Teks -- John 10:1-42 (NET)

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, the one who does not enter the sheepfold by the door, but climbs in some other way, is a thief and a robber. 10:2 The one who enters by the door is the shepherd of the sheep. 10:3 The doorkeeper opens the door for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 10:4 When he has brought all his own sheep out, he goes ahead of them, and the sheep follow him because they recognize his voice. 10:5 They will never follow a stranger, but will run away from him, because they do not recognize the stranger’s voice.” 10:6 Jesus told them this parable, but they did not understand what he was saying to them. 10:7 So Jesus said to them again, “I tell you the solemn truth, I am the door for the sheep. 10:8 All who came before me were thieves and robbers, but the sheep did not listen to them. 10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, and find pasture. 10:10 The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly. 10:11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 10:12 The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, he runs away. 10:14 “I am the good shepherd. I know my own and my own know me– 10:15 just as the Father knows me and I know the Father– and I lay down my life for the sheep. 10:16 I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd. 10:17 This is why the Father loves me– because I lay down my life, so that I may take it back again. 10:18 No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.” 10:19 Another sharp division took place among the Jewish people because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! Why do you listen to him?” 10:21 Others said, “These are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?”

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication in Jerusalem. 10:23 It was winter, and Jesus was walking in the temple area in Solomon’s Portico. 10:24 The Jewish leaders surrounded him and asked, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” 10:25 Jesus replied, “I told you and you do not believe. The deeds I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give them eternal life, and they will never perish; no one will snatch them from my hand. 10:29 My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. 10:30 The Father and I are one.” 10:31 The Jewish leaders picked up rocks again to stone him to death. 10:32 Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy, because you, a man, are claiming to be God.” 10:34 Jesus answered, “Is it not written in your law, ‘I said, you are gods’? 10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), 10:36 do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform the deeds of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.” 10:39 Then they attempted again to seize him, but he escaped their clutches. 10:40 Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there. 10:41 Many came to him and began to say, “John performed no miraculous sign, but everything John said about this man was true!” 10:42 And many believed in Jesus there.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 10:1 - Verily, Verily

Verily, Verily ( Amēn ,amēn ).

Solemn prelude by repetition as in Joh 1:51. The words do not ever introduce a fresh topic (cf. Joh 8:34, Joh 8:51, Joh 8:58). So in Joh 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (Joh 9:24, Joh 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word parabolē , but paroimia (Joh 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in Joh 10:1-5 and then explains and expands it in Joh 10:7-18.

Robertson: Joh 10:1 - Into the fold of the sheep

Into the fold of the sheep ( eis tēn aulēn tōn probatōn ).

Originally aulē (from aō , to blow) in Homer’ s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and Joh 10:16. It later came to mean the house itself or palace (Mat 26:3, Mat 26:58, etc.). In the papyri it means the court attached to the house.

Robertson: Joh 10:1 - Climbeth up

Climbeth up ( anabainōn ).

Present active participle of anabainō , to go up. One who goes up, not by the door, has to climb up over the wall.

Robertson: Joh 10:1 - Some other way

Some other way ( allachothen ).

Rare word for old allothen , but in 4Macc 1:7 and in a papyrus. Only here in N.T.

Robertson: Joh 10:1 - The same

The same ( ekeinos ).

"That one"just described.

Robertson: Joh 10:1 - Is a thief and a robber

Is a thief and a robber ( kleptēs estin kai lēistēs ).

Both old and common words (from kleptō , to steal, lēizomai , to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (Joh 12:6), Barabbas a robber (Joh 18:40) like the two robbers (Mat 27:38, Mat 27:44) crucified with Jesus erroneously termed thieves like "the thief on the cross"by most people. See Mar 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber.

Robertson: Joh 10:2 - The shepherd of the sheep

The shepherd of the sheep ( poimēn estin tōn probatōn ).

No article with poimēn , "a shepherd to the sheep."He comes in by the door with the sheep whom he leads. Old word is poimēn , root meaning to protect. Jesus applies it to himself in Joh 10:16 and implies it here. It is used of Christ in 1Pe 2:25; Heb 13:20. Paul applies it to ministers in Eph 4:11. Jesus uses the verb poimainō , to shepherd, to Peter (Joh 21:16) and Peter uses it to other preachers (1Pe 5:2) and Paul uses it for bishops (elders) in Act 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

Robertson: Joh 10:3 - To him

To him ( toutōi ).

"To this one,"the shepherd, in dative case.

Robertson: Joh 10:3 - The porter

The porter ( ho thurōros ).

Old word for doorkeeper (thura , door, ōra , care, carer for the door). Used for man (Mar 13:34; Joh 10:3) or woman (Joh 18:16.), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies.

Robertson: Joh 10:3 - Hear his voice

Hear his voice ( tēs phōnēs autou akouei ).

Hear and heed (Joh 10:27). Note genitive case phōnēs (accusative in Joh 3:8).

Robertson: Joh 10:3 - By name

By name ( kat' onoma ).

Several flocks might be herded in the same fold overnight. But the shepherd knows his own (ta idia ) sheep (Joh 10:27) and calls their names. "It is still common for Eastern shepherds to give particular names to their sheep"(Bernard).

Robertson: Joh 10:3 - And leadeth them out

And leadeth them out ( kai exagei auta ).

Old and common verb, present active indicative. The sheep follow readily (Joh 10:27) because they know their own shepherd’ s voice and his name for each of them and because he has led them out before. They love and trust their shepherd.

Robertson: Joh 10:4 - When he hath put forth all his own

When he hath put forth all his own ( hotan ta idia panta ekbalēi ).

Indefinite temporal clause with hotan and the second aorist (effective) active subjunctive of ekballō . No need of the futurum exactum idea, simply, "when he leads out all his own sheep."They are all out of the fold. He overlooks none. Ekballō does mean "thrust out"if a reluctant sheep wishes to linger too long.

Robertson: Joh 10:4 - He goeth before them

He goeth before them ( emprosthen autōn poreuetai ).

Staff in hand he leads the way in front of the flock and they follow (akolouthei ) him. What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds.

Robertson: Joh 10:5 - A stranger

A stranger ( allotriōi ).

Literally, "One belonging to another"(from allos , opposed to idios ). A shepherd of another flock, it may be, not necessarily the thief and robber of Joh 10:1. Note associative instrumental case after akolouthēsousin (future active indicative of akoloutheō , Joh 10:4). Note the strong double negative ou mē here with the future indicative, though usually with the aorist subjunctive (Aleph L W have it here). They simply will not follow such a man or woman, these well-trained sheep will not.

Robertson: Joh 10:5 - But will flee from him

But will flee from him ( alla pheuxontai ap' autou ).

Future middle of pheugō and ablative case with apo . They will flee as if from a wolf or from the plague. Alas and alas, if only our modern pastors had the sheep (old and young) so trained that they would run away from and not run after the strange voices that call them to false philosophy, false psychology, false ethics, false religion, false life.

Robertson: Joh 10:6 - This parable

This parable ( tautēn tēn paroimian ).

