John · Chapter 10

V. 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.

Verse 1. Verily, verily, &c.] From John 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 John 10:22.

Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, John 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 wilfully 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 practise them may render them incredible. Quesnel.

He that entereth not by the door] Christ assures us, John 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, &c. 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.

Verse 1. Verily, &c. — The Pharisees supported themselves in their opposition to Christ with this principle, that they were pastors of the church; and that Jesus, having no commission from them, was an intruder and an impostor, and that, therefore, the people were bound in duty to adhere to them against him. In opposition to this, Christ here describes who were the false shepherds and who were the true, leaving them to infer what they were. He introduces his discourse with, Verily, verily, I say unto you — To show, not only the certain truth, but the deep importance of what he uttered. He speaks by way of parable or similitude, taken from the customary way of managing sheep in that country. It is supposed that he was now in the outer court of the temple, near the sheep which were there exposed to sale for sacrifice, the sight of which reminded him of the language of the ancient prophets, “who often compared the teachers of their own time to shepherds, and the people to sheep. Accordingly, in describing the characters of the scribes and Pharisees, he made use of the same metaphor, showing that there are two kinds of evil shepherds, pastors, or teachers; one, who, instead of entering in by the door to lead the flock out and feed it, enter in some other way, with an intention to kill and destroy; another, who, though they may have entered in by the door, feed their flocks with the dispositions of hirelings; for when they see the wolf coming, or any danger approaching, they desert their flocks, because they love themselves only. The Pharisees plainly showed themselves to be of the former character, by excommunicating the man that had been blind, because he would not act contrary to the dictates of his reason and conscience to please them. But though they cast him out of their church, Christ received him into his, which is the true church, the spiritual enclosure, where the sheep go in and out and find pasture.” He that entereth not by the door into the sheep-fold, &c. — “I assure you, that whosoever, in any age of the church, assumed the office of a teacher, without commission from me, and without a sincere regard to the edification and salvation of men’s souls, was a thief and a robber; and in the present age, he is no better who assumes that office without my commission, and particularly without believing on me, and without intending my honour and the good of the church.” — Macknight. Add to this, those do not enter in by Christ, and indeed can have no authority from him, nor ability to become pastors of his flock, who do not first take care to secure, by faith working by love, an interest in, and union with him, or, to be found in him, not having their own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; to be in him new creatures: Philippians 3:9; 2 Corinthians 5:17. But climbeth up some other way — Enters the sheep-fold as a pastor of Christ’s flock, without the necessary prerequisites and qualifications, without first obtaining a saving acquaintance with Christ, and genuine love to him; without being called to, and qualified for the work by him, and of consequence, without authority from him; who, influenced by unworthy motives, by a view to wealth, or honour, or ease, or a maintenance, or some secular employment or advantage, gets himself appointed a minister of Christ’s church, through the interest of rich and powerful friends and connections, or the aid of natural abilities, and mere human learning; or some endowment or accomplishment which is not connected with, and does not imply true piety, and a manifest call from the Lord Jesus; the same is a thief and a robber — In God’s account; entering the fold “to fleece and butcher, not to feed the flock; robbing Christ of his honour, and starving the souls of his people, in order to enrich himself, and aggrandize his family.” — Scott.

Verse 1. He that entereth not by the door — is a thief and a robber. After the scribes had formed a plot against the life of the good shepherd, he told them that they were not the children of Abraham, but were of the serpent’s race. He now denounces them as impostors in the sanctuary, and not “moved by the Holy Ghost to take upon them that office and ministry.” They had assumed the sacred dignities for bread, for honour, for the splendour of robes to command the respect of the people. They were thieves, come, as in ver. 10, to kill and to destroy, having that very day expelled the youth born blind, and the greatest trophy of grace both in body and mind. Dr. Robert Gell, in his attempt to amend our present translation, has an authority here to which few have access. “The old English manuscript renders the two Greek words, klepphv and lhshv, a night thief, and a day thief:” p. 455. See the note on Ecclesiastes 12:11.

§ 84.—FOURTH DISCOURSE AT THE FEAST OF TABERNACLES VISIT, 1-21. The break here into chapters is no true break in our Lord’s discourse, which is perfectly continuous. See introductory note to chapter 9. These lords spiritual of the last chapter, as guides, he has pronounced blind; as shepherds he now pronounces them counterfeit. Rejecting him as the true access into the pastoral fold, they are but thieves and robbers. The blind-born, (John 9:35, see note,) predisposed to obey his least word, even before he knows his full nature, is type of the true sheep. After Abel, the second born of man, the shepherd life was prevalent and memorable in the early ages of mankind. Flocks early ranged the great plains of Asia. The patriarchs of Canaan were shepherds. Pastoral life is the source of some of the most beautiful of Grecian poetry. The Old Testament abounds not only with narratives of shepherd life, but with allegorical and poetical allusions to its simple details.

After a day spent in the pastures, tended by the shepherd, crook in hand, the flock was guided at evening to the door of a fold, or walled enclosure under the open air, and shut in for safety during the night. A watchman or porter spent the night at the gate for their protection. Lions, panthers, wolves, thieves, robbers, not only by day, but even by scaling the low walls by night, were ravenous for the destruction of the feeble victims. Defenceless by nature, foolish and imbecile in character, the sheep, of all animals, is the most utterly dependent on human protection. Hence it is provided with those instincts of docility, of learning the voice, and implicitly following the lead of its human guide. In the morning the shepherd returns, is admitted by the watchman through the door, calls the bell-wether, and leads forth the sheep to pasture.

1. Verily—The Pharisees who had ambushed him (John 9:39) were doubtless ready to depart at 41; but Jesus now fixes their attention by opening this new allegorical discourse with this emphatic introduction. In the first paragraph, 1-5, he depicts, in contrast with the interloper, the true shepherd, and the spiritual instinct by which his sheep know his voice and follow his lead. When, 6, they fail to recognize the application, he explicitly identifies the various cases, 7-13. Thence, gradually emerging from the figure, he describes his self-sacrifice by the Father’s will for the salvation of men, 14-18. This is then a most beautiful development and expansion of the first pastoral image. The door—Faith in, and divine commission from, Christ. The sheepfold—The earthly Church of the justified, both before and after Christ’s coming. Some other way—By wicked motives or methods, or by false doctrines. In the case of these leaders it was by a false Mosaicism in doctrine, and by holding a false authority in the Jewish State and Church. A thief—Who would seduce away the sheep by secret stealth. Robber—Who would drag them off by violence.

Verse 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.

Verses 2-5. He that entereth in by the door is the shepherd, &c. — “This mode of speaking, with us, conveys the notion that the shepherd is the only person who enters by the door; yet the door-keeper, and the sheep themselves, enter also the same way. The original expression is manifestly intended to denote the constant, not the peculiar, use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers, to force their entrance by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighbourhood of a populous city, where the walls and other fences need to be stronger, and the entrance more carefully kept, on account of the greater danger from thieves.” — Campbell. To him the porter openeth — As the shepherd will always choose to enter in by that which is the regular appointed way, so, as soon as he approaches, the door-keeper opens the fold; that is, God in his providence, and by the influence of his Spirit, makes way for such a one to exercise his ministry among his people, and gives success to it. For as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastors enter, so neither is it unworthy of God the Father to be styled the door-keeper. See Acts 14:27; and 16:14; Colossians 4:3; Revelation 3:8. It was supposed by Sir Isaac Newton, that as the words were spoken near the temple, where sheep were kept in folds to be sold for sacrifices, Christ here alludes to what was peculiar in those folds; that as they were kept locked, they not only excluded the thief, but the shepherd, till the door-keeper opened them. “But I cannot think,” says Dr. Doddridge, “whatever occasion Christ might take from the sight of sheep to represent his people under that image, and himself as a shepherd, he would describe them like sheep shut up in a pen to be sold for sacrifice: nor does the shepherd’s leading them out, &c., agree with this circumstance. In countries where there were so many savage beasts, it might be ordinarily necessary to have the folds better secured than among us; and the chief shepherd might often leave a servant to watch them while thus shut up, and come himself to lead them out to pasture in the morning.” And the sheep hear his voice — The people of God, knowing him to be a true pastor, hearken unto him. All the circumstances here mentioned 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, attend to, understand, and obey the voice of a shepherd whom Christ hath sent: and he counteth them his own, dearer than any friend or brother; calleth them by name — That is, instructs, advises, directs, encourages each by name, and leadeth them out in the paths of righteousness, beside the waters of comfort. And when he putteth forth his own sheep — Leads them out into the pastures of the ordinances, invites them to the enjoyment of the privileges, and urges them to the practice of the duties of true Christianity; he goeth before them — In all these particulars, and 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 truth, 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? And a stranger will they not follow — One whom Christ hath not sent, who does 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. In other words, as sheep will not follow a strange shepherd, so the people of God will not hearken to false teachers, or to such as do not declare, plainly, fully, and with a divine unction, the very word of the truth of the gospel: but will avoid them, for they can easily distinguish them from the true messengers of God by their fruits, that is, by their doctrine and practice, and the inefficacy of their preaching to convert, sanctify, and save the souls of men.

§ 84.—FOURTH DISCOURSE AT THE FEAST OF TABERNACLES VISIT, 1-21. The break here into chapters is no true break in our Lord’s discourse, which is perfectly continuous. See introductory note to chapter 9. These lords spiritual of the last chapter, as guides, he has pronounced blind; as shepherds he now pronounces them counterfeit. Rejecting him as the true access into the pastoral fold, they are but thieves and robbers. The blind-born, (John 9:35, see note,) predisposed to obey his least word, even before he knows his full nature, is type of the true sheep. After Abel, the second born of man, the shepherd life was prevalent and memorable in the early ages of mankind. Flocks early ranged the great plains of Asia. The patriarchs of Canaan were shepherds. Pastoral life is the source of some of the most beautiful of Grecian poetry. The Old Testament abounds not only with narratives of shepherd life, but with allegorical and poetical allusions to its simple details.

After a day spent in the pastures, tended by the shepherd, crook in hand, the flock was guided at evening to the door of a fold, or walled enclosure under the open air, and shut in for safety during the night. A watchman or porter spent the night at the gate for their protection. Lions, panthers, wolves, thieves, robbers, not only by day, but even by scaling the low walls by night, were ravenous for the destruction of the feeble victims. Defenceless by nature, foolish and imbecile in character, the sheep, of all animals, is the most utterly dependent on human protection. Hence it is provided with those instincts of docility, of learning the voice, and implicitly following the lead of its human guide. In the morning the shepherd returns, is admitted by the watchman through the door, calls the bell-wether, and leads forth the sheep to pasture.

1. Verily—The Pharisees who had ambushed him (John 9:39) were doubtless ready to depart at 41; but Jesus now fixes their attention by opening this new allegorical discourse with this emphatic introduction. In the first paragraph, 1-5, he depicts, in contrast with the interloper, the true shepherd, and the spiritual instinct by which his sheep know his voice and follow his lead. When, 6, they fail to recognize the application, he explicitly identifies the various cases, 7-13. Thence, gradually emerging from the figure, he describes his self-sacrifice by the Father’s will for the salvation of men, 14-18. This is then a most beautiful development and expansion of the first pastoral image. The door—Faith in, and divine commission from, Christ. The sheepfold—The earthly Church of the justified, both before and after Christ’s coming. Some other way—By wicked motives or methods, or by false doctrines. In the case of these leaders it was by a false Mosaicism in doctrine, and by holding a false authority in the Jewish State and Church. A thief—Who would seduce away the sheep by secret stealth. Robber—Who would drag them off by violence.

V. 3. To him the door keeper openeth-Christ is considered as the shepherd, John 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; Colossians 4:3; Revelation 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.

Verse 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 labour 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 Colossians 4:3; 2 Corinthians 2:12; 1 Corinthians 16:9; Revelation 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.

