцам пастыря - Иисуса, т. е. к тем истинным израильтянам, которые, еще ранее чем увидели Христа, сердцем своим уже стремились к Нему, которые поэтому с радостью приняли Его свидетельство.
Adam Clarke: Commentary on the Bible - 1831
10:26: Ye are not of my sheep - Ye have not the disposition of those who come unto me to be instructed and saved: see what follows.
Albert Barnes: Notes on the Bible - 1834
10:26: Are not of my sheep - Are not my people, my followers. You do not possess the spirit of meek and humble disciples. Were it not for pride, and prejudice, and vainglory for your false notions of the Messiah, and from a determination not to believe, you would have learned from my declarations and works that I am the Christ.
As I said unto you - Compare Joh 8:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: because: Joh 10:4, Joh 10:27, Joh 6:37, Joh 6:44, Joh 6:45, Joh 6:65, Joh 8:47, Joh 12:37-40; Rom 11:7, Rom 11:8; Co2 4:3, Co2 4:4; Jo1 4:6
Geneva 1599
10:26 (9) But ye believe not, (i) because ye are not of my sheep, as I said unto you.
(9) It is no marvel that only a few believe, seeing that all men are by nature untamed beasts: yet nonetheless God has his own, which he turns into sheep, and commits them unto his Son, and preserves them against the cruelty of all wild beasts.
(i) He gives a reason why they do not believe, that is, because they are not his sheep.
John Gill
10:26 But ye believe not,.... In me, as the Messiah:
because ye are not of my sheep; they were not among the sheep given him by his Father, were they, they would have come to him; that is, have believed in him, according to Jn 6:37, they were not the chosen of God, predestinated unto eternal life; for as many as are ordained of God to eternal happiness, do believe in God's own time, Acts 13:48; but these not being the elect of God, had not the faith of God's elect. Christ, as the omniscient God, knew this, that they were not the chosen of God; for he was present, when the names of God's elect were written in the book of life; had they been his sheep, he must have known them, for he knows all the sheep, and calls them by name; had they been given him by the Father, he must have known it, and would have owned them as such; but so it was not, and therefore they were left to hardness and unbelief:
as l said unto you: which seems to refer to what follows, since he had said before, that the sheep bear the voice of the shepherd, and follow him, and that he knows them, Jn 10:4. This clause is omitted in the Vulgate Latin version, and in Nonnus, but is in the Greek copies, and Oriental versions.
John Wesley
10:26 Ye do not believe, because ye are not of my sheep - Because ye do not, will not follow me: because ye are proud, unholy, lovers of praise, lovers of the world, lovers of pleasure, not of God.
Robert Jamieson, A. R. Fausset and David Brown
10:26 ye believe not, because ye are not of my sheep, as I said--referring to the whole strain of the Parable of the Sheep, (Jn 10:1, &c.).
10:2710:27: Ոչխարք իմ ձայնի իմում լսե՛ն, եւ ե՛ս ճանաչեմ զնոսա, եւ զկնի իմ գա՛ն.
27. իմ ոչխարներն իմ ձայնը լսում են, եւ ես ճանաչում եմ նրանց. եւ նրանք գալու են իմ յետեւից.
27 Իմ ոչխարներս իմ ձայնս կը լսեն ու ես ալ զանոնք կը ճանչնամ ու իմ ետեւէս կու գան։
Ոչխարք իմ ձայնի իմում լսեն, եւ ես ճանաչեմ զնոսա, եւ զկնի իմ գան:

10:27: Ոչխարք իմ ձայնի իմում լսե՛ն, եւ ե՛ս ճանաչեմ զնոսա, եւ զկնի իմ գա՛ն.
27. իմ ոչխարներն իմ ձայնը լսում են, եւ ես ճանաչում եմ նրանց. եւ նրանք գալու են իմ յետեւից.
27 Իմ ոչխարներս իմ ձայնս կը լսեն ու ես ալ զանոնք կը ճանչնամ ու իմ ետեւէս կու գան։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Овцы Мои слушаются голоса Моего, и Я знаю их; и они идут за Мною.
10:27  τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι,
10:27. τὰ (The-ones) πρόβατα ( stepped-before ) τὰ (the-ones) ἐμὰ ( mine ) τῆς (of-the-one) φωνῆς (of-a-sound) μου (of-me) ἀκούουσιν, (they-heareth,"κἀγὼ (and-I) γινώσκω (I-acquaint) αὐτά, (to-them) καὶ (and) ἀκολουθοῦσίν (they-patheth-along-unto) μοι, (unto-me,"
10:27. oves meae vocem meam audiunt et ego cognosco eas et sequuntur meMy sheep hear my voice. And I know them: and they follow me.
27. My sheep hear my voice, and I know them, and they follow me:
10:27. My sheep hear my voice. And I know them, and they follow me.
10:27. My sheep hear my voice, and I know them, and they follow me:
My sheep hear my voice, and I know them, and they follow me:

27: Овцы Мои слушаются голоса Моего, и Я знаю их; и они идут за Мною.
10:27  τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι,
10:27. oves meae vocem meam audiunt et ego cognosco eas et sequuntur me
My sheep hear my voice. And I know them: and they follow me.
10:27. My sheep hear my voice. And I know them, and they follow me.
10:27. My sheep hear my voice, and I know them, and they follow me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: - 30: Чтобы показать, каких великих благ лишают сами себя иудеи, не желающие пойти вслед за Христом, Христос изображает то положение, в каком находятся Его овцы (ср. ст. 3, 4, 14: и гл. 6:37-40). При этом Христос отождествляет Свое попечение (руку) об овцах (ст. 28) с попечением о них (рукою) Своего Отца (ст. 29). Этим Христос говорит, что собственно верховным Пастырем в Израиле является Отец, но действует Он через Христа (ср. 4:34; 5:17: и сл.). А отсюда Христос делает такой вывод: "Я и Отец одно". Эти слова могут обозначать только единство Христа с Отцом по природе, по существу: никогда ни об одном пророке не было сказано ничего подобного. И служители Христа поняли слова Его именно в таком смысле (ср. ст. 31: и 33). Но единство, о котором здесь говорится, конечно, не есть тождество, при коем совершенно уничтожается различие между лицами Божества (как в Савеллианстве): это только единосущие (ср. 17:11-21).
Adam Clarke: Commentary on the Bible - 1831
10:27: My sheep hear my voice - But ye will not hear: - my sheep follow me; but ye will neither follow nor acknowledge me. Any person who reads without prejudice may easily see, that our Lord does not at all insinuate that these persons could not believe, because God had made it impossible to them; but simply because they did not hear and follow Christ, which the whole of our blessed Lord's discourse proves that they might have done. The sheep of Christ are not those who are included in any eternal decree, to the exclusion of others from the yearnings of the bowels of eternal mercy; but they are those who hear, believe in, follow, and obey the Savior of the world.
Albert Barnes: Notes on the Bible - 1834
10:27: My sheep - My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them.
Hear my voice - See Joh 10:3-4. Applied to Christians, it means that they hear and obey his commandments.
I know them - See Joh 10:14. They follow me - A flock follows its shepherd to pastures and streams, Joh 10:3. Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his guidance, and seek to be led by him. When Jesus was upon earth many of his disciples followed or attended him from place to place. Hence, Christians are called his followers, and in Rev 14:4 they are described as "they that follow the Lamb."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: sheep: Joh 10:4, Joh 10:8, Joh 10:16, Joh 5:25, Joh 8:43; Mat 17:5; Act 3:23; Heb 3:7; Rev 3:20
and I: Joh 10:3, Joh 10:14; Mat 7:23, Mat 25:12; Luk 13:27; Co1 8:3; Gal 4:9; Ti2 2:19
and they: Joh 10:4, Joh 8:12, Joh 12:26, Joh 21:22; Kg1 18:21; Mat 16:24; Mar 8:34, Mar 10:21; Luk 9:23; Rev 14:4
John Gill
10:27 My sheep hear my voice,.... The voice of Christ in his Gospel, both externally and internally; See Gill on Jn 10:4, See Gill on Jn 10:16; and since therefore these Jews did not, it was a plain case they were not of his sheep:
and I know them; See Gill on Jn 10:14; but Christ knew not these as the elect of God, or as the Father's gift to him, and therefore they could not be his sheep:
and they follow me; both in the exercise of grace, and in the discharge of duty, and whithersoever he the good shepherd leads them; See Gill on Jn 10:3, See Gill on Jn 10:4. But now, whereas these Jews did not follow Christ, but turned their backs on him, and rejected him, it was notorious that they were none of his sheep; but both happy and safe are those persons, that are the sheep of Christ, as appears from what is next said of them.
John Wesley
10:27 My sheep hear my voice, and I know them, and they follow me, &c. - Our Lord still alludes to the discourse he had before this festival. As if he had said, My sheep are they who, Hear my voice by faith; Are known (that is, approved) by me, as loving me; and Follow me, keep my commandments, with a believing, loving heart. And to those who, Truly believe (observe three promises annexed to three conditions) I give eternal life. He does not say, I will, but I give. For he that believeth hath everlasting life. Those whom, I know truly to love me, shall never perish, provided they abide in my love. Those who follow me, neither men nor devils can pluck out of my hand. My Father who hath, by an unchangeable decree, given me all that believe, love, and obey, is greater than all in heaven or earth, and none is able to pluck them out of his hand.
Robert Jamieson, A. R. Fausset and David Brown
10:27 My sheep hear my voice, &c.--(See on Jn 10:8).
10:2810:28: եւ ես տա՛մ նոցա զկեանսն յաւիտենականս. եւ մի՛ կորիցեն ՚ի յաւիտեան. եւ մի՛ ոք յափշտակեսցէ զնոսա ՚ի ձեռաց իմոց[1823]։ [1823] Օրինակ մի. Եւ մի ՚ի նոցանէ ոչ կորիցեն յաւիտեան։
28. եւ ես նրանց կը տամ յաւիտենական կեանք. եւ նրանք չեն կորչի յաւիտեան. եւ ոչ ոք նրանց իմ ձեռքից չի յափշտակի:
28 Ես անոնց յաւիտենական կեանք կու տամ ու յաւիտեան պիտի չկորսուին եւ մէ՛կը իմ ձեռքէս պիտի չյափշտակէ զանոնք։
եւ ես տամ նոցա զկեանսն յաւիտենականս. եւ մի՛ կորիցեն յաւիտեան, եւ մի՛ ոք յափշտակեսցէ զնոսա ի ձեռաց իմոց:

10:28: եւ ես տա՛մ նոցա զկեանսն յաւիտենականս. եւ մի՛ կորիցեն ՚ի յաւիտեան. եւ մի՛ ոք յափշտակեսցէ զնոսա ՚ի ձեռաց իմոց[1823]։
[1823] Օրինակ մի. Եւ մի ՚ի նոցանէ ոչ կորիցեն յաւիտեան։
28. եւ ես նրանց կը տամ յաւիտենական կեանք. եւ նրանք չեն կորչի յաւիտեան. եւ ոչ ոք նրանց իմ ձեռքից չի յափշտակի:
28 Ես անոնց յաւիտենական կեանք կու տամ ու յաւիտեան պիտի չկորսուին եւ մէ՛կը իմ ձեռքէս պիտի չյափշտակէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: И Я даю им жизнь вечную, и не погибнут вовек; и никто не похитит их из руки Моей.
10:28  κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.
10:28. κἀγὼ (and-I) δίδωμι (I-give) αὐτοῖς (unto-them) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"καὶ (and) οὐ (not) μὴ (lest) ἀπόλωνται ( they-might-have-had-destructed-off ) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age) καὶ (and) οὐχ (not) ἁρπάσει (it-shall-snatch-to,"τις (a-one,"αὐτὰ (to-them) ἐκ (out) τῆς (of-the-one) χειρός (of-a-hand) μου. (of-me)
10:28. et ego vitam aeternam do eis et non peribunt in aeternum et non rapiet eas quisquam de manu meaAnd I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of my hand.
28. and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.
10:28. And I give them eternal life, and they shall not perish, for eternity. And no one shall seize them from my hand.
10:28. And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand.
And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand:

