Exegetical and Hermeneutical Commentary of John 10:41
And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
41. many resorted unto him ] There is no reason why the usual translation ‘came’ should be changed to ‘resorted.’ The testimony of the Baptist, and perhaps the miraculous voice at Christ’s Baptism, were still remembered there. Since then there had been the mission of the Seventy and Christ’s own work in Galilee.
and said ] Or, kept saying or used to say: it was a common remark.
John did no miracle ] Or sign. This is indirect evidence of the genuineness of the miracles recorded of Christ. It is urged that if Jesus had wrought no miracles, they would very possibly have been attributed to Him after His death. Let us grant this; and at the same time it must be granted that the same holds good to a very great extent of the Baptist. The enthusiasm which he awakened, as a Prophet appearing after a weary interval of four centuries, was immense. Miracles would have been eagerly believed of him, the second Elijah, and would be likely enough to be attributed to him. But more than half a century after his death we have one of his own disciples quite incidentally telling us that ‘John did no miracle’; and there is no rival tradition to the contrary. All traditions concur in attributing miracles to Jesus.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
God so ordered it in the wisdom of his providence, that though Elijah and Elisha under the law wrought miracles, by which they confirmed their Divine mission; yet John, coming immediately before Christ, as his messenger and forerunner, wrought none; that so the glory of Christ in working miracles when he came might be more clear and evident. This made the people, that came to Christ while he was in Galilee, say thus amongst themselves, We paid a great veneration to John the Baptist, yet he never did those things which Christ hath done: and whatsoever John told us of this person hath proved true; he hath done, and doth, greater things than ever John did, and is in the judgment of sense to be preferred before him, should we not now believe in him? John told us he was the Lamb of God, who takes away the sins of the world; and told us much more concerning him, which our eyes see is true.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41. many resorted to himonwhom the ministry of the Baptist had left permanent impressions.
John did no miracle, but allthings John spake of this man were truewhat they now heard andsaw in Jesus only confirming in their minds the divinity of Hisforerunner’s mission, though unaccompanied by any of His Master’smiracles. And thus, “many believed on Him there.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Many came to him ( ). Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Mt 19:2). The crowds still bear the impress of John’s witness to Christ as “true” (). Here was prepared soil for Christ.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And many resorted unto-him, and said,” (kai polloi elthon pros auton kai elegon) “And many people came to him and said,” among themselves, one to another.
2) “John did no miracle; (hoti loannes men semeion epoiesen ouden) “That John certainly did no miracle at all,” offered no miraculous sign to attest his ministry, except as he preached with holy boldness, Mat 3:1-8.
3) “But all that John spake of this man were true.” (panta de hosa eipen loannes peri toutou alethe hen) “Yet all the many things John said concerning this one (concerning Jesus) are true,” accurate or correct; He fills the bill in His personal identity of birth, in character, and teachings, and miraculous life-changing deeds that He does, making deaf to hear, dumb to speak, blind to see, the paralytics to walk, the lepers cleansed, the demon possessed (mentally deranged) to be whole, etc., Joh 20:30-31. John had testified “He is mightier than I” as the Lamb of God, the Life and Light of the world, and the only begotten of the Father, Joh 1:1; Joh 1:3-6; Joh 1:15; Joh 1:27; Joh 1:29; Joh 1:31-34; Mat 3:11.
Fuente: Garner-Howes Baptist Commentary
41. And many came to him. This large assembly shows that Christ did not seek solitude, in order to cease from the discharge of his duty, but to erect a sanctuary of God in the wilderness, when Jerusalem, which was his own abode and dwelling-place, (306) had obstinately driven him out. And indeed this was a dreadful vengeance of God, that, while the temple chosen by God was a den of robbers, (Jer 7:11; Mat 21:13,) the Church of God was collected in a despised place.
John indeed did no miracle. They infer that Christ is more excellent than John, because he has distinguished himself by so many miracles, while John did not perform a single miracle Not that we ought always to judge from miracles, but that miracles, when united with doctrine, have no small weight, as has already been repeatedly mentioned. Their argument is defective; for they compare Christ with John, but they express only one part of the comparison. Besides, they take for granted, that John was an eminent prophet of God, and that he was endued with extraordinary grace of the Holy Spirit. They justly argue, therefore, that Christ ought to be preferred to John, because it was only by the fixed Providence of God that it was brought about that John, though in other respects a very great prophet, yet was not honored by performing any miracle. Hence they conclude, that this was done on Christ’s account, that he might be more highly esteemed.
