John 10 Commentary

Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, Joh 9:41, continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus. The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians. Our Lord introduces this discourse in a most solemn manner, Verily, verily! - Amen, amen! - it is true, it is true! - a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind. At all times our Lord speaks what is infallibly true; but when he delivers any truths with this particular asseveration, it is either, 1. Because they are of greater importance; or, 2. because the mind of man is more averse from them; or, 3. because the small number of those who will practice them may render them incredible. Quesnel. He that entereth not by the door - Christ assures us, Joh 10:7, that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that of Christ and his people. Ambition, avarice, love of ease, a desire to enjoy the conveniences of life, to be distinguished from the crowd, to promote the interests of one's family, and even the sole design of providing against want - these are all ways by which thieves and robbers enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, etc. deserves no better name. Acting through motives of self-interest, and with the desire of providing for himself and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial office through motives of this kind is highly criminal before God. 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. 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 labor is crowned with success. The Holy Spirit opens his way into the hearts of his hearers, and he becomes the instrument of their salvation. See Col 4:3; 2Cor 2:12; 1Cor 16:9; Rev 3:8. The sheep hear his voice - A third mark of a good shepherd is that he speaks so as to instruct the people - the sheep hear His voice; he does not take the fat and the fleece, and leave another hireling on less pay to do the work of the pastoral office. No: himself preaches Christ Jesus the Lord, and in that simplicity too, that is best calculated to instruct the common people. A man who preaches in such a language as the people cannot comprehend may do for a stage-player or a mountebank, but not for a minister of Christ. He calleth his own sheep by name - A fourth mark of a good pastor is that he is well acquainted with his flock; he knows them by name - he takes care to acquaint himself with the spiritual states of all those that are entrusted to him. He speaks to them concerning their souls, and thus getting a thorough knowledge of their state he is the better qualified to profit them by his public ministrations. He who has not a proper acquaintance with the Church of Christ, can never by his preaching build it up in its most holy faith. And leadeth them out - A fifth mark of a good shepherd is, he leads the flock, does not lord it over God's heritage; nor attempts by any rigorous discipline not founded on the Gospel of Christ, to drive men into the way of life; nor drive them out of it, which many do, by a severity which is a disgrace to the mild Gospel of the God of peace and love. He leads them out of themselves to Christ, out of the follies, diversions, and amusements of the world, into the path of Christian holiness: in a word, he leads them, by those gentle yet powerful persuasions that flow from a heart full of the word and love of Christ, into the kingdom and glory of his God. 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 fullness of the blessings of the Gospel of peace. He who does not endeavor to realize in his own soul the truths which he preaches to others will soon be as salt without its savor; his preaching cannot be accompanied with that unction which alone can make it acceptable and profitable to those whose hearts are right with God. The minister who is in this state of salvation the sheep, genuine Christians, will follow, for they know his voice. It was the custom in the eastern countries for the shepherd to go at the head of his sheep, and they followed him from pasture to pasture. I have seen many hundreds of sheep thus following their shepherd on the extensive downs in the western parts of England. 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. 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. Verse 8 All that ever came before me - Or, as some translate, all that came instead of me, προ εμου, i.e. all that came as the Christ, or Messiah, such as Theudas, and Judas the Gaulonite, who are mentioned, Act 5:36, Act 5:37; and who were indeed no other than thieves, plundering the country wherever they came; and murderers, not only slaying the simple people who resisted them, but leading the multitudes of their followers to the slaughter. But our Lord probably refers to the scribes and Pharisees, who pretended to show the way of salvation to the people - who in fact stole into the fold, and clothed themselves with the fleece, and devoured the sheep. The words, προ εμου, before me, are wanting in EGMS, Mt. BKV, seventy others; Syriac, Persic, Syriac Hieros., Gothic, Saxon, Vulgate, eleven copies of the Itala; Basil, Cyril, Chrysostom, Theophylact, Euthymius, Augustin, and some others. Griesbach has left them in the text with a note of doubtfulness. The reason thy these words are wanting in so many respectable MSS., versions, and fathers, is probably that given by Theophylact, who says that the Manicheans inferred from these words that all the Jewish prophets were impostors. But our Lord has borne sufficient testimony to their inspiration in a variety of places. Κλεπτης, and λῃστης, the thief and the robber, should be properly distinguished; one takes by cunning and stealth; the other openly and by violence. It would not be difficult to find bad ministers who answer to both these characters. Tithes have been often enforced and collected in a most exceptionable manner, and in a most disgraceful spirit. The reflection of pious Quesnel on this verse is well worth attention. A pastor ought to remember that whoever boasts of being the way of salvation, and the gate of heaven, shows himself to be a thief and an impostor; and though few are arrived at this degree of folly, yet there are many who rely too much upon their own talents, eloquence, and labors, as if the salvation of the sheep depended necessarily thereon: in which respect they are always robbers, since they rob the grace of Christ of the glory of saving the sheep. God often puts such pastors to shame, by not opening the hearts of the people to receive their word: while he blesses those who are humble, in causing them to be heard with attention, and accompanying their preaching with an unction which converts and saves souls. Let every man know that in this respect his sufficiency and success are of the Lord. Verse 9 I am the door: by me if any man enter, etc. - Those who come for salvation to God, through Christ, shall obtain it: he shall be saved - he shall have his sins blotted out, his soul purified, and himself preserved unto eternal life. This the scribes and Pharisees could neither promise nor impart. Go in and out - This phrase, in the style of the Hebrews, points out all the actions of a man's life, and the liberty he has of acting, or not acting. A good shepherd conducts his flock to the fields where good pasturage is to be found; watches over them while there, and brings them back again and secures them in the fold. So he that is taught and called of God feeds the flock of Christ with those truths of his word of grace which nourish them unto eternal life; and God blesses together both the shepherd and the sheep, so that going out and coming in they find pasture: every occurrence is made useful to them; and all things work together for their good. 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, Eze 34:2, etc. Wo be to the shepherds of Israel, that do feed themselves! Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed: but ye feed not the flock, etc, How can worldly-minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the center of their souls! Wo to those parents who bring up their children merely for Church honors and emoluments! Suppose a person have all the Church's revenues, if he have God's wo, how miserable is his portion! Let none apply this censure to any one class of preachers, exclusively. That they might have life - My doctrine tends to life, because it is the true doctrine - that of the false and bad shepherds tends to death, because it neither comes from nor can lead to that God who is the fountain of life. Might have it more abundantly - That they might have an abundance, meaning either of life, or of all necessary good things; greater felicity than ever was enjoyed under any period of the Mosaic dispensation; and it is certain that Christians have enjoyed greater blessings and privileges than were ever possessed by the Jews, even in the promised land. If περισσον be considered the accusative fem. Attic, agreeing with ζωην, (see Parkhurst), then it signifies more abundant life; that is, eternal life; or spiritual blessings much greater than had ever yet been communicated to man, preparing for a glorious immortality. Jesus is come that men may have abundance; abundance of grace, peace, love, life, and salvation. Blessed be Jesus. Verse 11 I am the good shepherd - Whose character is the very reverse of that which has already been described. In Joh 10:7, Joh 10:9, our Lord had called himself the door of the sheep, as being the sole way to glory, and entrance into eternal life; here he changes the thought, and calls himself the shepherd, because of what he was to do for them that believe in him, in order to prepare them for eternal glory. Giveth his life for the sheep - That is, gives up his soul as a sacrifice to save them from eternal death. Some will have the phrase here only to mean hazarding his life in order to protect others; but the 15th, 17th, and 18th verses, as well as the whole tenor of the new covenant, sufficiently prove that the first sense is that in which our Lord's words should be understood. 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 labor, faith, and prayers: he has no other interest in their welfare than that which comes from the fleece and the fat. The hireling counts the sheep his own, no longer than they are profitable to him; the good shepherd looks upon them as his, so long as he can be profitable to them. Among the ancient Jews some kept their own flocks, others hired shepherds to keep them for them. And every owner must naturally have felt more interest in the preservation of his flock than the hireling could possibly feel. Verse 14 I - know my sheep - I know, τα εμα, them that are mine: I know their hearts, their wishes, their purposes, their circumstances; and I approve of them; for in this sense the word to know is often taken in the Scriptures. Homer represents the goatherds as being so well acquainted with their own, though mixed with others, as easily to distinguish them. Τους δ', ὡς' αιπολια πλατε' αιγων αιπολοι ανδρες Ῥεια διακρινεωσιν, επει κε νομῳ μιγεωσιν. Iliad. 2. 474. "As goat-herds separate their numerous flocks With ease, though fed promiscuous." And are known of mine - They know me as their father, protector, and Savior; they acknowledge me and my truth before the world; and they approve of me, my word, my ordinances, and my people, and manifest this by their attachment to me, and their zeal for my glory. The first clause of the 15th verse should be joined to the fourteenth. 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, Heb 2:9; and, though they are not of this fold now, those among them that believe shall be united with the believing Jews, and made one fold under one shepherd, Eph 2:13-17. The original word, αυλη, which is here translated fold, dignifies properly a court. It is probable that our blessed Lord was now standing in what was termed the inner court, or court of the people, in the temple, see Joh 10:23; and that he referred to the outer court, or court of the Gentiles, because the Gentiles who were proselytes of the gate were permitted to worship in that place; but only those who were circumcised were permitted to come into the inner court, over the entrance of which were written, in large characters of gold, these words, Let no uncircumcised person enter here! Our Lord therefore might at this time have pointed out to the worshippers in that court, when he spoke these words, and the people would at once perceive that he meant the Gentiles. 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 Joh 10:18; and I shall give you the fullest proof of my supreme power by raising, in three days, that very crucified, wounded body from the grave. Verse 18 I have power - Or, authority, εξουσιαν. Our Lord speaks of himself here as man, or the Messiah, as being God's messenger, and sent upon earth to fulfill the Divine will, in dying and rising again for the salvation of men. This commandment have I received - That is, I act according to the Divine commandment in executing these things, and giving you this information. Verse 19 There was a division - Σχισμα, a schism, a rent. They were divided in their opinions; one part received the light, and the other resisted it. Again - There was a dissension of this kind before among the same people; see Joh 9:16. 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. 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. 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 neighboring nations. Not contented with this, he sacrificed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux's Connection, vol. iii. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Maccabees 4:36, etc. As Judas Maccabaeus not only restored the temple service, and cleansed it from pollution, etc., but also repaired the ruins of it, the feast was called τα εγκαινια, the renovation. It was winter - Χειμων ην, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon's porch, or portico, Joh 10:23. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the time of the year as to the state of the weather. Indeed, there was no occasion to add it was winter, when the feast of the dedication was mentioned, because every body knew that, as that feast was held on the twenty-fifth of the month Cisleu, it was in the winter season. John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of tabernacles in September was ended, until the feast of the dedication in the December following: and he did it probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, Luke 17:11-37; Luk 18:1-14. Observe, likewise, that this time here mentioned was the fourth time (according to John's account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, Joh 2:13; next to the feast of pentecost, as it seems to have been, Joh 5:1; then to the feast of tabernacles, Joh 7:2, Joh 7:10; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce; and see the note on Joh 5:1. 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. Verse 24 How long dost than make us to doubt? - Or, How long dost thou kill us with suspense? Ἑως ποτε την ψυχην ἡμων αιρεις, literally, How long wilt thou take away our life? Mr. Markland would read αιωρεις for αιρεις, which amounts nearly to the same sense with the above. The Jews asked this question through extreme perfidiousness: they wished to get him to declare himself king of the Jews, that they might accuse him to the Roman governor; and by it they insolently insinuated that all the proofs he had hitherto given them of his Divine mission were good for nothing. Verse 25 I told you, etc. - That is, I told you before what I tell you now again, that the works which I do, bear testimony to me. I have told you that I am the light of the world: the Son of God: the good shepherd: that I am come to save - to give life - to give liberty - to redeem you: that, in order to this, I must die, and rise again; and that I am absolute master of my life, and of my death. Have you not noticed my omniscience, in searching and discovering the very secrets of your hearts? Have you not seen my omnipotence in the miracles which I have wrought? Have not all these been sufficient to convince you? - and yet ye will not believe! - See the works which bore testimony to him, as the Messiah, enumerated, Mat 11:5 (note). 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. 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 Savior of the world. 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, 1Jn 5:11, 1Jn 5:12. Now it is evident that only those who have Christ living in and governing their souls, so that they possess the mind that was in him, are his sheep - are those that shall never perish, because they have this eternal life abiding in them: therefore to talk of a man's being one of the elect - one that shall never perish - one who shall have eternal life - who shall never be plucked out of the hand of God, etc., while he lives in sin, has no Christ in his heart, has either never received or fallen away from the grace of God, is as contrary to common sense as it is to the nature and testimonies of the Most High. Final perseverance implies final faithfulness - he that endures to the end shall be saved - he that is faithful unto death shall have a crown of life. And will any man attempt to say that he who does not endure to the end, and is unfaithful, shall ever enter into life? 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. 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, εγω και ὁ πατηρ ἑν εσμεν - the Creator of all things, the Judge of all men, the Father of the spirits of all flesh - are One, One in nature, One in all the attributes of Godhead, and One in all the operations of those attributes: and so it is evident the Jews understood him. See Joh 17:11, Joh 17:22. Verse 31 The Jews took up stones - To stone him as a blasphemer, Lev 24:14-16, because he said he was one with God. The evangelist adds the word again, because they had attempted to do this before, see Joh 8:59; but it seems they were prevented from doing this now by the following discourse. 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? Psa 4:6; i.e. who shall give us good things. Show us thy mercy, Psa 85:7; i.e. give us to feel the effects of thy mercy. Thou hast Showed thy people hard things, Psa 60:3; i.e. thou hast treated them with rigor. Thou hast Showed me great and sore troubles, Psa 71:20; i.e. thou hast exposed me to terrible hardships. Verse 33 But for blasphemy - I have elsewhere shown that the original word, βλασφημειν, when applied to men, signifies to speak injuriously of their persons, character, connections, etc.; but when applied to God it signifies to speak impiously, i.e. contrary to his nature, perfections, the wisdom of his providence, or goodness of his works. Thou, being a man - That is, only a man - makest thyself God. When Christ said before, Joh 10:30, I and the Father are one, had the Jews understood him (as many called Christians profess to do) as only saying he had a unity of sentiments with the Father, they would not have attempted to treat him for this as a blasphemer; because in this sense Abraham, Isaac, Moses, David, and all the prophets, were one with God. But what irritated them so much was that they understood him as speaking of a unity of nature. Therefore they say here, thou makest thyself God; which word they understood, not in a figurative, metaphorical, or improper sense, but in the most literal meaning of the term. Verse 34 Is it not written in your law - The words which our Lord quotes are taken from Psa 82:6, which shows that, under the word law, our Lord comprised the Jewish sacred writings in general. See also Joh 12:34; Joh 15:25. Ye are gods? - That is, judges, who are called אלהים elohim. That judges are here meant appears from Psa 82:2, etc., and also from what follows here. And this is probably the only place where the word אלהים is applied to any but the true God. See Parkhurst under the root אלה. Verse 35 Unto whom the word of God came - Bishop Pearce thinks that "the word λογος, here, is put for λογος κρισεως, the word or matter of judgment, as in 2Chr 19:6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you in judgment - λογοι της κρισεως, in the words or matters of judgment, - Sept., which is nearly according to the Hebrew to בדבר משפט bedebar mishpat, in the word or matter of judgment. In Deu 1:17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God's. Hence it appears probable that λογος is here used for λογος κρισεως: and it is called λογος Θεου, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb 4:13, where the writer says, προς ὁν ἡμιν ὁ λογος, with whom we have to do, i.e. by whom we are to be judged." But the words λογος Θεου may be here understood for the order, commission, or command of God; and so it properly signifies, Luk 3:2; and in this sense it is found often employed in the Old Testament. When it is there said that the word of the Lord came, etc., it means, God gave an order, commission, etc., to such a person, to declare or do such and such things. And the scripture cannot be broken - Λυθηναι, dissolved, rendered of none effect, i.e. it cannot be gainsayed or set aside; every man must believe this, because it is the declaration of God. If those were termed gods who were only earthly magistrates, fallible mortals, and had no particular influence of the Divine Spirit; and that they are termed gods is evident from that scripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence? Verse 37 If I do not the works, etc. - I desire you to believe only on the evidence of my works: if I do not do such works as God only can perform, then believe me not. 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. 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 endeavored to destroy the person who spoke it. Truth may confound the obstinately wicked, but it does not convert them; and it is a just judgment of God, to leave those to perish in their gainsayings who obstinately continue to gainsay and disbelieve. But he escaped - In such a way as we know not, for the evangelist has not specified the manner of it. Verse 40 Beyond Jordan - Rather, to the side of Jordan, not beyond it. See the note on Joh 6:22, and Mat 19:1. Where John at first baptized - That is, at Bethabara: see Joh 1:28. Afterwards, John baptized at Aenon: Joh 3:23. 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 endeavored to decry. In this chapter the wise are taken in their own craftiness: the Pharisees are confounded by that wisdom which is from above, speaking of and manifesting the deep things of God. Sometimes God himself stops the mouths of gainsayers; at other times he makes the simplest of his followers too mighty for the most learned among the doctors. Ancient and modern martyrologies of the people of God abound with proofs of both these facts. And the persecutions of the Protestants by the Papists in the reign of Queen Mary afford a very large proportion of proofs. In these the mighty power of God, and the prevalence of truth, were gloriously apparent. Both the word of God and the Protestant cause were nobly illustrated by those transactions. May that abomination that maketh desolate never more sit in the holy place! 2. It must be remarked, by every serious reader, that our Lord did frequently speak of himself to the Jews, as being not only sent of God as their Messiah, but as being one with him. And it is as evident that in this sense the priests and Pharisees understood him; and it was because they would not credit this that they accused him of blasphemy. Now, if our Lord was not the person they understood him to state himself to be, he had the fairest opportunity, from their strong remonstrances, to correct their misapprehension of his words, if they really had mistaken his meaning - but this he never attempts. He rather strengthens his assertions in his consequent discourses with them; which, had not his positions been true, he could not have done, even as an honest man. He not only asserted himself to be equal with God, but wished them to believe it to be true; and he amply confirmed this heavenly doctrine by the miracles he wrought. Introduction Account of the sickness of Lazarus, Joh 11:1. His sisters Martha and Mary send for Christ, Joh 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, Joh 11:3-16. He arrives at Bethany four days after the burying of Lazarus, Joh 11:17, Joh 11:18. Martha meets Christ - their conversation, Joh 11:19-27. She returns and Mary goes out to meet him, in great distress, Joh 11:28-33. Christ comes to the grave - his conversation there, Joh 11:34-42. He raises Lazarus from the dead, Joh 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, Joh 11:47, Joh 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, Joh 11:49-53. Jesus withdraws into a city called Ephraim, Joh 11:54. They lay wait for him at the passover, Joh 11:55-57. Verse 1 Lazarus, of Bethany - St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family. It is surprising that the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord's character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we fin