28: И Я даю им жизнь вечную, и не погибнут вовек; и никто не похитит их из руки Моей.
10:28  κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.
10:28. et ego vitam aeternam do eis et non peribunt in aeternum et non rapiet eas quisquam de manu mea
And I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of my hand.
10:28. And I give them eternal life, and they shall not perish, for eternity. And no one shall seize them from my hand.
10:28. And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:28: They shall never perish - Why? Because they hear my voice, and follow me; therefore I know, I approve of and love them, and give them eternal life. They who continue to hear Christ's voice, and to follow him, shall never perish. They give themselves up to God - believe so on Jesus that he lives in their hearts: God hath given unto them eternal life, and this life is in his Son; and he that hath the Son hath life, Jo1 5:11, Jo1 5:12. Now it is evident that only those who have Christ living in and governing their souls, so that they possess the mind that was in him, are his sheep - are those that shall never perish, because they have this eternal life abiding in them: therefore to talk of a man's being one of the elect - one that shall never perish - one who shall have eternal life - who shall never be plucked out of the hand of God, etc., while he lives in sin, has no Christ in his heart, has either never received or fallen away from the grace of God, is as contrary to common sense as it is to the nature and testimonies of the Most High. Final perseverance implies final faithfulness - he that endures to the end shall be saved - he that is faithful unto death shall have a crown of life. And will any man attempt to say that he who does not endure to the end, and is unfaithful, shall ever enter into life?
Albert Barnes: Notes on the Bible - 1834
10:28: I give unto them eternal life - See Joh 5:24.
Shall never perish - To perish here means to be destroyed, or to be punished in hell. Mat 10:28; "which is able to destroy (the same word) both soul and body in hell." Mat 18:14; "it is not the will of your Father which is in heaven that one of these little ones should perish." Joh 3:15; "that whosoever believeth in him should not perish" Rom 2:12; They who have sinned without law shall also perish without law" Joh 17:12; Co1 1:18. In all these places the word refers to future punishment, and the declaration of the Saviour is that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength: "They shall not be destroyed foRev_er." Syriac: "They shall not perish to eternity." This is spoken of all Christians - that is, of all who ever possess the character of true followers of Christ, and who can be called his flock.
Shall any - The word "any" refers to any power that might attempt it. It will apply either to men or to devils. It is an affirmation that no man, however eloquent in error, or persuasive in infidelity, or cunning: in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand,
Pluck them - In the original to rob; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly that no foe can surprise him as a robber does, or overcome him by force.
My hand - The hand is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keeping. Compare Rom 8:38-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: I give: Joh 3:16, Joh 3:36, Joh 5:39, Joh 5:40, Joh 6:27, Joh 6:40, Joh 6:47, Joh 6:68, Joh 11:25, Joh 17:2; Rom 5:21, Rom 6:23; Ti1 1:16; Jo1 2:25, Jo1 5:13-20; Jde 1:21
they: Joh 3:15, Joh 4:14, Joh 5:24, Joh 6:37, Joh 6:39, Joh 6:40, Joh 14:19, Joh 17:12, Joh 18:9; Sa1 2:9; Job 17:9; Psa 37:28, Psa 103:17, Psa 103:18, Psa 125:1, Psa 125:2; Pro 4:18, Pro 24:16; Isa 45:17, Isa 54:17, Isa 55:3; Jer 31:3, Jer 31:34, Jer 32:40; Mar 13:22; Rom 5:2, Rom 5:9, Rom 5:17, Rom 8:1, Rom 8:29, Rom 8:33-39; Phi 1:6; Col 3:3, Col 3:4; Th2 2:13; Pe1 1:5; Heb 7:25; Jo1 2:19, Jo1 5:13, Jo1 5:18; Jde 1:1, Jde 1:24
neither: Joh 17:11, Joh 17:12; Deu 33:3; Psa 31:5; Luk 22:31, Luk 22:32, Luk 23:46; Act 7:59; Ti2 1:12; Heb 7:25
John Gill
10:28 And I give unto them eternal life,.... Christ gives eternal life to his sheep, or people now; he gives them a spiritual life, or a life of grace, which issues in eternal life; he gives them himself, who is the true God and eternal life, and whoever has him has life; he gives them the knowledge of himself, which is life eternal; and he gives them his righteousness, which is their justification of life, or what entitles them to eternal life; and he gives them the foretastes of it, in faith and hope, in the enjoyment of himself, and the discoveries of his love; he gives them the earnest and pledge of it, his own Spirit; and they have this life in him as their representative, and it is hid with him in God, and is safe and secure for them; and he will actually give it to them in their own persons, to be for ever enjoyed by them; and because of the certainty of it, he is said to do it now: this is a pure gift, it is of grace, and not of works; and it is in the gift of Christ as Mediator, who has power to give it to as many as the Father has given him:
and they shall never perish; though they were lost in Adam, and in a perishing condition in themselves, during their state of unregeneracy; in which condition they see themselves to be, when convinced by the Spirit of God; and come as persons ready to perish to Christ, as a Saviour, resolving, that if they perish, they will perish at his feet: and though after conversion, they are subject to many falls and spiritual declensions, and lose their peace, joy, and comfort, and imagine their strength and hope are perished, or at least fear they shall one day perish through one sin, or snare, or temptation or another, yet they shall never perish in such sense as the wicked will; they will not be punished with everlasting destruction from the presence of the Lord, and the glory of his power:
neither shall any pluck them out of my hand; Christ's sheep are in his hands, being put there by God the Father, both as an instance of his love to Christ, and them; and this was done from all eternity, even when they were chosen in him; so that they were in the hands of Christ, before they were in the loins of Adam; and were preserved in him, notwithstanding Adam's fall, and through the ruins of it. To be in the hands of Christ, is to be high in his esteem and favour; the saints are a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God; they are a signet on his right hand that shall never be plucked off; they are engraven on the palms of his hands: to be in the hands of Christ, is to be in his possession, and at his dispose, as all the elect of God are; and to be under his guidance, care, and protection, as they be; they are fed according to the integrity of his heart, and guided by the skilfulness of his hands; they are always under his care and watchful eye, who protects them from all their enemies, and hides them in the hollow of his hand: hence, because they are so, they are called "the sheep of his hand", Ps 95:7. And none shall ever pluck them from thence; no man can do it, not any false teacher can remove them from Christ, by all the art and cunning he is master of; nor any violent persecutor, by all the force and power he can use; nor can any sin, or snare, or temptation, draw them out of Christ's hands; nor any adversity whatever separate them from him: they must be safe, and always abide there, who are in the hands of Christ; for his hands have laid the foundations of the heavens and the earth, they grasp the whole universe, and hold all things together; and who then can pluck any out of these hands? Moreover, Christ, as Mediator, has all power in heaven and earth; and even as man, he is the man of God's right hand, made strong for himself.
Robert Jamieson, A. R. Fausset and David Brown
10:28 I give unto them eternal life--not "will give them"; for it is a present gift. (See on Jn 3:36; Jn 5:24). It is a very grand utterance, couched in the language of majestic authority.
10:2910:29: Հայրն իմ որ ետ ինձ զնոսա՝ մե՛ծ է քան զամենայն, եւ ո՛չ ոք կարէ յափշտակել ՚ի ձեռաց Հօր իմոյ։
29. Իմ Հայրը, որ նրանց ինձ տուեց, ամենքից մեծ է. եւ իմ Հօր ձեռքից ոչ ոք չի կարող ոչինչ յափշտակել:
29 Իմ Հայրս, որ զանոնք ինծի տուաւ, բոլորէն մեծ է եւ մէ՛կը չի կրնար իմ Հօրս ձեռքէն յափշտակել։
Հայրն իմ որ ետ ինձ զնոսա` մեծ է քան զամենայն, եւ ոչ ոք կարէ յափշտակել ի ձեռաց Հօր իմոյ:

10:29: Հայրն իմ որ ետ ինձ զնոսա՝ մե՛ծ է քան զամենայն, եւ ո՛չ ոք կարէ յափշտակել ՚ի ձեռաց Հօր իմոյ։
29. Իմ Հայրը, որ նրանց ինձ տուեց, ամենքից մեծ է. եւ իմ Հօր ձեռքից ոչ ոք չի կարող ոչինչ յափշտակել:
29 Իմ Հայրս, որ զանոնք ինծի տուաւ, բոլորէն մեծ է եւ մէ՛կը չի կրնար իմ Հօրս ձեռքէն յափշտակել։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Отец Мой, Который дал Мне их, больше всех; и никто не может похитить их из руки Отца Моего.
10:29  ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός.
10:29. ὁ (The-one) πατήρ (a-Father) μου (of-me) ὃ (to-which) δέδωκέν (it-had-come-to-give) μοι (unto-me) πάντων ( of-all ) μεῖζόν (more-great) ἐστιν, (it-be,"καὶ (and) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) ἁρπάζειν (to-snatch-to) ἐκ (out) τῆς (of-the-one) χειρὸς (of-a-hand) τοῦ (of-the-one) πατρός. (of-a-Father)
10:29. Pater meus quod dedit mihi maius omnibus est et nemo potest rapere de manu Patris meiThat which my Father hath given me is greater than all: and no one can snatch them out of the hand of my Father.
29. My Father, which hath given unto me, is greater than all; and no one is able to snatch out of the Father’s hand.
10:29. What my Father gave to me is greater than all, and no one is able to seize from the hand of my Father.
10:29. My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father’s hand.
My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father' s hand:

29: Отец Мой, Который дал Мне их, больше всех; и никто не может похитить их из руки Отца Моего.
10:29  ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός.
10:29. Pater meus quod dedit mihi maius omnibus est et nemo potest rapere de manu Patris mei
That which my Father hath given me is greater than all: and no one can snatch them out of the hand of my Father.
10:29. What my Father gave to me is greater than all, and no one is able to seize from the hand of my Father.
10:29. My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father’s hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:29: My Father - is greater than all - More powerful than all the united energies of men and demons. He who loves God must be happy; and he who fears him need fear nothing on this side eternity.
Albert Barnes: Notes on the Bible - 1834
10:29: Which gave them me - See Joh 6:37.
Is greater - Is more powerful.
Than all - Than all others - men, angels, devils. The word includes everything - everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, further, that God will keep them, and will so control all other beings and things that they shall be safe.
None is able - None has power to do it. In these two verses we are taught the following important truths:
1. that Christians are given by God the Father to Christ.
2. that Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life.
3. that both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere.
4. that there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: which: Joh 6:37, Joh 17:2, Joh 17:6, Joh 17:9, Joh 17:11
is greater: Joh 14:28; Exo 18:11; Psa 145:3; Dan 4:3; Mal 1:14
John Gill
10:29 My Father which gave them me,.... So the sheep came to be Christ's, and to be in his hand; the Father gave them to him, put them into his hands, and made them his care and charge:
is greater than all; than all gods, than all beings, than all creatures, angels and men, and than all the enemies of his people; this must be allowed: the Vulgate Latin version, and so some of the ancients read, "what my Father gave to me, is greater than all"; meaning, that the church given to him, and built on him, is stronger than all its enemies:
and none is able to pluck them out of my Father's hand; so that these sheep have a double security; they are in the hands of Christ, and they are in the hands of the Father of Christ; wherefore could it be thought, which ought not to be, that they could be plucked out of Christ's hands, yet it can never be imagined, that any can pluck them out of the hands of God the Father; and there is no more reason to think that they can be plucked out of the hands of the one, than there is that they can be plucked out of the hands of the other, as is clear from what follows in Jn 10:30; see the Apocrypha:
"But the souls of the righteous are in the hand of God, and there shall no torment touch them.'' (Wisdom 3:1).
Robert Jamieson, A. R. Fausset and David Brown
10:29 My Father, which gave them me--(See on Jn 6:37-39).
is greater than all--with whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of My Father's hand." The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (OLSHAUSEN--a testimony all the more valuable, being given in spite of Lutheran prejudice).
10:3010:30: Ես եւ Հայր իմ մի եմք։
30. Ես եւ իմ Հայրը մի ենք»:
30 Ես ու Հայրը մէկ ենք»։
Ես եւ Հայր [56]իմ մի եմք:

10:30: Ես եւ Հայր իմ մի եմք։
30. Ես եւ իմ Հայրը մի ենք»:
30 Ես ու Հայրը մէկ ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Я и Отец--одно.
10:30  ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
10:30. ἐγὼ (I) καὶ (and) ὁ (the-one) πατὴρ (a-Father) ἕν (one) ἐσμεν. (we-be)
10:30. ego et Pater unum sumusI and the Father are one.
30. I and the Father are one.
10:30. I and the Father are one.”
10:30. I and [my] Father are one.
I and [my] Father are one:

30: Я и Отец--одно.
10:30  ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
10:30. ego et Pater unum sumus
I and the Father are one.
10:30. I and the Father are one.”
10:30. I and [my] Father are one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:30: I and my Father are one - If Jesus Christ were not God, could he have said these words without being guilty of blasphemy? It is worthy of remark that Christ does not say, I and My Father, which my our translation very improperly supplies, and which in this place would have conveyed a widely different meaning: for then it would imply that the human nature of Christ, of which alone, I conceive, God is ever said to be the Father in Scripture, was equal to the Most High: but he says, speaking then as God over all, I and The Father, εγω και ὁ πατηρ ἑν εσμεν - the Creator of all things, the Judge of all men, the Father of the spirits of all flesh - are One, One in nature, One in all the attributes of Godhead, and One in all the operations of those attributes: and so it is evident the Jews understood him. See Joh 17:11, Joh 17:22.
Albert Barnes: Notes on the Bible - 1834
10:30: I and my Father are one - The word translated "one" is not in the masculine, but in the neuter gender. It expresses union, but not the precise nature of the union. It may express any union, and the particular kind intended is to be inferred from the connection. In the pRev_ious verse he had said that he and his Father were united in the same object that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by Erasmus, Calvin, Bucer, and others. Most of the Christian fathers understood them, however, as referring to the oneness or unity of nature between the Father and the Son; and that this was the design of Christ appears probable from the following considerations:
1. The question in debate was (not about his being united with the Father in plan and counsel, but in power. He affirmed that he was able to rescue and keep his people from all enemies, or that he had power superior to men and devils that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attribute only of God, and they thus understood him as claiming equality to God in regard to omnipotence.
2. The Jews understood him as affirming his equality with God, for they took up stones to punish him for blasphemy Joh 10:31, Joh 10:33, and they said to him that they understood him as affirming that he was God, Joh 10:33.
3. Jesus did not deny that it was his intention to be so understood. See the notes at Joh 10:34-37.
4. He immediately made another declaration implying the same thing, leaving the same impression, and which they attempted to punish in the same manner, Joh 10:37-39. If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly disavow that such was his intention. The Jews were well acquainted with their own language. They understood him in this manner, and he left this impression on their minds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Joh 1:1, Joh 1:2, Joh 5:17, Joh 5:23, Joh 8:58, Joh 14:9, Joh 14:23, Joh 16:15, Joh 17:10, Joh 17:21; Mat 11:27, Mat 28:19; Ti1 3:16; Tit 2:13; Jo1 5:7, Jo1 5:20
John Gill
10:30 I and my Father are one. Not in person, for the Father must be a distinct person from the Son, and the Son a distinct person from the Father; and which is further manifest, from the use of the verb plural, "I and my Father", "we are one"; that is, in nature and essence, and perfections, particularly in power; since Christ is speaking of the impossibility of plucking any of the sheep, out of his own and his Father's hands; giving this as a reason for it, their unity of nature, and equality of power; so that it must be as impracticable to pluck them out of his hands, as out of his Father's, because he is equal with God the Father, and the one God with him. The Jew (p) objects, that
"if the sense of this expression is, that the Father and the Son are one, as the Nazarenes understand and believe it, it will be found that Jesus himself destroys this saying, as it is written in Mk 13:32, for saith Jesus, "that day and that hour, there is knoweth, not the angels, nor the Son, but the Father only"; lo, these words show, that the Father and the Son are not one, since the Son does not know what the Father knows.''
But it should be observed, that Christ is both the Son of God, and the son of man, as the Christians believe; as he is the Son of God, he lay in the bosom of his Father, and was privy to all his secrets, to all his thoughts, purposes, and designs; and as such, he knew the day and hour of judgment, being God omniscient; and in this respect is one with the Father, having the same perfections of power, knowledge, &c. but then as the son of man, he is not of the same nature, and has not the same knowledge; his knowledge of things was derived, communicated, and not infinite; and did not reach to all things at once, but was capable of being increased, as it was: and it is with regard to him as the son of man, that Jesus speaks of himself in Mk 13:32; whereas he is here treating of his divine sonship, and almighty power; wherefore considered in the relation of the Son of God, and as possessed of the same perfections with God, he and his Father are one; though as man, he is different from him, and knew not some things he did: so that there is no contradiction between the words of Christ in one place, and in the other; nor is he chargeable with any blasphemy against God, or any arrogance in himself, by assuming deity to himself; nor deserving of punishment, even to be deprived of human life, as the Jew suggests; nor is what he produces from a Socinian writer, of any moment, that these words do not necessarily suppose, that the Father and the Son are of the same essence; since it may be said of two men, that they are one, end yet are not the same man, but one is one man, and the other another; for we do not say they are one and the same person, which does not follow from their being of one and the same nature, but that they are one God, and two distinct persons.
(p) Isaac Chizzuk Emuna, par. 2. c. 50. p. 438, 439.
John Wesley
10:30 I and the Father are one - Not by consent of will only, but by unity of power, and consequently of nature. Are - This word confutes Sabellius, proving the plurality of persons: one - This word confutes Arius, proving the unity of nature in God. Never did any prophet before, from the beginning of the world, use any one expression of himself, which could possibly be so interpreted as this and other expressions were, by all that heard our Lord speak. Therefore if he was not God he must have been the vilest of men.
Robert Jamieson, A. R. Fausset and David Brown
10:30 I and my Father are one--Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender--"we (two persons) are"; while "one" is neuter--"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have they," says He; "though He has given them to Me, they are as much in His own almighty hands as ever--they cannot be, and when given to Me they are not, given away from Himself; for HE AND I HAVE ALL IN COMMON." Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And AUGUSTINE was right in saying the "We are" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the "one" (as explained) condemns the Arians (who denied the unity of their essence).
10:3110:31: Վէմս առին Հրեայքն՝ զի քարկո՛ծ արասցեն զնա։
31. Հրեաները քարեր վերցրին, որ նրան քարկոծեն:
31 Այն ատեն Հրեաները նորէն քարեր վերցուցին, որպէս զի զանիկա քարկոծեն։
Վէմս առին Հրեայքն զի քարկոծ արասցեն զնա:

10:31: Վէմս առին Հրեայքն՝ զի քարկո՛ծ արասցեն զնա։
31. Հրեաները քարեր վերցրին, որ նրան քարկոծեն:
31 Այն ատեն Հրեաները նորէն քարեր վերցուցին, որպէս զի զանիկա քարկոծեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Тут опять Иудеи схватили каменья, чтобы побить Его.
10:31  ἐβάστασαν πάλιν λίθους οἱ ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.
10:31. Ἐβάστασαν (They-carried-to) πάλιν (unto-furthered) λίθους (to-stones,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ἵνα (so) λιθάσωσιν (they-might-have-stoned-to) αὐτόν. (to-it)
10:31. sustulerunt lapides Iudaei ut lapidarent eumThe Jews then took up stones to stone him.
31. The Jews took up stones again to stone him.
10:31. Therefore, the Jews took up stones, in order to stone him.
10:31. Then the Jews took up stones again to stone him.
Then the Jews took up stones again to stone him:

31: Тут опять Иудеи схватили каменья, чтобы побить Его.
10:31  ἐβάστασαν πάλιν λίθους οἱ ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.
10:31. sustulerunt lapides Iudaei ut lapidarent eum
The Jews then took up stones to stone him.
10:31. Therefore, the Jews took up stones, in order to stone him.
10:31. Then the Jews took up stones again to stone him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Естественно, что враждебно настроенные по отношению ко Христу иудеи должны были увидеть в таком Его заявлении простое богохульство. Они начали отбирать камни (ebastasan по-русски неточно: схватили), чтобы совершить над Христом, как над богохульником, положенную по закону (Лев. 24:15: и сл.) казнь.
Adam Clarke: Commentary on the Bible - 1831
10:31: 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.
Albert Barnes: Notes on the Bible - 1834
10:31: The Jews took up stones - Stoning was the punishment of a blasphemer, Lev 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Joh 10:33.
Again - They had before plotted against his life Joh 5:16, Joh 5:18, and once at least they had taken up stones to destroy him, Joh 8:59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Joh 5:18, Joh 8:59, Joh 11:8; Exo 17:4; Sa1 30:6; Mat 21:35, Mat 23:35; Act 7:52, Act 7:58, Act 7:59
Geneva 1599
10:31 (10) Then the Jews took up stones again to stone him.
(10) Christ proves his dignity by divine works.
John Gill
10:31 Then the Jews took up stones again to stone him. As they had done before; see Gill on Jn 8:59;
Robert Jamieson, A. R. Fausset and David Brown
10:31 Then the Jews took up stones again to stone Him--and for precisely the same thing as before (Jn 8:58-59).
10:3210:32: Պատասխանի ետ նոցա Յիսուս. Բազում գործս բարիս ցուցի ձեզ ՚ի Հօրէ իմմէ. վասն որո՞յ գործոյ ՚ի նոցանէ քարկոծ առնէք զիս[1824]։ [1824] Ոմանք. Նոցա Յիսուս՝ եւ ասէ. Բազում։
32. Յիսուս պատասխանեց նրանց. «Բազում բարի գործեր ցոյց տուի ձեզ իմ Հօրից. դրանցից ո՞ր գործի համար էք ինձ քարկոծում»:
32 Յիսուս ըսաւ անոնց. «Շատ բարի գործեր ցուցուցի ձեզի իմ Հօրմէս, անոնցմէ ո՞ր գործին համար զիս կը քարկոծէք»։
Պատասխանի ետ նոցա Յիսուս. Բազում գործս բարիս ցուցի ձեզ ի Հօրէ իմմէ. վասն որո՞յ գործոյ ի նոցանէ քարկոծ առնէք զիս:

10:32: Պատասխանի ետ նոցա Յիսուս. Բազում գործս բարիս ցուցի ձեզ ՚ի Հօրէ իմմէ. վասն որո՞յ գործոյ ՚ի նոցանէ քարկոծ առնէք զիս[1824]։
[1824] Ոմանք. Նոցա Յիսուս՝ եւ ասէ. Բազում։
32. Յիսուս պատասխանեց նրանց. «Բազում բարի գործեր ցոյց տուի ձեզ իմ Հօրից. դրանցից ո՞ր գործի համար էք ինձ քարկոծում»:
32 Յիսուս ըսաւ անոնց. «Շատ բարի գործեր ցուցուցի ձեզի իմ Հօրմէս, անոնցմէ ո՞ր գործին համար զիս կը քարկոծէք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Иисус отвечал им: много добрых дел показал Я вам от Отца Моего; за которое из них хотите побить Меня камнями?
10:32  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε;
10:32. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) ὁ (the-one) Ἰησοῦς (an-Iesous," Πολλὰ ( To-much ) ἔργα (to-works) ἔδειξα (I-showed) ὑμῖν (unto-ye) καλὰ ( to-seemly ) ἐκ (out) τοῦ (of-the-one) πατρός: (of-a-Father) διὰ (through) ποῖον (to-whither-belonged) αὐτῶν (of-them) ἔργον (to-a-work) ἐμὲ (to-ME) λιθάζετε; (ye-stone-to?"
10:32. respondit eis Iesus multa opera bona ostendi vobis ex Patre meo propter quod eorum opus me lapidatisJesus answered them: Many good works I have shewed you from my Father. For which of those works do you stone me?
32. Jesus answered them, Many good works have I shewed you from the Father; for which of those works do ye stone me?
10:32. Jesus answered them: “I have shown you many good works from my Father. For which of those works do you stone me?”
10:32. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me:

32: Иисус отвечал им: много добрых дел показал Я вам от Отца Моего; за которое из них хотите побить Меня камнями?
10:32  ἀπεκρίθη αὐτοῖς ὁ ἰησοῦς, πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε;
10:32. respondit eis Iesus multa opera bona ostendi vobis ex Patre meo propter quod eorum opus me lapidatis
Jesus answered them: Many good works I have shewed you from my Father. For which of those works do you stone me?
10:32. Jesus answered them: “I have shown you many good works from my Father. For which of those works do you stone me?”
10:32. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Не смущаясь этим, Господь продолжал говорить, и враги Его, приведенные в изумление этим хладнокровием, останавливаются в недоумении. Господь спрашивает их, за что они хотят побить Его камнями? Ведь Он делал только добрые дела (Мф. 12:12: [259]), т. е. исцеления и другие чудеса, и притом поступал так, что все бы должны были понять, что Он действовал в силу власти, полученной Им от Отца.
Adam Clarke: Commentary on the Bible - 1831
10:32: 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.
Albert Barnes: Notes on the Bible - 1834
10:32: Many good works - Many miracles of benevolence healing the sick, etc. His miracles were good works, as they tended to promote the happiness of men, and were proofs of his benevolence. He had performed no other works than those of benevolence; he knew that they could charge him with no other, and he confidently appealed to them as witnesses of that. Happy would it be if all, when they are opposed and persecuted, could appeal even to their persecutors in proof of their own innocence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: Many: Joh 10:25, Joh 10:37, Joh 5:19, Joh 5:20, Joh 5:36; Mat 11:5; Act 2:22, Act 10:38
for: Sa1 19:4-6; Ch2 24:20-22; Psa 35:12, Psa 109:4, Psa 109:5; Ecc 4:4; Jo1 3:12
Geneva 1599
10:32 Jesus answered them, Many good works have I shewed you from my (k) Father; for which of those works do ye stone me?
(k) Through my Father's authority and power.
John Gill
10:32 Jesus 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.
Robert Jamieson, A. R. Fausset and David Brown
10:32 Many good works have I showed you--that is, works of pure benevolence (as in Acts 10:38, "Who went about doing good," &c.; see Mk 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?"
10:3310:33: Պատասխանի ետուն նմա Հրեայքն. Վասն բարւոյ գործոյ ո՛չ առնեմք զքեզ քարկոծ, այլ վասն հայհոյութեան. եւ զի դու մա՛րդ ես, եւ զանձն քո Աստուա՛ծ առնես[1825]։ [1825] Ոմանք. Հրէայքն եւ ասեն։
33. Հրեաները նրան պատասխանեցին. «Քեզ բարի գործի համար չենք քարկոծում, այլ հայհոյութեան համար եւ նրա համար, որ դու մարդ ես, բայց ինքդ քեզ Աստծու տեղ ես դնում»:
33 Հրեաները պատասխան տուին անոր՝ ըսելով. «Բարի գործի համար քեզ չենք քարկոծեր, հապա հայհոյութեան համար, քանզի դուն որ մարդ ես, ինքզինքդ Աստուած կ’ընես»։
Պատասխանի ետուն նմա Հրեայքն. Վասն բարւոյ գործոյ ոչ առնեմք զքեզ քարկոծ, այլ վասն հայհոյութեան. եւ զի դու մարդ ես, եւ զանձն քո Աստուած առնես:

10:33: Պատասխանի ետուն նմա Հրեայքն. Վասն բարւոյ գործոյ ո՛չ առնեմք զքեզ քարկոծ, այլ վասն հայհոյութեան. եւ զի դու մա՛րդ ես, եւ զանձն քո Աստուա՛ծ առնես[1825]։
[1825] Ոմանք. Հրէայքն եւ ասեն։
33. Հրեաները նրան պատասխանեցին. «Քեզ բարի գործի համար չենք քարկոծում, այլ հայհոյութեան համար եւ նրա համար, որ դու մարդ ես, բայց ինքդ քեզ Աստծու տեղ ես դնում»:
33 Հրեաները պատասխան տուին անոր՝ ըսելով. «Բարի գործի համար քեզ չենք քարկոծեր, հապա հայհոյութեան համար, քանզի դուն որ մարդ ես, ինքզինքդ Աստուած կ’ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: Иудеи сказали Ему в ответ: не за доброе дело хотим побить Тебя камнями, но за богохульство и за то, что Ты, будучи человек, делаешь Себя Богом.
10:33  ἀπεκρίθησαν αὐτῶ οἱ ἰουδαῖοι, περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν.
10:33. ἀπεκρίθησαν (They-were-separated-off) αὐτῷ (unto-it) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Περὶ (About) καλοῦ (of-seemly) ἔργου (of-a-work) οὐ (not) λιθάζομέν (we-stone-to) σε (to-thee,"ἀλλὰ (other) περὶ (about) βλασφημίας, (of-a-harmful-declaring-unto) καὶ (and) ὅτι (to-which-a-one) σὺ (thou) ἄνθρωπος (a-mankind) ὢν (being) ποιεῖς (thou-do-unto) σεαυτὸν (to-thyself) θεόν. (to-a-Deity)
10:33. responderunt ei Iudaei de bono opere non lapidamus te sed de blasphemia et quia tu homo cum sis facis te ipsum DeumThe Jews answered him: For a good work we stone thee not, but for blasphemy: and because that thou. being a, man, makest thyself God.
33. The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God.
10:33. The Jews answered him: “We do not stone you for a good work, but for blasphemy and because, though you are a man, you make yourself God.”
10:33. The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God:

33: Иудеи сказали Ему в ответ: не за доброе дело хотим побить Тебя камнями, но за богохульство и за то, что Ты, будучи человек, делаешь Себя Богом.
10:33  ἀπεκρίθησαν αὐτῶ οἱ ἰουδαῖοι, περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν.
10:33. responderunt ei Iudaei de bono opere non lapidamus te sed de blasphemia et quia tu homo cum sis facis te ipsum Deum
The Jews answered him: For a good work we stone thee not, but for blasphemy: and because that thou. being a, man, makest thyself God.
10:33. The Jews answered him: “We do not stone you for a good work, but for blasphemy and because, though you are a man, you make yourself God.”
10:33. The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Иудеи не оспаривают добрых дел, совершенных Христом (исцеления расслабленного и слепорожденного гл. 5: и 11). Они раздражены против Христа только за присвоение Им чести, подобающей Единому Богу, за Его притязания на Божественное достоинство.
Adam Clarke: Commentary on the Bible - 1831
10:33: But for blasphemy - I have elsewhere shown that the original word, βλασφημειν, when applied to men, signifies to speak injuriously of their persons, character, connections, etc.; but when applied to God it signifies to speak impiously, i.e. contrary to his nature, perfections, the wisdom of his providence, or goodness of his works.
Thou, being a man - That is, only a man - makest thyself God. When Christ said before, Joh 10:30, I and the Father are one, had the Jews understood him (as many called Christians profess to do) as only saying he had a unity of sentiments with the Father, they would not have attempted to treat him for this as a blasphemer; because in this sense Abraham, Isaac, Moses, David, and all the prophets, were one with God. But what irritated them so much was that they understood him as speaking of a unity of nature. Therefore they say here, thou makest thyself God; which word they understood, not in a figurative, metaphorical, or improper sense, but in the most literal meaning of the term.
Albert Barnes: Notes on the Bible - 1834
10:33: For blasphemy - See the notes at Mat 9:3.
Makest thyself God - See the notes at Joh 5:18. This shows how they understood what he had said.
Makest thyself - Dost claim to be God, or thy language implies this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: but: Lev 24:14; Kg1 21:10
makest: Joh 10:30, Joh 5:18; Psa 82:6; Rom 13:1; Phi 2:6
John Gill
10:33 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, Jn 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.
Robert Jamieson, A. R. Fausset and David Brown
10:33 for a blasphemy--whose legal punishment was stoning (Lev 24:11-16).
thou, being a man--that is, a man only.
makest thyself God--Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Jn 5:18; Jn 8:59).
10:3410:34: Պատասխանի ետ նոցա Յիսուս. Ո՞չ յօրէնսն ձեր գրեալ է. Ես ասացի թէ աստուա՛ծք իցէք։
34. Յիսուս նրանց պատասխանեց. «Ձեր օրէնքում չէ՞, որ գրուած է. “Ես ասացի, թէ աստուածներ էք”:
34 Յիսուս պատասխան տուաւ անոնց. «Չէ՞ որ ձեր օրէնքին մէջ գրուած է. ‘Ես ըսի թէ դուք աստուածներ էք’։
Պատասխանի ետ նոցա Յիսուս. Ո՞չ յօրէնս ձեր գրեալ է. Ես ասացի թէ աստուածք իցէք:

10:34: Պատասխանի ետ նոցա Յիսուս. Ո՞չ յօրէնսն ձեր գրեալ է. Ես ասացի թէ աստուա՛ծք իցէք։
34. Յիսուս նրանց պատասխանեց. «Ձեր օրէնքում չէ՞, որ գրուած է. “Ես ասացի, թէ աստուածներ էք”:
34 Յիսուս պատասխան տուաւ անոնց. «Չէ՞ որ ձեր օրէնքին մէջ գրուած է. ‘Ես ըսի թէ դուք աստուածներ էք’։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: Иисус отвечал им: не написано ли в законе вашем: Я сказал: вы боги?
10:34  ἀπεκρίθη αὐτοῖς [ὁ] ἰησοῦς, οὐκ ἔστιν γεγραμμένον ἐν τῶ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα, θεοί ἐστε;
10:34. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) [ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Οὐκ (Not) ἔστιν (it-be) γεγραμμένον (having-had-come-to-be-scribed) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) ὑμῶν (of-ye) ὅτι (which-a-one," Ἐγὼ ( I ) εἶπα ( I-said ," Θεοί ( Deities ) ἐστε ; ( ye-be ?"
10:34. respondit eis Iesus nonne scriptum est in lege vestra quia ego dixi dii estisJesus answered them: Is it not written in your law: I said, you are gods?
34. Jesus answered them, Is it not written in your law, I said, Ye are gods?
10:34. Jesus responded to them: “Is it not written in your law, ‘I said: you are gods?’
10:34. Jesus answered them, Is it not written in your law, I said, Ye are gods?
Jesus answered them, Is it not written in your law, I said, Ye are gods:

34: Иисус отвечал им: не написано ли в законе вашем: Я сказал: вы боги?
10:34  ἀπεκρίθη αὐτοῖς [ὁ] ἰησοῦς, οὐκ ἔστιν γεγραμμένον ἐν τῶ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα, θεοί ἐστε;
10:34. respondit eis Iesus nonne scriptum est in lege vestra quia ego dixi dii estis
Jesus answered them: Is it not written in your law: I said, you are gods?
10:34. Jesus responded to them: “Is it not written in your law, ‘I said: you are gods?’
10:34. Jesus answered them, Is it not written in your law, I said, Ye are gods?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: - 36: .