But all that John said. It appears that this was not spoken by themselves, but was added by the Evangelist, in order to show that there were two reasons which induced them to believe in Christ. On the one hand, (307) they saw that the testimony which John had given to him was true; and, on the other hand, (308) the miracles of Christ procured for him greater authority.
(306) “ Qui estoit le propre siege et habitation de celuy.”
(307) “ D’un coste.”
(308) “ D’autrepart.”
Fuente: Calvin’s Complete Commentary
(41) And many resorted unto him.It is one of the key-notes of this Gospel, struck in its opening words (see Note on Joh. 1:5), and recurring at frequent intervals, that in the midst of even the deepest darkness the light is never absent. In contrast with the rejection at Jerusalem there is the reception on the old ground, which brings memories of early days and bright hopes, which are not without their fulfilment now. The mission of the Seventy, and Christs own work in Galilee before the Feast of the Dedication (comp. Note on Joh. 10:22), accounts for the number who now come to Him.
And said, John did no miracle: but all things . . .Better, as before, John did no sign . . . This was not said to Him, but was a general remark suggested by the associations of the spot. The remark assigns to John the position as a witness which he claimed for himself, and which the Evangelist has made prominent in the narrative of His work. He did no sign, and therefore came short of the glory of Him whose signs they had seen and heard of; but more than any other he had recognised that glory, and directed men to it. His spiritual intuition, in advance of the generation in which he lived, was itself a sign, and all things which he had said about the Messiah had, in the events which had taken place since they had seen Him in that place before, been proved to be true. The witness of the past is linked to that of the present. The enthusiasm which John had kindled still burns.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
41. John did no miracle By a silent harmony with this statement, the other Evangelists relate no miracles of John’s. The people, in the very scene where Jesus and John first met, thus testify to the inferior position and powers of John; but, in the fulfilment of his words concerning Jesus, they find conclusive proof of the divine mission of the announcer and his Principal.
If Wieseler is correct, Luk 13:22 to Luk 17:10, comes in here. It would then follow that Jesus may have made excursions into Perea, making Bethabara his rallying point. Some of his most striking parables were uttered there.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 10:41-42. John did no miracle: John was not endued with the power of working miracles, that the authority of Jesus might be more conspicuous and unquestionable. We hence see how strong a confirmation of our Lord’s ministry was to be deduced by the people from that of John. Our Lord’s public life was now drawing towards a conclusion; yet he had a great deal still to do. This was the reason that he did not conceal himself, as in the beginning of his ministry, but preached constantly in the places of greatest resort, and confirmed his doctrine by many miracles, which he suffered to be published every where. Accordingly, the success of his ministry in the country beyond Jordan was answerable to the power wherewith it was accompanied: many believed on him there.
Inferences.Christ, the great Redeemer of the world, is and should always be regarded by us, as the door, the only door of entrance into his fold, from whom all true teachers derive their authority. It should be the care of pastors that they enter by this door, and that they learn their duty so plainly suggested here, namely, to know their sheep, and to take as particular notice as they can of each person committed to their charge; and that they go before them in all the paths of duty; for what could the greatest enemy of the flock do worse, than to lead them by example into the paths of destruction.
Happy souls, who are entered in by this door! They enjoy a holy liberty and plenty; and going in and coming out they find pasture. If we are strangers to that entertainment and refreshment which arises from the divine ordinances, those green pastures which Christ hath provided for his sheep in the wilderness, we have much reason to fear that we belong not to his flock. He came, that his sheep might have life, and that they might have it more abundantlythat greater provision might be made for their instruction and consolation now, till, if faithful, they are brought to those better pastures which he intends for them above. Oh that his grace may prepare us for them! Christ is the good Shepherd of our souls, which we must humbly commit to his care and guidance, as ever we desire that they should be safe and happy. He has not laid down his life in vain. Even when the sword of the Lord was awakened to smite him, he fell not so as to rise no more; but as in this great and good work he voluntarily laid down, so he has also resumed his life, bearing in his heart the deepest concern for his faithful flock, and using his renewed life and exalted dignity for their security and happiness.