Old word for proverb from para (beside) and oimos , way, a wayside saying or saying by the way. As a proverb in N.T. in 2Pe 2:22 (quotation from Pro 26:11), as a symbolic or figurative saying in Joh 16:25, Joh 16:29, as an allegory in Joh 10:6. Nowhere else in the N.T. Curiously enough in the N.T. parabolē occurs only in the Synoptics outside of Heb 9:9; Heb 11:19. Both are in the lxx. Parabolē is used as a proverb (Luk 4:23) just as paroimia is in 2Pe 2:22. Here clearly paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this paroimia to the Pharisees, "but they understood not what things they were which he spake unto them"(ekeinoi de ouk egnōsan tina ēn ha elalei autois ). Second aorist active indicative of ginōskō and note ēn in indirect question as in Joh 2:25 and both the interrogative tina and the relative ha . "Spake"(imperfect elalei ) should be "Was speaking or had been speaking."

Robertson: Joh 10:7 - Therefore again

Therefore again ( oun palin ).

Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience.

Robertson: Joh 10:7 - I am the door of the sheep

I am the door of the sheep ( egō eimi hē thura tōn probatōn ).

The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual aulē , the Fold of the House of Israel, the door by which a true shepherd must enter"(Bernard). He repeats it in Joh 10:9. This is a new idea, not in the previous story (Joh 10:1-5). Moffatt follows the Sahidic in accepting ho poimēn here instead of hē thura , clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in Joh 10:1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mar 14:22. Jesus is not a physical "door,"but he is the only way of entrance into the Kingdom of God (Joh 14:6).

Robertson: Joh 10:8 - Before me

Before me ( pro emou ).

Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without pro emou Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to Joh 10:1. There had been numerous such impostors already (Josephus, Ant. XVIII. i. 6; War II. viii. I) and Jesus will predict many more (Mat 24:23.). They keep on coming, these wolves in sheep’ s clothing (Mat 7:15) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them"(ouk ēkousan autōn ta probata ). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd’ s voice.

Robertson: Joh 10:9 - The door

The door ( hē thura ).

Repeated from Joh 10:7.

Robertson: Joh 10:9 - By me if any man enter in

By me if any man enter in ( di' emou ean tis eiselthēi ).

Condition of third class with ean and second aorist active subjunctive of eiserchomai . Note proleptic and emphatic position of di' emou . One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in Joh 5:23. He will say it again more sharply in Joh 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to "any one"(tis ) who is willing (thelei ) to do God’ s will (Joh 7:17).

Robertson: Joh 10:9 - He shall be saved

He shall be saved ( sōthēsetai ).

Future passive of sōzō , the great word for salvation, from sōs , safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance (eisleusetai ) and outgo (exeleusetai ), he will be at home in the daily routine (cf. Act 1:21) of the sheltered flock.

Robertson: Joh 10:9 - And shall find pasture

And shall find pasture ( kai nomēn heurēsei ).

Future (linear future) indicative of heuriskō , old word from nemō , to pasture. In N.T. only here and 2Ti 2:17 (in sense of growth). This same phrase occurs in 1Ch 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd.

Robertson: Joh 10:10 - But that he may steal, and kill, and destroy

But that he may steal, and kill, and destroy ( ei mē hina klepsēi kai thusēi kai apolesēi ).

Literally, "except that"(ei mē ) common without (Mat 12:4) and with verb (Gal 1:7), "if not"(literally), followed here by final hina and three aorist active subjunctives as sometimes by hotan (Mar 9:9) or hoti (2Co 12:13). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster.

Robertson: Joh 10:10 - I came that they may have life

I came that they may have life ( egō ēlthon hina zōēn echōsin ).

In sharp contrast (egō ) as the good shepherd with the thieves and robbers of Joh 10:1 came Jesus. Note present active subjunctive (echōsin ), "that they (people) may keep on having life (eternal, he means)"as he shows in Joh 10:28. He is "the life"(Joh 14:6).

Robertson: Joh 10:10 - And may have it abundantly

And may have it abundantly ( kai perisson echōsin ).

Repetition of echōsin (may keep on having) abundance (perisson , neuter singular of perissos ). Xenophon ( Anab. VII. vi. 31) uses perisson echein , "to have a surplus,"true to the meaning of overflow from peri (around) seen in Paul’ s picture of the overplus (hupereperisseusen in Rom 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.

Robertson: Joh 10:11 - I am the good shepherd

I am the good shepherd ( egō eimi ho poimēn ho kalos ).

Note repetition of the article, "the shepherd the good one."Takes up the metaphor of Joh 10:2. Vulgate pastor bonus . Philo calls his good shepherd agathos , but kalos calls attention to the beauty in character and service like "good stewards"(1Pe 4:10), "a good minister of Christ Jesus"(1Ti 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luk 8:15). "Beauty is as beauty does."That is kalos .

Robertson: Joh 10:11 - Layeth down his life for his sheep

Layeth down his life for his sheep ( tēn psuchēn autou tithēsin huper tōn probatōn ).

For illustration see 1Sa 17:35 (David’ s experience) and Isa 31:4. Dods quotes Xenophon ( Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves."Hippocrates has psuchēn katetheto (he laid down his life, i.e. died). In Jdg 12:3 ethēka tēn psuchēn means "I risked my life."The true physician does this for his patient as the shepherd for his sheep. The use of huper here (over, in behalf of, instead of), but in the papyri huper is the usual preposition for substitution rather than anti . This shepherd gives his life for the sin of the world (Joh 1:29; 1Jo 2:2).

Robertson: Joh 10:12 - He that is a hireling

He that is a hireling ( ho misthōtos ).

Old word from misthoō , to hire (Mat 20:1) from misthos (hire, wages, Luk 10:7), in N.T. only in this passage. Literally, "the hireling and not being a shepherd"(ho misthōtos kai ouk ōn poimēn ). Note ouk with the participle ōn to emphasize the certainty that he is not a shepherd in contrast with mē eiserchomenos in Joh 10:1 (conceived case). See same contrast in 1Pe 1:8 between ouk idontes and mē horōntes . The hireling here is not necessarily the thief and robber of Joh 10:1, Joh 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain"(1Pe 5:2).

Robertson: Joh 10:12 - Whose own

Whose own ( hou idia ).

Every true shepherd considers the sheep in his care "his own"(idia ) even if he does not actually "own"them. The mere "hireling"does not feel so.

Robertson: Joh 10:12 - Beholdeth

Beholdeth ( theōrei ).

Vivid dramatic present, active indicative of theōreō , a graphic picture.

Robertson: Joh 10:12 - The wolf coming

The wolf coming ( ton lukon erchomenon ).

Present middle predicate participle of erchomai .

Robertson: Joh 10:12 - Leaveth the sheep, and fleeth

Leaveth the sheep, and fleeth ( aphiēsin ta probata kai pheugei ).

Graphic present actives again of aphiēmi and pheugō . The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Mat 10:6 where Jesus says: "Behold I send you forth as sheep in the midst of wolves."

Robertson: Joh 10:12 - And the wolf snatcheth them and scattereth them

And the wolf snatcheth them and scattereth them ( kai ho lukos harpazei kai skorpizei ).

Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb harpazō see Joh 6:15; Mat 11:12, and for skorpizō , late word (Plutarch) for the Attic skedannumi , see Mat 12:30. It occurs in the vision of Ezekiel (Eze 34:5) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered."Jesus uses harpazō in Joh 10:29 where no one is able "to snatch"one out of the Father’ s hand.

Robertson: Joh 10:13 - Because he is a hireling

Because he is a hireling ( hoti misthōtos estin ).

And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf.

Robertson: Joh 10:13 - And careth not for the sheep

And careth not for the sheep ( kai ou melei autōi peri tōn probatōn ).

Literally, "and it is no care to him about the sheep."This use of the impersonal melei (present active indicative) is quite common, as in Mat 22:16. But God does care (1Pe 5:7).

Robertson: Joh 10:14 - I am the good-shepherd

I am the good-shepherd ( egō eimi ho poimēn ho kalos ).

Effective repetition.

Robertson: Joh 10:14 - And mine own know me

And mine own know me ( kai ginōskousin me ta ema ).

Jesus as the Good Shepherd knows his sheep by name as he had already said (Joh 10:3) and now repeats. Yes, and they know his voice (Joh 10:4), they have experimental knowledge (ginōskō ) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.

Robertson: Joh 10:15 - And I know the Father

And I know the Father ( kagō ginōskō ton patera ).

Hence he is qualified to reveal the Father (Joh 1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Mat 11:27; Luk 10:22; Joh 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd’ s voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings.

Robertson: Joh 10:15 - And I lay down my life for the sheep

And I lay down my life for the sheep ( kai tēn psuchēn mou tithēmi huper tōn probatōn ).

This he had said in Joh 10:11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers.

Robertson: Joh 10:16 - Other sheep

Other sheep ( alla probata ).

Sheep, not goats, but "not of this fold"(ek tēs aulēs tautēs ). See Joh 10:1 for aulē . Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere"(Westcott). Christ’ s horizon takes in all men of all races and times (Joh 11:52; Joh 12:32). The world mission of Christ for all nations is no new idea with him (Mat 8:11; Luk 13:28). God loved the world and gave his Son for the race (Joh 3:16).

Robertson: Joh 10:16 - Them also I must bring

Them also I must bring ( kakeina dei me agagein ).

Second aorist active infinitive of agō with dei expressing the moral urgency of Christ’ s passion for God’ s people in all lands and ages. Missions in Christ’ s mind takes in the whole world. This is according to prophecy (Isa 42:6; Isa 49:6; Isa 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (Joh 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension.

Robertson: Joh 10:16 - And they shall hear my voice

And they shall hear my voice ( kai tēs phōnēs mou akousontai ).

Future middle indicative of akouō with the genitive phōnēs . These words read like a transcript from the Acts and the Epistles of Paul (Rom 9-11 in particular). See especially Paul’ s words in Act 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him.

Robertson: Joh 10:16 - And they shall become one flock, one shepherd

And they shall become one flock, one shepherd ( kai genēsontai mia poimnē , heis poimēn ).

Future middle indicative of ginomai , plural, not singular genēsetai as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between poimnē (old word, contraction of poimenē from poimēn , shepherd), as in Mat 26:31, and aulē (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both aulē and pomnion has helped Roman Catholic assumptions. Christ’ s use of "flock"(poimnē ) here is just another metaphor for kingdom (basileia ) in Mat 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Ephesians 2 for this same idea. There is only the one Great Shepherd of the sheep (Heb 13:20), Jesus Christ our Lord.

Robertson: Joh 10:17 - For this reason

For this reason ( dia touto ).

Points to the following hoti clause. The Father’ s love for the Son is drawn out (Joh 3:16) by the voluntary offering of the Son for the sin of the world (Rom 5:8). Hence the greater exaltation (Phi 2:9). Jesus does for us what any good shepherd does (Joh 10:11) as he has already said (Joh 10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Heb 9:14).

Robertson: Joh 10:17 - That I may take it again

That I may take it again ( hina palin labō autēn ).

Purpose clause with hina and second aorist active subjunctive of lambanō . He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before"(Bernard). The Father raised Jesus from the dead (Act 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods).

Robertson: Joh 10:18 - No one taketh it away from me

No one taketh it away from me ( oudeis airei autēn ap' emou ).

But Aleph B read ēren (first aorist active indicative of airō , to take away), probably correct (Westcott and Hort). "John is representing Jesus as speaking sub specie aeternitatis "(Bernard). He speaks of his death as already past and the resurrection as already accomplished. Cf. Joh 3:16.

Robertson: Joh 10:18 - Of myself

Of myself ( ap' emautou ).

The voluntariness of the death of Jesus repeated and sharpened. D omits it, probably because of superficial and apparent conflict with Joh 5:19. But there is no inconsistency as is shown by Joh 3:16; Rom 5:8. The Father "gave"the Son who was glad to be given and to give himself.

Robertson: Joh 10:18 - I have power to lay it down

I have power to lay it down ( exousian echō theinai autēn ).

Exousia is not an easy word to translate (right, authority, power, privilege). See Joh 1:12. Restatement of the voluntariness of his death for the sheep.

Robertson: Joh 10:18 - And I have power to take it again

And I have power to take it again ( kai exousian echō palin labein autēn ).

Note second aorist active infinitive in both cases (theinai from tithēmi and labein from lambanō ), single acts. Recall Joh 2:19 where Jesus said: "And in three days I will raise it up."He did not mean that he will raise himself from the dead independently of the Father as the active agent (Rom 8:11).

Robertson: Joh 10:18 - I received from my Father

I received from my Father ( elabon para tou patros mou ).

Second aorist active indicative of lambanō . He always follows the Father’ s command (entolē ) in all things (Joh 12:49.; Joh 14:31). So now he is doing the Father’ s will about his death and resurrection.

Robertson: Joh 10:19 - There arose a division again

There arose a division again ( schisma palin egeneto ).

As in Joh 7:43 in the crowd (also in Joh 7:12, Joh 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (Joh 8:31). The direct reference of palin (again) may be to Joh 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John’ s Gospel (Joh 6:52, Joh 6:60, Joh 6:66; Joh 7:12, Joh 7:25.; Joh 8:22; Joh 9:16.; Joh 10:19, Joh 10:24, Joh 10:41; Joh 11:41.; Joh 12:19, Joh 12:29, Joh 12:42; Joh 16:18.).

Robertson: Joh 10:20 - He has a demon and is mad

He has a demon and is mad ( daimonion echei kai mainetai ).

As some had already said (Joh 7:20; Joh 8:48 with the addition of "Samaritan"). So long before in Mar 3:21. An easy way of discounting Jesus.

Robertson: Joh 10:21 - Of one possessed with a demon

Of one possessed with a demon ( daimonizomenou ).

Genitive of present passive participle of daimonizō . They had heard demoniacs talk, but not like this.

Robertson: Joh 10:21 - Can a demon open the eyes of the blind?

Can a demon open the eyes of the blind? ( mē daimonion dunatai tuphlon ophthalmous anoixai ).