Господь прежде всего снимает с Себя обвинение в богохульстве. Да, он назвал Себя - хотя и не прямо - Сыном Божиим. Но не поступает ли так даже с простыми людьми само Слово Божие (Христос называет его в общем смысле законом)? Людей, особо выдающихся по своему положению, оно называет иногда богами (Пс. 81:6), и, однако, из-за этого никто не станет сомневаться в истинности Писания и его авторитетности для избранного народа (не может нарушиться Писание).

Почему же иудеи так раздражались против Него? Ведь Господь Иисус Христос освящен, т. е. избран для Своего высокого служения и послан в мир Самим Отцом. Как же бы могло совершиться это избрание, имевшее место от вечности (ср. Еф. 1:4), если бы сам избираемый не существовал прежде своего избрания, как личность, которая может свободно принять и не принять это избрание? Не ясно ли, что Христос, как существовавший от вечности и от вечности уже принявший на Себя известную миссию, есть Существо вечное? А вечность была для иудеев первым свойством существа Божия, и Бога они иногда называли кратко Вечным. Следовательно, Христос указывает здесь на Свое вечное существование, в силу которого Он и имеет право называть Себя Богом в собственном смысле этого слова, а не в том, в каком Священное Писание называет некоторых людей. Он, следовательно, не богохульник, а возвещает чистую истину.

Отсюда можно видеть, как неправы ученые (напр., Бейшляг), которые, в этом месте видят пример того, что и Сам Христос будто бы признавал Себя Сыном Божиим только в нравственном или переносном значении этого слова. Если бы Христос этими словами хотел сказать что-нибудь подобное, то, во-первых, Он сказал бы прямо, что Его природа не одинакова с природою Отца (Иоанн Златоуст), а, во-вторых, и иудеи не вооружились бы против Него по поводу данного им здесь разъяснения (ст. 3).
Adam Clarke: Commentary on the Bible - 1831
10:34: Is it not written in your law - The words which our Lord quotes are taken from Psa 82:6, which shows that, under the word law, our Lord comprised the Jewish sacred writings in general. See also Joh 12:34; Joh 15:25.
Ye are gods? - That is, judges, who are called אלהים elohim. That judges are here meant appears from Psa 82:2, etc., and also from what follows here. And this is probably the only place where the word אלהים is applied to any but the true God. See Parkhurst under the root אלה.
Albert Barnes: Notes on the Bible - 1834
10:34
In your law - Psa 82:6. The word "law" here, is used to include the Old Testament.
I said - The Psalmist said, or God said by the Psalmist.
Ye are gods - This was said of magistrates on account of the dignity and honor of their office, and it shows that the Hebrew word translated "god," אלהים ̀ elohiym, in that place might be applied to man. Such a use of the word is, however, rare. See instances in Exo 7:1; Exo 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: in: Joh 12:34, Joh 15:25; Rom 3:10-19
I said: Psa 82:1, Psa 82:6, Psa 82:7
gods: Exo 4:16, Exo 7:1, Exo 22:28; Psa 138:1
John Gill
10:34 Jesus answered them, is it not written in your law,.... In the law which was given unto them, of which they boasted, and pretended to understand, and interpret, even in Ps 82:6; for the law includes not only the Pentateuch, but all the books of the Old Testament: it is an observation of one of the Jewish doctors (t), that
"with the wise men of blessed memory, it is found in many places that the word law comprehends the Prophets and the Hagiographa.''
Among which last stands the book of Psalms; and this may be confirmed by a passage out of the Talmud (u); it is asked,
"from whence does the resurrection of the dead appear, , "out of the law?"''
Tit is answered,
"as it is said in Ps 84:4, "Blessed are they that dwell in thy house, they will still praise thee, Selah; they do praise thee", it is not said, but "they will praise thee"; from hence is a proof of the resurrection of the dead, "out of the law".''
The same question is again put, and then Is 52:8 is cited, and the like observation made upon it. Moreover, this is a way of speaking used by the Jews, when they introduce another citing a passage of Scripture thus (w), , "is it not written in your law", Deut 4:9, "only take heed to thyself", &c. so here the Scripture follows,
I said, ye are gods? which is spoken to civil magistrates, so called, because of their authority and power; and because they do, in some sort, represent the divine majesty, in the government of nations and kingdoms. Many of the Jewish writers, by "gods", understand "the angels". The Targum paraphrases the words thus:
"I said ye are accounted as angels, as the angels on high, all of you;''
and to this sense some of their commentators interpret it. Jarchi's gloss is, ye are gods; that is, angels; for when I gave the law to you, it was on this account, that the angel of death might not any more rule over you: the note of Aben Ezra is, "and the children of the Most High": as angels; and the sense is, your soul is as the soul of angels: hence the (x) Jew charges Christ with seeking refuge in words, that will not profit, or be any help to him, when he cites these words, showing that magistrates are called gods, when the sense is only, that they are like to the angels in respect of their souls: but let it be observed, that it is not said, "ye are as gods", as in Gen 3:5, but "ye are gods"; not like unto them only, but are in some sense gods; and besides, to say that they are like to angels, with respect to their souls, which come from above, is to say no more of the judges of the earth, than what may be said of every man: to which may be added, that this objector himself owns, that judges are called "gods", as in Ex 22:9; the cause of both parties shall come before "the judges"; and that even the word is used in this sense in this very psalm, from whence these words are cited, Ps 82:1, "he judgeth among" "the gods"; and both Kimchi and Ben Melech interpret this text itself in the same way, and observe, that judges are called gods, when they judge truly and aright: all which is sufficient to justify our Lord in the citation of this passage, and the use he makes of it.
(t) R. Azarias in Meor Enayim, c. 7. fol. 47. 1. (u) T. Bab. Sanhedrin, fol. 91. 2. (w) T. Bab. Beracot, fol. 32. 2. (x) R. Isaac Chizzuk Emuna, par. 2. c. 51. p. 440, 441.
John Wesley
10:34 Ps 82:6.
Robert Jamieson, A. R. Fausset and David Brown
10:34 Is it not written in your law--in Ps 82:6, respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
10:3510:35: Իսկ եթէ զնոսա աստուա՛ծս ասէ, առ որս բանն Աստուծոյ եղեւ. եւ չէ՛ մարթ եղծանել գրոյն[1826]. [1826] Ոմանք. Եթէ զնոսա աստուածս անուանէ, առ որս։
35. Իսկ եթէ աստուածներ է կոչում նրանց, որոնց ուղղուած էր Աստծու խօսքը (եւ հնարաւոր չէ, որ Գիրքը ջնջուի),
35 Եթէ ‘աստուածներ’ կ’անուանէ զանոնք, որոնց Աստուծոյ խօսքը տրուեցաւ, ու կարելի չէ որ այն գրուածը աւրուի,
Իսկ եթէ զնոսա աստուածս ասէ, առ որս բանն Աստուծոյ եղեւ, (եւ չէ մարթ եղծանել գրոյն:

10:35: Իսկ եթէ զնոսա աստուա՛ծս ասէ, առ որս բանն Աստուծոյ եղեւ. եւ չէ՛ մարթ եղծանել գրոյն[1826].
[1826] Ոմանք. Եթէ զնոսա աստուածս անուանէ, առ որս։
35. Իսկ եթէ աստուածներ է կոչում նրանց, որոնց ուղղուած էր Աստծու խօսքը (եւ հնարաւոր չէ, որ Գիրքը ջնջուի),
35 Եթէ ‘աստուածներ’ կ’անուանէ զանոնք, որոնց Աստուծոյ խօսքը տրուեցաւ, ու կարելի չէ որ այն գրուածը աւրուի,
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: Если Он назвал богами тех, к которым было слово Божие, и не может нарушиться Писание, --
10:35  εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή,
10:35. εἰ (If) ἐκείνους (to-the-ones-thither) εἶπεν (it-had-said) θεοὺς (to-deities) πρὸς (toward) οὓς ( to-which ) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐγένετο , ( it-had-became ,"καὶ (and) οὐ (not) δύναται ( it-ableth ) λυθῆναι (to-have-been-loosed) ἡ (the-one) γραφή, (a-scribing,"
10:35. si illos dixit deos ad quos sermo Dei factus est et non potest solvi scripturaIf he called them gods to whom the word of God was spoken; and the scripture cannot be broken:
35. If he called them gods, unto whom the word of God came ( and the scripture cannot be broken),
10:35. If he called those to whom the word of God was given gods, and Scripture cannot be broken,
10:35. If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
If he called them gods, unto whom the word of God came, and the scripture cannot be broken:

35: Если Он назвал богами тех, к которым было слово Божие, и не может нарушиться Писание, --
10:35  εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή,
10:35. si illos dixit deos ad quos sermo Dei factus est et non potest solvi scriptura
If he called them gods to whom the word of God was spoken; and the scripture cannot be broken:
10:35. If he called those to whom the word of God was given gods, and Scripture cannot be broken,
10:35. If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:35: Unto whom the word of God came - Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in Ch2 19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In Deu 1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb 4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged." But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luk 3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things.
And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence?
Albert Barnes: Notes on the Bible - 1834
10:35
Unto whom the word of God came - That is, who were his servants, or who received their dignity and honor only because the law of God was intrusted to them. "The Word of God" here means the command of God; his commission to them to do justice.
The scripture cannot be broken - See Mat 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is, "If, therefore, the Scripture uses the word "god" אלהים ̀ elohiym as applied to magistrates, it settles the question that it is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It cannot, therefore, be blasphemy to use this word as applicable to a personage so much more exalted than mere magistrates as the Messiah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: unto: Gen 15:1; Deu 18:15, Deu 18:18-20; Sa1 14:36, Sa1 14:37, Sa1 15:1, Sa1 23:9-11, Sa1 28:6, Sa1 30:8; Sa2 7:5; Ch1 22:8; Ch2 11:2, Ch2 11:3, Ch2 19:2; Rom 13:1
the scripture: Joh 12:38, Joh 12:39, Joh 19:28, Joh 19:36, Joh 19:37; Mat 5:18, Mat 24:35, Mat 26:53-56, Mat 27:35; Luk 16:17; Luk 24:26, Luk 24:27, Luk 24:44-46; Act 1:16
Geneva 1599
10:35 If he called them gods, unto whom the word of God came, and the scripture cannot be (l) broken;
(l) Void and of no effect.
John Gill
10:35 If he called them gods, unto whom the word of God came,.... The Syriac version reads, "because the word of God came to them"; either the divine "Logos", the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings, and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, "if he called them gods to whom God appeared, the word of God was with them": or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does:
and the Scripture cannot be broken; or be made null and void; whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud (y); when one doctor has produced an argument, or instance, in any point of debate, another says, , "it may be broken"; or objected to, in such and such a manner, and be refuted: but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.
(y) T. Bab. Zebachim, fol. 4. 1. & Becorot, fol. 32. 1. & passim.
John Wesley
10:35 If he (God) called them gods unto whom the word of God came, (that is, to whom God was then speaking,) and the Scripture cannot be broken - That is, nothing which is written therein can be censured or rejected.
Robert Jamieson, A. R. Fausset and David Brown
10:35 If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (Lk 3:2). The reason is that given by the Baptist himself (see on Jn 3:31). The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself.
because, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis (Jn 10:35), "and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare Mt 5:17).
10:3610:36: իսկ զոր Հայր սրբեաց՝ եւ առաքեաց յաշխարհ, դուք ասէք՝ թէ հայհոյե՛ս. զի ասացի՝ թէ Որդի Աստուծոյ եմ[1827]։ [1827] Ոմանք. Եւ առաքեաց յաշխարհս... Աստուծոյ Որդի եմ։
36. ուրեմն՝ ո՛ւմ Հայրը սրբացրեց եւ աշխարհ ուղարկեց, դուք ասում էք, թէ՝ հայհոյում ես, նրա համար, որ ասացի, թէ՝ Աստծու Որդի եմ:
36 Հապա զայն որ Հայրը սրբեց եւ աշխարհ ղրկեց, դուք ինչպէ՞ս անոր կ’ըսէք թէ՝ ‘Հայհոյութիւն կ’ընես’, ‘Աստուծոյ Որդի եմ’ ըսելուս համար։
իսկ զոր Հայր սրբեաց եւ առաքեաց յաշխարհ, դուք ասէ՞ք թէ` Հայհոյես, զի ասացի թէ Որդի Աստուծոյ եմ:

10:36: իսկ զոր Հայր սրբեաց՝ եւ առաքեաց յաշխարհ, դուք ասէք՝ թէ հայհոյե՛ս. զի ասացի՝ թէ Որդի Աստուծոյ եմ[1827]։
[1827] Ոմանք. Եւ առաքեաց յաշխարհս... Աստուծոյ Որդի եմ։
36. ուրեմն՝ ո՛ւմ Հայրը սրբացրեց եւ աշխարհ ուղարկեց, դուք ասում էք, թէ՝ հայհոյում ես, նրա համար, որ ասացի, թէ՝ Աստծու Որդի եմ:
36 Հապա զայն որ Հայրը սրբեց եւ աշխարհ ղրկեց, դուք ինչպէ՞ս անոր կ’ըսէք թէ՝ ‘Հայհոյութիւն կ’ընես’, ‘Աստուծոյ Որդի եմ’ ըսելուս համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: Тому ли, Которого Отец освятил и послал в мир, вы говорите: богохульствуешь, потому что Я сказал: Я Сын Божий?
10:36  ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὅτι εἶπον, υἱὸς τοῦ θεοῦ εἰμι;
10:36. ὃν (to-which) ὁ (the-one) πατὴρ (a-Father) ἡγίασεν (it-hallow-belonged-to) καὶ (and) ἀπέστειλεν (it-set-off) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ὑμεῖς (ye) λέγετε (ye-forth) ὅτι (to-which-a-one,"Βλασφημεῖς, (Thou-harmfully-declare-unto,"ὅτι (to-which-a-one) εἶπον (I-had-said,"Υἱὸς (A-son) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰμί; (I-be?"
10:36. quem Pater sanctificavit et misit in mundum vos dicitis quia blasphemas quia dixi Filius Dei sumDo you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?
36. say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am Son of God?
10:36. why do you say, about him whom the Father has sanctified and sent into the world, ‘You have blasphemed,’ because I said, ‘I am the Son of God?’
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?
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:

36: Тому ли, Которого Отец освятил и послал в мир, вы говорите: богохульствуешь, потому что Я сказал: Я Сын Божий?
10:36  ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὅτι εἶπον, υἱὸς τοῦ θεοῦ εἰμι;
10:36. quem Pater sanctificavit et misit in mundum vos dicitis quia blasphemas quia dixi Filius Dei sum
Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?
10:36. why do you say, about him whom the Father has sanctified and sent into the world, ‘You have blasphemed,’ because I said, ‘I am the Son of God?’
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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:36
Whom the Father hath sanctified - The word "sanctify" with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Exo 28:41; Exo 29:1, Exo 29:44; Lev 8:30.
And sent into the world - As the Messiah, an office far more exalted than that of magistrates.
I am the Son of God - This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices (see the notes of Joh 10:34-35). And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates. And we may remark here:
1. That Jesus did not deny that he meant to apply the term to himself.
2. He did not deny that it was properly applied to him.
3. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: whom: Joh 3:34, Joh 6:27; Psa 2:2, Psa 2:6-12; Isa 11:2-5, Isa 42:1, Isa 42:3, Isa 49:1-3, Isa 49:6-8, Isa 55:4; Isa 61:1-3; Jer 1:5
sent: Joh 3:17, Joh 5:30, Joh 5:36, Joh 5:37, Joh 6:38, Joh 6:57, Joh 8:42, Joh 17:4, Joh 17:5, Joh 17:8, Joh 17:18, Joh 17:21; Rom 8:3; Gal 4:4; Jo1 4:9-14
I am: Joh 10:30-33, Joh 5:17, Joh 5:18, Joh 9:35-37, Joh 19:7, Joh 20:28, Joh 20:31; Mat 26:63-66, Mat 27:43, Mat 27:54; Luk 1:35; Rom 1:4, Rom 9:5
John Gill
10:36 Say ye of him whom the Father hath sanctified,.... Not by making his human nature pure and holy, and free from all sin, and by bestowing the holy Spirit on him without measure, though both true; but these were upon, or after his mission into the world; whereas sanctification here, designs something previous to that, and respects the eternal separation of him to his office, as Mediator, in the counsel, purposes, and decrees of God, and in the covenant of his grace, being pre-ordained thereunto, before the foundation of the world; which supposes his eternal existence as a divine person, and tacitly proves his true and proper deity:
and sent into the world; in human nature, to obtain eternal redemption and salvation his people: to save them from sin, Satan, the world, law, hell and death, which none but God could do:
thou blasphemest, because I said, I am the Son of God; for what he had said in Jn 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call , "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men.
John Wesley
10:36 Say ye of him whom the Father hath sanctified, and sent into the world - This sanctification (whereby he is essentially the Holy One of God) is mentioned as prior to his mission, and together with it implies, Christ was God in the highest sense, infinitely superior to that wherein those judges were so called.
10:3710:37: Եթէ ո՛չ գործեմ զգործս Հօր իմոյ, մի՛ հաւատայք ինձ։
37. Եթէ իմ Հօր գործերը չեմ անում, ինձ մի՛ հաւատացէք:
37 Եթէ իմ Հօրս գործերը չեմ գործեր, ինծի մի՛ հաւատաք։
Եթէ ոչ գործեմ զգործս Հօր իմոյ, մի՛ հաւատայք ինձ:

10:37: Եթէ ո՛չ գործեմ զգործս Հօր իմոյ, մի՛ հաւատայք ինձ։
37. Եթէ իմ Հօր գործերը չեմ անում, ինձ մի՛ հաւատացէք:
37 Եթէ իմ Հօրս գործերը չեմ գործեր, ինծի մի՛ հաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: Если Я не творю дел Отца Моего, не верьте Мне;
10:37  εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι·
10:37. εἰ (If) οὐ (not) ποιῶ (I-do-unto) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) πατρός (of-a-Father) μου, (of-me,"μὴ (lest) πιστεύετέ (ye-should-trust-of) μοι: (unto-me)
10:37. si non facio opera Patris mei nolite credere mihiIf I do not the works of my Father, believe me not.
37. If I do not the works of my Father, believe me not.
10:37. If I do not do the works of my Father, do not believe in me.
10:37. If I do not the works of my Father, believe me not.
If I do not the works of my Father, believe me not:

37: Если Я не творю дел Отца Моего, не верьте Мне;
10:37  εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι·
10:37. si non facio opera Patris mei nolite credere mihi
If I do not the works of my Father, believe me not.
10:37. If I do not do the works of my Father, do not believe in me.
10:37. If I do not the works of my Father, believe me not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: - 38. Чтобы еще более убедить слушателей в Своем божественном достоинстве, Господь указывает на дела Свои, которые дают Ему полное право требовать от иудеев совершенного доверия к Нему (ср. 5:36).
Adam Clarke: Commentary on the Bible - 1831
10:37: If I do not the works, etc. - I desire you to believe only on the evidence of my works: if I do not do such works as God only can perform, then believe me not.
Albert Barnes: Notes on the Bible - 1834
10:37
The works of my Father - The very works that my Father does. See Joh 5:17; "My Father worketh hitherto, and I work." See the note on that place. The works of his Father are those which God only can do. As Jesus did them, it shows that the name "Son of God," implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him Joh 10:39, and they were left with this impression on their minds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: Joh 10:25, Joh 10:32, Joh 5:31, Joh 12:37-40, Joh 14:10, Joh 15:24; Mat 11:20-24
John Gill
10:37 If I do not the works of my Father,.... Not only what the Father had given him to finish, and which he wrought by him as man, but such as were as great as the Father had done, and were equal to them; and which could not be done by any, but by the Father, or by one that is equal with him:
believe me not: Christ appeals to his miracles as proofs of his deity, sonship, and Messiahship, and desires no other credit than what they demand; see Mt 11:3.
Robert Jamieson, A. R. Fausset and David Brown
10:37 though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Jn 7:46; Jn 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
10:3810:38: Ապա թէ գործեմ, թէ եւ ինձ ո՛չ հաւատայք, սակայն գործոցն հաւատայցէ՛ք. զի գիտասջիք եւ ծանիջի՛ք՝ եթէ Հայր յիս, եւ ես ՚ի Հա՛յր[1828]։ [1828] Բազումք. Սակայն գործոցն հաւատացէ՛ք. զի։
38. Իսկ եթէ անում եմ, թէ ինձ էլ չէք հաւատում, գործերի՛ն հաւատացէք, որպէսզի իմանաք եւ ճանաչէք, որ Հայրը իմ մէջ է, եւ ես՝ Հօր մէջ»:
38 Բայց քանի որ կը գործեմ, թէեւ ինծի չէք հաւատար, գոնէ գործերուս հաւատացէք, որպէս զի գիտնաք ու հաւատաք* թէ Հայրը իմ մէջս է եւ ես անոր մէջ»։
Ապա թէ գործեմ, թէ եւ ինձ ոչ հաւատայք, սակայն գործոցն հաւատացէք. զի գիտասջիք եւ [57]ծանիջիք եթէ Հայր յիս, եւ ես ի Հայր:

10:38: Ապա թէ գործեմ, թէ եւ ինձ ո՛չ հաւատայք, սակայն գործոցն հաւատայցէ՛ք. զի գիտասջիք եւ ծանիջի՛ք՝ եթէ Հայր յիս, եւ ես ՚ի Հա՛յր[1828]։
[1828] Բազումք. Սակայն գործոցն հաւատացէ՛ք. զի։
38. Իսկ եթէ անում եմ, թէ ինձ էլ չէք հաւատում, գործերի՛ն հաւատացէք, որպէսզի իմանաք եւ ճանաչէք, որ Հայրը իմ մէջ է, եւ ես՝ Հօր մէջ»:
38 Բայց քանի որ կը գործեմ, թէեւ ինծի չէք հաւատար, գոնէ գործերուս հաւատացէք, որպէս զի գիտնաք ու հաւատաք* թէ Հայրը իմ մէջս է եւ ես անոր մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: а если творю, то, когда не верите Мне, верьте делам Моим, чтобы узнать и поверить, что Отец во Мне и Я в Нем.
10:38  εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῶ πατρί.
10:38. εἰ (if) δὲ (moreover) ποιῶ, (I-do-unto,"κἂν (and-ever) ἐμοὶ (unto-ME) μὴ (lest) πιστεύητε (ye-might-trust-of,"τοῖς (unto-the-ones) ἔργοις (unto-works) πιστεύετε, (ye-should-trust-of) ἵνα (so) γνῶτε (ye-might-have-had-acquainted) καὶ (and) γινώσκητε (ye-might-acquaint) ὅτι (to-which-a-one) ἐν (in) ἐμοὶ (unto-ME) ὁ (the-one) πατὴρ (a-Father) κἀγὼ (and-I) ἐν (in) τῷ (unto-the-one) πατρί. (unto-a-Father)
10:38. si autem facio et si mihi non vultis credere operibus credite ut cognoscatis et credatis quia in me est Pater et ego in PatreBut if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.
38. But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father.
10:38. But if I do them, even if you are not willing to believe in me, believe the works, so that you may know and believe that the Father is in me, and I am in the Father.”
10:38. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him.
But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him:

38: а если творю, то, когда не верите Мне, верьте делам Моим, чтобы узнать и поверить, что Отец во Мне и Я в Нем.
10:38  εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῶ πατρί.
10:38. si autem facio et si mihi non vultis credere operibus credite ut cognoscatis et credatis quia in me est Pater et ego in Patre
But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.
10:38. But if I do them, even if you are not willing to believe in me, believe the works, so that you may know and believe that the Father is in me, and I am in the Father.”
10:38. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father [is] in me, and I in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:38: Believe the works - Though ye do not now credit what I have said to you, yet consider my works, and then ye will see that these works prove that I am in the Father and the Father in me; and, consequently, that I and the Father are one. This seems to be the force of our Lord's argument; and every man must see and feel that it is conclusive. There was no possibility of weakening the force of this reasoning but by asserting that these miracles were not wrought by the power of God; and then they must have proved that not only a man, but a bad man, such as they said Jesus was, could work these miracles. As this was impossible, then the argument of Christ had a complete triumph.
Albert Barnes: Notes on the Bible - 1834
10:38
Believe the works - Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God.
Father is in me ... - Most intimately connected. See Joh 5:36. This expression denotes most intimate union - such as can exist in no other case. See Mat 11:27; Notes, Joh 17:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: believe the: Joh 3:2, Joh 5:36; Act 2:22, Act 4:8-12
that ye: Joh 10:30, Joh 14:9-11, Joh 14:20, Joh 17:11, Joh 17:21-23
John Gill
10:38 But if I do,.... Works, which none but God can do:
though ye believe not me; what Christ said in his doctrine and ministry, though they paid no regard to that, and did not receive his testimony, on the credit of him the testifier, as they ought to have done:
believe the works; not only that they are true and real, and not imaginary and delusory; but for the sake of them believe the above assertion, that Christ is the Son of God, he and his Father being one; or take such notice of these works and miracles, consider the nature, evidence, and importance of them, and the divine power that attends them,
that ye may know and believe, that the Father is in me, and I in him; or "in the Father", as one of Beza's exemplars; the Vulgate Latin, Persic, and Ethiopic versions read, or "in my Father", as read the Syriac and Arabic versions; that they are one in nature, distinct in person, equal in power, and have a mutual inhabitation and communion in the divine essence; all which is manifest, by doing the same works, and which are out of the reach and power of any mere creature.
John Wesley
10:38 That ye may know and believe - In some a more exact knowledge precedes, in others it follows faith. I am in the Father and the Father in me. I and the Father are one - These two sentences illustrate each other.
10:3910:39: Դարձեալ խնդրէին զնա ունել, եւ ե՛լ ՚ի ձեռաց նոցա։
39. Դարձեալ ուզում էին նրան բռնել, բայց նա նրանց ձեռքից դուրս պրծաւ:
39 Նորէն կ’ուզէին զայն բռնել, բայց ան՝ անոնց ձեռքէն խուսափեցաւ։
Դարձեալ խնդրէին զնա ունել, եւ ել ի ձեռաց նոցա:

10:39: Դարձեալ խնդրէին զնա ունել, եւ ե՛լ ՚ի ձեռաց նոցա։
39. Դարձեալ ուզում էին նրան բռնել, բայց նա նրանց ձեռքից դուրս պրծաւ:
39 Նորէն կ’ուզէին զայն բռնել, բայց ան՝ անոնց ձեռքէն խուսափեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: Тогда опять искали схватить Его; но Он уклонился от рук их,
10:39  ἐζήτουν [οὗν] αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
10:39. Ἐζήτουν (They-were-seeking-unto) [οὖν] "[accordingly]"αὐτὸν (to-it) πάλιν (unto-furthered) πιάσαι: (to-have-squeezed-to) καὶ (and) ἐξῆλθεν (it-had-came-out) ἐκ (out) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτῶν. (of-them)
10:39. quaerebant ergo eum prendere et exivit de manibus eorumThey sought therefore to take him: and he escaped out of their hands.
39. They sought again to take him: and he went forth out of their hand.
10:39. Therefore, they sought to apprehend him, but he escaped from their hands.
10:39. Therefore they sought again to take him: but he escaped out of their hand,
Therefore they sought again to take him: but he escaped out of their hand:

39: Тогда опять искали схватить Его; но Он уклонился от рук их,
10:39  ἐζήτουν [οὗν] αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
10:39. quaerebant ergo eum prendere et exivit de manibus eorum
They sought therefore to take him: and he escaped out of their hands.
10:39. Therefore, they sought to apprehend him, but he escaped from their hands.
10:39. Therefore they sought again to take him: but he escaped out of their hand,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: - 42: Видя, что Христос не раскаивается в произнесенных Им словах, иудеи хотят захватить Его с целью представить на суд Синедриона, как богохульника. Но Христос и на этот раз незаметно уходит от них и удаляется в Перею, откуда пришел на праздник. Здесь Господь и провел три с лишком месяца до последней Пасхи, в которую Он был предан смерти. Ко Христу в это время приходило много народу, и приходившие, объясняя свое обращение ко Христу, ссылались на то, что на Нем пришли в исполнение все слова, которые о Нем говорил Иоанн Креститель (ср. 1:26: и сл.). При этом, пришедшие говорили, что, хотя Креститель и не совершил ни одного чуда, но за то его слова о Христе оказались вполне справедливыми: Христос является для верующих в Него истинным Спасителем, каким Его предизобразил Креститель. Ясно, что обращавшиеся в это время ко Христу были в свое время слушателями проповеди Иоанна Крестителя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 Therefore they sought again to take him: but he escaped out of their hand, 40 And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. 42 And many believed on him there.

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, v. 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. xii. 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, malè facta malè 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, Ps. ii. 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, v. 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, 1 Cor. i. 26, 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 (ch. i. 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 (v. 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, 1 Kings x. 6, 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 Zech. i. 5, 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, v. 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.
Adam Clarke: Commentary on the Bible - 1831
10:39: 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.
Albert Barnes: Notes on the Bible - 1834
10:39: Sought again to take him - They evidently understood him as still claiming equality with God, and under this impression Jesus left them. Nor can it be doubted that he intended to leave them with this impression; and if so, then he is divine.
He escaped - See Joh 8:59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: Joh 10:31, Joh 7:30, Joh 7:44, Joh 8:59; Luk 4:29, Luk 4:30
Geneva 1599
10:39 (11) Therefore they sought again to take him: but he escaped out of their hand,
(11) Christ flees danger, not because of mistrust, nor for fear of death, nor that he would be lazy, but to gather a Church in another place.
John Gill
10:39 Therefore they sought again to take him,.... Not to take away his life by stoning him, as before, in the manner the furious zealots did, and was the part they were about to act just now; but to lay hold upon him and bring him before the sanhedrim, as they had done in Jn 5:18, he being so far from clearing himself from the charge of blasphemy, they had brought against him, that in their opinion he had greatly strengthened it; and they thought they had now sufficient proof and evidence to convict him as a blasphemer, in their high court of judicature; and therefore attempted to lay hands on him, and bring him thither:
but he escaped out of their hands; either by withdrawing from them in some private way; or by open force, exerting his power, and obliging them on every side to fall back, and give way to him; or by rendering himself invisible to them; and this he did, not through fear of death, but because his time was not yet come, and he had other work to do, before he suffered and died.
Robert Jamieson, A. R. Fausset and David Brown
10:39 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 Lk 4:30; Jn 8:59).
10:4010:40: Եւ գնա՛ց միւսանգամ յայն կոյս Յորդանանու, ՚ի տեղին ուր էր Յովհաննէս զառաջինն՝ եւ մկրտէր. եւ ա՛նդ լինէր։
40. Եւ վերստին գնաց Յորդանանի միւս կողմը, այնտեղ, ուր Յովհաննէսն էր նախապէս գտնւում եւ մկրտում. եւ այնտեղ էր մնում:
40 Նորէն գնաց Յորդանանի անդիի կողմը, այն տեղը, ուր Յովհաննէս առաջ կը մկրտէր ու հոն կեցաւ։
Եւ գնաց միւսանգամ յայնկոյս Յորդանանու ի տեղին ուր էր Յովհաննէս զառաջինն եւ մկրտէր, եւ անդ լինէր:

10:40: Եւ գնա՛ց միւսանգամ յայն կոյս Յորդանանու, ՚ի տեղին ուր էր Յովհաննէս զառաջինն՝ եւ մկրտէր. եւ ա՛նդ լինէր։
40. Եւ վերստին գնաց Յորդանանի միւս կողմը, այնտեղ, ուր Յովհաննէսն էր նախապէս գտնւում եւ մկրտում. եւ այնտեղ էր մնում:
40 Նորէն գնաց Յորդանանի անդիի կողմը, այն տեղը, ուր Յովհաննէս առաջ կը մկրտէր ու հոն կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: и пошел опять за Иордан, на то место, где прежде крестил Иоанн, и остался там.
10:40  καὶ ἀπῆλθεν πάλιν πέραν τοῦ ἰορδάνου εἰς τὸν τόπον ὅπου ἦν ἰωάννης τὸ πρῶτον βαπτίζων, καὶ ἔμεινεν ἐκεῖ.
10:40. Καὶ (And) ἀπῆλθεν (it-had-came-off) πάλιν (unto-furthered) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου (of-an-Iordanes) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) ὅπου (to-which-of-whither) ἦν (it-was) Ἰωάνης (an-Ioanes) τὸ (to-the-one) πρῶτον (to-most-before) βαπτίζων, (immersing-to,"καὶ (and) ἔμενεν (it-was-staying) ἐκεῖ. (thither)
10:40. et abiit iterum trans Iordanen in eum locum ubi erat Iohannes baptizans primum et mansit illicAnd he went again beyond the Jordan, into that place where John was baptizing first. And there he abode.
40. And he went away again beyond Jordan into the place where John was at the first baptizing; and there he abode.
10:40. And he went again across the Jordan, to that place where John first was baptizing. And he lodged there.
10:40. And went away again beyond Jordan into the place where John at first baptized; and there he abode.
And went away again beyond Jordan into the place where John at first baptized; and there he abode:

40: и пошел опять за Иордан, на то место, где прежде крестил Иоанн, и остался там.
10:40  καὶ ἀπῆλθεν πάλιν πέραν τοῦ ἰορδάνου εἰς τὸν τόπον ὅπου ἦν ἰωάννης τὸ πρῶτον βαπτίζων, καὶ ἔμεινεν ἐκεῖ.
10:40. et abiit iterum trans Iordanen in eum locum ubi erat Iohannes baptizans primum et mansit illic
And he went again beyond the Jordan, into that place where John was baptizing first. And there he abode.
10:40. And he went again across the Jordan, to that place where John first was baptizing. And he lodged there.
10:40. And went away again beyond Jordan into the place where John at first baptized; and there he abode.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:40: Beyond Jordan - Rather, to the side of Jordan, not beyond it. See the note on Joh 6:22, and Mat 19:1.
Where John at first baptized - That is, at Bethabara: see Joh 1:28. Afterwards, John baptized at Aenon: Joh 3:23.
Albert Barnes: Notes on the Bible - 1834
10:40: Where John at first baptized - At Bethabara, or Bethany, Joh 1:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: the place: Joh 1:28, Joh 3:26
there: Joh 7:1, Joh 11:54
John Gill
10:40 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, Jn 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.
John Wesley
10:40 To the desert place where John baptized, and gave so honourable a testimony of him.
Robert Jamieson, A. R. Fausset and David Brown
10:40 went away again beyond Jordan . . . the place where John at first baptized--(See on Jn 1:28).
10:4110:41: Եկի՛ն բազումք առ նա՝ եւ ասեն. Զի Յովհաննէս նշան ինչ ո՛չ արար[1829]. [1829] Ոմանք. Նշանս ինչ ո՛չ արար՛՛։
41. Շատեր նրա մօտ եկան եւ ասում էին. «Յովհաննէսը որեւէ նշան չարեց, բայց այն ամէնը, որ Յովհաննէսն ասել էր նրա մասին, ճշմարիտ էր»:
41 Շատեր գացին անոր ու ըսին. «Իրաւ Յովհաննէս հրաշք մը չըրաւ,
Եկին բազումք առ նա եւ ասեն. Զի Յովհաննէս[58] նշան ինչ ոչ արար:

10:41: Եկի՛ն բազումք առ նա՝ եւ ասեն. Զի Յովհաննէս նշան ինչ ո՛չ արար[1829].
[1829] Ոմանք. Նշանս ինչ ո՛չ արար՛՛։
41. Շատեր նրա մօտ եկան եւ ասում էին. «Յովհաննէսը որեւէ նշան չարեց, բայց այն ամէնը, որ Յովհաննէսն ասել էր նրա մասին, ճշմարիտ էր»:
41 Շատեր գացին անոր ու ըսին. «Իրաւ Յովհաննէս հրաշք մը չըրաւ,
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: Многие пришли к Нему и говорили, что Иоанн не сотворил никакого чуда, но все, что сказал Иоанн о Нем, было истинно.
10:41  καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν ἰωάννης περὶ τούτου ἀληθῆ ἦν.
10:41. καὶ (And) πολλοὶ ( much ) ἦλθον (they-had-came) πρὸς (toward) αὐτὸν (to-it) καὶ (and) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Ἰωάνης (An-Ioanes) μὲν (indeed) σημεῖον (to-a-signlet-of) ἐποίησεν (it-did-unto) οὐδέν, (to-not-moreover-one," πάντα ( all ) δὲ (moreover) ὅσα ( to-which-a-which ) εἶπεν (it-had-said,"Ἰωάνης (an-Ioanes,"περὶ (about) τούτου (of-the-one-this) ἀληθῆ ( un-secluded ) ἦν. (it-was)
10:41. et multi venerunt ad eum et dicebant quia Iohannes quidem signum fecit nullumAnd many resorted to him: and they said: John indeed did no sign.
41. And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true.
10:41. And many went out to him. And they were saying: “Indeed, John accomplished no signs.
10:41. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true:

41: Многие пришли к Нему и говорили, что Иоанн не сотворил никакого чуда, но все, что сказал Иоанн о Нем, было истинно.
10:41  καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν ἰωάννης περὶ τούτου ἀληθῆ ἦν.
10:41. et multi venerunt ad eum et dicebant quia Iohannes quidem signum fecit nullum
And many resorted to him: and they said: John indeed did no sign.
10:41. And many went out to him. And they were saying: “Indeed, John accomplished no signs.
10:41. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:41: No miracle - He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus. Either miracle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked that the people of that place were properly prepared by the ministry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to himself and salvation to sinners out of the pride, and passions, and rage of wicked men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: many: Joh 3:26; Mat 4:23-25; Mar 1:37; Luk 5:1, Luk 12:1
John did: Mat 14:2; Luk 7:26-28
but: Joh 1:29, Joh 1:33, Joh 1:34, Joh 3:29-36; Mat 3:11, Mat 3:12; Luk 7:29, Luk 7:30
John Gill
10:41 And many resorted to him,.... From all the parts adjacent, having heard of his being there, and of the fame of him; and many of them doubtless personally knew him; these came to him, some very likely to be healed by him, others to see his person and miracles, and others to hear him preach:
and said, John did no miracle; though it was now three years ago, yet the name, ministry, and baptism of John, were fresh in the memory of men in those parts; and what they say one to another, was not to lessen the character of John, but to exalt Jesus Christ, and to give a reason why they should receive and embrace him; for if John, who did no miracle, who only taught and baptized, and directed men to the Messiah, was justly reckoned a very great person, and his doctrine was received, and his baptism was submitted to, then much more should this illustrious person be attended to; who, besides his divine doctrine, did such great and amazing miracles; to which they add, though John did no miracle to confirm his mission, ministry, and baptism,
but all things that John spake of this man, were true; as that he was greater than he, was the Lamb of God, yea, the Son of God, the Saviour of the world, and true Messiah, who should baptize men with the Holy Ghost and with fire.
John Wesley
10:41 John did no miracle - An honour reserved for him, whose forerunner he was.
Robert Jamieson, A. R. Fausset and David Brown
10:41 many resorted to him--on whom the ministry of the Baptist had left permanent impressions.
John did no miracle, but all things John spake of this man were true--what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."
10:4210:42: բայց զամենայն զոր ասաց Յովհաննէս վասն նորա՝ ճշմարի՛տ էր. եւ բազումք հաւատացին ՚ի նա անդ[1830]։[1830] Ոմանք. Վասն սորա՝ ճշմարիտ էր։
42. Եւ այնտեղ շատերը հաւատացին նրան:
42 Բայց ինչ որ Յովհաննէս ըսաւ ասոր համար՝ ամէնը ճշմարիտ էր»։Եւ շատ մարդիկ հոն անոր հաւատացին։
բայց զամենայն զոր ասաց Յովհաննէս վասն նորա, ճշմարիտ էր. եւ բազումք հաւատացին ի նա անդ:

10:42: բայց զամենայն զոր ասաց Յովհաննէս վասն նորա՝ ճշմարի՛տ էր. եւ բազումք հաւատացին ՚ի նա անդ[1830]։
[1830] Ոմանք. Վասն սորա՝ ճշմարիտ էր։
42. Եւ այնտեղ շատերը հաւատացին նրան:
42 Բայց ինչ որ Յովհաննէս ըսաւ ասոր համար՝ ամէնը ճշմարիտ էր»։
Եւ շատ մարդիկ հոն անոր հաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
10:4242: И многие там уверовали в Него.
10:42  καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ.
10:42. καὶ (And) πολλοὶ ( much ) ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτὸν (to-it) ἐκεῖ. (thither)
10:42. omnia autem quaecumque dixit Iohannes de hoc vera erant et multi crediderunt in eumBut all things whatsoever John said of this man were true. And many believed n him.
42. And many believed on him there.
10:42. But all things whatsoever that John said about this man were true.” And many believed in him.
10:42. And many believed on him there.
And many believed on him there:

42: И многие там уверовали в Него.
10:42  καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ.
10:42. omnia autem quaecumque dixit Iohannes de hoc vera erant et multi crediderunt in eum
But all things whatsoever John said of this man were true. And many believed n him.
10:42. But all things whatsoever that John said about this man were true.” And many believed in him.
10:42. And many believed on him there.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:42: Many believed on him there - The people believed on him:
1. because of the testimony of John the Baptist whom they knew to be a good and a wise man, and a prophet of the Lord; and they knew he could neither deceive nor be deceived in this mater; and,
2. they believed because of the miracles which they saw Jesus work. These fully proved that all that John had said of him was true. The scribes and Pharisees with all their science could not draw a conclusion so just. Truth and common sense are often on the side of the common people, whom the insolently wise, the unsanctifiedly learned, and the tyrannically powerful sometimes disingenuously brand with the epithets of mob and swinish multitude.
1. This and the preceding chapter contain two remarkable discomfitures of the Jewish doctors. In the former they were confounded by the testimony of a plain uneducated man, simply appealing to the various circumstances of a matter of fact, at which they cavilled, and which they endeavored to decry. In this chapter the wise are taken in their own craftiness: the Pharisees are confounded by that wisdom which is from above, speaking of and manifesting the deep things of God. Sometimes God himself stops the mouths of gainsayers; at other times he makes the simplest of his followers too mighty for the most learned among the doctors. Ancient and modern martyrologies of the people of God abound with proofs of both these facts. And the persecutions of the Protestants by the Papists in the reign of Queen Mary afford a very large proportion of proofs. In these the mighty power of God, and the prevalence of truth, were gloriously apparent. Both the word of God and the Protestant cause were nobly illustrated by those transactions. May that abomination that maketh desolate never more sit in the holy place!
2. It must be remarked, by every serious reader, that our Lord did frequently speak of himself to the Jews, as being not only sent of God as their Messiah, but as being one with him. And it is as evident that in this sense the priests and Pharisees understood him; and it was because they would not credit this that they accused him of blasphemy. Now, if our Lord was not the person they understood him to state himself to be, he had the fairest opportunity, from their strong remonstrances, to correct their misapprehension of his words, if they really had mistaken his meaning - but this he never attempts. He rather strengthens his assertions in his consequent discourses with them; which, had not his positions been true, he could not have done, even as an honest man. He not only asserted himself to be equal with God, but wished them to believe it to be true; and he amply confirmed this heavenly doctrine by the miracles he wrought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: Joh 2:23, Joh 4:39, Joh 4:41, Joh 8:30, Joh 11:45, Joh 12:42
John Gill
10:42 And many believed on him there., Through the doctrine he preached, the miracles he wrought, and through comparing these things with what John had said of him: this shows the reason of Christ's leaving Jerusalem, and coming into these parts; there were others that were to believe in his name: the word "there", is left out in the Vulgate Latin, Syriac, and Persic versions.