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■ 요한복음 10장
1. 내가 진실로 진실로 너희에게 이르노니 양의 우리에 문으로 들어가지 아니하고 다른 데로 넘어가는 자는 절도며 강도요
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. 문으로 들어가는 이가 양의 목자라
But he that entereth in by the door is the shepherd of the sheep .
3. 문지기는 그를 위하여 문을 열고 양은 그의 음성을 듣나니 그가 자기 양의 이름을 각각 불러 인도하여 내느니라
To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name , and leadeth them out .
4. 자기 양을 다 내어 놓은 후에 앞서 가면 양들이 그의 음성을 아는 고로 따라 오되
And when he putteth forth his own sheep , he goeth before them , and the sheep follow him : for they know his voice .
5. 타인의 음성은 알지 못하는 고로 타인을 따르지 아니하고 도리어 도망하느니라
And a stranger will they not follow , but will flee from him : for they know not the voice of strangers .
6. 예수께서 이 비유로 저희에게 말씀하셨으나 저희는 그 하신 말씀이 무엇인지 알지 못하니라
This parable spake Jesus unto them : but they understood not what things they were which he spake unto them .
7. 그러므로 예수께서 다시 이르시되 내가 진실로 진실로 너희에게 말하노니 나는 양의 문이라
Then said Jesus unto them again , Verily , verily , I say unto you , I am the door of the sheep .
8. 나보다 먼저 온 자는 다 절도요 강도니 양들이 듣지 아니하였느니라
All that ever came before me are thieves and robbers : but the sheep did not hear them .
9. 내가 문이니 누구든지 나로 말미암아 들어가면 구원을 얻고 또는 들어가며 나오며 꼴을 얻으리라
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. 도적이 오는 것은 도적질하고 죽이고 멸망시키려는 것뿐이요 내가 온 것은 양으로 생명을 얻게 하고 더 풍성히 얻게 하려는 것이라
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. 나는 선한 목자라 선한 목자는 양들을 위하여 목숨을 버리거니와
I am the good shepherd : the good shepherd giveth his life for the sheep .
12. 삯꾼은 목자도 아니요 양도 제 양이 아니라 이리가 오는 것을 보면 양을 버리고 달아나나니 이리가 양을 늑탈하고 또 헤치느니라
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 .
13. 달아나는 것은 저가 삯꾼인 까닭에 양을 돌아보지 아니함이나
The hireling fleeth , because he is an hireling , and careth not for the sheep .
14. 나는 선한 목자라 내가 내 양을 알고 양도 나를 아는 것이
I am the good shepherd , and know my sheep, and am known of mine .
15. 아버지께서 나를 아시고 내가 아버지를 아는 것 같으니 나는 양을 위하여 목숨을 버리노라
As the Father knoweth me , even so know I the Father : and I lay down my life for the sheep .
16. 또 이 우리에 들지 아니한 다른 양들이 내게 있어 내가 인도하여야 할 터이니 저희도 내 음성을 듣고 한 무리가 되어 한 목자에게 있으리라
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. 아버지께서 나를 사랑하시는 것은 내가 다시 목숨을 얻기 위하여 목숨을 버림이라
Therefore doth my Father love me , because I lay down my life , that I might take it again .
18. 이를 내게서 빼앗는 자가 있는 것이 아니라 내가 스스로 버리노라 나는 버릴 권세도 있고 다시 얻을 권세도 있으니 이 계명은 내 아버지에게서 받았노라 하시니라
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 .
19. 이 말씀을 인하여 유대인 중에 다시 분쟁이 일어나니
There was a division therefore again among the Jews for these sayings .
20. 그 중에 많은 사람이 말하되 저가 귀신 들려 미쳤거늘 어찌하여 그 말을 듣느냐 하며
And many of them said , He hath a devil , and is mad ; why hear ye him ?
21. 혹은 말하되 이 말은 귀신 들린 자의 말이 아니라 귀신이 소경의 눈을 뜨게 할 수 있느냐 하더라
Others said , These are not the words of him that hath a devil . Can a devil open the eyes of the blind ?
22. 예루살렘에 수전절이 이르니 때는 겨울이라
And it was at Jerusalem the feast of the dedication , and it was winter .
23. 예수께서 성전 안 솔로몬 행각에서 다니시니
And Jesus walked in the temple in Solomon’s porch .