Negative answer expected. Demons would more likely put out eyes, not open them. It was an unanswerable question.

Robertson: Joh 10:22 - And it was the feast of the dedication at Jerusalem

And it was the feast of the dedication at Jerusalem ( egeneto de ta enkainia en tois Ierosolumois ).

But Westcott and Hort read tote (then) instead of de (and) on the authority of B L W 33 and some versions. This is probably correct: "At that time came the feast of dedication in Jerusalem."Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles Joh 7:37 to dedication Joh 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word enkainia (en , kainos , new) occurs here only in the N.T. It was not one of the great feasts and could be observed elsewhere without coming to Jerusalem. Jesus had apparently spent the time between tabernacles and dedication in Judea (Luke 10:1-13:21).

Robertson: Joh 10:22 - Winter

Winter ( cheimōn ).

Old word from cheima (cheō , to pour, rain, or from chiōn , snow). See Mat 24:20.

Robertson: Joh 10:23 - Was walking

Was walking ( periepatei ).

Imperfect active of peripateō , to walk around, picturesque imperfect.

Robertson: Joh 10:23 - In Solomon’ s porch

In Solomon’ s porch ( en tēi stoāi tou Solomōnos ).

A covered colonnade or portico in which people could walk in all weather. See Act 3:11; Act 5:12 for this porch. This particular part of Solomon’ s temple was left uninjured by the Babylonians and survived apparently till the destruction of the temple by Titus a.d. 70 (Josephus, Ant. XX. 9, 7). When John wrote, it was, of course, gone.

Robertson: Joh 10:24 - Came round about him

Came round about him ( ekuklōsan auton ).

Aorist active indicative of kukloō , old verb from kuklos (cycle, circle). See Act 14:20 for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19), in which he drew so sharply their own picture.

Robertson: Joh 10:24 - How long dost thou hold us in suspense?

How long dost thou hold us in suspense? ( heōs pote tēn psuchēn hēmōn aireis ).

Literally, "Until when dost thou lift up our soul?"But what do they mean by this metaphor? Airō is common enough to lift up the eyes (Joh 11:41), the voice (Luk 17:13), and in Psa 25:1; Psa 86:4 (Josephus, Ant. III. ii. 3) we have "to lift up the soul."We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear.

Robertson: Joh 10:24 - If thou art the Christ

If thou art the Christ ( ei su ei ho Christos ).

Condition of first class assumed to be true for the sake of argument.

Robertson: Joh 10:24 - Tell us plainly

Tell us plainly ( eipon hēmin parrēsiāi ).

Conclusion with eipon rather than the usual eipe as if first aorist active imperative like luson . The point is in "plainly"(parrēsiāi ), adverb as in Joh 7:13, Joh 7:26 which see. That is to say "I am the Christ"in so many words. See Joh 11:14; Joh 16:29 for the same use of parrēsiāi . The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (Joh 8:25). Jesus declined to use the word Christos (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (Joh 6:14.). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mar 14:61.; Mat 26:63.), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.

Robertson: Joh 10:25 - I told you, and you believe not

I told you, and you believe not ( eipon humin kai ou pisteuete ).

It was useless to say more. In 7:14-10:18 Jesus had shown that he was the Son of the Father as he had previously claimed (5:17-47), but it was all to no purpose save to increase their rage towards him.

Robertson: Joh 10:25 - These bear witness of me

These bear witness of me ( tauta marturei peri emou ).

His works confirm his words as he had shown before (Joh 5:36). They believe neither his words nor his works.

Robertson: Joh 10:26 - Because ye are not of my sheep

Because ye are not of my sheep ( hoti ek tōn probatōn mou ).

This had been the point in the allegory of the Good Shepherd. In fact, they were the children of the devil in spirit and conduct (Joh 8:43), pious ecclesiastics though they seemed, veritable wolves in sheep’ s clothing (Mat 7:15).

Robertson: Joh 10:27 - My sheep

My sheep ( ta probata ta ema ).

In contrast with you they are not in doubt and suspense. They know my voice and follow me. Repetition of the idea in Joh 10:4, Joh 10:14.

Robertson: Joh 10:28 - And I give unto them eternal life

And I give unto them eternal life ( kagō didōmi autois zōēn aiōnion ).

This is the gift of Jesus now to his sheep as stated in Joh 6:27, Joh 6:40 (cf. 1Jo 2:25; 1Jo 5:11).

Robertson: Joh 10:28 - And they shall never perish

And they shall never perish ( kai ou mē apolōntai ).

Emphatic double negative with second aorist middle (intransitive) subjunctive of apollumi , to destroy. The sheep may feel secure (Joh 3:16; Joh 6:39; Joh 17:12; Joh 18:9).

Robertson: Joh 10:28 - And no one shall snatch them out of my hand

And no one shall snatch them out of my hand ( kai ouch harpasei tis auta ek tēs cheiros mou ).

Jesus had promised this security in Galilee (Joh 6:37, Joh 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Col 3:3 (Your life is hid together with Christ in God).

Robertson: Joh 10:29 - Which

Which ( hos ).

Who. If ho (which) is correct, we have to take ho patēr as nominative absolute or independent, "As for my Father."

Robertson: Joh 10:29 - Is greater than all

Is greater than all ( pantōn meizōn estin ).

If we read hos . But Aleph B L W read ho and A B Theta have meizon . The neuter seems to be correct (Westcott and Hort). But is it? If so, the meaning is: "As for my Father, that which he hath given me is greater than all."But the context calls for hos ...meizōn with ho patēr as the subject of estin . The greatness of the Father, not of the flock, is the ground of the safety of the flock. Hence the conclusion that "no one is able to snatch them out of the Father’ s hand."

Robertson: Joh 10:30 - One

One ( hen ).

Neuter, not masculine (heis ). Not one person (cf. heis in Gal 3:28), but one essence or nature. By the plural sumus (separate persons) Sabellius is refuted, by unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (Joh 5:18). Jesus then admitted and proved this claim (Joh 5:19-30). Now he states it tersely in this great saying repeated later (Joh 17:11, Joh 17:21). Note hen used in 1Co 3:3 of the oneness in work of the planter and the waterer and in Joh 17:11, Joh 17:23 of the hoped for unity of Christ’ s disciples. This crisp statement is the climax of Christ’ s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.

Robertson: Joh 10:31 - Took up stones again

Took up stones again ( ebastasan palin lithous ).

First aorist active indicative of bastazō , old verb to pick up, to carry (Joh 12:6), to bear (Gal 6:5). The palin refers to Joh 8:59 where ēran was used. They wanted to kill him also when he made himself equal to God in Joh 5:18. Perhaps here ebastasan means "they fetched stones from a distance."

Robertson: Joh 10:31 - To stone him

To stone him ( hina lithasōsin auton ).

Final clause with hina and the first aorist active subjunctive of lithazō , late verb (Aristotle, Polybius) from lithos (stone, small, Mat 4:6, or large, Mat 28:2), in Joh 10:31-33; Joh 11:8; Act 5:26; Act 14:19; 2Co 11:25; Heb 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones.