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.

Verily, verily. Jn 3:3. I say unto you. Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter; but the expression verily, verily, is one which is not used at the commencement of a discourse, and the discourse itself seems to be a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualified to lead the people. He proceeds here to state the character of a true shepherd, to show what was a hireling, and to declare that he was the true shepherd and guide of his people. This is called ( Jn 10:6 ) a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. The Messiah was predicted under the image of a shepherd, Eze 34:23, 37:24, Zech 13:7. Hence at the close of the discourse they asked him whether he were the Messiah, Jn 10:24. Into the sheepfold. The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand the Jewish people, or the church of God, which is often likened to a flock, Eze 34:1-19 Jer 23:1-4, Zech 13:1. By the door, here, is meant the Lord Jesus Christ, Jn 10:7,9. He is"the way, the truth, and the life," Jn 14:6. And, as the only proper way of entering the fold was by the door, so the only way of entering the church of God is by believing on him and obeying his commandments. The particular application of this place, however, is to religious teachers, who cannot enter properly on the duties of teaching and guarding the flock except by the Lord Jesus--that is, in the way which he has appointed. The Pharisees claimed to be pastors, but not under his appointment. They entered some other way. The true pastors of the church are those who enter by the influences of the Spirit of Jesus, and in the manner which he has appointed. Some other way. Either at a window or over the wall. A thief. One who silently and secretly takes away the property of another. A robber. One who does it by violence or bloodshed. Jesus here designates those pastors or ministers of religion who are influenced not by love to him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come, not to promote the welfare of the church, but to promote their own interests. Alas! in all churches there have been many--many who for no better ends have sought the pastoral office. To all such Jesus gives the names of thieves and robbers. (a) "He that entereth not" Rom 10:15, Heb 5:4