24. 유대인들이 에워싸고 가로되 당신이 언제까지나 우리 마음을 의혹케 하려나이까 그리스도여든 밝히 말하시오 하니
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. 예수께서 대답하시되 내가 너희에게 말하였으되 믿지 아니하는도다 내가 내 아버지의 이름으로 행하는 일들이 나를 증거하는 것이어늘
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. 너희가 내 양이 아니므로 믿지 아니하는도다
But ye believe not , because ye are not of my sheep , as I said unto you .
27. 내 양은 내 음성을 들으며 나는 저희를 알며 저희는 나를 따르느니라
My sheep hear my voice , and I know them , and they follow me :
28. 내가 저희에게 영생을 주노니 영원히 멸망치 아니할 터이요 또 저희를 내 손에서 빼앗을 자가 없느니라
And I give unto them eternal life ; and they shall never perish , neither shall any man pluck them out of my hand .
29. 저희를 주신 내 아버지는 만유보다 크시매 아무도 아버지 손에서 빼앗을 수 없느니라
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. 나와 아버지는 하나이니라 하신대
I and my Father are one .
31. 유대인들이 다시 돌을 들어 치려 하거늘
Then the Jews took up stones again to stone him .
32. 예수께서 대답하시되 내가 아버지께로 말미암아 여러 가지 선한 일을 너희에게 보였거늘 그 중에 어떤 일로 나를 돌로 치려 하느냐
Jesus answered them , Many good works have I shewed you from my Father ; for which of those works do ye stone me ?
33. 유대인들이 대답하되 선한 일을 인하여 우리가 너를 돌로 치려는 것이 아니라 참람함을 인함이니 네가 사람이 되어 자칭 하나님이라 함이로라
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. 예수께서 가라사대 너희 율법에 기록한 바 내가 너희를 신이라 하였노라 하지 아니하였느냐
Jesus answered them , Is it not written in your law , I said , Ye are gods ?
35. 성경은 폐하지 못하나니 하나님의 말씀을 받은 사람들을 신이라 하셨거든
If he called them gods , unto whom the word of God came , and the scripture cannot be broken ;
36. 하물며 아버지께서 거룩하게 하사 세상에 보내신 자가 나는 하나님 아들이라 하는 것으로 너희가 어찌 참람하다 하느냐
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. 만일 내가 내 아버지의 일을 행치 아니하거든 나를 믿지 말려니와
If I do not the works of my Father , believe me not .
38. 내가 행하거든 나를 믿지 아니할지라도 그 일은 믿으라 그러면 너희가 아버지께서 내 안에 계시고 내가 아버지 안에 있음을 깨달아 알리라 하신대
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 .
39. 저희가 다시 예수를 잡고자 하였으나 그 손에서 벗어나 나가시니라
Therefore they sought again to take him : but he escaped out of their hand ,
40. 다시 요단 강 저편 요한이 처음으로 침례 주던 곳에 가사 거기 거하시니
And went away again beyond Jordan into the place where John at first baptized ; and there he abode .
41. 많은 사람이 왔다가 말하되 요한은 아무 표적도 행치 아니하였으나 요한이 이 사람을 가리켜 말한 것은 참이라 하더라
And many resorted unto him , and said , John did no miracle : but all things that John spake of this man were true .
42. 그리하여 거기서 많은 사람이 예수를 믿으니라
And many believed on him there .
■ 주석 보기
【요10:1 JFB】요10:1-21. The Good Shepherd.
This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from 렘23:1-40; 겔34:1-31; Z전11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone—cannot help itself, but is shut up to another's aid" [Luther in Stier].
1, 2. 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 (마23:2), 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.
【요10:1 CWC】The story of the fourth and last visit to Judea is too long and important to gather into one lesson, and will be broken up into three or four, the first of which bears the above title.
1. How did the brethren of Jesus regard Him at this time (7:2-5)? What hesitancy did He exhibit in going up to this feast (6-9)? This feast took place in the fall, corresponding to our October. This chapter and the next are identified as those of the Controversies in the Temple. They represent periods of sustained contention with enemies such as are described nowhere else in the gospels. The crisis indicated in the Synoptics is now rapidly approaching. Examine in this connection verses 12, 13, 20, 26, 27, 30, 32, 43, of chapter 7. What effect had Jesus' answers to His opponents upon the officials (45, 46)? What authoritative person speaks on His behalf at this critical moment (50-52)?
2. Where did Jesus pass the night after this exhausting day (8:1)? Where is He found the next morning (2)? With what work of courage and grace does the day begin (3-11)? Who came off victor in that contest of light and darkness, Jesus or His adversaries (6)? The controversy begins again by Jesus' bold declaration of Himself as "the Light of the World," a declaration which, if unsupported by the truth, makes Him an imposter, but otherwise establishes His right to be all that this gospel claims for Him -- that He is God. Observe the features of the controversy all through this chapter, but especially at verses 13, 19, 25, 37, 48, 52, 59. Observe, too, the repeated declarations of Jesus bearing upon the dignity of His person, as in verses 16, 18, 19, 23, 28, 36, 42, 46, 51, 56, 58. It is comforting that His testimony was not fruitless in discipleship (30).
