Our Lord did not shrink from the avowal of His divine origin and glory, when there was need or when they were challenged. See John 4:26; Matthew 26:64. For the most part, however, He wished men to exercise their own faculties of discernment and to accept Him, not because He told them what He was, but because they were inwardly convinced.
In John 10:27 we have three characteristics of His sheep-to hear, to be recognized by Him, and to follow; and in John 10:28 there are also three privileges which they enjoy-to possess eternal life, never to perish, never to be snatched away by man or devil.
Note the safety of those who really belong to Christ. They are not only in His hand, but in the Father's, because the Father and He are one. "Your life is hid with Christ in God." Here is a double protection. They may wander far, lose joy and comfort, fall on dark and stormy times, but He is responsible for them, will seek them out, and bring them home. This also is true-that our relationship with Jesus involves our relationship with the Father. But if any should presume to live carelessly because of this divine grace, it is clear that such a one is not one of Christ's sheep. [source]
Chapter Summary: John 10
1Jesus is the door, and the good shepherd 19Diverse opinions of him 23He proves by his works that he is Jesus the Son of God; 31escapes the Jews; 39and goes again beyond Jordan, where many believe on him
Greek Commentary for John 10:22
And it was the feast of the dedication at Jerusalem [εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις] But Westcott and Hort read τοτε tote (then) instead of δε de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια enkainia Winter Old word from χειμα cheima See Matthew 24:20. [source]
Feast of the dedication [ἐγκαίνια] Only here in the New Testament. The word signifies renewal, from καινός , new, fresh. Josephus calls it φῶτα , lights. It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, “entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place … . For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated … . What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood” (“Jewish Church,” pt. iii., 345,346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival. [source]
Reverse Greek Commentary Search for John 10:22
John 10:22And it was the feast of the dedication at Jerusalem [εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις] But Westcott and Hort read τοτε tote (then) instead of δε de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια enkainia Winter Old word from χειμα cheima See Matthew 24:20. [source]
John 9:1As he passed by [παραγων] Present active participle of παραγω paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8,1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ ek of old word from γενω γινομαι genō class="normal greek">τυπλος εκ γενετης ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [source]
Hebrews 9:18Neither the first testament was dedicated without blood [οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται] Rend. “neither hath the first (covenant) been inaugurated without blood.” There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16,Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10: to dedicate, 1 Kings 8:63; John href="/desk/?q=joh+10:22&sr=1">John 10:22. Rend. οὐδὲ neitheras A.V., and not not even, in which case the meaning would be, “not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience,” a thought which would be foreign to the point, which is merely the analogy in the matter of death. [source]
Hebrews 9:18The first covenant [η πρωτη] Supply διατηκη diathēkē as in Hebrews 9:1. Has been dedicated Stands dedicated. Perfect passive indicative of ενκαινιζο enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια ta enkainia (John 10:22) for the feast of dedication. [source]
What do the individual words in John 10:22 mean?
Took placeat the timetheFeast of Dedicationat-JerusalemWinterit was
Greek Commentary for John 10:22
But Westcott and Hort read τοτε tote (then) instead of δε de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια enkainia Winter Old word from χειμα cheima See Matthew 24:20. [source]
Only here in the New Testament. The word signifies renewal, from καινός , new, fresh. Josephus calls it φῶτα , lights. It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, “entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place … . For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated … . What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood” (“Jewish Church,” pt. iii., 345,346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival. [source]
Reverse Greek Commentary Search for John 10:22
But Westcott and Hort read τοτε tote (then) instead of δε de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια enkainia Winter Old word from χειμα cheima See Matthew 24:20. [source]
Present active participle of παραγω paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8, 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ ek of old word from γενω γινομαι genō class="normal greek">τυπλος εκ γενετης ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [source]
Rend. “neither hath the first (covenant) been inaugurated without blood.” There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16, Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10: to dedicate, 1 Kings 8:63; John href="/desk/?q=joh+10:22&sr=1">John 10:22. Rend. οὐδὲ neitheras A.V., and not not even, in which case the meaning would be, “not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience,” a thought which would be foreign to the point, which is merely the analogy in the matter of death. [source]
Supply διατηκη diathēkē as in Hebrews 9:1. Has been dedicated Stands dedicated. Perfect passive indicative of ενκαινιζο enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια ta enkainia (John 10:22) for the feast of dedication. [source]