The Good Shepherd. 1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is a hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17 Therefore doth my Father love me, because I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. It is not certain whether this discourse was at the feast of dedication in the winter (spoken of v. 22 ), which may be taken as the date, not only of what follows, but of what goes before (that which countenances this is, that Christ, in his discourse there, carries on the metaphor of the sheep, v. 26, 27 , whence it seems that that discourse and this were at the same time); or whether this was a continuation of his parley with the Pharisees, in the close of the foregoing chapter. The Pharisees supported themselves in their opposition to Christ with this principle, that they were the pastors of the church, and that Jesus, having no commission from them, was an intruder and an impostor, and therefore the people were bound in duty to stick to then, against him. In opposition to this, Christ here describes who were the false shepherds, and who the true, leaving them to infer what they were. I. Here is the parable or similitude proposed ( v. 1-5 ); it is borrowed from the custom of that country, in the management of their sheep. Similitudes, used for the illustration of divine truths, should be taken from those things that are most familiar and common, that the things of God be not clouded by that which should clear them. The preface to this discourse is solemn: Verily, verily, I say unto you,—Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Ps. xli. 13 ; lxxii. 19 ; lxxxix. 52 . If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens. 1. In the parable we have, (1.) The evidence of a thief and robber, that comes to do mischief to the flock, and damage to the owner, v. 1 . He enters not by the door, as having no lawful cause of entry, but climbs up some other way, at a window, or some breach in the wall. How industrious are wicked people to do mischief! What plots will they lay, what pains will they take, what hazards will they run, in their wicked pursuits! This should shame us out of our slothfulness and cowardice in the service of God. (2.) The character that distinguishes the rightful owner, who has a property in the sheep, and a care for them: He enters in by the door, as one having authority ( v. 2 ), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Ezek. xxxiv. 16 . Sheep need man's care, and, in return for it, are serviceable to man ( 1 Cor. ix. 7 ); they clothe and feed those by whom they are coted and fed. (3.) The ready entrance that the shepherd finds: To him the porter openeth, v. 3 . Anciently they had their sheepfolds within the outer gates of their houses, for the greater safety of their flocks, so that none could come to them the right way, but such as the porter opened to or the master of the house gave the keys to. (4.) The care he takes and the provision he makes for his sheep. The sheep hear his voice, when he speaks familiarly to them, when they come into the fold, as men now do to their dogs and horses; and, which is more, he calls his own sheep by name, so exact is the notice he takes of them, the account he keeps of them; and he leads them our from the fold to the green pastures; and ( v. 4, 5 ) when he turns them out to graze he does not drive them, but (such was the custom in those times) he goes before them, to prevent any mischief or danger that might meet them, and they, being used to it, follow him, and are safe. (5.) The strange attendance of the sheep upon the shepherd: They know his voice, so as to discern his mind by it, and to distinguish it from that of a stranger (for the ox knows his owner, Isa. i. 3 ), and a stranger will they not follow, but, as suspecting some ill design, will flee from him, not knowing his voice, but that it is not the voice of their own shepherd. This is the parable; we have the key to it, Ezek. xxxiv. 31 : You my flock are men, and I am your God. 2. Let us observe from this parable, (1.) That good men are fitly compared to sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. Good men, as new creatures, have the good qualities of sheep, harmless and inoffensive as sheep; meek and quiet, without noise; patient as sheep under the hand both of the shearer and of the butcher; useful and profitable, tame and tractable, to the shepherd, and sociable one with another, and much used in sacrifices. (2.) The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together ( ch. xi. 52 ), and in which they are united and incorporated; it is a good fold, Ezek. xxxiv. 14 . See Mic. ii. 12 . This fold is well fortified, for God himself is as a wall of fire about it, Zech. ii. 5 . (3.) This sheepfold lies much exposed to thieves and robbers; crafty seducers that debauch and deceive, and cruel persecutors that destroy and devour; grievous wolves ( Acts xx. 29 ); thieves that would steal Christ's sheep from him, to sacrifice them to devils, or steal their food from them, that they might perish for lack of it; wolves in sheep's clothing, Matt. vii. 15 . (4.) The great Shepherd of the sheep takes wonderful care of the flock and of all that belong to it. God is the great Shepherd, Ps. xxiii. 1 . He knows those that are his calls them by name, marks them for himself, leads them out to fat pastures, makes them both feed and rest there, speaks comfortably to them, guards them by his providence, guides them by his Spirit and word, and goes before them, to set them in the way of his steps. (5.) The under-shepherds, who are entrusted to feed the flock of God, ought to be careful and faithful in the discharge of that trust; magistrates must defend them, and protect and advance all their secular interests; ministers must serve them in their spiritual interests, must feed their souls with the word of God faithfully opened and applied, and with gospel ordinances duly administered, taking the oversight of them. They must enter by the door of a regular ordination, and to such the porter will open; the Spirit of Christ will set before them an open door, give them authority in the church, and assurance in their own bosoms. They must know the members of their flocks by name, and watch over them; must lead them into the pastures of public ordinances, preside among them, be their mouth to God and God's to them; and in their conversation must be examples to the believers. (6.) Those who are truly the sheep of Christ will be very observant of their Shepherd, and very cautious and shy of strangers. [1.] They follow their Shepherd, for they know his voice, having both a discerning ear, and an obedient heart. [2.] They flee from a stranger, and dread following him, because they know not his voice. It is dangerous following those in whom we discern not the voice of Christ, and who would draw us from faith in him to fancies concerning him. And those who have experienced the power and efficacy of divine truths upon their souls, and have the savour and relish of them, have a wonderful sagacity to discover Satan's wiles, and to discern between good and evil. II. The Jew's ignorance of the drift and meaning of this discourse ( v. 6 ): Jesus spoke this parable to them, this figurative, but wise, elegant, and instructive discourse, but they understood not what the things were which he spoke unto them, were not aware whom he meant by the thieves and robbers and whom by the good Shepherd. It is the sin and shame of many who hear the word of Christ that they do not understand it, and they do not because they will not, and because they will mis-understand it. They have no acquaintance with, nor taste of, the things themselves, and therefore do not understand the parables and comparisons with which they are illustrated. The Pharisees had a great conceit of their own knowledge, and could not bear that it should be questioned, and yet they had not sense enough to understand the things that Jesus spoke of; they were above their capacity. Frequently the greatest pretenders to knowledge are most ignorant in the things of God. III. Christ's explication of this parable, opening the particulars of it fully. Whatever difficulties there may be in the sayings of the Lord Jesus, we shall find him ready to explain himself, if we be but willing to understand him. We shall find one scripture expounding another, and the blessed Spirit interpreter to the blessed Jesus. Christ, in the parable, had distinguished the shepherd from the robber by this, that he enters in by the door. Now, in the explication of the parable, he makes himself to be both the door by which the shepherd enters and the shepherd that enters in by the door. Though it may be a solecism in rhetoric to make the same person to be both the door and the shepherd, it is no solecism in divinity to make Christ to have his authority from himself, as he has life in himself; and himself to enter by his own blood, as the door, into the holy place. 1. Christ is the door. This he saith to those who pretended to seek for righteousness, but, like the Sodomites, wearied themselves to find the door, where it was not to be found. He saith it to the Jews, who would be thought God's only sheep, and to the Pharisees, who would be thought their only shepherds: I am the door of the sheepfold; the door of the church. (1.) In general, [1.] He is as a door shut, to keep out thieves and robbers, and such as are not fit to be admitted. The shutting of the door is the securing of the house; and what greater security has the church of God than the interposal of the Lord Jesus, and his wisdom, power, and goodness, betwixt it and all its enemies? [2.] He is as a door open for passage and communication. First, By Christ, as the door, we have our first admission into the flock of God, ch. xiv. 6 . Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; walking up and down in his name, Zech. x. 12 . Thirdly, By him God comes to his church, visits it, and communicates himself to it. Fourthly, By him, as the door, the sheep are at last admitted into the heavenly kingdom, Matt. xxv. 34 . (2.) More particularly, [1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, v. 1 ) thieves and robbers (though they pretended to be shepherds ); but the sheep did not hear them. This refers to all those that had the character of shepherds in Israel, whether magistrates or ministers, that exercised their office without any regard to the Messiah, or any other expectations of him than what were suggested by their own carnal interest. Observe, First, The character given of them: they are thieves and robbers ( v. 8 ); all that went before him, not in time, many of them were faithful shepherds, but all that anticipated his commission, and went before he sent them ( Jer. xxiii. 21 ), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, 2 Thess. ii. 4 . "The scribes, and Pharisees, and chief priests, all, even as many as have come before me, that have endeavoured to forestal my interest, and to prevent my gaining any room in the minds of people, by prepossessing them with prejudices against me, they are thieves and robbers, and steal those hearts which they have no title to, defrauding the right owner of his property." They condemned our Saviour as a thief and a robber, because he did not come in by them as the door, nor take out a license from them; but he shows that they ought to have received their commission from him, to have been admitted by him, and to have come after him, and because they did not, but stepped before him, they were thieves and robbers. They would not come in as his disciples, and therefore were condemned as usurpers, and their pretended commissions vacated and superseded. Note, Rivals with Christ are robbers of his church, however they pretend to be shepherds, nay, shepherds of shepherds. Secondly, The care taken to preserve the sheep from them: But the sheep did not hear them. Those that had a true savour of piety, that were spiritual and heavenly, and sincerely devoted to God and godliness, could by no means approve of the traditions of the elders, nor relish their formalities. Christ's disciples, without any particular instructions from their Master, made no conscience of eating with unwashen hands, or plucking the ears of corn on the sabbath day; for nothing is more opposite to true Christianity than Pharisaism is, nor any thing more disrelishing to a soul truly devout than their hypocritical devotions. [2.] Christ is the door of the sheep ( v. 9 ): By me ( di emou — through me as the door) if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, but he shall be happy, he shall go in and out. Here are, First, Plain directions how to come into the fold: we must come in by Jesus Christ as the door. By faith in him, as the great Mediator between God and man, we come into covenant and communion with God. There is no entering into God's church but by coming into Christ's church; nor are any looked upon as members of the kingdom of God among men but those that are willing to submit to the grace and government of the Redeemer. We must now enter by the door of faith ( Acts xiv. 27 ), since the door of innocency is shut against us, and that pass become unpassable, Gen. iii. 24 . Secondly, Precious promises to those who observe this direction. 1. They shall be saved hereafter; this is the privilege of their home. These sheep shall be saved from being distrained and impounded by divine justice for trespass done, satisfaction being made for the damage by their great Shepherd, saved from being a prey to the roaring lion; they shall be for ever happy. 2. In the mean time they shall go in and out and find pasture; this is the privilege of their way. They shall have their conversation in the world by the grace of Christ, shall be in his fold as a man at his own house, where he has free ingress, egress, and regress. True believers are at home in Christ; when they go out, they are not shut out as strangers, but have liberty to come in again; when they come in, they are not shut in as trespassers, but have liberty to go out. They go out to the field in the morning, they come into the fold at night; and in both the Shepherd leads and keeps them, and they find pasture in both: grass in the field, fodder in the fold. In public, in private, they have the word of God to converse with, by which their spiritual life is supported and nourished, and out of which their gracious desires are satisfied; they are replenished with the goodness of God's house. 2. Christ is the shepherd, v. 11 , &c. He was prophesied of under the Old Testament as a shepherd, Isa. xl. 11 ; Ezek. xxxiv. 23 ; xxxvii. 24 ; Zech. xiii. 7 . In the New Testament he is spoken of as the great Shepherd ( Heb. xiii. 20 ), the chief Shepherd ( 1 Pet. v. 4 ), the Shepherd and bishop of our souls, 1 Pet. ii. 25 . God, our great owner, the sheep of whose pasture we are by creation, has constituted his Son Jesus to be our shepherd; and here again and again he owns the relation. He has all that care of his church, and every believer, that a good shepherd has of his flock; and expects all that attendance and observance from the church, and every believer, which the shepherds in those countries had from their flocks. (1.) Christ is a shepherd, and not as the thief, not as those that came not in by the door. Observe, [1.] The mischievous design of the thief ( v. 10 ): The thief cometh not with any good intent, but to steal, and to kill, and to destroy. First, Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually; for the heresies they privily bring in are damnable. Deceivers of souls are murderers of souls. Those that steal away the scripture by keeping it in an unknown tongue, that steal away the sacraments by maiming them and altering the property of them, that steal away Christ's ordinances to put their own inventions in the room of them, they kill and destroy; ignorance and idolatry are destructive things. Secondly, Those whom they cannot steal, whom they can neither lead, drive, nor carry away, from the flock of Christ, they aim by persecutions and massacres to kill and destroy corporally. He that will not suffer himself to be robbed is in danger of being slain. [2.] The gracious design of the shepherd; he is come, First, To give life to the sheep. In opposition to the design of the thief, which is to kill and destroy (which was the design of the scribes and Pharisees ) Christ saith, I am come among men, 1. That they might have life. He came to put life into the flock, the church in general, which had seemed rather like a valley full of dry bones than like a pasture covered over with flocks. Christ came to vindicate divine truths, to purify divine ordinances, to redress grievances, and to revive dying zeal, to seek those of his flock that were lost, to bind up that which was broken ( Ezek. xxxiv. 16 ), and this to his church is as life from the dead. He came to give life to particular believers. Life is inclusive of all good, and stands in opposition to the death threatened ( Gen. ii. 17 ); that we might have life, as a criminal has when he is pardoned, as a sick man when he is cured, a dead man when he is raised; that we might be justified, sanctified, and at last glorified. 2. That they might have it more abundantly, kai perisson echosin . As we read it, it is comparative, that they might have a life more abundant than that which was lost and forfeited by sin, more abundant than that which was promised by the law of Moses, length of days in Canaan, more abundant than could have been expected or than we are able to ask or think. But it may be construed without a note of comparison, that they might have abundance, or might have it abundantly. Christ came to give life and perisson ti — something more, something better, life with advantage; that in Christ we might not only live, but live comfortably, live plentifully, live and rejoice. Life in abundance is eternal life, life without death or fear of death, life and much more. Secondly, To give his life for the sheep, and this that he might give life to them ( v. 11 ): The good shepherd giveth his life for the sheep. 1. It is the property of every good shepherd to hazard and expose his life for the sheep. Jacob did so, when he would go through such a fatigue to attend them, Gen. xxxi. 40 . So did David, when he slew the lion and the bear. Such a shepherd of souls was St. Paul, who would gladly spend, and be spent, for their service, and counted not his life dear to him, in comparison with their salvation. But, 2. It was the prerogative of the great Shepherd to give his life to purchase his flock ( Acts xx. 28 ), to satisfy for their trespass, and to shed his blood to wash and cleanse them. (2.) Christ is a good shepherd, and not as a hireling. There were many that were not thieves, aiming to kill and destroy the sheep, but passed for shepherds, yet were very careless in the discharge of their duty, and through their neglect the flock was greatly damaged; foolish shepherds, idle shepherds, Zech. xi. 15 , 17 . In opposition to these, [1.] Christ here calls himself the good shepherd ( v. 11 ), and again ( v. 14 ) ho poimen ho kalos — that shepherd, that good Shepherd, whom God had promised. Note, Jesus Christ is the best of shepherds, the best in the world to take the over-sight of souls, none so skilful, so faithful, so tender, as he, no such feeder and leader, no such protector and healer of souls as he. [2.] He proves himself so, in opposition to all hirelings, v. 12-14 . Where observe, First, The carelessness of the unfaithful shepherd described ( v. 12, 13 ); he that is a hireling, that is employed as a servant and is paid for his pains, whose own the sheep are not, who has neither profit nor loss by them, sees the wolf coming, or some other danger threatening, and leaves the sheep to the wolf, for in truth he careth not for them. Here is plain reference to that of the idol-shepherd, Zech. xi. 17 . Evil shepherds, magistrates and ministers, are here described both by their bad principles and their bad practices. a. Their bad principles, the root of their bad practices. What makes those that have the charge of souls in trying times to betray their trust, and in quiet times not to mind it? What makes them false, and trifling, and self-seeking? It is because they are hirelings, and care not for the sheep. That is, ( a. ) The wealth of the world is the chief of their good; it is because they are hirelings. They undertook the shepherds' office, as a trade to live and grow rich by, not as an opportunity of serving Christ and doing good. It is the love of money, and of their own bellies, that carries them on in it. Not that those are hirelings who, while they serve at the altar, live, and live comfortably, upon the altar. The labourer is worthy of his meat; and a scandalous maintenance will soon make a scandalous ministry. But those are hirelings that love the wages more than the work, and set their hearts upon that, as the hireling is said to do, Deut. xxiv. 15 . See 1 Sam. ii. 29 ; Isa. lvi. 11 ; Mic. iii. 5, 11 . ( b. ) The work of their place is the least of their care. They value not the sheep, are unconcerned in the souls of others; their business is to be their brothers' lords, not their brothers' keepers or helpers; they seek their own things, and do not, like Timothy, naturally care for the state of souls. What can be expected but that they will flee when the wolf comes. He careth not for the sheep, for he is one whose own the sheep are not. In one respect we may say of the best of the under-shepherds that the sheep are not their own, they have not dominion over them not property in them ( feed my sheep and my lambs, saith Christ); but in respect of dearness and affection they should be their own. Paul looked upon those as his own whom he called his dearly beloved and longed for. Those who do not cordially espouse the church's interests, and make them their own, will not long be faithful to them. b. Their bad practices, the effect of these bad principles, v. 12 . See here, ( a. ) How basely the hireling deserts his post; when he sees the wolf coming, though then there is most need of him, he leaves the sheep and flees. Note, Those who mind their safety more than their duty are an easy prey to Satan's temptations. ( b. ) How fatal the consequences are! the hireling fancies the sheep may look to themselves, but it does not prove so: the wolf catches them, and scatters the sheep, and woeful havoc is made of the flock, which will all be charged upon the treacherous shepherd. The blood of perishing souls is required at the hand of the careless watchmen. Secondly, See here the grace and tenderness of the good Shepherd set over against the former, as it was in the prophecy ( Ezek. xxxiv. 21, 22 , &c.): I am the good Shepherd. It is matter of comfort to the church, and all her friends, that, however she may be damaged and endangered by the treachery and mismanagement of her under-officers, the Lord Jesus is, and will be, as he ever has been, the good Shepherd. Here are two great instances of the shepherd's goodness. a. His acquainting himself with his flock, with all that belong or in any wise appertain to his flock, which are of two sorts, both known to him:— ( a. ) He is acquainted with all that are now of his flock ( v. 14, 15 ), as the good Shepherd ( v. 3, 4 ): I know my sheep and am known of mine. Note, There is a mutual acquaintance between Christ and true believers; they know one another very well, and knowledge notes affection. [ a. ] Christ knows his sheep. He knows with a distinguishing eye who are his sheep, and who are not; he knows the sheep under their many infirmities, and the goats under their most plausible disguises. He knows with a favourable eye those that in truth are his own sheep; he takes cognizance of their state, concerns himself for them, has a tender and affectionate regard to them, and is continually mindful of them in the intercession he ever lives to make within the veil; he visits them graciously by his Spirit, and has communion with them; he knows them, that is, he approves and accepts of them, as Ps. i. 6 ; xxxvii. 18 ; Exod. xxxiii. 17 . [ b. ] He is known of them. He observes them with an eye of favour, and they observe him with an eye of faith. Christ's knowing his sheep is put before their knowing him, for he knew and loved us first ( 1 John iv. 19 ), and it is not so much our knowing him as our being known of him that is our happiness, Gal. iv. 9 . Yet it is the character of Christ's sheep that they know him; know him from all pretenders and intruders; they know his mind, know his voice, know by experience the power of his death. Christ speaks here as if he gloried in being known by his sheep, and thought their respect an honour to him. Upon this occasion Christ mentions ( v. 15 ) the mutual acquaintance between his Father and himself: As the Father knoweth me, even so know I the Father. Now this may be considered, either, First, As the ground of that intimate acquaintance and relation which subsist between Christ and believers. The covenant of grace, which is the bond of this relation, is founded in the covenant of redemption between the Father and the Son, which, we may be sure, stands firm; for the Father and the Son understood one another perfectly well in that matter, and there could be no mistake, which might leave the matter at any uncertainty, or bring it into any hazard. The Lord Jesus knows whom he hath chosen, and is sure of them ( ch. xiii. 18 ), and they also know whom they have trusted, and are sure of him ( 2 Tim. i. 12 ), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was between them both. Or, Secondly, As an apt similitude, illustrating the intimacy that is between Christ and believers. It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare ch. xvii. 21 . 1. As the Father knew the Son, and loved him, and owned him in his sufferings, when he was led as a sheep to the slaughter, so Christ knows his sheep, and has a watchful tender eye upon them, will be with them when they are left alone, as his Father was with him. 2. As the Son knew the Father, loved and obeyed him, and always did those things that pleased him, confiding in him as his God even when he seemed to forsake him, so believers know Christ with an obediential fiducial regard. ( b. ) He is acquainted with those that are hereafter to be of this flock ( v. 16 ): Other sheep I have, have a right to and an interest in, which are not of this fold, of the Jewish church; them also I must bring. Observe, [ a. ] The eye that Christ had to the poor Gentiles. He had sometimes intimated his special concern for the lost sheep of the house of Israel; to them indeed his personal ministry was confined; but, saith he, I have other sheep. Those who in process of time should believe in Christ, and be brought into obedience to him from among the Gentiles, are here called sheep, and he is said to have them, though as yet they were uncalled, and many of them unborn, because they were chosen of God, and given to Christ in the counsels of divine love from eternity. Christ has a right, by virtue of the Father's donation and his own purchase, to many a soul of which he has not yet the possession; thus he had much people in Corinth, when as yet it lay in wickedness, Acts xviii. 10 . "Those other sheep I have, " saith Christ, "I have them on my heart, have them in my eye, am as sure to have them as if I had them already." Now Christ speaks of those other sheep, First, To take off the contempt that was put upon him, as having few followers, as having but a little flock, and therefore, if a good shepherd, yet a poor shepherd: "But," saith he, "I have more sheep than you see." Secondly, To take down the pride and vain-glory of the Jews, who thought the Messiah must gather all his sheep from among them. "No," saith Christ, "I have others whom I will set with the lambs of my flock, though you disdain to set them with the dogs of your flock." [ b. ] The purposes and resolves of his grace concerning them: " Them also I must bring, bring home to God, bring into the church, and, in order to this, bring off from their vain conversation, bring them back from their wanderings, as that lost sheep, " Luke xv. 5 . But why must he bring them? What was the necessity? First, The necessity of their case required it: "I must bring, or they must be left to wander endlessly, for, like sheep, they will never come back of themselves, and no other can or will bring them." Secondly, The necessity of his own engagements required it; he must bring them, or he would not be faithful to his trust, and true to his undertaking. "They are my own, bought and paid for, and therefore I must not neglect them nor leave them to perish." He must in honour bring those with whom he was entrusted. [ c. ] The happy effect and consequence of this, in two things:— First, "They shall hear my voice. Not only my voice shall be heard among them (whereas they have not heard, and therefore could not believe, now the sound of the gospel shall go to the ends of the earth ), but it shall be heard by them; I will speak, and give to them to hear." Faith comes by hearing, and our diligent observance of the voice of Christ is both a means and an evidence of our being brought to Christ, and to God by him. Secondly, There shall be one fold and one shepherd. As there is one shepherd, so there shall be one fold. Both Jews and Gentiles, upon their turning to the faith of Christ, shall be incorporated in one church, be joint and equal sharers in the privileges of it, without distinction. Being united to Christ, they shall unite in him; two sticks shall become one in the hand of the Lord. Note, One shepherd makes one fold; one Christ makes one church. As the church is one in its constitution, subject to one head, animated by one Spirit, and guided by one rule, so the members of it ought to be one in love and affection, Eph. iv. 3-6 . b. Christ's offering up himself for his sheep is another proof of his being a good shepherd, and in this he yet more commended his love, v. 15 , 17 , 18 . ( a. ) He declares his purpose of dying for his flock ( v. 15 ): I lay down my life for the sheep. He not only ventured his life for them (in such a case, the hope of saving it might balance the fear of losing it ), but he actually deposited it, and submitted to a necessity of dying for our redemption; tithemi — I put it as a pawn or pledge; as purchase-money paid down. Sheep appointed for the slaughter, ready to be sacrificed, were ransomed with the blood of the shepherd. He laid down his life, hyper ton probaton , not only for the good of the sheep, but in their stead. Thousands of sheep had been offered in sacrifice for their shepherds, as sin-offerings, but here, by a surprising reverse, the shepherd is sacrificed for the sheep. When David, the shepherd of Israel, was himself guilty, and the destroying angel drew his sword against the flock for his sake, with good reason did he plead, These sheep, what evil have they done? Let thy hand be against me, 2 Sam. xxiv. 17 . But the Son of David was sinless and spotless; and his sheep, what evil have they not done? Yet he saith, Let thine hand be against me. Christ here seems to refer to that prophecy, Zech. xiii. 7 , Awake, O sword, against my shepherd; and, though the smiting of the shepherd be for the present the scattering of the flock, it is in order to the gathering of them in. ( b. ) He takes off the offence of the cross, which to many is a stone of stumbling, by four considerations:— [ a. ] That his laying down his life for the sheep was the condition, the performance of which entitled him to the honours and powers of his exalted state ( v. 17 ): " Therefore doth my Father love me, because I lay down my life. Upon these terms I am, as Mediator, to expect my Father's acceptance and approbation, and the glory designed me—that I become a sacrifice for the chosen remnant." Not but that, as the Son of God, he was beloved of his Father from eternity, but as God-man, as Immanuel, he was therefore beloved of the Father because he undertook to die for the sheep; therefore God's soul delighted in him as his elect because herein he was his faithful servant ( Isa. xlii. 1 ); therefore he said, This is my beloved Son. What an instance is this of God's love to man, that he loved his Son the more for loving us! See what a value Christ puts upon his Father's love, that, to recommend himself to that, he would lay down his life for the sheep. Did he think God's love recompence sufficient for all his services and sufferings, and shall we think it too little for ours, and court the smiles of the world to make it up? Therefore doth my Father love me, that is, me, and all that by faith become one with me; me, and the mystical body, because I lay down my life. [ b. ] That his laying down his life was in order to his resuming it: I lay down my life, that I may receive it again. First, This was the effect of his Father's love, and the first step of his exaltation, the fruit of that love. Because he was God's holy one, he must not see corruption, Ps. xvi. 10 . God loved him too well to leave him in the grave. Secondly, This he had in his eye, in laying down his life, that he might have an opportunity of declaring himself to be the Son of God with power by his resurrection, Rom. i. 4 . By a divine stratagem (like that before Ai, Josh. viii. 15 ) he yielded to death, as if he were smitten before it, that he might the more gloriously conquer death, and triumph over the grave. He laid down a vilified body, that he might assume a glorified one, fit to ascend to the world of spirits; laid down a life adapted to this world, but assumed one adapted to the other, like a corn of wheat, ch. xii. 24 . [ c. ] That he was perfectly voluntary in his sufferings and death ( v. 18 ): "No one doth or can force my life from me against my will, but I freely lay it down of myself, I deliver it as my own act and deed, for I have (which no man has) power to lay it down, and to take it again. " 1st, See here the power of Christ, as the Lord of life, particularly of his own life, which he had in himself. 1. He had power to keep his life against all the world, so that it could not be wrested from him without his own consent. Though Christ's life seemed to be taken by storm, yet really it was surrendered, otherwise it had been impregnable, and never taken. The Lord Jesus did not fall into the hands of his persecutors because he could not avoid it, but threw himself into their hands because his hour was come. No man taketh my life from me. This was such a challenge as was never given by the most daring hero. 2. He had power to lay down his life. (1.) He had ability to do it. He could, when he pleased, slip the knot of union between soul and body, and, without any act of violence done to himself, could disengage them from each other: having voluntarily taken up a body, he could voluntarily lay it down again, which appeared when he cried with a loud voice, and gave up the ghost. (2.) He had authority to do it, exousian . Though we could find instruments of cruelty, wherewith to make an end of our own lives, yet Id possumus quod jure possumus—we can do that, and that only, which we can do lawfully. We are not at liberty to do it; but Christ had a sovereign authority to dispose of his own life as he pleased. He was no debtor (as we are) either to life or death, but perfectly sui juris. 3. He had power to take it again; we have not. Our life, once laid down, is as water spilt upon the ground; but Christ, when he laid down his life, still had it within reach, within call, and could resume it. Parting with it by a voluntary conveyance, he might limit the surrender at pleasure, and he did it with a power of revocation, which was necessary to preserve the intentions of the surrender. 2ndly, See here the grace of Christ; since none could demand his life of him by law, or extort it by force, he laid it down of himself, for our redemption. He offered himself to be the Saviour: Lo, I come; and then, the necessity of our case calling for it, he offered himself to be a sacrifice: Here am I, let these go their way; by which will we are sanctified, Heb. x. 10 . He was both the offerer and the offering, so that his laying down his life was his offering up himself.