3. As Jesus passed from this murderous crowd, what miracle is wrought (chapter 9)? What explanation does Jesus afford as to why this man was born blind (3)? How does this work of power and mercy effect the enemies of Jesus, does it soften or harden their opposition (16, 28, 29)? What did they finally do to the man (34)? What does "cast him out" probably mean? Compare verse 22, last clause. How does Jesus make a further claim of Deity in addressing this man (35-37)? It is to be observed in this connection that the discourse on the Good Shepherd, in chapter 10, grew out of the casting out of this man from the synagogue because of his confession of Jesus. The Scribes and Pharisees are the "hirelings" Jesus has in mind, who showed themselves to be such in their treatment of this man. Notice how this discourse also falls into harmony with the purpose of John's Gospel to present the highest aspect of Christ's Person and work, for example, compare His utterances in verses 10, 11, 15, 17, 18. His work is clearly that of a substitute Savior, and yet none other than God could speak of Himself thus. What opposite results were produced by this discourse (19-21)?
4. Reference was made above to chapters 7 and 8 as those of the controversies in the Temple. The first controversy has been described as touching the character of Christ's teaching and the condition for testing it (15-30) ; the second, as touching the character of the Sabbath day (21-24); the third, on the divine character of Christ Himself (25-31); the fourth, on His approaching disappearance, its nature and object (32-36). Another outline is the following: controversy one, on the source of His knowledge (14-24); controversy two, on the origin of His being (25-31); three, on the mysteriousness of His sayings (32-36). In the same way chapter 8 might be regarded as a controversial discourse on (1), the nature of His mission (12-20); (2), its need (21-30); (3), its result (31-36); (4), possibly, its motive (37-58).
Speaking specifically of chapter 10 and the discourse on the Good Shepherd it may be stated that the Shepherd work of our Lord has three aspects: (1), as the Good Shepherd He gives His life for the sheep; (2), as the Great Shepherd He intercedes for them as one alive from the dead, and hence is caring for and perfecting them (히13:20); (3), as the Chief Shepherd He is coming again in glory to reward the faithful under shepherds (벧전5:4).
【요10:1 MHCC】Here is a parable or similitude, taken from the customs of the East, in the management of sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. The church of God in the world is as a sheep-fold, exposed to deceivers and persecutors. The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps. Ministers must serve the sheep in their spiritual concerns. The Spirit of Christ will set before them an open door. The sheep of Christ will observe their Shepherd, and be cautious and shy of strangers, who would draw them from faith in him to fancies about him.
【요10:2 JFB】2. he that entereth in by the door is the shepherd of the sheep—a true, divinely recognized shepherd.
【요10:3 JFB】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.].
【요10:6 MHCC】Many who hear the word of Christ, do not understand it, because they will not. But we shall find one scripture expounding another, and the blessed Spirit making known the blessed Jesus. Christ is the Door. And what greater security has the church of God than that the Lord Jesus is between it and all its enemies? He is a door open for passage and communication. Here are 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. Also, we have precious promises to those that observe this direction. Christ has all that care of his church, and every believer, which a good shepherd has of his flock; and he expects the church, and every believer, to wait on him, and to keep in his pasture.
【요10:7 JFB】7-14. 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 요14:6; 엡2:18).
【요10:8 JFB】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" (벧전1:11).
【요10:9 JFB】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" (시23:2) for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene (계7:17).
【요10:10 JFB】10. I am come that they might have life, and … more abundantly—not merely to preserve but impartLIFE, 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.
【요10:10 MHCC】Christ is a good Shepherd; many who were not thieves, yet were careless in their duty, and by their neglect the flock was much hurt. Bad principles are the root of bad practices. The Lord Jesus knows whom he has chosen, and is sure of them; they also know whom they have trusted, and are sure of Him. See here the grace of Christ; since none could demand his life of him, he laid it down of himself for our redemption. He offered himself to be the Saviour; Lo, I come. And the necessity of our case calling for it, he offered himself for the Sacrifice. He was both the offerer and the offering, so that his laying down his life was his offering up himself. From hence it is plain, that he died in the place and stead of men; to obtain their being set free from the punishment of sin, to obtain the pardon of their sin; and that his death should obtain that pardon. Our Lord laid not his life down for his doctrine, but for his sheep.