Verses 2-5. He that entereth in by the door is the shepherd, &c. — “This mode of speaking, with us, conveys the notion that the shepherd is the only person who enters by the door; yet the door-keeper, and the sheep themselves, enter also the same way. The original expression is manifestly intended to denote the constant, not the peculiar, use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers, to force their entrance by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighbourhood of a populous city, where the walls and other fences need to be stronger, and the entrance more carefully kept, on account of the greater danger from thieves.” — Campbell. To him the porter openeth — As the shepherd will always choose to enter in by that which is the regular appointed way, so, as soon as he approaches, the door-keeper opens the fold; that is, God in his providence, and by the influence of his Spirit, makes way for such a one to exercise his ministry among his people, and gives success to it. For as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastors enter, so neither is it unworthy of God the Father to be styled the door-keeper. See Acts 14:27; and 16:14; Colossians 4:3; Revelation 3:8. It was supposed by Sir Isaac Newton, that as the words were spoken near the temple, where sheep were kept in folds to be sold for sacrifices, Christ here alludes to what was peculiar in those folds; that as they were kept locked, they not only excluded the thief, but the shepherd, till the door-keeper opened them. “But I cannot think,” says Dr. Doddridge, “whatever occasion Christ might take from the sight of sheep to represent his people under that image, and himself as a shepherd, he would describe them like sheep shut up in a pen to be sold for sacrifice: nor does the shepherd’s leading them out, &c., agree with this circumstance. In countries where there were so many savage beasts, it might be ordinarily necessary to have the folds better secured than among us; and the chief shepherd might often leave a servant to watch them while thus shut up, and come himself to lead them out to pasture in the morning.” And the sheep hear his voice — The people of God, knowing him to be a true pastor, hearken unto him. All the circumstances here mentioned 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, attend to, understand, and obey the voice of a shepherd whom Christ hath sent: and he counteth them his own, dearer than any friend or brother; calleth them by name — That is, instructs, advises, directs, encourages each by name, and leadeth them out in the paths of righteousness, beside the waters of comfort. And when he putteth forth his own sheep — Leads them out into the pastures of the ordinances, invites them to the enjoyment of the privileges, and urges them to the practice of the duties of true Christianity; he goeth before them — In all these particulars, and 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 truth, 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? And a stranger will they not follow — One whom Christ hath not sent, who does 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. In other words, as sheep will not follow a strange shepherd, so the people of God will not hearken to false teachers, or to such as do not declare, plainly, fully, and with a divine unction, the very word of the truth of the gospel: but will avoid them, for they can easily distinguish them from the true messengers of God by their fruits, that is, by their doctrine and practice, and the inefficacy of their preaching to convert, sanctify, and save the souls of men.

Ver. 3. To him the porter openeth. To the angel or shepherd of Philadelphia, the Lord says, “Behold, I have set before thee an open door, and no man can shut it.” Those who are divinely called to the work, will find openings to follow the Lord. The sheep will hear their voice, and follow their word.

3. The porter—The door-keeper. The licensing power of the Church. But this is genuinely done only as the Church and the candidate are “moved by the Holy Ghost.” Then as the sheep do by a divine impulse know the genuine shepherd, so does the porter by the same impulse open to him the fold. Leadeth them out—From the pen-fold into the open pasture, verse 9. And while in enjoyment of the spiritual pasture the sheep is still truly of the true flock, and virtually within the fold.

V. 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?

Verse 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 fulness of the blessings of the Gospel of peace. He who does not endeavour to realize in his own soul the truths which he preaches to others will soon be as salt without its savour; 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.

Verses 2-5. He that entereth in by the door is the shepherd, &c. — “This mode of speaking, with us, conveys the notion that the shepherd is the only person who enters by the door; yet the door-keeper, and the sheep themselves, enter also the same way. The original expression is manifestly intended to denote the constant, not the peculiar, use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers, to force their entrance by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighbourhood of a populous city, where the walls and other fences need to be stronger, and the entrance more carefully kept, on account of the greater danger from thieves.” — Campbell. To him the porter openeth — As the shepherd will always choose to enter in by that which is the regular appointed way, so, as soon as he approaches, the door-keeper opens the fold; that is, God in his providence, and by the influence of his Spirit, makes way for such a one to exercise his ministry among his people, and gives success to it. For as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastors enter, so neither is it unworthy of God the Father to be styled the door-keeper. See Acts 14:27; and 16:14; Colossians 4:3; Revelation 3:8. It was supposed by Sir Isaac Newton, that as the words were spoken near the temple, where sheep were kept in folds to be sold for sacrifices, Christ here alludes to what was peculiar in those folds; that as they were kept locked, they not only excluded the thief, but the shepherd, till the door-keeper opened them. “But I cannot think,” says Dr. Doddridge, “whatever occasion Christ might take from the sight of sheep to represent his people under that image, and himself as a shepherd, he would describe them like sheep shut up in a pen to be sold for sacrifice: nor does the shepherd’s leading them out, &c., agree with this circumstance. In countries where there were so many savage beasts, it might be ordinarily necessary to have the folds better secured than among us; and the chief shepherd might often leave a servant to watch them while thus shut up, and come himself to lead them out to pasture in the morning.” And the sheep hear his voice — The people of God, knowing him to be a true pastor, hearken unto him. All the circumstances here mentioned 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, attend to, understand, and obey the voice of a shepherd whom Christ hath sent: and he counteth them his own, dearer than any friend or brother; calleth them by name — That is, instructs, advises, directs, encourages each by name, and leadeth them out in the paths of righteousness, beside the waters of comfort. And when he putteth forth his own sheep — Leads them out into the pastures of the ordinances, invites them to the enjoyment of the privileges, and urges them to the practice of the duties of true Christianity; he goeth before them — In all these particulars, and 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 truth, 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? And a stranger will they not follow — One whom Christ hath not sent, who does 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. In other words, as sheep will not follow a strange shepherd, so the people of God will not hearken to false teachers, or to such as do not declare, plainly, fully, and with a divine unction, the very word of the truth of the gospel: but will avoid them, for they can easily distinguish them from the true messengers of God by their fruits, that is, by their doctrine and practice, and the inefficacy of their preaching to convert, sanctify, and save the souls of men.

4. Goeth before them—The Palestinian shepherd goes before the sheep, while the Grecian shepherd drives them before himself. It is curious to note that the very word in Greek for sheep, probaton, signifies a goer-before. The sheep is trained not to turn to the corn fields lying unfenced beside his path to tempt him, as trouble then ensues. The true pastor is a true leader, by his example of holiness, his zeal in benevolent enterprise, his faith and earnestness for the salvation of men. Sheep—Not merely the actually justified, but those who feel the need of the Saviour, and, even before they find him, are predisposed and spiritually ready to trust and obey him. These are his sheep, not by a predestination from all eternity, but by a predetermination of their own heart and will under the blessed influences and guidances of the divine Spirit. See note on 9:36. Know his voice—As the sheep by animal instinct learns to know his shepherd’s voice, so do the spiritual sheep, like the blind-born, by a discerning of spirit, recognize the pastor who truly feeds their souls.

V. 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.

Verse 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.

Verses 2-5. He that entereth in by the door is the shepherd, &c. — “This mode of speaking, with us, conveys the notion that the shepherd is the only person who enters by the door; yet the door-keeper, and the sheep themselves, enter also the same way. The original expression is manifestly intended to denote the constant, not the peculiar, use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers, to force their entrance by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighbourhood of a populous city, where the walls and other fences need to be stronger, and the entrance more carefully kept, on account of the greater danger from thieves.” — Campbell. To him the porter openeth — As the shepherd will always choose to enter in by that which is the regular appointed way, so, as soon as he approaches, the door-keeper opens the fold; that is, God in his providence, and by the influence of his Spirit, makes way for such a one to exercise his ministry among his people, and gives success to it. For as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastors enter, so neither is it unworthy of God the Father to be styled the door-keeper. See Acts 14:27; and 16:14; Colossians 4:3; Revelation 3:8. It was supposed by Sir Isaac Newton, that as the words were spoken near the temple, where sheep were kept in folds to be sold for sacrifices, Christ here alludes to what was peculiar in those folds; that as they were kept locked, they not only excluded the thief, but the shepherd, till the door-keeper opened them. “But I cannot think,” says Dr. Doddridge, “whatever occasion Christ might take from the sight of sheep to represent his people under that image, and himself as a shepherd, he would describe them like sheep shut up in a pen to be sold for sacrifice: nor does the shepherd’s leading them out, &c., agree with this circumstance. In countries where there were so many savage beasts, it might be ordinarily necessary to have the folds better secured than among us; and the chief shepherd might often leave a servant to watch them while thus shut up, and come himself to lead them out to pasture in the morning.” And the sheep hear his voice — The people of God, knowing him to be a true pastor, hearken unto him. All the circumstances here mentioned 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, attend to, understand, and obey the voice of a shepherd whom Christ hath sent: and he counteth them his own, dearer than any friend or brother; calleth them by name — That is, instructs, advises, directs, encourages each by name, and leadeth them out in the paths of righteousness, beside the waters of comfort. And when he putteth forth his own sheep — Leads them out into the pastures of the ordinances, invites them to the enjoyment of the privileges, and urges them to the practice of the duties of true Christianity; he goeth before them — In all these particulars, and 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 truth, 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? And a stranger will they not follow — One whom Christ hath not sent, who does 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. In other words, as sheep will not follow a strange shepherd, so the people of God will not hearken to false teachers, or to such as do not declare, plainly, fully, and with a divine unction, the very word of the truth of the gospel: but will avoid them, for they can easily distinguish them from the true messengers of God by their fruits, that is, by their doctrine and practice, and the inefficacy of their preaching to convert, sanctify, and save the souls of men.

5. A stranger—To the poor blind-born sheep, these lords spiritual were as the stranger. He would not follow them. Jesus has thus far painted the character of the true human minister and his flock. In the background his own person is the original, inasmuch as he is the model shepherd. But thus far he has not expressly brought himself forward.

V. 6. They-The Pharisees, to whom our Lord more immediately spake, as appears from the close of the foregoing chapter.

Verses 6-8. This parable spake Jesus: but they understood not, &c. — In this symbolical way Jesus taught the Pharisees the difference between true and false teachers; but they did not understand the meaning of what he said: therefore he added, by way of explication, Verily, verily, I say unto you — I solemnly assure you of it, as an undoubted and most momentous truth; I am the door of the sheep — That is, the door by which the sheep-fold is entered. Or his meaning may be, I am not only the door by which the shepherds must enter; not only the person whose right alone it is to admit men to the office of shepherds, and who alone can qualify them for that office and dignity, but I am also the door of the sheep; it is by the knowledge of, and faith in me, by an interest in my merits, and by a participation of my Spirit, and in no other way, that men must or can enter into the truly spiritual enclosure of my church. All that ever came before me — Assuming the character of the Messiah, or any part thereof, or pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in and for the church, and teaching their own traditions as necessary to be observed, or other methods of obtaining salvation than by me; all those, who in former times assumed the character of teachers of religion, without a commission from me, and all those teachers and preachers of God’s word that enter not by the door into the sheep-fold, but run before I send them by my Spirit, and before they themselves are my true disciples, subjects, and servants, or are in me new creatures; (our Lord seems in particular to speak of those that had undertaken this office since he began his ministry;) are thieves and robbers — Persons influenced by improper motives, who had and have no warrant from above for assuming any such character, pretending to any such power, or undertaking any such office, and whatsoever their pretences have been or are, the administration of such persons had, and always will have, a tendency to destroy the souls they should watch over and feed: for they are not only thieves, stealing temporal profit to themselves, but robbers, plundering and murdering the sheep. But the sheep — My true people; did not hear them — Did not attend upon, relish or regard their doctrine.

6. Parable—Our Lord here uses the ordinary Greek not for parable, but for any allegorical composition. See remarks on page 227. The present passage might easily be made a parable by being put into a narrative form. They understood not—The simile of a shepherd was common in the Old Testament; but our Lord had put the case so indefinitely that they were able to overlook its suitableness to their own persons. Jesus proceeds to apply by avowing himself to be the door; but still leaves them to infer who are the thieves and robbers.

V. 7. I am the door-Christ is both the Door and the Shepherd, and all things.

Verse 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.

Verses 6-8. This parable spake Jesus: but they understood not, &c. — In this symbolical way Jesus taught the Pharisees the difference between true and false teachers; but they did not understand the meaning of what he said: therefore he added, by way of explication, Verily, verily, I say unto you — I solemnly assure you of it, as an undoubted and most momentous truth; I am the door of the sheep — That is, the door by which the sheep-fold is entered. Or his meaning may be, I am not only the door by which the shepherds must enter; not only the person whose right alone it is to admit men to the office of shepherds, and who alone can qualify them for that office and dignity, but I am also the door of the sheep; it is by the knowledge of, and faith in me, by an interest in my merits, and by a participation of my Spirit, and in no other way, that men must or can enter into the truly spiritual enclosure of my church. All that ever came before me — Assuming the character of the Messiah, or any part thereof, or pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in and for the church, and teaching their own traditions as necessary to be observed, or other methods of obtaining salvation than by me; all those, who in former times assumed the character of teachers of religion, without a commission from me, and all those teachers and preachers of God’s word that enter not by the door into the sheep-fold, but run before I send them by my Spirit, and before they themselves are my true disciples, subjects, and servants, or are in me new creatures; (our Lord seems in particular to speak of those that had undertaken this office since he began his ministry;) are thieves and robbers — Persons influenced by improper motives, who had and have no warrant from above for assuming any such character, pretending to any such power, or undertaking any such office, and whatsoever their pretences have been or are, the administration of such persons had, and always will have, a tendency to destroy the souls they should watch over and feed: for they are not only thieves, stealing temporal profit to themselves, but robbers, plundering and murdering the sheep. But the sheep — My true people; did not hear them — Did not attend upon, relish or regard their doctrine.