He that entereth by the door. This was the way in which a shepherd had access to his flock. In Jn 10:7 Jesus says he is the door. In this place he refers to those who by him --that is, in accordance with his spirit and law--become ministers of religion. Is the shepherd of the sheep. Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is wanting before the word shepherd--"is a shepherd." By his entering in this manner he shows that he is a shepherd-- one who cares for his flock, and does not come to kill and destroy. (b) "the door is the shepherd" Jn 10:7,9

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; Col 4:3; Rev 3:8; Acts 16:14. And the sheep hear his voice - The circumstances that follow, exactly agree with the customs of the ancient eastern shepherds. They called their sheep by name, went before them and the sheep followed them. So real Christians hear, listen to, understand, and obey the voice of the shepherd whom Christ hath sent. And he counteth them his own, dearer than any friend or brother: calleth, advises, directs each by name, and leadeth them out, in the paths of righteousness, beside the waters of comfort.

To him the porter openeth. The porter is the doorkeeper. It seems that the more wealthy Jews who owned flocks employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night, and this continued to be commonly the practice, but not always. The sheep hear his voice. The voice of the shepherd. A flock will readily discern the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ, who preach his pure doctrines, and who show a real love for the church of God. There is scarcely any better test of fidelity in the pastoral office than the approbation of the humble and obscure people of God, when they discern in the preacher the very manner and spirit of the doctrines of the Bible. He calleth his own sheep by name. It was customary, and is still, we are told by travellers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates, doubtless, that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in them as individuals, and not merely to address them together; to learn their private wants; to meet them in their individual trials, and to administer to them personally the consolations of the gospel. Leadeth them out. He leads them from the fold to pasture or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd in Ps 23:1-6. (c) "To him" Rev 3:20 (d) "calleth his own sheep" Eze 34:11, Rom 8:30 (e) "leadeth them out" Eze 34:11, Rom 8:30

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?

He putteth forth. Or leads them out of the fold. He goeth before them. He leads them, and guides them, and does not leave them. A shepherd spent his time with his flocks. He went before them to seek the best pastures and watering- places, and to defend them from danger. In this is beautifully represented the tender care of him who watches for souls as one that must give account. (f) "they know his voice" Song 2:8, 5:2

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.