【요10:11 JFB】11. I am the good shepherd—emphatically, and, in the sense intended, exclusively so (사40:11; 겔34:23; 37:24; Z전13:7).
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.
【요10:12 JFB】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" (Z전13:7), 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" (히3:6).
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].
【요10:14 JFB】14. I am the good shepherd, and know my sheep—in the peculiar sense of 딤후2:19.
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.
【요10:15 JFB】15-18. As the Father knoweth me, even so know I the Father—What claim to absolute equality with the Father could exceed this? (See on 마11:27).
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.
【요10:16 JFB】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 wouldinfallibly 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).
【요10:17 JFB】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.
【요10:18 JFB】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.
【요10:19 JFB】19-21. 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.
【요10:19 MHCC】Satan ruins many, by putting them out of conceit with the word and ordinances. Men would not be laughed out of their necessary food, yet suffer themselves thus to be laughed out of what is far more necessary. If our zeal and earnestness in the cause of Christ, especially in the blessed work of bringing his sheep into his fold, bring upon us evil names, let us not heed it, but remember our Master was thus reproached before us.
【요10:22 JFB】요10:22-42. Discourse at the Feast of Dedication—From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.
22, 23. it 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 (1 Maccabe에4:52,56,59; and Josephus, Antiquities, 7.7.7).
it was winter—implying some inclemency. Therefore,
【요10:22 MHCC】All who have any thing to say to Christ, may find him in the temple. Christ would make us to believe; we make ourselves doubt. The Jews understood his meaning, but could not form his words into a full charge against him. He described the gracious disposition and happy state of his sheep; they heard and believed his word, followed him as his faithful disciples, and none of them should perish; for the Son and the Father were one. Thus he was able to defend his sheep against all their enemies, which proves that he claimed Divine power and perfection equally with the Father.
【요10:23 JFB】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].
【요10:24 JFB】24. Then came the Jews—the rulers. (See on 요1:19).
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?
【요10:25 JFB】25, 26. Jesus answered them, I told you—that is, in substance, what I am (for example 요7:37, 38; 8:12, 35, 36, 58).
【요10:26 JFB】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, (요10:1, &c.).
【요10:27 JFB】27-30. My sheep hear my voice, &c.—(See on 요10:8).
【요10:28 JFB】28. I give unto them eternal life—not "will give them"; for it is a present gift. (See on 요3:36; 요5:24). It is a very grand utterance, couched in the language of majestic authority.
【요10:29 JFB】29. My Father, which gave them me—(See on 요6:37-39).
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).
【요10:30 JFB】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).
【요10:31 JFB】31. Then the Jews took up stones again to stone Him—and for precisely the same thing as before (요8:58, 59).
【요10:31 MHCC】Christ's works of power and mercy proclaim him to be over all, God blessed for evermore, that all may know and believe He is in the Father, and the Father in Him. Whom the Father sends, he sanctifies. The holy God will reward, and therefore will employ, none but such as he makes holy. The Father was in the Son, so that by Divine power he wrought his miracles; the Son was so in the Father, that he knew the whole of His mind. This we cannot by searching find out to perfection, but we may know and believe these declarations of Christ.
【요10:32 JFB】32. Many good works have I showed you—that is, works of pure benevolence (as in 행10:38, "Who went about doing good," &c.; see 막7:37).
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?"
【요10:33 JFB】33. for a blasphemy—whose legal punishment was stoning (레24:11-16).
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 (요5:18; 8:59).
【요10:34 JFB】34-36. Is it not written in your law—in 시82:6, respecting judges or magistrates.
Ye are gods—being the official representatives and commissioned agents of God.
【요10:35 JFB】35, 36. 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 (Lu 3:2). The reason is that given by the Baptist himself (see on 요3:31). 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 (요10:35), "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 마5:17).
【요10:37 JFB】37-39. 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 (요7:46; 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.
【요10:39 JFB】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 Lu 4:30; 요8:59).
【요10:39 MHCC】No weapon formed against our Lord Jesus shall prosper. He escaped, not because he was afraid to suffer, but because his hour was not come. And He who knew how to deliver himself, knows how to deliver the godly our of their temptations, and to make a way for them to escape. Persecutors may drive Christ and his gospel our of their own city or country, but they cannot drive him or it out of the world. When we know Christ by faith in our hearts, we find all that the Scripture saith of him is true.
【요10:40 JFB】40-42. went away again beyond Jordan … the place where John at first baptized—(See on 요1:28).
【요10:41 JFB】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."
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