Robertson: Joh 10:32 - From the Father

From the Father ( ek tou patros ).

Proceeding out of the Father as in Joh 6:65; Joh 16:28 (cf. Joh 7:17; Joh 8:42, Joh 8:47) rather than para as in Joh 1:14; Joh 6:46; Joh 7:29; Joh 17:7.

Robertson: Joh 10:32 - For which of those works

For which of those works ( dia poion autōn ergon ).

Literally, "For what kind of work of them"(referring to the "many good works"polla erga kala ). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Poion is a qualitative interrogative pronoun pointing to kala (good).

Robertson: Joh 10:32 - Do ye stone me

Do ye stone me ( lithazete ).

Conative present active indicative, "are ye trying to stone me."They had the stones in their hands stretched back to fling at him, a threatening attitude.

Robertson: Joh 10:33 - For a good work we stone thee not

For a good work we stone thee not ( peri kalou ergou ou lithazomen ).

"Concerning a good deed we are not stoning thee."Flat denial that the healing of the blind man on the Sabbath had led them to this attempt (Joh 8:59) in spite of the facts.

Robertson: Joh 10:33 - But for blasphemy

But for blasphemy ( alla peri blasphēmias ).

See Act 26:7 where peri with the genitive is also used with egkaloumai for the charge against Paul. This is the only example in John of the word blasphēmia (cf. Mat 12:31).

Robertson: Joh 10:33 - And because that thou, being a man, makest thyself God

And because that thou, being a man, makest thyself God ( kai hoti su anthrōpos ōn poieis seauton theon ).

In Joh 5:18 they stated the charge more accurately: "He called God his own Father, making himself equal with God."That is, he made himself the Son of God. This he did beyond a doubt. But was it blasphemy? Only if he was not the Son of God. The penalty for blasphemy was death by stoning (Lev 24:16; 1Ki 21:10, 1Ki 21:13).

Robertson: Joh 10:34 - Is it not written?

Is it not written? ( ouk estin gegrammenon ).

Periphrastic perfect passive indicative of graphō (as in Joh 2:17) in place of the usual gegraptai . "Does it not stand written?"

Robertson: Joh 10:34 - In your law

In your law ( en tōi nomōi humōn ).

From Psa 82:6. The term nomos (law) applying here to the entire O.T. as in Joh 12:34; Joh 15:25; Rom 3:19; 1Co 14:21. Aleph D Syr-sin. omit humōn , but needlessly. We have it already so from Jesus in Joh 8:17. They posed as the special custodians of the O.T.

Robertson: Joh 10:34 - I said

I said ( hoti egō eipa ).

Recitative hoti before a direct quotation like our quotation marks. Eipa is a late second aorist form of indicative with -a instead of -on .

Robertson: Joh 10:34 - Ye are gods

Ye are gods ( theoi este ).

Another direct quotation after eipa but without hoti . The judges of Israel abused their office and God is represented in Psa 82:6 as calling them "gods"(theoi , elohim ) because they were God’ s representatives. See the same use of elohim in Exo 21:6; Exo 22:9, Exo 22:28. Jesus meets the rabbis on their own ground in a thoroughly Jewish way.

Robertson: Joh 10:35 - If he called them gods

If he called them gods ( ei ekeinous eipen theous ).

Condition of first class, assumed as true. The conclusion (Joh 10:36) is humeis legete ; ( Do ye say? ). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete ad hominem argument. To be sure, it is in Psa 82:6 a lower use of the term theos , but Jesus did not call himself "Son of Jahweh,"but "huios theou "which can mean only "Son of Elohim ."It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up.

Robertson: Joh 10:35 - To whom the word of God came

To whom the word of God came ( pros hous ho logos tou theou egeneto ).

The relative points to ekeinous , before. These judges had no other claim to the term theoi (elohim ).

Robertson: Joh 10:35 - And the scripture cannot be broken

And the scripture cannot be broken ( kai ou dunatai luthēnai hē graphē ).

A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. Luthēnai is first aorist passive infinitive of luō , to loosen, to break.

Robertson: Joh 10:36 - Of him whom the Father sanctified and sent into the world

Of him whom the Father sanctified and sent into the world ( hon ho patēr hēgiasen kai apesteilen eis ton kosmon ).

Another relative clause with the antecedent (touton , it would be, object of legete ) unexpressed. Every word counts heavily here in contrast with the mere judges of Psa 82:6.

Robertson: Joh 10:36 - Thou blasphemest

Thou blasphemest ( hoti blasphēmeis ).

Recitative hoti again before direct quotation.

Robertson: Joh 10:36 - Because I said

Because I said ( hoti eipon ).

Causal use of hoti and regular form eipon (cf. eipa in Joh 10:34).

Robertson: Joh 10:36 - I am the Son of God

I am the Son of God ( huios tou theou eimi ).

Direct quotation again after eipon . This Jesus had implied long before as in Joh 2:16 (my Father) and had said in Joh 5:18-30 (the Father, the Son), in Joh 9:35 in some MSS., and virtually in Joh 10:30. They will make this charge against Jesus before Pilate (Joh 19:7). Jesus does not use the article here with huios , perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Heb 1:2. There is no answer to this question with its arguments.

Robertson: Joh 10:37 - If I do not

If I do not ( ei ou poiō ).

Condition of first class, assumed as true, with negative ou , not ei mē = unless.

Robertson: Joh 10:37 - Believe me not

Believe me not ( mē pisteuete moi ).

Prohibition with mē and the present active imperative. Either "cease believing me"or "do not have the habit of believing me."Jesus rests his case on his doing the works of "my Father"(tou patros mou ), repeating his claims to sonship and deity.

Robertson: Joh 10:38 - But if I do

But if I do ( ei de poiō ).

Condition again of the first class, assumed as true, but with the opposite results.

Robertson: Joh 10:38 - Though ye believe not me

Though ye believe not me ( kan emoi mē pisteuēte ).

Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of pisteuo ) not believing me."

Robertson: Joh 10:38 - Believe the works

Believe the works ( tois ergois pisteuete ).

These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then.

Robertson: Joh 10:38 - That ye may know and understand

That ye may know and understand ( hina gnōte kai ginōskēte ).

Purpose clause with hina and the same verb ginōskō repeated in different tenses (first gnōte , the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ’ s deepest wish about his enemies who stand with stones in their uplifted hands to fling at him.

Robertson: Joh 10:38 - That the Father is in me, and I in the Father

That the Father is in me, and I in the Father ( hoti en emoi ho patēr kagō en tōi patri ).

Thus he repeats (Joh 10:30) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.

Robertson: Joh 10:39 - They sought again to seize him

They sought again to seize him ( ezētoun auton palin piazai ).

Imperfect active, "They kept on seeking to seize"(ingressive aorist active infinitive of piazō for which see Joh 7:30) as they had tried repeatedly (Joh 7:1, Joh 7:30, Joh 7:44; Joh 8:20), but in vain. They gave up the effort to stone him.

Robertson: Joh 10:39 - Out of their hand

Out of their hand ( ek tēs cheiros autōn ).