A stranger, &c. This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers-- those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger or wandering minister can have. A church learns to put confidence in a pastor; he knows the wants of his people, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, pious, or learned, can have few of these commit the churches to the care of wandering strangers, of those who have no permanent relation to the church, than it would be for a flock to be committed to a foreigner who knew nothing of it, and who had no particular interest in it. The pastoral office is one of the wisest institutions of heaven. The following extract from The Land and the Book (Thomson) will show how strikingly this whole passage accords with what actually occurs at this day in Palestine: "This is true to the letter. They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. As there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them. It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of corn which lie so temptingly on either side. Any one that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop short, lift up their heads in alarm, and, if it is repeated, they turn and flee, because they know not the voice of a stranger. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe. He is armed in order to defend his charge, and in this he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David, and in these very mountains; for, though there are now no lions here, there are wolves in abundance; and leopards and panthers, exceedingly fierce, prowl about these wild wadies. They not unfrequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending." (g) "but will flee from him" 2Ti 3:5, Rev 2:2

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

This parable. Mt 13:3. They understood not, &c. They did not understand the meaning or design of the illustration.

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

I am the door. I am the way by which ministers and people enter the true church. It is by his merits, his intercession, his aid, and his appointment that they enter. Of the sheep. Of the church. (h) "I am the door of the sheep" Eph 2:18

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.

All that ever came before me. This does not refer to the prophets, but to those who came pretending to be the pastors or guides of the people. Some have supposed that he referred to those who pretended to be the Messiah before him; but there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people, who claimed the right to regulate the affairs of religion, and whose only aim was to aggrandize themselves and to oppress the people. Jn 1:18. When the Saviour says that " all " were thieves, he speaks in a popular sense, using the word "all" as it is often used in the New Testament, to denote the great mass or the majority. Thieves and robbers. See Jn 10:1, Jer 23:1: "Woe be unto the pastors that destroy and scatter the sheep of my pasture;" Eze 24:2,3: "Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed and spared not, like a robber. The sheep. The people of God--the pious and humble portion of the Jewish nation. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Comp. Rom 11:3,4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err."

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.

By me. By my instruction and merits. Shall be saved. See Jn 5:24. Shall go in and out, &c. This is language applied commonly to flocks. It meant that he shall be well supplied, and defended, and led "beside the still waters of salvation."

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.

The thief cometh not, &c. The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves. I am come that they might have life. Jn 5:24. Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life --simple, bare existence -- but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.

The good shepherd. The faithful and true shepherd, willing to do all that is necessary to defend and save the flock. Giveth his life. A shepherd that regarded his flock would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Comp. Jud 12:3 "I put my life in my hands and passed over," &c.; 1Sam 19:5, 28:21. See Jn 10:15. The Messiah was often predicted under the character of a shepherd. (i) "I am the good shepherd" Heb 13:20, 1Pet 2:25

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.

A hireling. A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated hireling is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practise any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes. Whose own the sheep are not. Who does not own the sheep. (k) "leaveth the sheep" Eze 34:2-6, Zech 11:17

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

Because he is a hireling. Because he regards only his wages. He feels no special interest in the flock.

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

Know my sheep. Know my people, or my church. The word know here is used in the sense of affectionate regard or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word "knoweth," in Jn 10:15, is in Jn 10:17 explained by the word "loveth." Jesus knows the hearts, the dangers, and the wants of his people, and his kindness as their shepherd prompts him to defend and aid them. Am known of mine. That is, he is known and loved as their Saviour and Friend. They have seen their sins, and dangers, and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures. (l) "know my sheep" 2Ti 2:19 (m) "and am known of mine" 1Jn 5:20

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.

As the Father knoweth me, &c. Mt 11:27 Lk 10:22. I lay down my life for the sheep. That is, I give my life as an atoning sacrifice for their sins. I die in their place, to redeem them from sin, and danger, and death. See Jn 10:17,18. (n) "As the Father" Mt 11:27 (o) "I lay down" Jn 15:13, Isa 53:4,5

I have also other sheep - Which he foreknew; which are not of this fold - Not of the Jewish Church or nation, but Gentiles. I must bring them likewise - Into my Church, the general assembly of those whose names are written in heaven. And there shall be one flock - (Not one fold, a plain false print) no corrupt or divided flocks remaining. And one shepherd - Who laid down his life for the sheep, and will leave no hireling among them. The unity both of the flock and the shepherd shall he completed in its season. The shepherd shall bring all into one flock: and the whole flock shall hear the one shepherd.

Other sheep. There are others who shall be members of my redeemed church. I have. This does not imply that they were then his friends, but that they would be. There were others whom it was his purpose and intention to call to the blessings of the gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. This purpose was in accordance with the promise ( Isa 53:11 ), "He shall see of the travail of his soul, and shall be satisfied." An instance of a parallel expression occurs in Acts 18:10 "I have much people in this city" (Corinth). That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the Saviour, that it could be spoken of as if it were already done. This certainty could have existed only in consequence of the intention of God that it should be so. It did not consist in any disposition to embrace the gospel which was foreseen, for they were the most corrupt and licentious people of antiquity, and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men, and that the number is known and determined by him. Learn-- 1. That it is not a question of chance or uncertainty whether men shall be saved. 2. That there is encouragement for preaching the gospel. There are those whom God means to save, and if he intends to do it it will be done. Not of this fold. Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles--a doctrine extremely offensive to the Jews. This prediction of the Saviour has been strikingly confirmed in the conversion of millions of the Gentiles to the gospel. Them also I must bring. Bring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labour of his apostles and other ministers. One fold. One church; there shall be no distinction, no peculiar national privileges. The partition between the Jews and the Gentiles shall be broken down, and there shall be no pre-eminence of rank or honour, Eph 2:14: "Christ hath broken down the middle wall of partition between us;" Rom 10:12: "There is no difference between the Jew and the Greek." One shepherd. That is, the Lord Jesus--the common Saviour, deliverer, and friend of all true believers, in whatever land they were born and whatever tongue they may speak. This shows that Christians of all denominations and countries should feel that they are one --redeemed by the same blood, and going to the same eternal home. Comp. 1Cor 12:13, Gal 3:28, Col 3:11, Acts 17:26. (p) "And other" Isa 49:6, 56:8 (q) "And there shall be one fold" Eze 37:22, Eph 2:14

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.

I lay down my life. I give myself to die for my people, in Jewish and pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to provide an atonement, and thus to open the way for their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of peculiar gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence. That I might take it again. Be raised up from the dead, and glorified, and still carry on the work of redemption. See this same sentiment sublimely expressed in Php 2:5-11. (r) "because I lay down" Isa 53:7-12, He 2:9

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.

No man taketh it from me. That is, no one could take it by force, or unless I was willing to yield myself into his hands. He had power to preserve his life, as he showed by so often escaping from the Pharisees; he voluntarily went up to Jerusalem, knowing that he would die; he knew the approach of Judas to betray him; and he expressly told Pilate at his bar that he could have no power at all against him except it were given him by his Father, Jn 19:11. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed such an atoning sacrifice. This shows the peculiar love of Jesus. His death was voluntary. His coming was voluntary-the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and THUS showed his love. I have power. This word often means authority. It includes all necessary power in the case, and the commission or authority of his Father to do it. Power to take it again. This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was deceased, it proves that there was some other nature than that which had expired, to which the term "I" might be still applied. None but God can raise the dead; and as Jesus had this power over his own body it proves that he was divine. This commandment. My Father has appointed this, and commissioned me to do it. (s) "I lay it down" Php 2:6-8 (t) "I have power" Jn 2:19 (u) "This commandment" Jn 6:38

Sentiments Concerning Christ. 19 There was a division therefore again among the Jews for these sayings. 20 And many of them said, He hath a devil, and is mad; why hear ye him? 21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before ( ch. vii. 43 ; ix. 16 ); and where there has once been a division again. Rents are sooner made than made up or mended. This division was occasioned by the sayings of Christ, which, one would think, should rather have united them all in him as their centre; but they set them at variance, as Christ foresaw, Luke xii. 51 . But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luke xi. 21 . See what the debate was in particular. I. Some upon this occasion spoke ill of Christ and of his sayings, either openly in the face of the assembly, for his enemies were very impudent, or privately among themselves. They said, He has a devil, and is mad, why do you hear him? 1. They reproach him as a demoniac. The worst of characters is put upon the best of men. He is a distracted man, he raves and is delirious, and no more to be heard than the rambles of a man in bedlam. Thus still, if a man preaches seriously and pressingly of another world, he shall be said to talk like an enthusiast; and his conduct shall be imputed to fancy, a heated brain, and a crazed imagination. 2. They ridicule his hearers: " Why hear you him? Why do you so far encourage him as to take notice of what he says?" Note, Satan ruins many by putting them out of conceit with the word and ordinances, and representing it as a weak and silly thing to attend upon them. Men would not thus be laughed out of their necessary food, and yet suffer themselves to be laughed out of what is more necessary. Those that hear Christ, and mix faith with what they hear, will soon be able to give a good account why they hear him. II. Others stood up in defence of him and his discourse, and, though the stream ran strong, dared to swim against it; and, though perhaps they did not believe on him as the Messiah, they could not bear to hear him thus abused. If they could say no more of him, this they would maintain, that he was a man in his wits, that he had not a devil, that he was neither senseless nor graceless. The absurd and most unreasonable reproaches, that have sometimes been cast upon Christ and his gospel, have excited those to appear for him and it who otherwise had no great affection to either. Two things they plead:—1. The excellency of his doctrine: " These are not the words of him that hath a devil; they are not idle words; distracted men are not used to talk at this rate. These are not the words of one that is either violently possessed with a devil or voluntarily in league with the devil." Christianity, if it be not the true religion, is certainly the greatest cheat that ever was put upon the world; and, if so, it must be of the devil, who is the father of all lies: but it is certain that the doctrine of Christ is no doctrine of devils, for it is levelled directly against the devil's kingdom, and Satan is too subtle to be divided against himself. So much of holiness there is in the words of Christ that we may conclude they are not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? Neither mad men nor bad men can work miracles. Devils are not such lords of the power of nature as to be able to work such miracles; nor are they such friends to mankind as to be willing to work them if they were able. The devil will sooner put out men's eyes than open them. Therefore Jesus had not a devil.

He hath a devil. Jn 7:20. Is mad. Is deranged, or a maniac. His words are incoherent and unintelligible. (v) "He hath a devil" Jn 7:20

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

Not the words, &c. His words are sober, grave, pious, full of wisdom. The preaching of Jesus always produced effect. It made bitter enemies or decided friends. So will all faithful preaching. It is not the fault of the gospel that there are divisions, but of the unbelief and mad passions of men. (w) "open the eyes of the blind" Jn 9:6

It was the feast of the dedication - Instituted by Judas Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same?

The feast of the dedication. Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 B.C. The temple and city were taken by Antiochus Epiphanes in the year 167 B.C. He slew forty thousand inhabitants, and sold forty thousand more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them," 1 Mac. iv. 52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the twenty-fifth day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy. It was winter. The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch. Solomon's porch. The porch or covered way on the east of the temple. Mt 21:12.