We, believers of the Gentiles, are of those other sheep, of whom he spake, Joh 10:16 who by his grace are now brought in to the great Shepherd and Overseer of souls. Sensible of the high privileges that we enjoy, duty and gratitude should continually incline us to pray, that the boundaries of his fold may be still more extended; and that all the flock may at length appear together, and be conducted by him to the regions of immortal life. It is worthy of remark, that we here see our Lord Jesus at a festival appointed by human authority, in commemoration of a national deliverance. He came from Galilee to observe it in the temple, though it was winter, and brought with him at all times a heart glowing with the most ardent and amiable zeal for the honour of his heavenly Father, and the salvation of men, even of those who were studying to ensnare and destroy him.
What prudence, mingled with spirit and sweetness, runs through his answers to them! What inestimable blessings does he propose, to invite them to enter into his fold! May we never forget his gracious words; may we ever be entitled to all the comfort of them. Lord, may we be found in the number of those happy souls, even of those who know thee, who obey thy voice, and follow thee whither-soever thou leadest them by thine example, thy providence, thy Spirit.
Blessed is the situation of thy little flock! O thou faithful, thou compassionate, thou almighty Shepherd, who couldst say in so sublime and so glorious a sense, I and the Father are one, suffer us not to forget of what infinite importance it is that we still continue near thee, that we look up to thee for our defence and safety, and confide, not in our own power and wisdom, but in thine.
Who could have imagined that any heart could have been so base as to have intended evil, or any hands so cruel as to have armed themselves with instruments of death against such a Person, while speaking such words as these?yet behold, these Jews do it, and that even in so sacred a place as the temple itself, as the genuine offspring of those who slew the prophet and the priest of the Lord even at his altar. Compare Mat 23:31-35 and Luk 11:48-51. Our Lord’s wise and gentle reply disarmed them for a few months; and the divine care and power in an extraordinary manner provided for his escape, and once more rescued him from their murderous hands.
Happy the inhabitants of the country about Jordan, to which he retired, especially in that they knew the day of their visitation. The testimony of John the Baptist is now recollected to excellent purposes, though he himself was mouldering in his tomb; nor is there any thing which a faithful minister will more earnestly desire, (eternal God, may it be the happiness of thy unworthy servant!)than that even while dead, he may yet speak for the honour of the adorable Jesus, and the salvation of souls.
REFLECTIONS.1st, As the Pharisees and priests arrogated to themselves the dominion over the church, and boasted of their authority, wisdom, and sanctity, as the only true pastors; traducing Jesus as an impostor, because he acted without their ordination, Christ, in a parable, warns the people against their faithless pastors.
1. He proposes a parable to them, borrowed from a shepherd and his flock. Verily, verily I say unto you, with deepest solemnity and most infallible certainty, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber; such a clandestine entry shews the ill design on which he comes. The sheepfold is the church of God, where the faithful are united together in love, and share in the provision of gospel-ordinances provided for them; the door is Christ himself, by whom the faithful enter, and who by his Spirit calls and qualifies his ministers for their work. The thieves are those who intrude into the ministry without a divine call, influenced by the hopes of the honours and profits of the service, instead of being inwardly moved by the Holy Ghost, and animated by love to Jesus, and zeal for immortal souls; but he that entereth in by the door, is the shepherd of the sheep, whom Jesus calls and qualifies for this office; and who with fidelity and diligence attends, and feeds and watches over those souls, whom the Saviour commits to his care. To him the porter openeth, and the sheep hear his voice: the Spirit of God makes his ministry successful, and opens the hearts of sinners to receive the gospel that he preaches: and he calleth his own sheep by name, has an exact knowledge and care of them, and leadeth them out into green pastures of ordinances, and beside the waters of comfort. And when he putteth forth his own sheep, he goeth before them as their shepherd, to protect them from danger; and the sheep follow him, close at his footsteps, imitating his example; for they know his voice; they have a discernment of gospel-truth, and approve of and submit to his teachings. And a stranger will they not follow, but will flee from him; for they knew not the voice of strangers; they discover the false principles or bad practices of those who set up for pretended guides, and will not put their souls under their tuition, or be influenced by their examples.