§ 84.—FOURTH DISCOURSE AT THE FEAST OF TABERNACLES VISIT, 1-21. The break here into chapters is no true break in our Lord’s discourse, which is perfectly continuous. See introductory note to chapter 9. These lords spiritual of the last chapter, as guides, he has pronounced blind; as shepherds he now pronounces them counterfeit. Rejecting him as the true access into the pastoral fold, they are but thieves and robbers. The blind-born, (John 9:35, see note,) predisposed to obey his least word, even before he knows his full nature, is type of the true sheep. After Abel, the second born of man, the shepherd life was prevalent and memorable in the early ages of mankind. Flocks early ranged the great plains of Asia. The patriarchs of Canaan were shepherds. Pastoral life is the source of some of the most beautiful of Grecian poetry. The Old Testament abounds not only with narratives of shepherd life, but with allegorical and poetical allusions to its simple details.

After a day spent in the pastures, tended by the shepherd, crook in hand, the flock was guided at evening to the door of a fold, or walled enclosure under the open air, and shut in for safety during the night. A watchman or porter spent the night at the gate for their protection. Lions, panthers, wolves, thieves, robbers, not only by day, but even by scaling the low walls by night, were ravenous for the destruction of the feeble victims. Defenceless by nature, foolish and imbecile in character, the sheep, of all animals, is the most utterly dependent on human protection. Hence it is provided with those instincts of docility, of learning the voice, and implicitly following the lead of its human guide. In the morning the shepherd returns, is admitted by the watchman through the door, calls the bell-wether, and leads forth the sheep to pasture.

1. Verily—The Pharisees who had ambushed him (John 9:39) were doubtless ready to depart at 41; but Jesus now fixes their attention by opening this new allegorical discourse with this emphatic introduction. In the first paragraph, 1-5, he depicts, in contrast with the interloper, the true shepherd, and the spiritual instinct by which his sheep know his voice and follow his lead. When, 6, they fail to recognize the application, he explicitly identifies the various cases, 7-13. Thence, gradually emerging from the figure, he describes his self-sacrifice by the Father’s will for the salvation of men, 14-18. This is then a most beautiful development and expansion of the first pastoral image. The door—Faith in, and divine commission from, Christ. The sheepfold—The earthly Church of the justified, both before and after Christ’s coming. Some other way—By wicked motives or methods, or by false doctrines. In the case of these leaders it was by a false Mosaicism in doctrine, and by holding a false authority in the Jewish State and Church. A thief—Who would seduce away the sheep by secret stealth. Robber—Who would drag them off by violence.

V. 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.

Verse 8. All that ever came before me] Or, as some translate, all that came instead of me, pro emou, i.e. all that came as the Christ, or Messiah, such as Theudas, and Judas the Gaulonite, who are mentioned, Acts 5:36, 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, pro emou, 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. klepthv, and lhsthv, 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 labours, 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.

Verses 6-8. This parable spake Jesus: but they understood not, &c. — In this symbolical way Jesus taught the Pharisees the difference between true and false teachers; but they did not understand the meaning of what he said: therefore he added, by way of explication, Verily, verily, I say unto you — I solemnly assure you of it, as an undoubted and most momentous truth; I am the door of the sheep — That is, the door by which the sheep-fold is entered. Or his meaning may be, I am not only the door by which the shepherds must enter; not only the person whose right alone it is to admit men to the office of shepherds, and who alone can qualify them for that office and dignity, but I am also the door of the sheep; it is by the knowledge of, and faith in me, by an interest in my merits, and by a participation of my Spirit, and in no other way, that men must or can enter into the truly spiritual enclosure of my church. All that ever came before me — Assuming the character of the Messiah, or any part thereof, or pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in and for the church, and teaching their own traditions as necessary to be observed, or other methods of obtaining salvation than by me; all those, who in former times assumed the character of teachers of religion, without a commission from me, and all those teachers and preachers of God’s word that enter not by the door into the sheep-fold, but run before I send them by my Spirit, and before they themselves are my true disciples, subjects, and servants, or are in me new creatures; (our Lord seems in particular to speak of those that had undertaken this office since he began his ministry;) are thieves and robbers — Persons influenced by improper motives, who had and have no warrant from above for assuming any such character, pretending to any such power, or undertaking any such office, and whatsoever their pretences have been or are, the administration of such persons had, and always will have, a tendency to destroy the souls they should watch over and feed: for they are not only thieves, stealing temporal profit to themselves, but robbers, plundering and murdering the sheep. But the sheep — My true people; did not hear them — Did not attend upon, relish or regard their doctrine.

8. All that ever came before me—Few texts have more perplexed commentators than this. It seems, at first sight, to say that all the previous religious teachers of mankind were impostors. The ancient Gnostics (a professedly Christian sect who rejected the Old Testament) quoted it to disprove the divine mission of Moses. There are three interpretations worthy of notice. The first supposes that the words condemn all who ever came as Messiahs before Christ. But, unfortunately, history shows that the false Messiahs did not precede but succeeded Jesus. There were, indeed, insurgent leaders in the times of Salinus and Varus, who assumed the title of king; but it is not said that they claimed to be the Messiah of ancient prophecy. Nor is it as political leaders that our Lord asserts that others are thieves and robbers, but as false guides and teachers of the people. The second would make the words mean, All who ever came with my pretensions so as to supersede or interfere with my claims or authority. Neither Moses, nor any other teacher, so far as he taught truth, would then be condemned; for all such, so far as they were true teachers, would be viewed as being like John the Baptist, the prophets, the true priests of Israel, and Moses himself, preparers and servants of the Messiah. We were inclined to adopt this as the true view; but, on the whole, prefer the third, proposed by Stier, as follows: The words before me are opposed to the words by me in verse 9; and the me in both cases is equivalent to the door. To come before the door is to come into the fold before getting as far as to the door. The impetuous robber finds a leaping place previous to, or before, the door. The man who enters before the door, namely, Christ, rather than by the door, is a thief and a robber. A clear and proper contrast is then stated in verses 8 and 9 between the interlopers and the true shepherds. And then verse 8 stands as the parallel and explanation of verse

1. Ever—This is not properly a word of time. The phrase All that ever came, would be more accurately rendered All whoso come. The tense of came is aorist or indefinite, covering time present and future as well as past. Sheep did not hear them—Just as the simple blind-born did not hear the Pharisees, (John 9:33.) The honest firm inquirer for the truth attains to saving truth.

V. 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.

Verse 9. I am the door: by me if any man enter, &c.] 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.

Verses 9, 10. I am the door — I therefore repeat it again, as a most important truth, that I myself am the only right door of entrance into the church of God; if any one, as a sheep, enter in — By me, through faith; he shall be saved — Now and hereafter; or rather, he shall be safe, like a sheep in its fold, safe from the wolf, and from those murdering shepherds; and shall go in and out — Under my care and guidance, and that of the shepherds whom I have sent, whose instructive voice he shall hear, and whose holy example he shall follow; and shall find pasture — Food for his soul in all circumstances: in consequence of his regard to me, his waiting upon me in mine ordinances, and his attendance on the ministry of those whom I appoint to dispense to him the word of life, he shall be fed and nourished with true doctrine, and shall obtain substantial happiness. The thief cometh not but for to kill, &c. — That is, nothing else can be the consequence of a shepherd’s coming, who does not enter in by me. Such assume the character of teachers divinely commissioned, for no other reason but to promote their own interest at the expense of men’s salvation; I am come that they might have life — Life spiritual and eternal; the life of grace and the life of glory. Christ came to quicken his church in general, which was rather like a valley filled with dry bones, than a pasture filled with grazing flocks. He came to vindicate divine truths, to purify divine ordinances, to correct men’s errors, to renew their hearts, to reform their lives, to redress their grievances, to sanctify and support them under their trials and troubles, to seek that which was lost, bind up that which was broken, strengthen that which was weak; and this, to his church, was as life from the dead. He came, that men might have life, as a criminal has when he is pardoned; a sick man when he is cured; a dead man when he is raised; that we might be justified, sanctified, and at last glorified. And that they might have it more abundantly — 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; more abundant than could have been reasonably expected, or than we are able to ask or think; that whatever measure of spiritual life in union with God, through Christ, of conformity to his image, or participation of his nature, we may have received, we may still desire and expect larger measures thereof; or to whatever degrees of holiness and usefulness we may have attained and manifested, we may still proceed to higher degrees, preparing and qualifying us for still higher degrees of future glory.

9. The door—The way of access to the fold of the justified; and so the way, access, or mediator between man and God. The Pharisees rejected this way; and yet, undertaking to play the shepherd by a false route, became interlopers, usurpers, persecutors, and destroyers. If any man… saved—For even the under shepherds are, under another view, sheep of the great Shepherd, and need to enter in and be saved. Pasture—See note on verse 3.

V. 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.

Verse 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, Ezekiel 34:2, &c. 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, &c, How can worldly-minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the centre of their souls! Wo to those parents who bring up their children merely for Church honours 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 perisson be considered the accusative fem. Attic, agreeing with zwhn, (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.

Verses 9, 10. I am the door — I therefore repeat it again, as a most important truth, that I myself am the only right door of entrance into the church of God; if any one, as a sheep, enter in — By me, through faith; he shall be saved — Now and hereafter; or rather, he shall be safe, like a sheep in its fold, safe from the wolf, and from those murdering shepherds; and shall go in and out — Under my care and guidance, and that of the shepherds whom I have sent, whose instructive voice he shall hear, and whose holy example he shall follow; and shall find pasture — Food for his soul in all circumstances: in consequence of his regard to me, his waiting upon me in mine ordinances, and his attendance on the ministry of those whom I appoint to dispense to him the word of life, he shall be fed and nourished with true doctrine, and shall obtain substantial happiness. The thief cometh not but for to kill, &c. — That is, nothing else can be the consequence of a shepherd’s coming, who does not enter in by me. Such assume the character of teachers divinely commissioned, for no other reason but to promote their own interest at the expense of men’s salvation; I am come that they might have life — Life spiritual and eternal; the life of grace and the life of glory. Christ came to quicken his church in general, which was rather like a valley filled with dry bones, than a pasture filled with grazing flocks. He came to vindicate divine truths, to purify divine ordinances, to correct men’s errors, to renew their hearts, to reform their lives, to redress their grievances, to sanctify and support them under their trials and troubles, to seek that which was lost, bind up that which was broken, strengthen that which was weak; and this, to his church, was as life from the dead. He came, that men might have life, as a criminal has when he is pardoned; a sick man when he is cured; a dead man when he is raised; that we might be justified, sanctified, and at last glorified. And that they might have it more abundantly — 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; more abundant than could have been reasonably expected, or than we are able to ask or think; that whatever measure of spiritual life in union with God, through Christ, of conformity to his image, or participation of his nature, we may have received, we may still desire and expect larger measures thereof; or to whatever degrees of holiness and usefulness we may have attained and manifested, we may still proceed to higher degrees, preparing and qualifying us for still higher degrees of future glory.

10. The three characters are here not to be confounded. The thief is the religious impostor, the heretic, the schismatic, and the persecutor. The hireling is the worldly pastor who means no mischief, specially, but regards his own interest solely. The wolf is the devil; presenting himself in all the outward forms of temptation, sin, and destruction. Opposed to all these is the Good Shepherd, with his blessed flock of true pastors, who, as sheep also, take places in the flock and fold through and under him. Kill… life— The enemy brings death; the true Shepherd life. More abundantly—Not merely a continued living existence, but the fulness of immortal, heavenly, glorified life.

Verse 11. I am the good shepherd] Whose character is the very reverse of that which has already been described. In John 10:7, 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, {John 10:15, 17, 18,} 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.