Christ's Conference with the Jews. 22 And it was at Jerusalem the feast of the dedication, and it was winter. 23 And Jesus walked in the temple in Solomon's porch. 24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. 30 I and my Father are one. 31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37 If I do not the works of my Father, believe me not. 38 But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. We have here another rencounter between Christ and the Jews in the temple, in which it is hard to say which is more strange, the gracious words that came out of his mouth or the spiteful ones that came out of theirs. I. We have here the time when this conference was: It was at the feast of dedication, and it was winter, a feast that was annually observed by consent, in remembrance of the dedication of a new altar and the purging of the temple, by Judas Maccabæus, after the temple had been profaned and the altar defiled; we have the story of it at large in the history of the Maccabees (lib. 1, cap. 4); we have the prophecy of it, Dan. viii. 13, 14 . See more of the feast, 2 Mac. i. 18 . The return of their liberty was to them as life from the dead, and, in remembrance of it, they kept an annual feast on the twenty-fifth day of the month Cisleu, about the beginning of December, and seven days after. The celebrating of it was not confined to Jerusalem, as that of the divine feasts was, but every one observed it in his own place, not as a holy time (it is only a divine institution that can sanctify a day), but as a good time, as the days of Purim, Esth. ix. 19 . Christ forecasted to be now at Jerusalem, not in honour of the feast, which did not require his attendance there, but that he might improve those eight days of vacation for good purposes. II. The place where it was ( v. 23 ): Jesus walked in the temple in Solomon's porch; so called ( Acts iii. 11 ), not because built by Solomon, but because built in the same place with that which had borne his name in the first temple, and the name was kept up for the greater reputation of it. Here Christ walked, to observe the proceedings of the great sanhedrim that sat here ( Ps. lxxxii. 1 ); he walked, ready to give audience to any that should apply to him, and to offer them his services. He walked, as it should seem, for some time alone, as one neglected; walked pensive, in the foresight of the ruin of the temple. Those that have any thing to say to Christ may find him in the temple and walk with him there. III. The conference itself, in which observe, 1. A weighty question put to him by the Jews, v. 24 . They came round about him, to tease him; he was waiting for an opportunity to do them a kindness, and they took the opportunity to do him a mischief. Ill-will for good-will is no rare and uncommon return. He could not enjoy himself, no, not in the temple, his Father's house, without disturbance. They came about him, as it were, to lay siege to him: encompassed him about like bees. They came about him as if they had a joint and unanimous desire to be satisfied; came as one man, pretending an impartial and importunate enquiry after truth, but intending a general assault upon our Lord Jesus; and they seemed to speak the sense of their nation, as if they were the mouth of all the Jews: How long dost thou make us to doubt? If thou be the Christ tell us. (1.) They quarrel with him, as if he had unfairly held them in suspense hitherto. Ten psychen hemon aireis — How long dost thou steal away our hearts? Or, take away our souls? So some read it; basely intimating that what share he had of the people's love and respect he did not obtain fairly, but by indirect methods, as Absalom stole the hearts of the men of Israel; and as seducers deceive the hearts of the simple, and so draw away disciples after them, Rom. xvi. 18 ; Acts xx. 30 . But most interpreters understand it as we do: " How long dost thou keep us in suspense? How long are we kept debating whether thou be the Christ or no, and not able to determine the question?" Now, [1.] It was the effect of their infidelity, and powerful prejudices, that after our Lord Jesus had so fully proved himself to be the Christ they were still in doubt concerning it; this they willingly hesitated about, when they might easily have been satisfied. The struggle was between their convictions, which told them he was Christ, and their corruptions, which said, No, because he was not such a Christ as they expected. Those who choose to be sceptics may, if they please, hold the balance so that the most cogent arguments may not weigh down the most trifling objections, but scales may still hang even. [2.] It was an instance of their impudence and presumption that they laid the blame of their doubting upon Christ himself, as if he made them to doubt by inconsistency with himself, whereas in truth they made themselves doubt by indulging their prejudices. If Wisdom's sayings appear doubtful, the fault is not in the object, but in the eye; they are all plain to him that understands. Christ would make us to believe; we make ourselves to doubt. (2.) They challenge him to give a direct and categorical answer whether he was the Messiah or no: " If thou be the Christ, as many believe thou art, tell us plainly, not by parables, as, I am the light of the world, and the good Shepherd, and the like, but totidem verbis—in so many words, either that thou art the Christ, or, as John Baptist, that thou art not," ch. i. 20 . Now this pressing query of theirs was seemingly good; they pretended to be desirous to know the truth, as if they were ready to embrace it; but it was really bad, and put with an ill design; for, if he should tell them plainly that he was the Christ, there needed no more to make him obnoxious to the jealousy and severity of the Roman government. Every one knew the Messiah was to be a king, and therefore whoever pretended to be the Messiah would be prosecuted as a traitor, which was the thing they would have been at; for, let him tell them ever so plainly that he was the Christ, they would have this to say presently, Thou bearest witness of thyself, as they had said, ch. viii. 13 . 2. Christ's answer to this question, in which, (1.) He justifies himself as not at all accessary to their infidelity and skepticism, referring them, [1.] To what he had said: I have told you. He had told them that he was the Son of God, the Son of man, that he had life in himself, that he had authority to execute judgment, &c. And is not this the Christ then? These things he had told them, and they believed not; why then should they be told them again, merely to gratify their curiosity? You believed not. They pretended that they only doubted, but Christ tells them that they did not believe. Skepticism in religion is no better than downright infidelity. It is now for us to teach God how he should teach us, nor prescribe to him how plainly he should tell us his mind, but to be thankful for divine revelation as we have it. If we do not believe this, neither should we be persuaded if it were ever so much adapted to our humour. [2.] He refers them to his works, to the example of his life, which was not only perfectly pure, but highly beneficent, and of a piece with his doctrine; and especially to his miracles, which he wrought for the confirmation of his doctrine. It was certain that no man could do those miracles except God were with him, and God would not be with him to attest a forgery. (2.) He condemns them for their obstinate unbelief, notwithstanding all the most plain and powerful arguments used to convince them: " You believed not; and again, You believed not. You still are what you always were, obstinate in your unbelief." But the reason he gives is very surprising: " You believed not, because you are not of my sheep: you believe not in me, because you belong not to me." [1.] "You are not disposed to be my followers, are not of a tractable teachable temper, have no inclination to receive the doctrine and law of the Messiah; you will not herd yourselves with my sheep, will not come and see, come and hear my voice." Rooted antipathies to the gospel of Christ are the bonds of iniquity and infidelity. [2.] "You are not designed to be my followers; you are not of those that were given me by my Father, to be brought to grace and glory. You are not of the number of the elect; and your unbelief, if you persist in it, will be a certain evidence that you are not." Note, Those to whom God never gives the grace of faith were never designed for heaven and happiness. What Solomon saith of immorality is true of infidelity, It is a deep ditch, and he that is abhorred of the Lord shall fall therein, Prov. xxii. 14 . Non esse electum, non est causa incredulitatis propriè dicta, sed causa per accidens. Fides autem est donum Dei et effectus prædestinationis—The not being included among the elect is not the proper cause of infidelity, but merely the accidental cause. But faith is the gift of God, and the effect of predestination. So Jansenius distinguishes well here. (3.) He takes this occasion to describe both the gracious disposition and the happy state of those that are his sheep; for such there are, though they be not. [1.] To convince them that they were not his sheep, he tells them what were the characters of his sheep. First, They hear his voice ( v. 27 ), for they know it to be his ( v. 4 ), and he has undertaken that they shall hear it, v. 16 . They discern it, It is the voice of my beloved, Cant. ii. 8 . They delight in it, are in their element when they are sitting at his feet to hear his word. They do according to it, and make his word their rule. Christ will not account those his sheep that are deaf to his calls, deaf to his charms, Ps. lviii. 5 . Secondly, They follow him; they submit to his guidance by a willing obedience to all his commands, and a cheerful conformity to his spirit and pattern. The word of command has always been, Follow me. We must eye him as our leader and captain, and tread in his steps, and walk as he walked—follow the prescriptions of his word, the intimations of his providence, and the directions of his Spirit— follow the Lamb (the dux gregis—the leader of the flock ) whithersoever he goes. In vain do we hear his voice if we do not follow him. [2.] To convince them that it was their great unhappiness and misery not to be of Christ's sheep, he here describes the blessed state and case of those that are, which would likewise serve for the support and comfort of his poor despised followers, and keep them from envying the power and grandeur of those that were not of his sheep. First, Our Lord Jesus takes cognizance of his sheep: They hear my voice, and I know them. He distinguishes them from others ( 2 Tim. ii. 19 ), has a particular regard to every individual ( Ps. xxxiv. 6 ); he knows their wants and desires, knows their souls in adversity, where to find them, and what to do for them. He knows others afar off, but knows them near at hand. Secondly, He has provided a happiness for them, suited to them: I give unto them eternal life, v. 28 . 1. The estate settled upon them is rich and valuable; it is life, eternal life. Man has a living soul; therefore the happiness provided is life, suited to his nature. Man has an immortal soul: therefore the happiness provided is eternal life, running parallel with his duration. Life eternal is the felicity and chief good of a soul immortal. 2. The manner of conveyance is free: I give it to them; it is not bargained and sold upon a valuable consideration, but given by the free grace of Jesus Christ. The donor has power to give it. He who is the fountain of life, and Father of eternity, has authorized Christ to give eternal life, ch. xvii. 2 . Not I will give it, but I do give it; it is a present gift. He gives the assurance of it, the pledge and earnest of it, the first-fruits and foretastes of it, that spiritual life which is eternal life begun, heaven in the seed, in the bud, in the embryo. Thirdly, He has undertaken for their security and preservation to this happiness. a. They shall be saved from everlasting perdition. They shall by no means perish for ever; so the words are. As there is an eternal life, so there is an eternal destruction; the soul not annihilated, but ruined; its being continued, but its comfort and happiness irrecoverably lost. All believers are saved from this; whatever cross they may come under, they shall not come into condemnation. A man is never undone till he is in hell, and they shall not go down to that. Shepherds that have large flocks often lose some of the sheep and suffer them to perish; but Christ has engaged that none of his sheep shall perish, not one. b. They cannot be kept from their everlasting happiness; it is in reserve, but he that gives it to them will preserve them to it. ( a. ) His own power is engaged for them: Neither shall any man pluck them out of my hand. A mighty contest is here supposed about these sheep. The Shepherd is so careful of their welfare that he has them not only within his fold, and under his eye, but in his hand, interested in his special love and taken under his special protection ( all his saints are in thy hand, Deut. xxxiii. 3 ); yet their enemies are so daring that they attempt to pluck them out of his hand— his whose own they are, whose care they are; but they cannot, they shall not, do it. Note, Those are safe who are in the hands of the Lord Jesus. The saints are preserved in Christ Jesus: and their salvation is not in their own keeping, but in the keeping of a Mediator. The Pharisees and rulers did all they could to frighten the disciples of Christ from following him, reproving and threatening them, but Christ saith that they shall not prevail. ( b. ) His Father's power is likewise engaged for their preservation, v. 29 . He now appeared in weakness, and, lest his security should therefore be thought insufficient, he brings in his Father as a further security. Observe, [ a. ] The power of the Father: My Father is greater than all; greater than all the other friends of the church, all the other shepherds, magistrates or ministers, and able to do that for them which they cannot do. Those shepherds slumber and sleep, and it will be easy to pluck the sheep out of their hands; but he keeps his flock day and night. He is greater than all the enemies of the church, all the opposition given to her interests, and able to secure his own against all their insults; he is greater than all the combined force of hell and earth. He is greater in wisdom than the old serpent, though noted for subtlety; greater in strength than the great red dragon, though his name be legion, and his title principalities and powers. The devil and his angels have had many a push, many a pluck for the mastery, but have never yet prevailed, Rev. xii. 7, 8 . The Lord on high is mightier. [ b. ] The interest of the Father in the sheep, for the sake of which this power is engaged for them: "It is my Father that gave them to me, and he is concerned in honour to uphold his gift." They were given to the Son as a trust to be managed by him, and therefore God will still look after them. All the divine power is engaged for the accomplishment of all the divine counsels. [ c. ] The safety of the saints inferred from these two. If this be so, then none (neither man nor devil) is able to pluck them out of the Father's hand, not able to deprive them of the grace they have, nor to hinder them from the glory that is designed them; not able to put them out of God's protection, nor get them into their own power. Christ had himself experienced the power of his Father upholding and strengthening him, and therefore puts all his followers into his hand too. He that secured the glory of the Redeemer will secure the glory of the redeemed. Further to corroborate the security, that the sheep of Christ may have strong consolation, he asserts the union of these two undertakers: " I and my Father are one, and have jointly and severally undertaken for the protection of the saints and their perfection." This denotes more than the harmony, and consent, and good understanding, that were between the Father and the Son in the work of man's redemption. Every good man is so far one with God as to concur with him; therefore it must be meant of the oneness of the nature of Father and Son, that they are the same in substance, and equal in power and glory. The fathers urged this both against the Sabellians, to prove the distinction and plurality of the persons, that the Father and the Son are two, and against the Arians, to prove the unity of the nature, that these two are one. If we should altogether hold our peace concerning this sense of the words, even the stones which the Jews took up to cast at him would speak it out, for the Jews understood him as hereby making himself God ( v. 33 ) and he did not deny it. He proves that none could pluck them out of his hand because they could not pluck them out of the Father's hand, which had not been a conclusive argument if the Son had not had the same almighty power with the Father, and consequently been one with him in essence and operation. IV. The rage, the outrage, of the Jews against him for this discourse: The Jews took up stones again, v. 31 . It is not the word that is used before ( ch. viii. 59 ), but ebastasan lithous — they carried stones —great stones, stones that were a load, such as they used in stoning malefactors. They brought them from some place at a distance, as it were preparing things for his execution without any judicial process; as if he were convicted of blasphemy upon the notorious evidence of the fact, which needed no further trial. The absurdity of this insult which the Jews offered to Christ will appear if we consider, 1. That they had imperiously, not to say impudently, challenged him to tell them plainly whether he was the Christ or no; and yet now that he not only said he was the Christ, but proved himself so, they condemned him as a malefactor. If the preachers of the truth propose it modestly, they are branded as cowards; if boldly, as insolent; but Wisdom is justified of her children. 2. That when they had before made a similar attempt it was in vain; he escaped through the midst of them ( ch. viii. 59 ); yet they repeat their baffled attempt. Daring sinners will throw stones at heaven, though they return upon their own heads; and will strengthen themselves against the Almighty, though none ever hardened themselves against him and prospered. V. Christ's tender expostulation with them upon occasion of this outrage ( v. 32 ): Jesus answered what they did, for we do not find that they said any thing, unless perhaps they stirred up the crown that they had gathered about him to join with them, crying, Stone him, stone him, as afterwards, Crucify him, crucify him. When he could have answered them with fire from heaven, he mildly replied, Many good works have I shown you from my Father: for which of those works do you stone me? Words so very tender that one would think they should have melted a heart of stone. In dealing with his enemies he still argued from his works (men evidence what they are by what they do ), his good works — kala erga excellent, eminent works. Opera eximia vel præclara; the expression signifies both great works and good works. 1. The divine power of his works convicted them of the most obstinate infidelity. They were works from his Father, so far above the reach and course of nature as to prove him who did them sent of God, and acting by commission from him. These works he showed them; he did them openly before the people, and not in a corner. His works would bear the test, and refer themselves to the testimony of the most inquisitive and impartial spectators. He did not show his works by candle-light, as those that are concerned only for show, but he showed them at noon-day before the world, ch. xviii. 20 . See Ps. cxi. 6 . His works so undeniably demonstrated that they were an incontestable demonstration of the validity of his commission. 2. The divine grace of his works convicted them of the most base ingratitude. The works he did among them were not only miracles, but mercies; not only works of wonder to amaze them, but works of love and kindness to do them good, and so make them good, and endear himself to them. He healed the sick, cleansed the lepers, cast out devils, which were favours, not only to the persons concerned, but to the public; these he had repeated, and multiplied: " Now for which of these do you stone me? You cannot say that I have done you any harm, or given you any just provocation; if therefore you will pick a quarrel with me, it must be for some good work, some good turn done you; tell me for which." Note, (1.) The horrid ingratitude that there is in our sins against God and Jesus Christ is a great aggravation of them, and makes them appear exceedingly sinful. See how God argues to this purpose, Deut. xxxii. 6 ; Jer. ii. 5 ; Mic. vi. 3 . (2.) We must not think it strange if we meet with those who not only hate us without cause, but are our adversaries for our love, Ps. xxxv. 12 ; xli. 9 . When he asks, For which of these do you stone me? as he intimates the abundant satisfaction he had in his own innocency, which gives a man courage in a suffering day, so he puts his persecutors upon considering what was the true reason of their enmity, and asking, as all those should do that create trouble to their neighbour, Why persecute we him? As Job advises his friends to do, Job xix. 28 . VI. Their vindication of the attempt they made upon Christ, and the cause upon which they grounded their prosecution, v. 33 . What sin will want fig-leaves with which to cover itself, when even the bloody persecutors of the Son of God could find something to say for themselves? 1. They would not be thought such enemies to their country as to persecute him for a good work: For a good work we stone thee not. For indeed they would scarcely allow any of his works to be so. His curing the impotent man ( ch. v. ) and the blind man ( ch. ix. ) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day. But, if he had done any good works, they would not own that they stoned him for them, though these were really the things that did most exasperate them, ch. xi. 47 . Thus, though most absurd, they could not be brought to own their absurdities. 2. They would be thought such friends to God and his glory as to prosecute him for blasphemy: Because that thou, being a man, makest thyself God. Here is, (1.) A pretended zeal for the law. They seem mightily concerned for the honour of the divine majesty, and to be seized with a religious horror at that which they imagined to be a reproach to it. A blasphemer was to be stoned, Lev. xxiv. 16 . This law, they thought, did not only justify, but sanctify, what they attempted, as Acts xxvi. 9 . Note, The vilest practices are often varnished with plausible pretences. As nothing is more courageous than a well-informed conscience, so nothing is more outrageous than a mistaken one. See Isa. lxvi. 5 ; ch. xvi. 2 . (2.) A real enmity to the gospel, on which they could not put a greater affront than by representing Christ as a blasphemer. It is no new thing for the worst of characters to be put upon the best of men, by those that resolve to give them the worst of treatment. [1.] The crime laid to his charge is blasphemy, speaking reproachfully and despitefully of God. God himself is out of the sinner's reach, and not capable of receiving any real injury; and therefore enmity to God spits its venom at his name, and so shows its ill-will. [2.] The proof of the crime: Thou, being a man, makest thyself God. As it is God's glory that he is God, which we rob him of when we make him altogether such a one as ourselves, so it is his glory that besides him there is no other, which we rob him of when we make ourselves, or any creature, altogether like him. Now, First, Thus far they were in the right, that what Christ said of himself amounted to this—that he was God, for he had said that he was one with the Father and that he would give eternal life; and Christ does not deny it, which he would have done if it had been a mistaken inference from his words. But, secondly, They were much mistaken when they looked upon him as a mere man, and that the Godhead he claimed was a usurpation, and of his own making. They thought it absurd and impious that such a one as he, who appeared in the fashion of a poor, mean, despicable man, should profess himself the Messiah, and entitle himself to the honours confessedly due to the Son of God. Note, 1. Those who say that Jesus is a mere man, and only a made God, as the Socinians say, do in effect charge him with blasphemy, but do effectually prove it upon themselves. 2. He who, being a man, a sinful man, makes himself a god as the Pope does, who claims divine powers and prerogatives, is unquestionably a blasphemer, and that antichrist. VII. Christ's reply to their accusation of him (for such their vindication of themselves was), and his making good those claims which they imputed to him as blasphemous ( v. 34 , &c.), where he proves himself to be no blasphemer, by two arguments:— 1. By an argument taken from God's word. He appeals to what was written in their law, that is, in the Old Testament; whoever opposes Christ, he is sure to have the scripture on his side. It is written ( Ps. lxxxii. 6 ), I have said, You are gods. It is an argument a minore ad majus—from the less to the greater. If they were gods, much more am I. Observe, (1.) How he explains the text ( v. 35 ): He called them gods to whom the word of God came, and the scripture cannot be broken. The word of God's commission came to them, appointing them to their offices, as judges, and therefore they are called gods, Exod. xxii. 28 . To some the word of God came immediately, as to Moses; to others in the way of an instituted ordinance. Magistracy is a divine institution; and magistrates are God's delegates, and therefore the scripture calleth them gods; and we are sure that the scripture cannot be broken, or broken in upon, or found fault with. Every word of God is right; the very style and language of scripture are unexceptionable, and not to be corrected, Matt. v. 18 . (2.) How he applies it. Thus much in general is easily inferred, that those were very rash and unreasonable who condemned Christ as a blasphemer, only for calling himself the Son of God, when yet they themselves called their rulers so, and therein the scripture warranted them. But the argument goes further ( v. 36 ): If magistrates were called Gods, because they were commissioned to administer justice in the nation, say you of him whom the Father hath sanctified, Thou blasphemest? We have here two things concerning the Lord Jesus:—[1.] The honour done him by the Father, which he justly glories in: He sanctified him, and sent him into the world. Magistrates were called the sons of God, though the word of God only came to them, and the spirit of government came upon them by measure, as upon Saul; but our Lord Jesus was himself the Word, and had the Spirit without measure. They were constituted for a particular country, city, or nation; but he was sent into the world, vested with a universal authority, as Lord of all. They were sent to, as persons at a distance; he was sent forth, as having been from eternity with God. The Father sanctified him, that is, designed him and set him apart to the office of Mediator, and qualified and fitted him for that office. Sanctifying him is the same with sealing him, ch. vi. 27 . Note, Whom the Father sends he sanctifies; whom he designs for holy purposes he prepares with holy principles and dispositions. The holy God will reward, and therefore will employ, none but such as he finds or makes holy. The Father's sanctifying and sending him is here vouched as a sufficient warrant for his calling himself the Son of God; for because he was a holy thing he was called the Son of God, Luke i. 35 . See Rom. i. 4 . [2.] The dishonour done him by the Jews, which he justly complains of—that they impiously said of him, whom the Father had thus dignified, that he was a blasphemer, because he called himself the Son of God: "Say you of him so and so? Dare you say so? Dare you thus set your mouths against the heavens? Have you brow and brass enough to tell the God of truth that he lies, or to condemn him that is most just? Look me in the face, and say it if you can. What! say you of the Son of God that he is a blasphemer? " If devils, whom he came to condemn, had said so of him, it had not been so strange; but that men, whom he came to teach and save, should say so of him, be astonished, O heavens! at this. See what is the language of an obstinate unbelief; it does, in effect, call the holy Jesus a blasphemer. It is hard to say which is more to be wondered at, that men who breathe in God's air should yet speak such things, or that men who have spoken such things should still be suffered to breathe in God's air. The wickedness of man, and the patience of God, as it were, contend which shall be most wonderful. 2. By an argument taken from his own works, v. 37, 38 . In the former he only answered the charge of blasphemy by an argument ad hominem—turning a man's own argument against himself; but he here makes out his own claims, and proves that he and the Father are one ( v. 37, 38 ): If I do not the works of my Father, believe me not. Though he might justly have abandoned such blasphemous wretches as incurable, yet he vouchsafes to reason with them. Observe, (1.) From what he argues—from his works, which he had often vouched as his credentials, and the proofs of his mission. As he proved himself sent of God by the divinity of his works, so we must prove ourselves allied to Christ by the Christianity of ours. [1.] The argument is very cogent; for the works he did were the works of his Father, which the Father only could do, and which could not be done in the ordinary course of nature, but only by the sovereign over-ruling power of the God of nature. Opera Deo propria—works peculiar to God, and Opera Deo Digna—works worthy of God —the works of a divine power. He that can dispense with the laws of nature, repeal, altar, and overrule them at his pleasure, by his own power, is certainly the sovereign prince who first instituted and enacted those laws. The miracles which the apostles wrought in his name, by his power, and for the confirmation of his doctrine, corroborated this argument, and continued the evidence of it when he was gone. [2.] It is proposed as fairly as can be desired, and put to a short issue. First, If I do not the works of my Father, believe me not. He does not demand a blind and implicit faith, nor an assent to his divine mission further than he gave proof of it. He did not wind himself into the affections of the people, nor wheedle them by sly insinuations, nor impose upon their credulity by bold assertions, but with the greatest fairness imaginable quitted all demands of their faith, further than he produced warrants for these demands. Christ is no hard master, who expects to reap in assents where he has not sown in arguments. None shall perish for the disbelief of that which was not proposed to them with sufficient motives of credibility, Infinite Wisdom itself being judge. Secondly, "But if I do the works of my Father, if I work undeniable miracles for the confirmation of a holy doctrine, though you believe not me, though you are so scrupulous as not to take my word, yet believe the works: believe your own eyes, your own reason; the thing speaks itself plainly enough." As the invisible things of the Creator are clearly seen by his works of creation and common providence ( Rom. i. 20 ), so the invisible things of the Redeemer were seen by his miracles, and by all his works both of power and mercy; so that those who were not convinced by these works were without excuse. (2.) For what he argues— that you may know and believe, may believe it intelligently, and with an entire satisfaction, that the Father is in me and I in him; which is the same with what he had said ( v. 30 ): I and my Father are one. The Father was so in the Son as that in him dwelt all the fulness of the Godhead, and it was by a divine power that he wrought his miracles; the Son was so in the Father as that he was perfectly acquainted with the whole of his mind, not by communication, but by consciousness, having lain in his bosom. This we must know; not know and explain (for we cannot by searching find it out to perfection), but know and believe it; acknowledging and adoring the depth, when we cannot find the bottom.