Overawed, but still angry, the stones fell to the ground, and Jesus walked out.

Robertson: Joh 10:40 - Again

Again ( palin ).

Referring to Joh 1:28 (Bethany beyond Jordan). Palin does not mean that the other visit was a recent one.

Robertson: Joh 10:40 - At the first

At the first ( to prōton ).

Adverbial accusative (extent of time). Same idiom in Joh 12:16; Joh 19:39. Here the identical language of Joh 1:28 is used with the mere addition of to prōton (hopou ēn Iōanēs baptizōn , "where John was baptizing").

Robertson: Joh 10:40 - And there he abode

And there he abode ( kai emenen ekei ).

Imperfect (continued) active of menō , though some MSS. have the constative aorist active emeinen . Probably from here Jesus carried on the first part of the later Perean Ministry (Luke 13:22-16:10) before the visit to Bethany at the raising of Lazarus (John 11:1-44).

Robertson: Joh 10:41 - Many came to him

Many came to him ( polloi ēlthon pros auton ).

Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Mat 19:2). The crowds still bear the impress of John’ s witness to Christ as "true"(alēthē ). Here was prepared soil for Christ.

Robertson: Joh 10:42 - Many believed on him there

Many believed on him there ( polloi episteusan eis auton ekei ).

See Joh 1:12; Joh 2:11 for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See Joh 1:29-34. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon’ s dream?

Vincent: Joh 10:1 - Verily, verily

Verily, verily ( ἀμὴν, ἀμὴν )

The formula never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (Joh 9:24, Joh 9:29). They have already been described as blind and sinful .

Vincent: Joh 10:1 - Sheepfold

Sheepfold ( αὐλὴν τῶν προβάτων )

Literally, fold of the sheep . So Rev., better, because the two ideas of the flock and the fold are treated distinctly. Compare Joh 10:16.

Vincent: Joh 10:1 - Some other way

Some other way ( ἀλλαχόθεν )

Literally, from some other quarter . The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin . See Joh 8:23, Joh 8:42, Joh 8:44. In the latter part of this chapter He brings out the same thought (Joh 10:30, Joh 10:32, Joh 10:33, Joh 10:36).

Vincent: Joh 10:1 - Thief - robber

Thief - robber ( κλέπτης - λῃστής )

For the distinction see on Mar 11:17. There is a climax in the order of the words; one who will gain his end by craft , and, if that will not suffice, by violence .

Vincent: Joh 10:2 - The shepherd

The shepherd ( ποιμήν )

Better, a shepherd. It is the character rather than the person that is contemplated.

Vincent: Joh 10:3 - Porter

Porter ( θυρωρὸς )

From θύρα , door , and ὤρα , care . An under-shepherd, to whose charge the sheep are committed after they have been folded for the night, and who opens the door on the arrival of the shepherd in the morning.

Vincent: Joh 10:3 - Calleth

Calleth ( καλεῖ )

But the best texts read φωνεῖ , expressing personal address.

Vincent: Joh 10:4 - Putteth forth

Putteth forth ( ἐκβάλῃ )

Rev., more strictly, hath put forth . Instead of leadeth out, in Joh 10:3. It implies a constraint; as if some of the sheep were unwilling to leave the fold. Meyer says that putteth forth pictures the manner of the leading out. He lays hold on the sheep and brings them out to the door.

Vincent: Joh 10:4 - His own sheep

His own sheep ( τὰ ἴδια πρόβατα )

The best texts read πάντα , all , for πρόβατα , sheep: all his own . So Rev.

Vincent: Joh 10:4 - Goeth before

Goeth before

As the Eastern shepherd always does. Having pushed them forth, he now leads them.

Vincent: Joh 10:4 - Follow

Follow

" It is necessary that they should be taught to follow, and not stray away into the unfenced fields of wheat which lie so temptingly on either side. The shepherd calls from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop, lift up their heads in alarm, and if the call is repeated, they turn and flee from him; for they know not the voice of strangers. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment often" (Thomson).

Vincent: Joh 10:6 - Parable

Parable ( παροιμίαν )

The word occurs but once outside of John's writings (2Pe 2:22). The usual word for parable is παραβολή , which is once rendered proverb in the A.V. (Luk 4:23, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on Mat 13:3.

Vincent: Joh 10:7 - The door of the sheep

The door of the sheep

Meaning the door for the sheep; not the door of the fold. " The thought is connected with the life, and not simply with the organization."

Vincent: Joh 10:10 - The thief

The thief ( ὁ κλέπτης )

Christ puts Himself in contrast with the meaner criminal.

Vincent: Joh 10:10 - I am come

I am come ( ἦλθον )

More correctly, I came . I am come would be the perfect tense.

Vincent: Joh 10:10 - More abundantly

More abundantly ( περισσὸν )

Literally, may have abundance .

Vincent: Joh 10:11 - The good shepherd

The good shepherd ( ὁ ποιμὴν ὁ καλὸς )

Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good , which occurs but four times and three times out of the four in the neuter gender, a good thing , or that which is good . Καλὸς in John is applied to wine (Joh 2:10), three times to the shepherd in this chapter, and twice to works (Joh 10:32, Joh 10:33). In classical usage, originally as descriptive of outward form , beautiful; of usefulness , as a fair haven , a fair wind . Auspicious , as sacrifices. Morally beautiful , noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair , as the stones of the temple (Luk 21:5): well adapted to its purpose , as salt (Mar 9:50): competent for an office , as deacons (1Ti 4:6); a steward (1Pe 4:10); a soldier (2Ti 2:3): expedient , wholesome (Mar 9:43, Mar 9:45, Mar 9:47): morally good , noble , as works (Mat 5:16); conscience (Heb 13:18). The phrase it is good , i.e., a good or proper thing (Rom 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Gen 2:17; Gen 24:50; Isa 5:20). In Luk 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good . The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, " in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man."

Vincent: Joh 10:11 - Giveth his life

Giveth his life ( τὴν ψυχὴν αὐτοῦ τίθησιν )

The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways: either (1) as laying down as a pledge , paying as a price , according to the classical usage of the word τίθημι . So Demosthenes, to pay interest or the alien tax. Or (2) according to Joh 13:4, as laying aside his life like a garment. The latter seems preferable. Τίθημι , in the sense of to pay down a price , does not occur in the New Testament, unless this phrase, to lay down the life , be so explained. In Joh 13:4, layeth aside His garments (τίδησι τὰ ἱμάτια ) is followed, in Joh 13:12, by had taken His garments (ἔλαβε τὰ ἱμάτια ). So, in this chapter, giveth (τίδησιν ) His life (Joh 10:11), and I lay down (τίδημι ) my life (Joh 10:17, Joh 10:18), are followed by λαβεῖν " to take it again." The phrases τὴν ψυχὴν He laid down His life , and τὰς ψυχὰς θεῖναι to lay down our lives , occur in 1Jo 3:16. The verb is used in the sense of laying aside in the classics, as to lay aside war , shields , etc. Compare Mat 20:28, δοῦναι τὴν ψυχὴν , to give His life .

Vincent: Joh 10:11 - For the sheep

For the sheep ( ὑπὲρ )

On behalf of.