Verses 11-15. I am the good shepherd — Jesus, having represented himself as the door of the sheep, and intimated the regards which ought to be maintained to him as such, particularly by those that professed to be teachers of others, now changes the similitude, and represents himself, by way of eminence, the good shepherd, namely, the person frequently foretold in Scripture under that character, (see the margin,) and the proprietor of the sheep. The good shepherd giveth his life for the sheep — win expose himself to any danger for their safety, because they are his own property; but he that is a hireling — Who attends the sheep merely for hire, who is employed as a servant, and paid for his pains; whose own the sheep are not — Who has neither profit nor loss by them, and proposes nothing to himself but his own gain; seeth the wolf — Or some other savage beast; coming, and leaveth the sheep, and fleeth — Deserts them; because, instead of loving them, he loves himself, and therefore will not expose himself to any danger on their account; in consequence of which, the beast of prey, meeting with no resistance, catcheth, and scattereth the sheep — Seizes on some and disperses the rest; the two ways of hurting the flock of Christ. The wolf signifies an enemy who by force or fraud attacks the Christian’s faith, liberty, or life. Observe, reader, 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 judge: yea, and the Lord hath ordained that they who preach the gospel should live by 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 hireling fleeth, because he is a hireling — Because he loves the hire, not the sheep; and takes the work upon him merely for the wages he is to receive. From what our Lord here says, it plainly appears to be the duty of every minister of the gospel, intrusted with the care of a flock, to reside ordinarily among them. For, if approaching danger to himself, or them, is no excuse for his fleeing away and leaving them, far less will interest, or pleasure, or any lesser matter, be an excuse for such unfaithfulness. I am the good shepherd, and know my sheep — With a tender regard and special care. Being the good shepherd, and the owner of the sheep, I pay such earnest and constant attention to my flock, and take such care of it, that I not only know every particular sheep, but I know every thing relating to each. I know the circumstance, wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affection, and approve of their obedience to me, because, though it is imperfect, it is sincere. And am known of mine — With a holy confidence and affection. As I know, love, and approve my sheep, so I am known and beloved of them in return, for they have just apprehensions of my dignity and character; in particular, they know that I am their Shepherd and Saviour, sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. As the Father knoweth me, &c. — That is, I know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father; for so the passage ought to be rendered, and construed in connection with the foregoing verse; as if he had said, The mutual knowledge subsisting between me and my sheep, is like that which subsists between the Father and me. It is a knowledge which implies an inexpressible union. See John 17:21, 22. And I lay down my life for the sheep — He speaks of the present time: for his whole life was only a going unto death. I show the greatness of the love which I bear to my sheep by dying for them, which no hireling did, or ever will do.

Ver. 11. I am the good shepherd: o kalov. Erasmus renders the article here by the emphatic pronoun, Ego sum pestor ILLE bonus. I am that good shepherd, foretold by the prophets. Isaiah 40:11. Ezekiel 34. Such also are our marginal references.

11. The good shepherd—Rather, the noble shepherd; the model and original shepherd. The shepherd does not, as some think, symbolize the mere teacher. It includes the various ideas of government, guardianship, maintenance, training, and leading. Kings were called by Homer the shepherds of the people. Hence, Christ also is called the shepherd and bishop (or overseer) of our souls.

V. 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.

Verse 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 labour, 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.

Verses 11-15. I am the good shepherd — Jesus, having represented himself as the door of the sheep, and intimated the regards which ought to be maintained to him as such, particularly by those that professed to be teachers of others, now changes the similitude, and represents himself, by way of eminence, the good shepherd, namely, the person frequently foretold in Scripture under that character, (see the margin,) and the proprietor of the sheep. The good shepherd giveth his life for the sheep — win expose himself to any danger for their safety, because they are his own property; but he that is a hireling — Who attends the sheep merely for hire, who is employed as a servant, and paid for his pains; whose own the sheep are not — Who has neither profit nor loss by them, and proposes nothing to himself but his own gain; seeth the wolf — Or some other savage beast; coming, and leaveth the sheep, and fleeth — Deserts them; because, instead of loving them, he loves himself, and therefore will not expose himself to any danger on their account; in consequence of which, the beast of prey, meeting with no resistance, catcheth, and scattereth the sheep — Seizes on some and disperses the rest; the two ways of hurting the flock of Christ. The wolf signifies an enemy who by force or fraud attacks the Christian’s faith, liberty, or life. Observe, reader, 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 judge: yea, and the Lord hath ordained that they who preach the gospel should live by 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 hireling fleeth, because he is a hireling — Because he loves the hire, not the sheep; and takes the work upon him merely for the wages he is to receive. From what our Lord here says, it plainly appears to be the duty of every minister of the gospel, intrusted with the care of a flock, to reside ordinarily among them. For, if approaching danger to himself, or them, is no excuse for his fleeing away and leaving them, far less will interest, or pleasure, or any lesser matter, be an excuse for such unfaithfulness. I am the good shepherd, and know my sheep — With a tender regard and special care. Being the good shepherd, and the owner of the sheep, I pay such earnest and constant attention to my flock, and take such care of it, that I not only know every particular sheep, but I know every thing relating to each. I know the circumstance, wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affection, and approve of their obedience to me, because, though it is imperfect, it is sincere. And am known of mine — With a holy confidence and affection. As I know, love, and approve my sheep, so I am known and beloved of them in return, for they have just apprehensions of my dignity and character; in particular, they know that I am their Shepherd and Saviour, sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. As the Father knoweth me, &c. — That is, I know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father; for so the passage ought to be rendered, and construed in connection with the foregoing verse; as if he had said, The mutual knowledge subsisting between me and my sheep, is like that which subsists between the Father and me. It is a knowledge which implies an inexpressible union. See John 17:21, 22. And I lay down my life for the sheep — He speaks of the present time: for his whole life was only a going unto death. I show the greatness of the love which I bear to my sheep by dying for them, which no hireling did, or ever will do.

12. A hireling—In real life the shepherd was sometimes even the munificent owner of the flocks; but often he was an employe for wages. Our Lord avails himself of this fact to distinguish between the mere mercenary and the true under shepherd, who is, as it were, but a representative and multiplication of the Good Shepherd. The wolf—The devil, either as persecutor, or as seducer to sin and destruction. The mercenary in either case takes care simply of his own interest. He does not himself desire to destroy; but he would rather allow destruction than harm himself.

V. 13. The hireling fleeth because he is a hireling-Because he loves the hire, not the sheep.

Verses 11-15. I am the good shepherd — Jesus, having represented himself as the door of the sheep, and intimated the regards which ought to be maintained to him as such, particularly by those that professed to be teachers of others, now changes the similitude, and represents himself, by way of eminence, the good shepherd, namely, the person frequently foretold in Scripture under that character, (see the margin,) and the proprietor of the sheep. The good shepherd giveth his life for the sheep — win expose himself to any danger for their safety, because they are his own property; but he that is a hireling — Who attends the sheep merely for hire, who is employed as a servant, and paid for his pains; whose own the sheep are not — Who has neither profit nor loss by them, and proposes nothing to himself but his own gain; seeth the wolf — Or some other savage beast; coming, and leaveth the sheep, and fleeth — Deserts them; because, instead of loving them, he loves himself, and therefore will not expose himself to any danger on their account; in consequence of which, the beast of prey, meeting with no resistance, catcheth, and scattereth the sheep — Seizes on some and disperses the rest; the two ways of hurting the flock of Christ. The wolf signifies an enemy who by force or fraud attacks the Christian’s faith, liberty, or life. Observe, reader, 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 judge: yea, and the Lord hath ordained that they who preach the gospel should live by 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 hireling fleeth, because he is a hireling — Because he loves the hire, not the sheep; and takes the work upon him merely for the wages he is to receive. From what our Lord here says, it plainly appears to be the duty of every minister of the gospel, intrusted with the care of a flock, to reside ordinarily among them. For, if approaching danger to himself, or them, is no excuse for his fleeing away and leaving them, far less will interest, or pleasure, or any lesser matter, be an excuse for such unfaithfulness. I am the good shepherd, and know my sheep — With a tender regard and special care. Being the good shepherd, and the owner of the sheep, I pay such earnest and constant attention to my flock, and take such care of it, that I not only know every particular sheep, but I know every thing relating to each. I know the circumstance, wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affection, and approve of their obedience to me, because, though it is imperfect, it is sincere. And am known of mine — With a holy confidence and affection. As I know, love, and approve my sheep, so I am known and beloved of them in return, for they have just apprehensions of my dignity and character; in particular, they know that I am their Shepherd and Saviour, sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. As the Father knoweth me, &c. — That is, I know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father; for so the passage ought to be rendered, and construed in connection with the foregoing verse; as if he had said, The mutual knowledge subsisting between me and my sheep, is like that which subsists between the Father and me. It is a knowledge which implies an inexpressible union. See John 17:21, 22. And I lay down my life for the sheep — He speaks of the present time: for his whole life was only a going unto death. I show the greatness of the love which I bear to my sheep by dying for them, which no hireling did, or ever will do.

13. Because he is a hireling—His only interest is his wages, in contradistinction from the owner, whose interest is in the sheep.

V. 14. I know my sheep-With a tender regard and special care: and am known of mine-With a holy confidence and affection.

Verse 14. I-know my sheep] I know, ta ema, 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. touv dJ, wvJ aipolia plateJ aigwn aipoloi andrev

reiJa diakrinewsin, epei ke nomw migewsin.

Iliad. 2. 474.

“As goat-herds separate their numerous flocks

With ease, though fed promiscuous.”

And am known of mine.] They know me as their father, protector, and Saviour; 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. {John 10:14-15}

Verses 11-15. I am the good shepherd — Jesus, having represented himself as the door of the sheep, and intimated the regards which ought to be maintained to him as such, particularly by those that professed to be teachers of others, now changes the similitude, and represents himself, by way of eminence, the good shepherd, namely, the person frequently foretold in Scripture under that character, (see the margin,) and the proprietor of the sheep. The good shepherd giveth his life for the sheep — win expose himself to any danger for their safety, because they are his own property; but he that is a hireling — Who attends the sheep merely for hire, who is employed as a servant, and paid for his pains; whose own the sheep are not — Who has neither profit nor loss by them, and proposes nothing to himself but his own gain; seeth the wolf — Or some other savage beast; coming, and leaveth the sheep, and fleeth — Deserts them; because, instead of loving them, he loves himself, and therefore will not expose himself to any danger on their account; in consequence of which, the beast of prey, meeting with no resistance, catcheth, and scattereth the sheep — Seizes on some and disperses the rest; the two ways of hurting the flock of Christ. The wolf signifies an enemy who by force or fraud attacks the Christian’s faith, liberty, or life. Observe, reader, 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 judge: yea, and the Lord hath ordained that they who preach the gospel should live by 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 hireling fleeth, because he is a hireling — Because he loves the hire, not the sheep; and takes the work upon him merely for the wages he is to receive. From what our Lord here says, it plainly appears to be the duty of every minister of the gospel, intrusted with the care of a flock, to reside ordinarily among them. For, if approaching danger to himself, or them, is no excuse for his fleeing away and leaving them, far less will interest, or pleasure, or any lesser matter, be an excuse for such unfaithfulness. I am the good shepherd, and know my sheep — With a tender regard and special care. Being the good shepherd, and the owner of the sheep, I pay such earnest and constant attention to my flock, and take such care of it, that I not only know every particular sheep, but I know every thing relating to each. I know the circumstance, wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affection, and approve of their obedience to me, because, though it is imperfect, it is sincere. And am known of mine — With a holy confidence and affection. As I know, love, and approve my sheep, so I am known and beloved of them in return, for they have just apprehensions of my dignity and character; in particular, they know that I am their Shepherd and Saviour, sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. As the Father knoweth me, &c. — That is, I know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father; for so the passage ought to be rendered, and construed in connection with the foregoing verse; as if he had said, The mutual knowledge subsisting between me and my sheep, is like that which subsists between the Father and me. It is a knowledge which implies an inexpressible union. See John 17:21, 22. And I lay down my life for the sheep — He speaks of the present time: for his whole life was only a going unto death. I show the greatness of the love which I bear to my sheep by dying for them, which no hireling did, or ever will do.

14. I am the good shepherd—THE—in whom all the true sub-pastors are summed up and embodied. There is an unfortunate division of verses here. Read thus: I… know my sheep, and am known of mine; as the Father knoweth me and I know the Father. And this knowing is a loving acknowledgment. He might know even the sheep of the stranger; but these he knows as his own.

V. 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.

Verses 11-15. I am the good shepherd — Jesus, having represented himself as the door of the sheep, and intimated the regards which ought to be maintained to him as such, particularly by those that professed to be teachers of others, now changes the similitude, and represents himself, by way of eminence, the good shepherd, namely, the person frequently foretold in Scripture under that character, (see the margin,) and the proprietor of the sheep. The good shepherd giveth his life for the sheep — win expose himself to any danger for their safety, because they are his own property; but he that is a hireling — Who attends the sheep merely for hire, who is employed as a servant, and paid for his pains; whose own the sheep are not — Who has neither profit nor loss by them, and proposes nothing to himself but his own gain; seeth the wolf — Or some other savage beast; coming, and leaveth the sheep, and fleeth — Deserts them; because, instead of loving them, he loves himself, and therefore will not expose himself to any danger on their account; in consequence of which, the beast of prey, meeting with no resistance, catcheth, and scattereth the sheep — Seizes on some and disperses the rest; the two ways of hurting the flock of Christ. The wolf signifies an enemy who by force or fraud attacks the Christian’s faith, liberty, or life. Observe, reader, 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 judge: yea, and the Lord hath ordained that they who preach the gospel should live by 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 hireling fleeth, because he is a hireling — Because he loves the hire, not the sheep; and takes the work upon him merely for the wages he is to receive. From what our Lord here says, it plainly appears to be the duty of every minister of the gospel, intrusted with the care of a flock, to reside ordinarily among them. For, if approaching danger to himself, or them, is no excuse for his fleeing away and leaving them, far less will interest, or pleasure, or any lesser matter, be an excuse for such unfaithfulness. I am the good shepherd, and know my sheep — With a tender regard and special care. Being the good shepherd, and the owner of the sheep, I pay such earnest and constant attention to my flock, and take such care of it, that I not only know every particular sheep, but I know every thing relating to each. I know the circumstance, wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affection, and approve of their obedience to me, because, though it is imperfect, it is sincere. And am known of mine — With a holy confidence and affection. As I know, love, and approve my sheep, so I am known and beloved of them in return, for they have just apprehensions of my dignity and character; in particular, they know that I am their Shepherd and Saviour, sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. As the Father knoweth me, &c. — That is, I know my sheep, and am known of mine, even as the Father knoweth me, and I know the Father; for so the passage ought to be rendered, and construed in connection with the foregoing verse; as if he had said, The mutual knowledge subsisting between me and my sheep, is like that which subsists between the Father and me. It is a knowledge which implies an inexpressible union. See John 17:21, 22. And I lay down my life for the sheep — He speaks of the present time: for his whole life was only a going unto death. I show the greatness of the love which I bear to my sheep by dying for them, which no hireling did, or ever will do.