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.

(x) "Solomon's porch" Acts 3:11, 5:12

Tell us plainly. The Messiah was predicted as a shepherd. Jesus had applied that prediction to himself. They supposed that that was an evidence that he claimed to be the Messiah. He also wrought miracles, which they considered as evidence that he was the Christ, Jn 7:31. Yet the rulers made a difficulty. They alleged that he was from Galilee, and that the Messiah could not come from thence, Jn 7:52. He was poor and despised. He came contrary to the common expectation. A splendid prince and conqueror had been expected. In this perplexity they came to him for a plain and positive declaration that he was the Messiah. (1) "make us to doubt", or, "hold us in suspense"

I told you. It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah. See Jn 5:19, 8:36,56, 10:1. The expression "the Son of God" they understood to be equivalent to the Messiah. This he had often used of himself in a sense not to be mistaken. The works. The miracles, such as restoring the blind, curing the sick, &c. In my Father's name. By the power and command of God. Jesus was either the Messiah or an impostor. The Pharisees charged him with being the latter ( Mt 26:60,61, 27:63, Jn 4:36 ); but God would not give such power to an impostor. The power of working miracles is an attestation of God to what is taught. Mt 4:24. (y) "the works that I do" Jn 5:36

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.

Are not of my sheep. Are not my people, my followers. You do not possess the spirit of meek and humble disciples. Were it not for pride, and prejudice, and vainglory--for your false notions of the Messiah, and from a determination not to believe, you would have learned from my declarations and works that I am the Christ. As I said unto you. Comp. Jn 8:47. (z) "ye believe not" Jn 8:47, 1Jn 4:6

My sheep hear my voice, and I know them, and they follow me, &c. - Our Lord still alludes to the discourse he had before this festival. As if he had said, My sheep are they who, Hear my voice by faith; Are known (that is, approved) by me, as loving me; and Follow me, keep my commandments, with a believing, loving heart. And to those who, Truly believe (observe three promises annexed to three conditions) I give eternal life. He does not say, I will, but I give. For he that believeth hath everlasting life. Those whom, I know truly to love me, shall never perish, provided they abide in my love. Those who follow me, neither men nor devils can pluck out of my hand. My Father who hath, by an unchangeable decree, given me all that believe, love, and obey, is greater than all in heaven or earth, and none is able to pluck them out of his hand.