Vincent: Joh 10:12 - Hireling

Hireling ( μισθωτὸς )

From μισθός , hire . See on 2Pe 2:13. Wyc., merchant .

Vincent: Joh 10:12 - Seeth

Seeth ( θεωρεῖ )

Very graphic. His gaze is fixed with the fascination of terror on the approaching wolf. Compare Dante:

" But not so much, that did not give me fear

A lion's aspect which appeared to me.

. . . . .

And a she wolf, that with all hungerings

Seemed to be laden in her meagerness,

And many folk has caused to live forlorn!

She brought upon me so much heaviness,

With the affright that from her aspect came,

That I the hope relinquished of the height."

" Inferno ," i ., 44 54 .

Westcott cites Augustine on this word: fuga animi timor est , the flight of the mind is cowardice; with which again compare Dante:

" So did my soul, that still was fleeing onward,

Turn itself back," etc.

" Inferno ," i ., 25 .

Vincent: Joh 10:12 - Leaveth

Leaveth ( ἀφίησι )

See on Joh 4:3.

Vincent: Joh 10:12 - Catcheth

Catcheth ( ἀρπάζει )

Better, as Rev., snatcheth; though catch is doubtless used by the A.V. in its earlier and stronger sense, from the low Latin caciare , to chase , corrupted from captare , to snatch or lay hold of . Compare the Italian cacciare , to hunt . The same word is used at Joh 10:28, of plucking out of Christ's hand. See on Mat 11:12.

Vincent: Joh 10:12 - The sheep

The sheep

The best texts omit. Read, as Rev., scattereth them .

Vincent: Joh 10:13 - The hireling fleeth

The hireling fleeth

The best texts omit. Read, as Rev., supplying he fleeth .

Vincent: Joh 10:13 - Careth not

Careth not ( οὐ μέλει αὐτῷ )

Literally, the sheep are not a care to him . See on 1Pe 5:7. The contrast is suggestive.

Vincent: Joh 10:14 - Am known of mine

Am known of mine ( γινώσκομαι ὑπὸ τῶν ἐμῶν )

The best texts read, γινώσκουσί με τὰ ἐμά , mine own know me . So Rev.

Vincent: Joh 10:15 - As the Father knoweth me

As the Father knoweth me

Connect these words with the previous sentence: mine own know me , even as the Father knoweth me , etc.

Vincent: Joh 10:16 - Fold

Fold ( αὐλῆς )

From ἄω , to blow , hence, strictly, a place open to the air; an uncovered space enclosed by a wall. So Homer, of the cave of the Cyclops:

" But when we came upon that neighboring coast,

We saw upon its verge beside the sea

A cave high-vaulted, overbrowed with shrubs

Of laurel. There much cattle lay at rest,

Both sheep and goats. Around it was a court (αὐλή ),

A high enclosure of hewn stone."

" Odyssey ," ix ., 181-186 .

Dr. Thomson says: " The low building on the hill-side which we have just passed, with arches in front, and its enclosure protected by a rubble wall and thorny hedge, is a sheepfold or marah .... The marahs are generally built in a valley, or on the sunny side of a hill, where they are sheltered from the winter winds. In ordinary weather the sheep and goats are gathered at night into the enclosed yard; but when the nights are cold and stormy the flocks are shut up in the marah. The sharp thorn-bushes on the top of the wall that surrounds the yard are a defense which the prowling wolf will rarely attempt to scale. The leopard and panther of this country, however, when pressed with hunger, will sometimes overleap this thorny hedge, and with one bound land amongst the frightened fold" (" Central Palestine and Phoenicia," p. 591). Compare Homer:

" As a lion who has leaped

Into a fold - and he who guards the flock

Has wounded but not slain him - feels his rage

Waked by the blow; - the affrighted shepherd then

Ventures not near, but hides within the stalls.

And the forsaken sheep are put to flight,

And huddling, slain in heaps, till o'er the fence

The savage bounds into the fields again."

" Iliad ," v ., 136-142 .

Vincent: Joh 10:16 - Bring

Bring ( ἀγαγεῖν )

Better, lead , as Rev., in margin. Compare Joh 10:3, leadeth them out . The idea is not bringing them together (as συναγάγῃ , Joh 11:52), or conducting them to one place , but assuming the guidance .

Vincent: Joh 10:16 - There shall be

There shall be ( γενήσεται )

More correctly, shall come to be . Some editors read γενήσονται , they shall become .

Vincent: Joh 10:16 - One fold

One fold ( μία ποίμνη )

The A.V. entirely ignores the distinction between αὐλή , fold , and ποίμνη , flock . The latter word is found Mat 26:31; Luk 2:8; 1Co 9:7, and always distinctly meaning a flock , as does also the diminutive ποίμνιον , little flock (Luk 12:32; 1Pe 5:2, etc.). Render, as Rev., one flock , one shepherd . So Tyndale's Version of the New Testament. Compare Eze 34:23. We are not, however, to say with Trench (" A.V. of the New Testament" ), that the Jew and the Gentile are the two folds which Christ will gather into a single flock . The heathen are not conceived as a fold , but as a dispersion . See Joh 7:35; Joh 11:52; and, as Meyer observes, " the thought of a divine leading of the heathen does not correspond at all to the figure of fold , of which the conception of theocratic fellowship constitutes an essential feature." So Bengel. " He says, other sheep, not another fold , for they were scattered abroad in the world." When Jesus speaks of the other sheep who are not from this fold , the emphasis is on fold , not on this . Compare Rom 11:17 sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. " The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation" (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile , fold , has been in the interest of Romish claims.

Vincent: Joh 10:18 - Taketh away

Taketh away ( αἴρει )

Some texts read ἤρεν , took away . According to this reading the word would point back to the work of Jesus as conceived and accomplished in the eternal counsel of God, where His sacrifice of Himself was not exacted , but was His own spontaneous offering in harmony with the Father's will.

Vincent: Joh 10:18 - I lay it down of myself

I lay it down of myself

Wyc., I put it from myself .

Vincent: Joh 10:18 - Power

Power ( ἐξουσίαν )

Rev., in margin, right . See on Joh 1:12.

Vincent: Joh 10:18 - Commandment

Commandment ( ἐντολὴν )

See on Jam 2:8.

Vincent: Joh 10:19 - There was a division

There was a division ( σχίσμα ἐγένετο )

Rev., more correctly, there arose . The word σχίσμα , division , from σχίζω , to cleave , describes a fact which continually recurs in John's narrative. See Joh 6:52, Joh 6:60, Joh 6:66; Joh 7:12, Joh 7:25 sqq.; Joh 8:22; Joh 9:16, Joh 9:17; Joh 10:19, Joh 10:24, Joh 10:41; Joh 11:37 sqq.; Joh 12:19, Joh 12:29, Joh 12:42; Joh 16:18, Joh 16:19.

Vincent: Joh 10:19 - Words

Words ( λόγους )

Or, discourses .

Vincent: Joh 10:21 - That hath a devil

That hath a devil ( δαιμονιζομένου )

Literally, of one demonized . Rev., one possessed with a devil .