Ver. 15. As the Father knoweth me, even so know I the Father. A plain declaration, had he been so understood, that the whole divinity or godhead dwelt in him. This text alone was urged against Arius as a full refutation of his error, as is recorded by Eusebius.

15. Life for the sheep—In this verse the Saviour emerges from the figurative, except so far as the term sheep is concerned, and speaks in deep, solemn, literal words. Whilst the thief and robber would slay he would die for the sheep. He dies for them as a shepherd, slain by the wolf in rescuing the sheep, would die for the sheep. No substitutional sacrifice is here expressed; certainly no judicial substitution, by which the Saviour bears a suffering which stands in place of the penalty upon the sinner. And yet there is an alternative substitution; the sheep would die if he does not, and he dies instead of them. The blessed Saviour now speaks in solemn prophecy perhaps to the very men by whose agency the final sacrifice should be made—the slaying of the true Shepherd by the wolves. One of the Christian Fathers, who was born before the apostles died, thus testifies to the doctrine of the atonement: “Christ our Lord gave his blood for us by the will of God; and flesh for our flesh, and life for our life.” (Clemens Romanus, 1st Epistle to the Corinthians.) For the sheep—This is no proof-text in behalf of a limited atonement. It is not because Christ died for the sheep alone that the sheep alone are mentioned; but, because the sheep are the subject of the discourse, his death for them alone needs to be mentioned. Affirming that Christ died for the sheep is not denying that he died for others besides the sheep.

V. 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 be completed in its season. The shepherd shall bring all into one flock: and the whole flock shall hear the one shepherd.

Verse 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, Hebrews 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, Ephesians 2:13-17. The original word, aulh, 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 John 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.

Verses 16-18. And other sheep have I — Whom I foreknow as repenting and believing in me; which are not of this fold — Not of the Jewish Church or nation, but Gentiles. Some, indeed, understand by these the Jews living out of the land of Canaan; but certainly they could not with propriety be said not to belong to the fold of Israel. The incorporating the believing Gentiles into one church with the Jews was a grand event, worthy of such particular notice. Them also I must bring — Namely, into my church, the general assembly of those whose names are written in heaven. And they shall hear my voice — The voice of my gospel, calling them to repentance, and inviting them to believe in me as their Redeemer and Saviour. And there shall be one fold — Greek, mia poimnh, one flock, though in different folds, no corrupt or divided flocks remaining; and one shepherd — Who laid down his life for the sheep, and will leave no hireling among them. This unity, both of the flock and the Shepherd, shall be completed in its season. The shepherds shall bring all into one flock, and the whole flock shall hear the one Shepherd. Therefore doth my Father love me — He loves me more especially on this account, approving it as an act of eminent duty and love to him; because I lay down my life — That I am come into the world with this design, to give my life for the redemption of my sheep, which are dear to him, as well as to me; that I might take it again — And possess it for ever, to be employed for his glory and for the happiness of my people. In other words, I cheerfully die to expiate the sins of mankind, to the end I may rise again for their justification. No man taketh it from me — “This,” says Dr. Campbell, “can hardly be said with propriety, since he suffered by the hands of others. The English verb take, does not express the full import of the Greek, airew, [here used.] In this place it is evidently our Lord’s intention to inform his hearers, that his enemies could not by violence take his life, if he did not voluntarily put himself in their power.” Hence he translates the clause, No one forceth it from me, but I give it up 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. I am able to raise myself from the dead! nay, I can do it as easily as I can die! Nevertheless, I do not lay down my life, nor rise from the dead, without the appointment of my Father. In both I act wisely, and agreeably to the divine will. This commandment — Or, this commission, as the word entolh may be rendered; have I received of my Father — Which I readily execute. Our Lord’s receiving this commission as a Mediator, is not to be considered as the ground of his power to lay down and resume his life, for this he had in himself, 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.

Ver. 16. Other sheep I have, which are not of this fold: poimnh, that is, not of this flock. The popish commentators indulge here in idle dreams, as though the whole gentile world were put under the pope; and the council of Trent, which assembled many years in Italy to stop the reformation, had the blasphemy to assert, that without subjection to the church of the Romans no human creature could be saved!

16. Other sheep I have—Though the apostles after Christ died could scarce be induced to consent to gather Gentiles into the Christian Church, nevertheless the Spirit brought to their remembrance occasions in which he announced the call of the Gentiles. They might also remember that the prophets of the Old Testament, narrow as their dispensation sometimes is considered, proclaimed in exalted terms the mission of Messiah to the Gentile world. This fold—Christ has a Church invisible even in heathendom. (See this subject discussed in our work on the Will, pp. 343-360.) The blending of the Jew and Gentile in one Church, without superiority of privilege to either, was the commencing fulfilment of this promise to bring the other sheep. But the complete manifestation of the one fold is yet to be when the fullness of the Gentiles comes in and all Israel is saved. One fold… one shepherd—The and should have been omitted; and then the words beautifully describe the day when of all races there shall be one fold, one shepherd! Here the last trace of figure, in the term sheep, disappears, and our Lord unfolds in terms of severe simplicity the mystery of his voluntary death for mankind.

V. 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.

Verse 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 John 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.

Verses 16-18. And other sheep have I — Whom I foreknow as repenting and believing in me; which are not of this fold — Not of the Jewish Church or nation, but Gentiles. Some, indeed, understand by these the Jews living out of the land of Canaan; but certainly they could not with propriety be said not to belong to the fold of Israel. The incorporating the believing Gentiles into one church with the Jews was a grand event, worthy of such particular notice. Them also I must bring — Namely, into my church, the general assembly of those whose names are written in heaven. And they shall hear my voice — The voice of my gospel, calling them to repentance, and inviting them to believe in me as their Redeemer and Saviour. And there shall be one fold — Greek, mia poimnh, one flock, though in different folds, no corrupt or divided flocks remaining; and one shepherd — Who laid down his life for the sheep, and will leave no hireling among them. This unity, both of the flock and the Shepherd, shall be completed in its season. The shepherds shall bring all into one flock, and the whole flock shall hear the one Shepherd. Therefore doth my Father love me — He loves me more especially on this account, approving it as an act of eminent duty and love to him; because I lay down my life — That I am come into the world with this design, to give my life for the redemption of my sheep, which are dear to him, as well as to me; that I might take it again — And possess it for ever, to be employed for his glory and for the happiness of my people. In other words, I cheerfully die to expiate the sins of mankind, to the end I may rise again for their justification. No man taketh it from me — “This,” says Dr. Campbell, “can hardly be said with propriety, since he suffered by the hands of others. The English verb take, does not express the full import of the Greek, airew, [here used.] In this place it is evidently our Lord’s intention to inform his hearers, that his enemies could not by violence take his life, if he did not voluntarily put himself in their power.” Hence he translates the clause, No one forceth it from me, but I give it up 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. I am able to raise myself from the dead! nay, I can do it as easily as I can die! Nevertheless, I do not lay down my life, nor rise from the dead, without the appointment of my Father. In both I act wisely, and agreeably to the divine will. This commandment — Or, this commission, as the word entolh may be rendered; have I received of my Father — Which I readily execute. Our Lord’s receiving this commission as a Mediator, is not to be considered as the ground of his power to lay down and resume his life, for this he had in himself, 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.

17. Therefore doth my Father love me—The Son was given from love to man, in spite of God’s love for Him, to the end that God should love him therefor. The whole is grounded in the primitive love of the Father. That I might take it again—So that the dying man might conquer a resurrection. And to the sight of men the death and resurrection process might be made visible in a representative case.

V. 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.

Verse 18. I have power] Or, authority, exousian. Our Lord speaks of himself here as man, or the Messiah, as being God’s messenger, and sent upon earth to fulfil 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.

Verses 16-18. And other sheep have I — Whom I foreknow as repenting and believing in me; which are not of this fold — Not of the Jewish Church or nation, but Gentiles. Some, indeed, understand by these the Jews living out of the land of Canaan; but certainly they could not with propriety be said not to belong to the fold of Israel. The incorporating the believing Gentiles into one church with the Jews was a grand event, worthy of such particular notice. Them also I must bring — Namely, into my church, the general assembly of those whose names are written in heaven. And they shall hear my voice — The voice of my gospel, calling them to repentance, and inviting them to believe in me as their Redeemer and Saviour. And there shall be one fold — Greek, mia poimnh, one flock, though in different folds, no corrupt or divided flocks remaining; and one shepherd — Who laid down his life for the sheep, and will leave no hireling among them. This unity, both of the flock and the Shepherd, shall be completed in its season. The shepherds shall bring all into one flock, and the whole flock shall hear the one Shepherd. Therefore doth my Father love me — He loves me more especially on this account, approving it as an act of eminent duty and love to him; because I lay down my life — That I am come into the world with this design, to give my life for the redemption of my sheep, which are dear to him, as well as to me; that I might take it again — And possess it for ever, to be employed for his glory and for the happiness of my people. In other words, I cheerfully die to expiate the sins of mankind, to the end I may rise again for their justification. No man taketh it from me — “This,” says Dr. Campbell, “can hardly be said with propriety, since he suffered by the hands of others. The English verb take, does not express the full import of the Greek, airew, [here used.] In this place it is evidently our Lord’s intention to inform his hearers, that his enemies could not by violence take his life, if he did not voluntarily put himself in their power.” Hence he translates the clause, No one forceth it from me, but I give it up 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. I am able to raise myself from the dead! nay, I can do it as easily as I can die! Nevertheless, I do not lay down my life, nor rise from the dead, without the appointment of my Father. In both I act wisely, and agreeably to the divine will. This commandment — Or, this commission, as the word entolh may be rendered; have I received of my Father — Which I readily execute. Our Lord’s receiving this commission as a Mediator, is not to be considered as the ground of his power to lay down and resume his life, for this he had in himself, 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.

18. No man taketh it from me—And yet, perhaps, his very murderers stood before him! Nevertheless not even the thorns, the nails, the cross, or the spear could have taken his life had he not consented to surrender his life to death. Not only as sinless was he rightfully deathless; but, as Lord of life and death, he surrendered life and accepted death of his own most perfect free will. And this most earnest will of Christ thereto solves the cavil of rationalists, that there was a cruelty and wrong to Jesus in requiring his death. All beings have a right, even the innocent, to prefer sufferings for others, whether as patriot, martyr, or ransom. Commandment… Father— The free volition of the Son was in profound concurrence and harmony with the primitive purpose of the Father’s will. And the whole process was bathed in infinite love.

Verse 19. There was a division] scisma, 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 John 9:16.

Verses 19-21. There was a division among the Jews — These sayings of our Lord “affected the minds of the Jews differently, for some of them cried out that he was possessed and mad, and that it was folly to hear him; others, judging more impartially of him and his doctrine, declared that his discourses were not the words of a lunatic, nor his miracles the works of a devil. Moreover, they asked his enemies if they imagined any devil was able to impart the faculty of sight to one that was born blind alluding to the astonishing cures which Jesus had lately performed.” — Macknight.

19. A division—From the first interruption of Jesus by the Pharisees in John 9:40, he has prosecuted a discourse, expanding, in its progress, from reproof, through monitory picture, and finishing with the deepest, grandest truth and mystery of his death. The crowd, gathering perhaps as his discourse expanded, are not all one wilfully opposing mass. As at John 9:16, and John 7:43, there is a division. But the opposers are many, and the susceptible are only others. Had truth and honesty been their purpose the believers would have been all. They were free to choose right, but decided for the wrong.

Verse 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.