2. The Jews understood not the meaning of his discourse, and therefore Christ more explicitly opens to them his meaning.
[1.] He is the door; the only way of access to God and glory is through him, and none can enter into the ministry but by his call, and under his commission. All that went before, who never received a divine call from him, were thieves and robbers, intruders into the office to which God never called them, and robbing him of his glory: but the sheep, who alone know and are obedient to the voice of God, did not hear them, as neither coming with commission from God, nor bringing Divine doctrine with them. But of himself Christ saith, I am the door of access to, and acceptance with God; by me, through faith in my name, if any man enter in, he shall be saved from sin, from the condemning guilt and enslaving power of it; from the curse which the law pronounces; from Satan, and all the powers of evil; from deceivers, and all their wiles; and, if faithful unto death, shall be saved with an everlasting salvation; and shall go in and out, and find pasture, during his journey through life; he shall have free access to the ordinances, possess a glorious liberty in his spirit, be safe under the Shepherd’s constant care, and be fed with the sweetest refreshments which the grace of the gospel ministers can bestow. Blessed and happy are they, who thus walk under the constant guard and guidance of the divine Redeemer.
[2.] He is the Shepherd, the great, the good, the true Shepherd.
(1.) The gracious design which he is come upon, is quite different from that of the false teachers. They, by their pernicious heresies, steal away the hearts of the unwary, prejudice them against the truth, and, while they promise them life and salvation, really murder their souls; and frequently they seek by persecutions to destroy the flock of Christ: while he is come, that his faithful people, the sheep of his pasture, may have life, the life of grace here, and the life of glory hereafter: yea, that they might have it more abundantly, fuller assurance and enjoyment of it than they ever had before.
(2.) The way in which he obtains these privileges for his faithful saints, is by his death. I am the good shepherd, eminently so; and, as the greatest instance of it, the good shepherd giveth his life for the sheep, as I am ready to do, dying in their stead to redeem them from sin, death, and hell. And herein Christ’s love towards them is in the most convincing manner evidenced. But he that is an hireling, and not the shepherd, who serves for lucre, not for the love of souls, whose own the sheep are not, regarding them with none of that affectionate concern which the owner feels; such a one seeth the wolf coming, and leaveth the sheep; whenever danger approaches, he deserts his post, and the wolf catcheth them, and scattereth the sheep, perverting and seducing them. The hireling fleeth, because he is an hireling, and careth not for the sheep: behold the true character of the false and faithless shepherd. (1.) He is one who serves for hire, and makes the ministry his trade. (2.) He feels no concern about the souls of men; and if he gets a revenue of the church, concerns himself not if the devil runs away with his flock. (3.) He never exposes himself to any danger, nor labours in the ministry, only careful about his own safety, and consulting his own ease. The very reverse is the character of a good minister: like his Master, his bosom glows with desire after the salvation of men’s souls; he is ready to spend and be spent in the service of the ministry; he labours willingly, not for hire but from principle; and no dangers can deter him from his duty or drive him from his post.
(3.) As the good Shepherd, Christ is acquainted intimately with his flock and their concerns, and takes care of them. I am the good shepherd, and know my sheep, and am known of mine; Christ knows particularly those who believe in him and love him; he regards them with tenderest affection; takes cognizance of all their wants, and kindly relieves and supplies them: and he is known by his believing people as the great object of their faith and hope, the author of their joy and happiness. As the Father knoweth me, even so know I the Father; even as the Father owns his affection and regard to me by the sure tokens of his presence and approbation; and I also acknowledge and honour the Father in the delight with which I do his will; so the affection in its degree is reciprocal between me and my sheep, even all my saints: and I lay down my life for the sheep, to testify my love, and to accomplish the great and essentially necessary atonement in their behalf. And other sheep I have which are not of this fold, are out of the pale of the Jewish church; them also I must bring, even all of the Gentile world that will accept of and believe in me from their guilt, misery, and ruin, into a state of favour and acceptance with God; and they shall hear my voice, believing in me, and wrought upon by the mighty influences of the divine Spirit; and there shall be one fold and one Shepherd; when all true believers, both Jews and Gentiles, shall be united in one glorious church, under their common head Jesus Christ, and share the same blessings and privileges. Therefore doth my Father love me, because I lay down my life; highly well-pleased in my undertaking, whereby such glory will accrue to him, and eternal salvation be obtained for all my faithful saints: for I lay it down, that I might take it again, rising for their justification. No man taketh it from me, neither force nor fraud avail any thing, till my own time comes; but I lay it down of myself, voluntarily, with my own consent: I have power to lay it down, a right and authority to lay it down as a satisfaction to divine justice; and I have power to take it again; having made the atonement, by my own almighty power, I will quicken my dead body, and raise it to eternal life and glory. This commandment have I received of my father, with whom he was most intimately one; and herein he delighted to do the will of God.