My sheep. My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them. Hear my voice. See Jn 10:3,4. Applied to Christians, it means that they hear and obey his commandments. I know them. See Jn 10:14. They follow me. A flock follows its shepherd to pastures and streams, Jn 10:3. Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his guidance, and seek to be led by him. When Jesus was upon earth many of his disciples followed or attended him from place to place. Hence Christians are called his followers, and in Rev 14:4 they are described as "they that follow the Lamb." (a) "My sheep hear my voice" Jn 10:4

I give unto them eternal life. See Jn 5:24. Shall never perish. To perish here means to be destroyed, or to be punished in hell. Mt 10:28: "Which is able to destroy (the same word) both soul and body in hell." Mt 18:14: "It is not the will of your Father which is in heaven that one of these little ones should perish." Jn 3:15: "That whosoever believeth in him should not perish." Rom 2:12: "They who have sinned without law shall also perish without law." Jn 17:12, 1Cor 1:18. In all these places the word refers to future punishment, and the declaration of the Saviour is that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength: "They shall not be destroyed for ever." Syriac: "They shall not perish to eternity." This is spoken of all Christians--that is, of all who ever possess the character of true followers of Christ, and who can be called his flock. Shall any. The word any refers to any power that might attempt it. It will apply either to men or to devils. It is an affirmation that no man, however eloquent in error, or persuasive in infidelity, or cunning in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand. Pluck them. In the original to rob; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly that no foe can surprise him as a robber does, or overcome him by force. My hand. The hand is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keeping. Comp. Rom 8:38,39. (b) "they shall never perish" Jn 17:12

Which gave them me. See Jn 6:37. Is greater. Is more powerful. Than all. Than all others--men, angels, devils. The word includes everything --everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, farther, that God will keep them, and will so control all other beings and things that they shall be safe. None is able. None has power to do it. In these two verses we are taught the following important truths: 1st. That Christians are given by God the Father to Christ. 2nd. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life. 3rd. That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere. 4th. That there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe. (d) "gave them me" Jn 17:2

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.

I and my Father are one. The word translated "one" is not in the masculine, but in the neuter gender. It expresses union, but not the precise nature of the union. It may express any union, and the particular kind intended is to be inferred from the connection. In the previous verse he had said that he and his Father were united in the same object--that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by Erasmus, Calvin, Bucer, and others. Most of the Christian fathers understood them, however, as referring to the oneness or unity of nature between the Father and the Son; and that this was the design of Christ appears probable from the following considerations: 1st. The question in debate was not about his being united with the Father in plan and counsel, but in power. He affirmed that he was able to rescue and keep his people from all enemies, or that he had power superior to men and devils--that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attribute only of God, and they thus understood him as claiming equality to God in regard to omnipotence. 2nd. The Jews understood him as affirming his equality with God, for they took up stones to punish him for blasphemy ( Jn 10:31,33 ), and they said to him that they understood him as affirming that he was God, Jn 10:33. 3rd. Jesus did not deny that it was his intention to be so understood. Jn 10:34, also on Mt 10:35-37. 4th. He immediately made another declaration implying the same thing, leaving the same impression, and which they attempted to punish in the same manner, Jn 10:37-39. If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly disavow that such was his intention. The Jews were well acquainted with their own language. They understood him in this manner, and he left this impression on their minds. (e) "I and my father" Jn 17:11,22

The Jews took up stones. Stoning was the punishment of a blasphemer, Lev 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Jn 10:33. Again. They had before plotted against his life ( Jn 5:16,18 ) and once at least they had taken up stones to destroy him, Jn 8:59. (f) "The Jews" Jn 8:59

Many good works. Many miracles of benevolence--healing the sick, &c. His miracles were good works, as they tended to promote the happiness of men, and were proofs of his benevolence. He had performed no other works than those of benevolence; he knew that they could charge him with no other, and he confidently appealed to them as witnesses of that. Happy would it be if all, when they are opposed and persecuted, could appeal even to their persecutors in proof of their own innocence.

For blasphemy. Mt 9:3. Makest thyself God. Jn 5:18. This shows how they understood what he had said. Makest thyself. Dost claim to be God, or thy language implies this. (g) "and because" Jn 5:16, 10:30, Ps 82:6, Rom 13:1

Psa 82:6.

Jesus answered them. The answer of Jesus consists of two parts. The first ( Jn 10:34-36 ) shows that they ought not to object to his use of the word God, even if he were no more than a man. The second ( Jn 10:37,38 ) repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works. Verse 34. In your law. Ps 82:6. The word law here, is used to include the Old Testament. I said. The Psalmist said, or God said by the Psalmist. Ye are gods. This was said of magistrates on account of the dignity and honour of their office, and it shows that the word translated "god" in that place might be applied to man. Such a use of the word is, however, rare. See instances in Ex 7:1, 4:16.

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.

Unto whom the word of God came. That is, who were his servants, or who received their dignity and honour only because the law of God was intrusted to them. The word of God here means the command of God; his commission to them to do justice. The scripture cannot be broken. See Mt 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is, "If, therefore, the Scripture uses the word god as applied to magistrates, it settles the question that it is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It can not, therefore, be blasphemy to use this word as applicable to a personage so much more exalted than mere magistrates as the Messiah."

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.

Whom the Father hath sanctified. The word sanctify with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Ex 28:41, Lev 8:30. And sent into the world. As the Messiah, an office far more exalted than that of magistrates. I am the Son of God. This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed: "You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices. And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates." And we may remark here, 1st. That Jesus did not deny that he meant to apply the term to himself. 2nd. He did not deny that it was properly applied to him. 3rd. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself. (h) "hath sanctified" Isa 11:2,3, 49:1,3, Jn 6:27

The works of my Father. The very works that my Father does. See Jn 5:17: "My Father worketh hitherto, and I work." Jn 5:17. The works of his Father are those which God only can do. As Jesus did them, it shows that the name " Son of God," implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him Jn 10:39 and they were left with this impression on their minds. (k) "If I do not the works" Jn 14:10,11, 15:24

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.

Believe the works. Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God. Father is in me, &c. Most intimately connected. See Jn 5:36. This expression denotes most intimate union--such as can exist in no other case. See Mt 11:27. Jn 17:21.

Sought again to take him. They evidently understood him as still claiming equality with God, and under this impression Jesus left them. Nor can it be doubted that he intended to leave them with this impression; and if so, then he is divine. He escaped. See Jn 8:59.

Christ Retires beyond Jordan. 39 Therefore they sought again to take him: but he escaped out of their hand, 40 And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41 And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. 42 And many believed on him there. We have here the issue of the conference with the Jews. One would have thought it would have convinced and melted them, but their hearts were hardened. Here we are told, I. How they attacked him by force. Therefore they sought again to take him, v. 39 . Therefore, 1. Because he had fully answered their charge of blasphemy, and wiped off that imputation, so that they could not for shame go on with their attempts to stone him, therefore they contrived to seize him, and prosecute him as an offender against the state. When they were constrained to drop their attempt by a popular tumult, they would try what they could do under colour of a legal process. See Rev. xii. 13 . Or, 2. Because he persevered in the same testimony concerning himself, they persisted in their malice against him. What he had said before he did in effect say again, for the faithful witness never departs from what he has once said; and therefore, having the same provocation, they express the same resentment, and justify their attempt to stone him by another attempt to take him. Such is the temper of a persecuting spirit, and such its policy, malè facta malè factis tegere ne perpluant — to cover one set of bad deeds with another, lest the former should fall through. II. How he avoided them by flight; not an inglorious retreat, in which there was any thing of human infirmity, but a glorious retirement, in which there was much of a divine power. He escaped out of their hands, not by the interposal of any friend that helped him, but by his own wisdom he got clear of them; he drew a veil over himself, or cast a mist before their eyes, or tied the hands of those whose hearts he did not turn. Note, No weapon formed against our Lord Jesus shall prosper, Ps. ii. 4 . He escaped, not because he was afraid to suffer, but because his hour was not come. And he who knew how to deliver himself no doubt knows how to deliver the godly out of temptation, and to make a way for them to escape. III. How he disposed of himself in his retirement: He went away again beyond Jordan, v. 40 . The bishop of our souls came not to be fixed in one see, but to go about from place to place, doing good. This great benefactor was never out of his way, for wherever he came there was work to be done. Though Jerusalem was the royal city, yet he made many a kind visit to the country, not only to his own country Galilee, but to other parts, even those that lay most remote beyond Jordan. Now observe, 1. What shelter he found there. He went into a private part of the country, and there he abode; there he found some rest and quietness, when in Jerusalem he could find none. Note, Though persecutors may drive Christ and his gospel out of their own city or country, they cannot drive him or it out of the world. Though Jerusalem was not gathered, nor would be, yet Christ was glorious, and would be. Christ's going now beyond Jordan was a figure of the taking of the kingdom of God from the Jews, and bringing it to the Gentiles. Christ and his gospel have often found better entertainment among the plain country-people than among the wise, the mighty, the noble, 1 Cor. i. 26, 27 . 2. What success he found there. He did not go thither merely for his own security, but to do good there; and he chose to go thither, where John at first baptized ( ch. i. 28 ), because there could not but remain some impressions of John's ministry and baptism thereabouts, which would dispose them to receive Christ and his doctrine; for it was not three years since John was baptizing, and Christ was himself baptized here at Bethabara. Christ came hither now to see what fruit there was of all the pains John Baptist had taken among them, and what they retained of the things they then heard and received. The event in some measure answered expectation; for we are told, (1.) That they flocked after him ( v. 41 ): Many resorted to him. The return of the means of grace to a place, after they have been for some time intermitted, commonly occasions a great stirring of affections. Some think Christ chose to abide at Bethabara, the house of passage, where the ferry-boats lay by which they crossed the river Jordan, that the confluence of people thither might give an opportunity of teaching many who would come to hear him when it lay in their way, but who would scarcely go a step out of the road for an opportunity of attending on his word. (2.) That they reasoned in his favour, and sought arguments to induce them to close with him as much as those at Jerusalem sought objections against him. They said very judiciously, John did no miracle, but all things that John spoke of this man were true. Two things they considered, upon recollecting what they had seen and heard from John, and comparing it with Christ's ministry. [1.] That Christ far exceeded John Baptist's power, for John did no miracle, but Jesus does many; whence it is easy to infer that Jesus is greater than John. And, if John was so great a prophet, how great then is this Jesus! Christ is best known and acknowledged by such a comparison with others as sets him superlatively above others. Though John came in the spirit and power of Elias, yet he did not work miracles, as Elias did, lest the minds of people should be made to hesitate between him and Jesus; therefore the honour of working miracles was reserved for Jesus as a flower of his crown, that there might be a sensible demonstration, and undeniable one, that though he came after John, yet he was preferred far before him. [2.] That Christ exactly answered John Baptist's testimony. John not only did no miracle to divert people from Christ, but he said a great deal to direct them to Christ, and to turn them over as apprentices to him, and this came to their minds now: all things that John said of this man were true, that he should be the Lamb of God, should baptize with Holy Ghost and with fire. Great things John had said of him, which raised their expectations; so that though they had not zeal enough to carry them into his country to enquire after him, yet, when he came into theirs, and brought his gospel to their doors, they acknowledged him as great as John had said he would be. When we get acquainted with Christ, and come to know him experimentally, we find all things that the scripture saith of him to be true; nay, and that the reality exceeds the report, 1 Kings x. 6, 7 . John Baptist was now dead and gone, and yet his hearers profited by what they had heard formerly, and, by comparing what they heard then with what they saw now, they gained a double advantage; for, First, They were confirmed in their belief that John was a prophet, who foretold such things, and spoke of the eminency to which this Jesus would arrive, though his beginning was so small. Secondly, They were prepared to believe that Jesus was the Christ, in whom they saw those things accomplished which John foretold. By this we see that the success and efficacy of the word preached are not confined to the life of the preacher, nor do they expire with his breath, but that which seemed as water spilt upon the ground may afterwards be gathered up again. See Zech. i. 5, 6 . (3.) That many believed on him there. Believing that he who wrought such miracles, and in whom John's predictions were fulfilled, was what he declared himself to be, the Son of God, they gave up themselves to him as his disciples, v. 42 . An emphasis is here to be laid, [1.] Upon the persons that believed on him; they were many. While those that received and embraced his doctrine at Jerusalem were but as the grape-gleanings of the vintage, those that believed on him in the country, beyond the Jordan, were a full harvest gathered in to him. [2.] Upon the place where this was; it was where John had been preaching and baptizing and had had great success; there many believed on the Lord Jesus. Where the preaching of the doctrine of repentance has had success, as desired, there the preaching of the doctrine of reconciliation and gospel grace is most likely to be prosperous. Where John has been acceptable, Jesus will not be unacceptable. The jubilee-trumpet sounds sweetest in the ears of those who in the day of atonement have afflicted their souls for sin.

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

Where John at first baptized. At Bethabara, or Bethany, Jn 1:28. (l) "the place where John at first baptized" Jn 1:28

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

No miracle. He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus. Either miracle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked that the people of that place were properly prepared by the ministry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to himself and salvation to sinners out of the pride, and passions, and rage of wicked men. (m) "all things that John" Jn 3:30-36