Verses 19-21. There was a division among the Jews — These sayings of our Lord “affected the minds of the Jews differently, for some of them cried out that he was possessed and mad, and that it was folly to hear him; others, judging more impartially of him and his doctrine, declared that his discourses were not the words of a lunatic, nor his miracles the works of a devil. Moreover, they asked his enemies if they imagined any devil was able to impart the faculty of sight to one that was born blind alluding to the astonishing cures which Jesus had lately performed.” — Macknight.

§ 84.—FOURTH DISCOURSE AT THE FEAST OF TABERNACLES VISIT, 1-21. The break here into chapters is no true break in our Lord’s discourse, which is perfectly continuous. See introductory note to chapter 9. These lords spiritual of the last chapter, as guides, he has pronounced blind; as shepherds he now pronounces them counterfeit. Rejecting him as the true access into the pastoral fold, they are but thieves and robbers. The blind-born, (John 9:35, see note,) predisposed to obey his least word, even before he knows his full nature, is type of the true sheep. After Abel, the second born of man, the shepherd life was prevalent and memorable in the early ages of mankind. Flocks early ranged the great plains of Asia. The patriarchs of Canaan were shepherds. Pastoral life is the source of some of the most beautiful of Grecian poetry. The Old Testament abounds not only with narratives of shepherd life, but with allegorical and poetical allusions to its simple details.

After a day spent in the pastures, tended by the shepherd, crook in hand, the flock was guided at evening to the door of a fold, or walled enclosure under the open air, and shut in for safety during the night. A watchman or porter spent the night at the gate for their protection. Lions, panthers, wolves, thieves, robbers, not only by day, but even by scaling the low walls by night, were ravenous for the destruction of the feeble victims. Defenceless by nature, foolish and imbecile in character, the sheep, of all animals, is the most utterly dependent on human protection. Hence it is provided with those instincts of docility, of learning the voice, and implicitly following the lead of its human guide. In the morning the shepherd returns, is admitted by the watchman through the door, calls the bell-wether, and leads forth the sheep to pasture.

1. Verily—The Pharisees who had ambushed him (John 9:39) were doubtless ready to depart at 41; but Jesus now fixes their attention by opening this new allegorical discourse with this emphatic introduction. In the first paragraph, 1-5, he depicts, in contrast with the interloper, the true shepherd, and the spiritual instinct by which his sheep know his voice and follow his lead. When, 6, they fail to recognize the application, he explicitly identifies the various cases, 7-13. Thence, gradually emerging from the figure, he describes his self-sacrifice by the Father’s will for the salvation of men, 14-18. This is then a most beautiful development and expansion of the first pastoral image. The door—Faith in, and divine commission from, Christ. The sheepfold—The earthly Church of the justified, both before and after Christ’s coming. Some other way—By wicked motives or methods, or by false doctrines. In the case of these leaders it was by a false Mosaicism in doctrine, and by holding a false authority in the Jewish State and Church. A thief—Who would seduce away the sheep by secret stealth. Robber—Who would drag them off by violence.

V. 21. These are not the words-The word in the original takes in actions too.

Verse 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.

Verses 19-21. There was a division among the Jews — These sayings of our Lord “affected the minds of the Jews differently, for some of them cried out that he was possessed and mad, and that it was folly to hear him; others, judging more impartially of him and his doctrine, declared that his discourses were not the words of a lunatic, nor his miracles the works of a devil. Moreover, they asked his enemies if they imagined any devil was able to impart the faculty of sight to one that was born blind alluding to the astonishing cures which Jesus had lately performed.” — Macknight.

21. Words… open—In the temper of their language we see the condition of their hearts. The impenitent reason not, but launch a fierce fling at Jesus. The divine in him is a devil, or rather, demon; in the sublimity of his discourse he is mad. But in these others there is a deep, solemn, yet timid questioning. For these works their solution is not deviltry; these deep words are not madness. That these Jews did not identify the demon and the madness as one thing is plain; for the miracle was attributed to the former, the discourse to the latter.

The narrative of the visit of Jesus at the Feast of Tabernacles, commencing at the beginning of chapter 7, here closes. (Historical Synopsis, §§ 81-84.) In the next verse, (22,) John passes at a leap to the Lord’s next visit to Jerusalem at the Feast of Dedication, two months after, When he resumed this very topic. During this interval, of which nothing is said by John, according to our synopsis, the entire events, §§ 85-99, take place. That is, our Lord’s entire ministry in Perea is to be inserted here. See Harmony, p. 101.

Stier refuses to admit that so long a period of absence from Jerusalem is consistent with the continuity which appears in the discourse. On the contrary, with Ebrard against Strauss, we hold that the very fact that Jesus reappears at Jerusalem, after a two months’ interval, naturally called up the last discourse consequent upon the healing of the blind man. John skips over to this point just in order to give what he considers a virtual completion of the discourse on the Good Shepherd.

V. 22. It was the feast of the dedication-Instituted by Judas Maccabeus, 1Macc 4:59, 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?

Verse 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 neighbouring 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 Macc. 4:36, &c. As Judas Maccabæus not only restored the temple service, and cleansed it from pollution, &c., but also repaired the ruins of it, the feast was called ta egkainia, the renovation.

It was winter.] ceimwn hn, 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, John 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; 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, John 2:13; next to the feast of pentecost, as it seems to have been, John 5:1; then to the feast of tabernacles, John 7:2, 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 Clarke’s note on “John 5:1”.

Verses 22, 23. And it was at Jerusalem the feast of the dedication — Or, as egeneto de ta egkainia may be rendered, Now the feast of dedication came on at Jerusalem: for it does not appear that the preceding discourses, from John 7:14, were delivered at this feast, but at the feast of tabernacles. Dr. Campbell reads, Once, when they were celebrating the feast of dedication, it being winter, as Jesus walked, &c. This festival, which, according to the meaning of the Greek term, might be more properly called the feast of renovation, was instituted by Judas Maccabæus, (1 Mac. 4:59,) in memory of their pulling down the altar of burnt-offerings, which had been profaned by the Pagans, and building a new one, dedicated to the true God, and of their purifying the temple from the pollutions and idolatries of Antiochus Epiphanes. “This restoration of the worship of God was a very joyful event to every religious Israelite; and being considered as a new dedication of the temple, great regard was paid to the festival instituted in remembrance of it. See Joseph. Antiq., 12:11. Accordingly, though it was of human institution, our Lord did not scruple being present at it. The Jews celebrated this feast for eight days successively, beginning on the 25th of Casleu. But the latter half of that month falling in with the first half of our December, it was winter, and commonly bad weather at this feast. Wherefore, to avoid the inclemency of the season, Jesus walked 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.

Ver. 22. The feast of the dedication. This is described in 1 Maccab. 4. The people illuminated the city on the restoration of their rites, and continued the feast for eight days. Josephus’s Antiq. book 12., and referred to 1 Kings 8:2 Chronicles 7:5. This was about the first of December, the beginning of winter. Tremellius gives us a long note here, translated from the Talmud and other Hebrew books, in which he states that fasting and mourning were forbidden on that day.

§ 100.—JESUS AT JERUSALEM AT THE FEAST OF DEDICATION, 22-39.

22. The Feast of Dedication—This was a festival established by Judas Maccabaeus, in honour of the re-dedication of the temple, consequent upon his victory over the persecutor, Antiochus Epiphanes. That tyrant had trampled upon the Jewish religion, burnt the books of the law, established idolatry in the Holy Place, and offered swine’s flesh upon the great altar. The Jewish hero, Judas, conquered him in battle, and re-dedicated the temple on the 25th day of the month Chisleu, answering to our 15th of December. Hence it was winter. This feast, unlike the others, was kept not only at Jerusalem, but throughout the land. It was characterized by the abundance of its illuminations, and hence is called The Feast of Lights.

V. 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.

Verse 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.

Verses 22, 23. And it was at Jerusalem the feast of the dedication — Or, as egeneto de ta egkainia may be rendered, Now the feast of dedication came on at Jerusalem: for it does not appear that the preceding discourses, from John 7:14, were delivered at this feast, but at the feast of tabernacles. Dr. Campbell reads, Once, when they were celebrating the feast of dedication, it being winter, as Jesus walked, &c. This festival, which, according to the meaning of the Greek term, might be more properly called the feast of renovation, was instituted by Judas Maccabæus, (1 Mac. 4:59,) in memory of their pulling down the altar of burnt-offerings, which had been profaned by the Pagans, and building a new one, dedicated to the true God, and of their purifying the temple from the pollutions and idolatries of Antiochus Epiphanes. “This restoration of the worship of God was a very joyful event to every religious Israelite; and being considered as a new dedication of the temple, great regard was paid to the festival instituted in remembrance of it. See Joseph. Antiq., 12:11. Accordingly, though it was of human institution, our Lord did not scruple being present at it. The Jews celebrated this feast for eight days successively, beginning on the 25th of Casleu. But the latter half of that month falling in with the first half of our December, it was winter, and commonly bad weather at this feast. Wherefore, to avoid the inclemency of the season, Jesus walked 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.

23. Jesus walked… in Solomon’s porch—With an expressive abruptness the Evangelist presents Jesus walking in the great eastern piazza of the temple, and relates the scene which is counterpart and completion of the above discourse. Protected by the covert of the portico from the wet storm of a Jewish winter day, walking perhaps with the Evangelist, he is suddenly, ekuklwsan, encircled by a number of the very doubters of verses 19-21, the sight of whom calls up to mind the image of shepherd and sheep, verses 26-29.

To the pagan temples of Greece there was customarily fixed a portico for the convenience of walkers and talkers; and it is curious to remark that from two of the words used in this verse, peripatei and stoa, two philosophical sects were named, respectively, Peripatetics and Stoics. This porch of Solomon was by some held to have been a work of that monarch, left undestroyed by the Assyrians.

We endorse the opinion of Lange, (against the protest of Stier,) that these Jews were not ironical, but most earnest in this movement, yet earnest after their own way. By the miracles of Jesus they were compelled to attribute to him some more than human power; but his teachings, so anti-Judaic, and, as they felt, anti-Mosaic, repelled them. They therefore, as in a body, encompassed him round, as if to make him prisoner, and if he will consent to be their sort of a Messiah, to make him their Messiah. It was an attempt, upon a much smaller scale, resembling the effort to make him king, in John 6:15.

Verse 24. How long dost than make us to doubt?] Or, How long dost thou kill us with suspense? ewJv pote thn yuchn hmwn aireiv, literally, How long wilt thou take away our life? Mr. Markland would read aiwreiv for aireiv, 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.

Verses 24-26. Then came the Jews round about him, &c. — Here the Jews came and required him to put them out of doubt, by telling them plainly, whether he was the Messiah or not: Jesus knowing that it was not information they were seeking, but an opportunity of accusing him to the Romans, as a seditious person, who aspired to be a king, directed them, as before, to form a judgment of him from his actions. Jesus answered, I told you, and ye believed not — What our Lord had been lately saying of himself, (see the preceding verses,) as the good shepherd, was equivalent to a declaration of his being the Messiah. Besides, he had already performed those miracles which were to characterize and distinguish the Messiah, such as cleansing the lepers, giving sight to the blind, &c.; and if they had but followed the dictates of their own rabbis, or of their own unprejudiced reason, they must have acknowledged that he had sufficiently established his claim to the title of the Messiah. But ye believe not, 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 lovers of God. The reason why ye do not believe in me is not that the proofs of my mission are insufficient, but because ye are not of an humble and teachable disposition, free from worldly passions, and willing to receive the doctrine that comes from God. Persons of this character easily know, by the nature of my doctrine and miracles, who I am, and consequently readily believe in and follow me.

Ver. 24. How long dost thou make us to doubt? If thou be the Christ, tell us plainly. These temple rulers asked for the truth, fighting against the truth, calling the Saviour by the foulest names, and taking up stones to kill him. They asked for words that they might accuse and murder; thus many quarrel with the holy scriptures, because the scriptures condemn their manner of life.

24. Make us to doubt—A very peculiar expression in the Greek: How long dost thou take [or bear away] our soul? It is as if they would say, just as our soul is ready to surrender to you, you utter some doctrine which veers it away. If thou be the Christ—The Messiah. Tell us plainly—Do not ascend into thy lofty expatiations about Father, and Son, and laying down life, but avow thyself Messiah, and exert thy wonderful powers in delivering us from the Romans.

Verse 25. I told you, &c.] 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, Matthew 11:5.

Verses 24-26. Then came the Jews round about him, &c. — Here the Jews came and required him to put them out of doubt, by telling them plainly, whether he was the Messiah or not: Jesus knowing that it was not information they were seeking, but an opportunity of accusing him to the Romans, as a seditious person, who aspired to be a king, directed them, as before, to form a judgment of him from his actions. Jesus answered, I told you, and ye believed not — What our Lord had been lately saying of himself, (see the preceding verses,) as the good shepherd, was equivalent to a declaration of his being the Messiah. Besides, he had already performed those miracles which were to characterize and distinguish the Messiah, such as cleansing the lepers, giving sight to the blind, &c.; and if they had but followed the dictates of their own rabbis, or of their own unprejudiced reason, they must have acknowledged that he had sufficiently established his claim to the title of the Messiah. But ye believe not, 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 lovers of God. The reason why ye do not believe in me is not that the proofs of my mission are insufficient, but because ye are not of an humble and teachable disposition, free from worldly passions, and willing to receive the doctrine that comes from God. Persons of this character easily know, by the nature of my doctrine and miracles, who I am, and consequently readily believe in and follow me.