2nd, The discourse of Jesus gave occasion for warm debates among the Jews, whose sentiments were greatly divided concerning him.
1. Many, who were his enemies, cried out, He hath a devil, and is mad; why hear ye him? Can you be so weak and deluded, as to attend to such absurd and blasphemous nonsense? Thus does the world often scoff at the serious discourses of Christ’s faithful ministers, and ridicule and revile those who pay attention to their preaching: but we should be neither threatened nor laughed out of our religion.
2. Others entertained very different sentiments, and said very sensibly, These are not the words of him that hath a devil; the nature of his doctrine, and his manner of speaking, favour nothing of insanity; nor can possibly tend to advance, but to destroy Satan’s kingdom. Besides, Can a devil open the eyes of the blind? Can a madman, or much less a bad man under diabolical influence, perform such a miracle? The supposition is absurd and incredible. It evidently appeared that this was the finger of God.
3rdly, We have another discourse between Jesus and the Jews. We have,
1. The time, and place. It was at the feast of dedication, observed in remembrance of the renovation of the temple-service, when Judas Maccabaeus dedicated the new altar, and cleansed the temple which Antiochus had profaned, which was in the winter, in the month of December. And therefore Christ walked under cover, in a place called Solomon’s porch.
2. Hither the Jews came to him; and surrounding him, in order to find cause of accusation, they urged him to tell them plainly and boldly, and leave them no longer in suspense by his figurative and dark expressions, whether he was the Christ or not.
3. Christ knew their malicious designs, and therefore answered them, I told you in terms sufficiently plain, if you chose to understand them, and ye believed not, and were determined not to believe: it was vain, therefore, to add farther assertions; and he chose to refer them to the miracles which abundantly proved his mission, the works that I do in my Father’s name, they bear witness of me. But ye believe not, obstinate in your infidelity, because ye are not of my sheep, as I said unto you; their tempers and dispositions plainly shewed they were not; and Christ, who was acquainted with their hearts, well knew that they were not of those whose character and conduct he describes: My sheep hear my voice, with attention, discernment, and spiritual delight, and I know them, take cognizance of them, and distinguish them with my peculiar favour and regard; and they follow me in the ways of truth and righteousness, obedient to my word, and imitating my example. And I give unto them eternal life; they have a present title thereto, experience the beginning of it here, and, if faithful to me and themselves, they shall never perish; neither shall any enemy, be he ever so subtle, or ever so outrageous, be able to pluck them out of my hand, or injure them, while they remain in it. Nor indeed is it possible that any of their adversaries should; for my Father which gave them me, (see the Annotations on Joh 6:37; Joh 6:39.) is greater than all, infinitely superior in wisdom and power to all their enemies that can possibly be against them; and none is able to pluck them out of my Father’s hand, no power in hell, no power on earth, none but themselves: that awful power is invested in themselves alone. If they cleave to me, they must inevitably be safe. For I and my Father are one, in nature, essence, and perfections: the union betwixt us, is so strict and intimate, in substance as well as in affection and design, that his almighty power is mine, to be employed for the defence of my faithful saints; and no adversary can deprive them of eternal life without prevailing against him as well as me.
4. The Jews, fired with rage, could no longer refrain, but took up stones again to stone him as a blasphemer.
5. Jesus mildly expostulated with them on their baseness, saying, Many good works have I shewed you from my Father; works of such benevolence and wonder, as evidenced his mission divine: for which of those works do ye stone me? how horrid is your ingratitude! how base your returns! Note; (1.) Nothing aggravates our sins against God so much as our vile ingratitude. (2.) If we meet with the most ungrateful returns from those on whom we have conferred the greater obligations, we must not think it strange: Jesus was so treated before us.
6. The Jews attempt to vindicate their conduct, saying, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God; for in this light they interpreted his claim of unity with the Father, and his assuming the incommunicable attributes of the Deity. Note; Pretended zeal for God’s honour has been the pretext which persecutors have often used to cover the most violent outrages against his most faithful servants.
7. Christ proves that he had the fuller right to those divine honours which he claimed. Is it not written in your law, I said ye are gods? Psa 82:6. If he called them gods, who, as magistrates, were types of the King Messiah, and unto whom the word of God came; entrusted by him with the government of the Jewish church and nation; and the scripture cannot be broken, but must receive its accomplishment in that Messiah, who really possesses divine honour, and authority, and is intitled to that high name which they bore as his representatives; say ye then of him, whom the Father hath sanctified, and set apart for the great work of redemption, and in the fulness of time sent into the world, Thou blasphemest, because I said, I am the Son of God? But besides the scripture testimony, I appeal to my miracles: If I do not the works of my Father, as great as might be expected from him, and by my own power as God; if these do not speak my divine character, and that I am entitled to the honour I claim as Son of God, believe me not; I am content to be rejected by you: but if I do works so great, and in such a manner, as declare my divine power and Godhead, though ye believe not me, on my own word and assertions, believe the works, those unexceptionable evidences, that ye may know and believe that the Father is in me, and I in him; we being one in nature and essence, having the most intimate union and communion in the same undivided Godhead.
4thly, Far from appeasing their fury, Christ, by maintaining his right to the essential glories of Divinity, exasperated them to the higher pitch. Whereupon,
1. They sought again to take him; concluding they had now full evidence against him, to convict him as a blasphemer, and get him legally condemned by the sanhedrim, and put to death.
2. As the time for Christ’s sufferings was not yet come, he escaped out of their hand; either holding their arms by an invisible power from seizing him, or their eyes from seeing him.
3. He retired beyond Jordan, into the place where John at first baptized; and there he abode, preaching the gospel of the kingdom, and gathering some fruit from the seed which John had sown there about two or three years before.
4. Many resorted to him there, drawn by his preaching and miracles; and said, John did no miracle: but all things that John spake of this man were true. He appears with that transcendent greatness and glory, in which John spake of him. And many believed on him there, as the true Messiah. Note; (1.) Though persecutors drive the ministers of Christ from one place, God will take care to send them where he has still greater work for them to do. (2.) Jesus will be peculiarly welcome with his gospel, to those, whose hearts, by the sharp convictions of the law, as by the austere Baptist’s ministry, are broken with a humbling sense of sin.
Fuente: Commentary on the Holy Bible by Thomas Coke
41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
Ver. 41. John did no miracle ] Lest he should be mistaken for the Messiah. But how got he then so much credit? By his mortified conversation especially. “Holy and reverend is God’s name,” saith the Psalmist; therefore reverend, because holy. Holiness hath honour in the consciences of the very worst.
But all things that John spake ] The word works not sometimes, till many years after it hath been preached, as here; and as they say of the elephant, that she goes with young thirteen years after she hath conceived.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
41. ] The locality reminds them of John and his testimony. The remark seems to have a double tendency; to relate their now confirmed persuasion, that though John did not fulfil their expectations by shewing a sign or working miracles, yet he was a true prophet, and really, as he professed, the forerunner of this Person, who in consequence must be, what John had declared Him to he, the Messiah. And ( Joh 10:42 ) the result followed: many believed on Him . “The repeated, Joh 10:42 , belongs to the simplicity of the speech, which is reproduced literatim , and expresses the honour paid by the people to the holy man whose memory still lived among them.” Meyer.
Fuente: Henry Alford’s Greek Testament
Joh 10:41 . There He was still busy; for , “many came to Him and said,” that is, giving this as their reason for coming, that “although John himself had done no miracle, all he had said of Jesus was found to be true”. The reference to John is evidently suggested by the locality, and probably means that the “many” alluded to as coming to Jesus belonged to the district and had been impressed by John. The correspondence between what they had heard from the Baptist and what they saw in Jesus, as well as the intrinsic evidence of the works He did, engendered belief in Him (Joh 10:42 ) .
Fuente: The Expositors Greek Testament by Robertson
resorted = came.
said = kept saying.
did, &c. Miracles were not necessarily the credentials
of a prophet (Deu 13:1-3).
no. Greek. ouden.
miracle = sign, a characteristic word in this Gospel. See note on Joh 2:11, and p. 1511.
true. Greek alethes. App-175.
Fuente: Companion Bible Notes, Appendices and Graphics
41.] The locality reminds them of John and his testimony. The remark seems to have a double tendency;-to relate their now confirmed persuasion, that though John did not fulfil their expectations by shewing a sign or working miracles, yet he was a true prophet, and really, as he professed, the forerunner of this Person, who in consequence must be, what John had declared Him to he, the Messiah. And (Joh 10:42) the result followed:-many believed on Him. The repeated, Joh 10:42, belongs to the simplicity of the speech, which is reproduced literatim, and expresses the honour paid by the people to the holy man whose memory still lived among them. Meyer.