25. Told you… believed not—Jesus replies only to give them no hope. The works which raised their hopes of his power to be a successful hero-Messiah, ought to warn them that his word was true. Bear witness of me—Prove that I am the true Christ, though not the Messiah of your fancy.

V. 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.

Verse 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.

Verses 24-26. Then came the Jews round about him, &c. — Here the Jews came and required him to put them out of doubt, by telling them plainly, whether he was the Messiah or not: Jesus knowing that it was not information they were seeking, but an opportunity of accusing him to the Romans, as a seditious person, who aspired to be a king, directed them, as before, to form a judgment of him from his actions. Jesus answered, I told you, and ye believed not — What our Lord had been lately saying of himself, (see the preceding verses,) as the good shepherd, was equivalent to a declaration of his being the Messiah. Besides, he had already performed those miracles which were to characterize and distinguish the Messiah, such as cleansing the lepers, giving sight to the blind, &c.; and if they had but followed the dictates of their own rabbis, or of their own unprejudiced reason, they must have acknowledged that he had sufficiently established his claim to the title of the Messiah. But ye believe not, 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 lovers of God. The reason why ye do not believe in me is not that the proofs of my mission are insufficient, but because ye are not of an humble and teachable disposition, free from worldly passions, and willing to receive the doctrine that comes from God. Persons of this character easily know, by the nature of my doctrine and miracles, who I am, and consequently readily believe in and follow me.

Ver. 26. Ye believe not: ou gar, for ye are not my sheep. The literal reading relieves the text of preterition, reprobation, or eternal doom to death.

26. Believe not… not of my sheep—The reference is still to them as false shepherds, as proved by their dealing with the true sheep, the blind-born. He believed because he was, even before his belief, a predisposed sheep of Christ; they believed not, because they had the opposite predispositions, and so were not his sheep.

V. 27, 28, 29. 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, 1. Hear my voice by faith; 2. Are known (that is, approved) by me, as loving me; and 3. Follow me, keep my commandments, with a believing, loving heart. And to those who,

1. 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,

2. I know truly to love me, shall never perish, provided they abide in my love. 3. 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.

Verse 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 Saviour of the world.

Verses 27-31. My sheep hear my voice, &c. — Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, 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. 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. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.

27. My sheep hear my voice—As the blind-born did. Those who are bent on holiness and salvation show it by listening to Christ and his Gospel. It is very illogical to infer from all this the doctrine that no man will lose or abandon the character of a sheep of Christ, that is, of a true believer. Qualities or conduct ascribed to persons as possessed of a certain character, do not imply that the character itself may not change. A hireling fleeth because he is a hireling; but that does not prove but that the man may cease to be a hireling. A thief and a robber will kill and destroy; but that does not prove that a thief or robber may not, like Saul of Tarsus, cease to be a thief and robber. So a sheep will follow Christ; but that does not imply but that the man may cease to be a sheep and even become a goat. For a man may as truly from a sheep become a goat, as from a goat become a sheep.

V. 27, 28, 29. 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, 1. Hear my voice by faith; 2. Are known (that is, approved) by me, as loving me; and 3. Follow me, keep my commandments, with a believing, loving heart. And to those who,

1. 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,

2. I know truly to love me, shall never perish, provided they abide in my love. 3. 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.

Verse 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, 1 John 5:11, 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, &c., 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?

Verses 27-31. My sheep hear my voice, &c. — Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, 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. 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. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.

28. Shall never perish—No sheep of Christ can ever perish. The unbeliever and the apostate will perish, but neither the unbeliever or the apostate is a sheep of Christ. Perish… pluck—The literal sheep of the human shepherd may perish by the robber, or be plucked away by the thief; but the spiritual sheep of the true Shepherd no robber can kill, no thief can steal. He must by his own free act abandon or forfeit his spiritual character before he can lose his eternal privilege.

V. 27, 28, 29. 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, 1. Hear my voice by faith; 2. Are known (that is, approved) by me, as loving me; and 3. Follow me, keep my commandments, with a believing, loving heart. And to those who,

1. 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,

2. I know truly to love me, shall never perish, provided they abide in my love. 3. 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.

Verse 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.

Verses 27-31. My sheep hear my voice, &c. — Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, 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. 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. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.

29. My Father… greater than all—All this surety is based in a pledged Omnipotence. God, who gave his Son, and gave all true believers to him, is the infinite surety that no believer shall miss eternal life.

V. 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.

Verse 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, egw kai o pathr en esmen-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 John 17:11, 22.

Verses 27-31. My sheep hear my voice, &c. — Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, 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. 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. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.

30. Are one—One in will, but also one in power and surety. For it is upon this oneness of power and surety that the security of the believer’s salvation is grounded.

Verse 31. The Jews took up stones] To stone him as a blasphemer, Leviticus 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 John 8:59; but it seems they mere prevented from doing this now by the following discourse.

Verses 27-31. My sheep hear my voice, &c. — Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, 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. 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. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.

31. Took up stones—As before, John 8:59; but a different verb used in Greek, implies a more deliberate act; they brought stones. The charge of blasphemy and these stones are the prelude to the final trial and the cross.

Verse 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? Psalm 4:6; i.e. who shall give us good things. SHOW us thy mercy, Psalm 85:7; i.e. give us to feel the effects of thy mercy. Thou hast SHOWED thy people hard things, Psalm 60:3; i.e. thou hast treated them with rigour. Thou hast SHOWED me great and sore troubles, Psalm 71:20; i.e. thou hast exposed me to terrible hardships.

Verses 32-36. Jesus answered, Many good works have I showed you from my Father — That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not — We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus — Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law — Or, in those sacred books which you own to be of divine original, (see Psalm 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? — “The Jewish magistrates were God’s deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Numbers 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Numbers 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1 Samuel 10:6, 10.” — Macknight. If he (God) called them gods, to whom the word of God came — That is, to whom God was then speaking; and the Scripture cannot be broken — That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, “Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also.” “This,” adds he, “is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author.” Say ye of him whom the Father hath sanctified — Hath set apart for the great work of redeeming and saving the human race; and sent into the world — For that purpose; Thou blasphemest, because I said, I am the Son of God? — If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.

32. Many good works—The assumption that they were stoning him for a good work is at once sarcastic, gentle, and true. Nothing but good works (including words) had he done. From my Father; for which… stone me?— The gentle question firmly repeats the claim of Sonship of God.

Verse 33. But for blasphemy] I have elsewhere shown that the original word, blasfhmein, when applied to men, signifies to speak injuriously of their persons, character, connections, &c.; 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, John 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.

Verses 32-36. Jesus answered, Many good works have I showed you from my Father — That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not — We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus — Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law — Or, in those sacred books which you own to be of divine original, (see Psalm 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? — “The Jewish magistrates were God’s deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Numbers 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Numbers 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1 Samuel 10:6, 10.” — Macknight. If he (God) called them gods, to whom the word of God came — That is, to whom God was then speaking; and the Scripture cannot be broken — That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, “Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also.” “This,” adds he, “is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author.” Say ye of him whom the Father hath sanctified — Hath set apart for the great work of redeeming and saving the human race; and sent into the world — For that purpose; Thou blasphemest, because I said, I am the Son of God? — If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.

Ver. 33. For a good work we stone thee not, but because — thou makest thyself God. Though our Saviour knew their wicked designs in urging him to speak of himself, yet he gave them a mild reply, that those were called gods to whom the word of God came. He also said in effect, I have already told you, and the scriptures cannot be broken, that God is my Father: chap. 5:18. I have delicately told you of my preëxistence, that I came forth from the Father; that I do the works of the Father, and that I know the Father, as the Father knoweth me. Why then say of him whom the Father hath sanctified, and sent into the world, that he blasphemes, because I said, I am the Son of God? After this glorious confession, they sought again to lay hands on him, but he walked away to finish his ministry beyond Jordan, leaving the unbelievers in their sins, while many others believed on his name. Here we have the truth as it is in Jesus.

In the name of the Lord then, let us hear no more disputations about Eternal Sonship, which immediately tend to make shipwreck of faith. Whatever mercy heaven may vouchsafe to the less instructed Unitarian, we think the state of the learned, who employ all their philosophy to prove that the Christ is merely the son of Joseph, is worse than that of the Hebrew scribes. When St. John saw Marcion in the bath at Ephesus, he hasted out, lest the bath should fall. Eusebius. See on Acts 13:33. Romans 1:3. 8:3.

Let us on the contrary, learn of the great Shepherd to be true shepherds of the sheep, which he has purchased with his own blood. Being called by him, let us do his work with diligence and delight, watching as those that must give an account. Our time, our talents, are needed by the flock. Like him we must know the sheep, lead them to green pastures, heal the diseased, and bring back those that go astray. And though they may seem worthless, yet if they are a prey to the wolf, they ought to be a prize to the shepherd.

It also gives much encouragement to ministers, that the sheep who know their Shepherd’s voice will never leave him to follow the voice of a stranger. By him they enter the door of the penn, and go in and out in ordinances, and find celestial food. He feeds the flock with the words of eternal life, and guards them against the noxious herbage of heresy and deceit.

It is above all to be remarked, that the true pastor is not a hireling. He preaches because he must preach; he preaches for a crown and a kingdom; and while he thus labours and wears out life for the flock, let the people see that neither he nor his family want either food or raiment. For who can estimate the value of a man that would lay down his life for the people of God; and in all things doing the will of his heavenly Father.

33. Being a man—As he truly was. Makest thyself God—As he truly did. The Jews, says an ancient writer, understood him better than the Arians.

V. 34. Psalm 82:6.

Verse 34. Is it not written in your law] The words which our Lord quotes are taken from Psalm 82:6, which shows that, under the word law, our Lord comprised the Jewish sacred writings in general. See also John 12:34; 15:25.

Ye are gods?] That is, judges, who are called אלהים elohim. That judges are here meant appears from Psalm 82:2, &c., 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 hla.

Verses 32-36. Jesus answered, Many good works have I showed you from my Father — That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not — We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus — Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law — Or, in those sacred books which you own to be of divine original, (see Psalm 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? — “The Jewish magistrates were God’s deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Numbers 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Numbers 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1 Samuel 10:6, 10.” — Macknight. If he (God) called them gods, to whom the word of God came — That is, to whom God was then speaking; and the Scripture cannot be broken — That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, “Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also.” “This,” adds he, “is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author.” Say ye of him whom the Father hath sanctified — Hath set apart for the great work of redeeming and saving the human race; and sent into the world — For that purpose; Thou blasphemest, because I said, I am the Son of God? — If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.

34. Law… gods—In the term law, here, the Psalms are, according to Jewish custom, included. Jesus here quotes Psalm 82:6: “I have said ye are gods; and all of you are children of the Most High; but ye shall die like men.” The words are addressed to judicial magistrates of Israel or of the earth. Similarly Homer styles the Grecian princes god-born. As they are divinely authorized, have a divine work of justice to do, are the images of the divine Judge, so the term of divinity is conferred upon them. Government is from God; and every good man sustains the magistrate with a respect for his office.

V. 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.

Verse 35. Unto whom the word of God came] Bishop Pearce thinks that “the word logov, here, is put for logov krisewv, the word or matter of judgment, as in 2 Chronicles 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-logoi thv krisewv, in the words or matters of judgment,-SEPT., which is nearly according to the Hebrew to cpvm rbdb bedebar mishpat, in the word or matter of judgment. In Deuteronomy 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 logov is here used for logov krisewv: and it is called logov qeou, 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 Hebrews 4:13, where the writer says, prov on hmin o logov, with whom we have to do, i.e. by whom we are to be judged.” But the words logov qeou may be here understood for the order, commission, or command of God; and so it properly signifies, Luke 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, &c., it means, God gave an order, commission, &c., to such a person, to declare or do such and such things.

And the scripture cannot be broken] auqhnai, 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?

Verses 32-36. Jesus answered, Many good works have I showed you from my Father — That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not — We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus — Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law — Or, in those sacred books which you own to be of divine original, (see Psalm 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? — “The Jewish magistrates were God’s deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Numbers 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Numbers 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1 Samuel 10:6, 10.” — Macknight. If he (God) called them gods, to whom the word of God came — That is, to whom God was then speaking; and the Scripture cannot be broken — That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, “Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also.” “This,” adds he, “is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author.” Say ye of him whom the Father hath sanctified — Hath set apart for the great work of redeeming and saving the human race; and sent into the world — For that purpose; Thou blasphemest, because I said, I am the Son of God? — If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.