Fuente: The Greek Testament
Joh 10:41. , indeed) The antithesis is between John and this Man, Jesus: not between the works and sayings of John.- , concerning this Man) concerning this Man, who doeth so many miracles.- ) were true. The truth is true, even before it is acknowledged as such.[293]
[293] Bengel, J. A. (1860). Vol. 2: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (A. R. Fausset, Trans.) (226-388). Edinburgh: T&T Clark.
Fuente: Gnomon of the New Testament
Joh 10:41
Joh 10:41
And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true.-The teaching and miracles of Jesus brought many to see him wherever he abode.
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Mat 11:11 – greater Mat 21:26 – for Mar 11:32 – for Luk 20:6 – for Joh 4:39 – many Joh 7:31 – When Joh 11:45 – Jews
Fuente: The Treasury of Scripture Knowledge
2
This paragraph confirms the comments on the preceding verse. The people saw in Jesus the fulfillment of many of John’s sayings, and it made believers of them. John did no miracle. These people used the word in its physical sense, and there is no account of any such a work done by him. However, the predictions that John made of Christ and which were fulfilled, required supernatural knowledge, and such a manifestation could rightly be called’ miraculous.
The word miracle fills such a prominent place in the New Testament that I shall explain it in detail, with the hope the reader will make a note of it for reference, as it will not again be given in full. It comes from two different Greek words, and they have also been rendered by several other English words in the King James Version. Before giving the lexicon definitions of the original words, I shall state how each has been translated and how many times. One of the Greek words is DUNAMIS, and it has been rendered ability 1 time, abundance 1, meaning 1, miracle 8, power 77, strength 7, violence 1, virtue 3, wonderful work 1. The other Greek word is SEMEION, and it has been rendered miracle 22 times, sign 51, token 1, wonder 3.
Since the last word is the one from which the significant words “miracle” and “sign” come usually, I shall give the lexicon definitions of it only. Thayer defines it, “A sign, mark, token A sign, prodigy, portent.” He also explains his definitions, “That by which a person or thing is distinguished from another and by which it is known. . . . An unusual occurence, transcending [going beyond] the common course of nature.” From the foregoing information, it can be seen that the word “miracle” has a very wide range of meaning, and the specific definition to apply in any given place must be determined by the connection in which it is used. Any unusual or great or wonderful thing that is done, whether by the Lord or man, may rightly be called a miracle. But the rule is that a miracle means something that only God can do, whether he does it directly or through the agency of man.
Fuente: Combined Bible Commentary
Joh 10:41-42. And many came unto him; and they said, John did no sign: but all things whatsoever John spake of this man were true. And many believed in him there. How great the contrast between the scene presented here and those of the preceding chapters! He came to the Jews, but, in spite of works and word, they rejected Him: now, in His retirement, many come unto Him, and many believe in Him. For Jesus this period of rest is a period not of peace only, but also of joy in successful toil. Another contrast implied is between Jesus and the Baptist who did no sign but bare witness only. He being dead yet speaketh, in that his testimony is leading men to Jesus in the very place of his own ministry: and there also witness is borne to him, in the emphatic acknowledgment that all his words concerning Jesus had proved true. Nay, even beyond the experience of these believers we may see that this saying expresses truth, for in His most memorable discourses Jesus fulfils the word of the Baptist recorded in chap. 1 of this Gospel, He that cometh after me has become before me because He was before me (Joh 1:15; Joh 1:27; Joh 1:30).
Fuente: A Popular Commentary on the New Testament
John the Baptist was by this time dead. However many people from Perea recognized that Jesus fulfilled what John the Baptist had predicted of Messiah. Their attitude contrasts with the hatred and unbelief of many in Jerusalem. They accepted John the Baptist’s testimony about Jesus because it proved to be true so far, not because the forerunner had performed signs. He had not. The witness of John the Baptist continued to bear fruit even after his death because he pointed people to Jesus, and Jesus did not disappoint them.
John probably identified Jesus’ destination as he did to imply the ending of Jesus’ public ministry that John the Baptist introduced. References to John the Baptist form an inclusio that brackets the record of Jesus’ public ministry to the multitudes in this Gospel (Joh 1:19 to Joh 10:42).