35. Unto whom the word of God came—Unto whom these words of the psalm were by God addressed. Broken—Made void, deprived of authority. The Lord’s argument assumed the absolute truth of Scripture, and their changeless, indestructible authority. His “theory of inspiration” is this: Whatever is found in Scripture is, in its true meaning, conclusive in religious argument.

V. 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.

Verses 32-36. Jesus answered, Many good works have I showed you from my Father — That is, in confirmation of my mission from my Father I have wrought many miracles, all of a beneficent kind, and most becoming the perfections of my Father, who sent me. I have fed the hungry, I have healed the lame, I have cured the sick, I have given sight to the blind, I have cast out devils, and I have raised the dead: for which of all these are you going to stone me? The Jews answered, For a good work we stone thee not — We are going to punish thee with death, not for a good work, but for blasphemy; for, though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God; and by laying claim to the incommunicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. Jesus — Not judging it proper, at that time, to bring the sublime doctrine of his Deity into further debate; answered them, Is it not written in your law — Or, in those sacred books which you own to be of divine original, (see Psalm 82:6,) where it is plain the persons that are spoken of are princes and magistrates; I said, Ye are gods? — “The Jewish magistrates were God’s deputies in an especial manner, because the people whom they governed were his peculiar people, and because, in many instances, they were expressly called by him to undertake the fatigues of government, and had an afflatus, or inspiration of the Spirit, for that end. Thus the high-priests derived their dignity from God, and were possessed of the Urim and Thummim, by which they inquired of the Lord. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophesied, Numbers 11:17. Joshua, who succeeded Moses by divine appointment, is said to have been a man in whom was the Spirit, Numbers 27:18. Many of the judges were raised up by God, and had his Spirit. When Saul was anointed, the Spirit of God came upon him, and he prophesied, 1 Samuel 10:6, 10.” — Macknight. If he (God) called them gods, to whom the word of God came — That is, to whom God was then speaking; and the Scripture cannot be broken — That is, nothing that is written therein can be censured or rejected. Dr. Campbell translates this clause, And if the language of Scripture is unexceptionable; observing, “Our Lord defends what he had said from the charge of blasphemy, by showing its conformity to the style of Scripture in less urgent cases; insomuch, that if the propriety of Scripture language were admitted, the propriety of his must be admitted also.” “This,” adds he, “is one of those instances wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to correspond to those of his author.” Say ye of him whom the Father hath sanctified — Hath set apart for the great work of redeeming and saving the human race; and sent into the world — For that purpose; Thou blasphemest, because I said, I am the Son of God? — If the Scripture, which cannot err, gives the title of gods to mortal and sinful men, why should you reckon guilty of blasphemy, me, whom the Father hath sanctified, and sent into the world on so grand a design, because I assume to myself a title which so justly belongs to me, namely, that of the Son of God? Some set the argument in another light, thus: If they, to whom the word of God, and the revelation of his will came, are called gods in Scripture, how dare you say to the Word of God himself, by whom all the various revelations of the divine will have been made to men; how dare you say to such a person, on such an occasion, Thou blasphemest! Jesus, it must be observed, was charged here by the Jews with ascribing divinity to his human nature; and in reply to this he shows, that, calling himself the Son of God, did not imply that, and that his works proved such a union of the human nature with the divine as he had before asserted, than which no answer could have been more wise and pertinent.

36. Father hath sanctified—Hath set apart, has devoted to a holy use. It is the visible man, who by the incarnation is thus set apart and sent into the world, that is touched by the argument thus far. Jesus applies thus his argument to his humanity in order to meet their phrase being a man. A man may be included in the divine name and dignity. Son of God—For Son of God he may be in a higher sense than magistrates are gods.

Verse 37. If I do not the works, &c.] 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.

Verses 37-39. If I do not the works of my Father, &c. — When I claim the character of the Son of God, I do not expect to be credited merely on my own affirmation: if I do not such glorious works as could not be performed by any but a divine agent, believe me not: but if I do — If it be apparent that I do such works, though you believe not me, and are regardless of my own testimony in the case, yet, at least, believe the works; and let their evidence remove the prejudices you have entertained; that ye may know, &c., that the Father is in me, and I in him — Namely, by such a union as abundantly justifies the expression which seems to give you such peculiar offence. In other words, Though ye do not believe what I say concerning my personal dignity, on my own authority, you ought to believe it on account of my miracles, which are plainly of such a kind, that it is impossible for any deceiver to perform them; they are the works of God himself, and therefore you ought to consider them as such. Therefore they sought again to take him — For this defence was so far from pacifying them, that they were rather the more enraged at him through it. But he escaped out of their hand — Withdrew himself, as he had done before, in an extraordinary manner. See John 8:59; Luke 4:30.

37. Works of my Father—Here is proof of higher claim to divinity than human magistrates can show. Works of omnipotence show a profounder identification with the Omnipotent than any human office can arrogate.

V. 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.

Verse 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.

Verses 37-39. If I do not the works of my Father, &c. — When I claim the character of the Son of God, I do not expect to be credited merely on my own affirmation: if I do not such glorious works as could not be performed by any but a divine agent, believe me not: but if I do — If it be apparent that I do such works, though you believe not me, and are regardless of my own testimony in the case, yet, at least, believe the works; and let their evidence remove the prejudices you have entertained; that ye may know, &c., that the Father is in me, and I in him — Namely, by such a union as abundantly justifies the expression which seems to give you such peculiar offence. In other words, Though ye do not believe what I say concerning my personal dignity, on my own authority, you ought to believe it on account of my miracles, which are plainly of such a kind, that it is impossible for any deceiver to perform them; they are the works of God himself, and therefore you ought to consider them as such. Therefore they sought again to take him — For this defence was so far from pacifying them, that they were rather the more enraged at him through it. But he escaped out of their hand — Withdrew himself, as he had done before, in an extraordinary manner. See John 8:59; Luke 4:30.

38. Believe the works—The blind-born (John 9:35-38) believed the works; therefore his faith was ready to underwrite whatever the author of the works should say of himself. The Father is in me—If Omnipotence energizes my actions, the Omnipotent must pervade my person. Our Lord’s argument here shows, 1. The use of the divine name to designate inferior beings, does not derogate from its supreme sense when applied to him. 2. The humanity of Christ is taken into the divinity, enveloped with its dignity, without changing it out of its true human nature. So that the so-called hypostatic union results in perfect man and perfect God in oneness.

Verse 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 endeavoured 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.

Verses 37-39. If I do not the works of my Father, &c. — When I claim the character of the Son of God, I do not expect to be credited merely on my own affirmation: if I do not such glorious works as could not be performed by any but a divine agent, believe me not: but if I do — If it be apparent that I do such works, though you believe not me, and are regardless of my own testimony in the case, yet, at least, believe the works; and let their evidence remove the prejudices you have entertained; that ye may know, &c., that the Father is in me, and I in him — Namely, by such a union as abundantly justifies the expression which seems to give you such peculiar offence. In other words, Though ye do not believe what I say concerning my personal dignity, on my own authority, you ought to believe it on account of my miracles, which are plainly of such a kind, that it is impossible for any deceiver to perform them; they are the works of God himself, and therefore you ought to consider them as such. Therefore they sought again to take him — For this defence was so far from pacifying them, that they were rather the more enraged at him through it. But he escaped out of their hand — Withdrew himself, as he had done before, in an extraordinary manner. See John 8:59; Luke 4:30.

39. Sought again—They had paused to hear the Lord’s defence. His first words for a moment seemed to indicate a lowering his title from the divine to the purely human level. But as he advanced by firmly maintaining higher claims, and closed by reasserting the highest, again they commenced their onset. Escaped—Divine loving escaping human wrath. Jesus disappeared now from Jerusalem; he reappeared at his last Passover, which was to terminate with the crucifixion.

V. 40. To the desert place where John baptized, and gave so honourable a testimony of him.

Verse 40. Beyond Jordan] Rather, to the side of Jordan, not beyond it. See Clarke’s note on “John 6:22”, and see Clarke “Matthew 19:1”.

Where John at first baptized] That is, at Bethabara: see John 1:28. Afterwards, John baptized at Ænon: John 3:23.

Verses 40-42. And, presently departing from Jerusalem, he went again beyond Jordan — Into Perea, a country for the most part desert and rocky; the place where John at first baptized — Called Bethabara, John 1:28; and there he abode — Probably till he came into Judea, to raise Lazarus from the dead, that being the next particular mentioned by this evangelist. If so, the time of his abode in these parts must have been considerable: and, as appears from what follows, was not spent there in vain. For many of the inhabitants of that place, who had been formerly acquainted with John the Baptist, and remembered the strong and repeated testimonies which he had borne to Jesus, resorted unto him — To attend his ministry; and said, John did no miracle — For it seems John was not endued with the power of working miracles, that the authority of Jesus might be more conspicuous and unquestionable; but all things that John spake of this man were true — The character which John gave of one that was to come after him, is completely verified by the doctrine and miracles of this person. And many believed on him there — Believed him to be the Messiah, the Son of God. And thus they happily improved this season of Christ’s recess among them, as the means of their instruction, and establishment in piety. Thus we see the testimony of John the Baptist was recollected to excellent purposes, while he himself was mouldering in his tomb. And what can a faithful minister account a greater happiness, or more earnestly desire, than that, even while he is dead, he may yet speak for the honour of Christ, and the salvation of souls?

Ver. 40. Where John at first baptized. This is stated in John 1:28.

§ 101.—JESUS GOES AGAIN TO BETHABARA AFTER THE FEAST OF DEDICATION, 40-42.

40. Beyond Jordan—Jesus returned to Bethabara, where his ministry was first inaugurated. Here, in the scene of his early baptism, the divine exile abode, visited by many who remembered John’s testimony, who saw its verification in Jesus, and believed.

V. 41. John did no miracle-An honour reserved for him, whose forerunner he was.

Verses 40-42. And, presently departing from Jerusalem, he went again beyond Jordan — Into Perea, a country for the most part desert and rocky; the place where John at first baptized — Called Bethabara, John 1:28; and there he abode — Probably till he came into Judea, to raise Lazarus from the dead, that being the next particular mentioned by this evangelist. If so, the time of his abode in these parts must have been considerable: and, as appears from what follows, was not spent there in vain. For many of the inhabitants of that place, who had been formerly acquainted with John the Baptist, and remembered the strong and repeated testimonies which he had borne to Jesus, resorted unto him — To attend his ministry; and said, John did no miracle — For it seems John was not endued with the power of working miracles, that the authority of Jesus might be more conspicuous and unquestionable; but all things that John spake of this man were true — The character which John gave of one that was to come after him, is completely verified by the doctrine and miracles of this person. And many believed on him there — Believed him to be the Messiah, the Son of God. And thus they happily improved this season of Christ’s recess among them, as the means of their instruction, and establishment in piety. Thus we see the testimony of John the Baptist was recollected to excellent purposes, while he himself was mouldering in his tomb. And what can a faithful minister account a greater happiness, or more earnestly desire, than that, even while he is dead, he may yet speak for the honour of Christ, and the salvation of souls?

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, Luke 13:22-17:10, 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.

Verse 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 endeavoured 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. ST. JOHN

Verses 40-42. And, presently departing from Jerusalem, he went again beyond Jordan — Into Perea, a country for the most part desert and rocky; the place where John at first baptized — Called Bethabara, John 1:28; and there he abode — Probably till he came into Judea, to raise Lazarus from the dead, that being the next particular mentioned by this evangelist. If so, the time of his abode in these parts must have been considerable: and, as appears from what follows, was not spent there in vain. For many of the inhabitants of that place, who had been formerly acquainted with John the Baptist, and remembered the strong and repeated testimonies which he had borne to Jesus, resorted unto him — To attend his ministry; and said, John did no miracle — For it seems John was not endued with the power of working miracles, that the authority of Jesus might be more conspicuous and unquestionable; but all things that John spake of this man were true — The character which John gave of one that was to come after him, is completely verified by the doctrine and miracles of this person. And many believed on him there — Believed him to be the Messiah, the Son of God. And thus they happily improved this season of Christ’s recess among them, as the means of their instruction, and establishment in piety. Thus we see the testimony of John the Baptist was recollected to excellent purposes, while he himself was mouldering in his tomb. And what can a faithful minister account a greater happiness, or more earnestly desire, than that, even while he is dead, he may yet speak for the honour of Christ, and the salvation of souls?

§ 101.—JESUS GOES AGAIN TO BETHABARA AFTER THE FEAST OF DEDICATION, 40-42.

40. Beyond Jordan—Jesus returned to Bethabara, where his ministry was first inaugurated. Here, in the scene of his early baptism, the divine exile abode, visited by many who remembered John’s testimony, who saw its verification in Jesus, and believed.