Vincent: Joh 10:21 - Can a devil

Can a devil ( μὴ δύναται )

Surely a demon cannot .

Vincent: Joh 10:22 - Feast of the dedication

Feast of the dedication ( ἐγκαίνια )

Only here in the New Testament. The word signifies renewal , from καινός , new , fresh . Josephus calls it φῶτα , lights . It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, " entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place.... For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated.... What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood" (" Jewish Church," pt. iii., 345, 346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival.

Vincent: Joh 10:23 - Solomon's porch

Solomon's porch

A covered colonnade on the eastern side of the outer court of the temple. According to Josephus it was a relic of Solomon's days, which had remained intact in the destruction of the temple by Nebuchadnezzar.

Vincent: Joh 10:24 - Make us to doubt

Make us to doubt ( τὴν ψυχὴν ἡμῶν αἴρεις )

Literally, lift up our soul . Excite us and inflame our hopes. Rev., hold us in suspense .

Vincent: Joh 10:24 - Plainly

Plainly ( παῤῥησίᾳ )

See on Joh 7:13.

Vincent: Joh 10:26 - As I said unto you

As I said unto you

The best texts omit.

Vincent: Joh 10:27 - My sheep

My sheep ( τὰ πρόβατα τὰ ἐμὰ )

Literally, the sheep , those that are mine . A characteristic form of expression with John. Compare Joh 3:29; Joh 5:30; Joh 14:15, etc.

Vincent: Joh 10:28 - I give

I give ( δίδωμι )

Not, I will give . The gift is present and continuous. Compare Joh 3:36.

Vincent: Joh 10:28 - Shall pluck

Shall pluck ( ἁρπάσει )

See on Joh 10:12. Compare can pluck , Joh 10:29. Here Jesus speaks of the fact; there of the possibility . Rev., snatch . Wyc., ravish .

Vincent: Joh 10:29 - My Father, which gave them me, is greater than all

My Father, which gave them me, is greater than all ( ὁ πατήρ μου ὃς δέδωκέ μοι, μείζων πάντων ἐστιν )

There is considerable confusion here about the reading. Westcott and Hort and Tischendorf read ὁ πατήρ μου (Tischendorf rejects μου ) ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν . That which the Father (or my Father ) hath given me is greater than all . Rev. gives this in the margin. For gave , render hath given .

Vincent: Joh 10:30 - One

One ( ἕν )

The neuter, not the masculine εἶς , one person . It implies unity of essence , not merely of will or of power .

Vincent: Joh 10:31 - Took up - again

Took up - again ( ἐβάστασαν - πάλιν )

Again refers to Joh 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν took up , in Joh 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:

" Send some one as a messenger to bear

The evil news to Teucros, that he first

May lift (βαστάσῃ ) my corpse by this sharp sword transfixed."

Sophocles , " Ajax ," 827 .

Its more usual meaning in the New Testament, however, is to bear or carry . So of the cross (Joh 19:17; Luk 14:27). Here it might very properly be rendered brought , perhaps from the works which were then going on at the temple. See further on Joh 12:6.

Vincent: Joh 10:32 - Good works

Good works ( καλὰ )

Beautiful , noble works, adapted to call forth admiration and respect. Compare Mar 14:6, and see on Joh 10:11.

Vincent: Joh 10:32 - For which of these works

For which of these works ( διὰ ποῖον αὐτῶν ἔργον )

Literally, for what kind of a work of these . This qualitative force of ποῖον is not to be lost sight of, though it is impossible to render it accurately without paraphrasing. Jesus does not mean, as the A.V. and Rev. imply, " for which one of these works," but " what is the character of that particular work among all these for which you stone me?" The me , closing the sentence, is emphatic.

Vincent: Joh 10:33 - Saying

Saying

Omit.

Vincent: Joh 10:34 - Is it not written

Is it not written ( οὐκ ἐστιν γεγραμμένον )

More strictly, does it not stand written .

Vincent: Joh 10:34 - Law

Law ( νόμῳ )

The word is sometimes used in the New Testament of other scriptures. See Joh 12:34; Joh 15:25; Rom 3:19; 1Co 14:21.

Vincent: Joh 10:34 - I said, etc

I said, etc.

The reference is to Psa 82:6.

Vincent: Joh 10:35 - The Scripture

The Scripture ( ἡ γραφή )

The passage of scripture. See on Joh 2:22; see on Joh 5:47.

Vincent: Joh 10:35 - Broken

Broken ( λυθῆναι )

Literally, loosened . Wyc., undone . The word is characteristic of John. He uses it of the destruction of the temple (Joh 2:19); the breaking of the Sabbath (Joh 5:18); the violation of the law (Joh 7:23); the destruction of Satan's works (1Jo 3:8), besides elsewhere in the physical sense.

Vincent: Joh 10:36 - Sanctified

Sanctified ( ἡγίασεν )

Better, as Rev., in margin, consecrated . The fundamental idea of the word is separation and consecration to the service of Deity. See note on Act 26:10, on the kindred adjective ἅγιος , holy or consecrated .

Vincent: Joh 10:36 - The Son of God

The Son of God

There is no article. Its absence directs us to the character rather than to the person of Jesus. The judges, to whom the quotation in Joh 10:35 refers, were called gods , as being representatives of God. See Exo 21:6; Exo 22:8, where the word rendered judges is elohim , gods . In Exo 22:28, gods appears in the A.V. Jesus' course of reasoning is, if these judges could be called gods , how do I blaspheme in calling myself Son of God, since the Father has consecrated me and sent me on a special mission to the world?

Vincent: Joh 10:37 - Believe me

Believe me ( πιστεύετέ μοι )

Notice believe , with the simple dative; believe me , not on me. It is a question of faith in His testimony , not in His person . See on Joh 1:12.

Vincent: Joh 10:38 - In Him

In Him

The best texts read ἐν τῷ πατρί , in the Father .

Vincent: Joh 10:39 - Again

Again

Pointing back to Joh 7:30, Joh 7:32, Joh 7:44, where the word πιάσαι , to seize , is found.

Vincent: Joh 10:39 - Escaped out of

Escaped out of ( ἐξῆλθεν ἐκ )

Rev., literally, went forth out of . The phrase occurs only here.

Vincent: Joh 10:40 - Beyond Jordan

Beyond Jordan ( πέραν τοῦ Ιορδάνου )

Into the region called Peroea, from πέραν , beyond . It was on the east side of the river, and was the ancient possession of Gad and Reuben. It corresponds, in an enlarged sense, to the region round about Jordan (Mat 3:5; Luk 3:3). Compare Mat 19:1; Mar 10:1.

Wesley: Joh 10:1 - He that entereth not by the door

By Christ. He is the only lawful entrance.

Wesley: Joh 10:1 - Into the sheepfold

The Church.

Wesley: Joh 10:1 - He is a thief and a robber

In God's account. Such were all those teachers, to whom our Lord had just been speaking.

Wesley: Joh 10:3 - To him the door keeper openeth

Christ is considered as the shepherd, Joh 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 Act 14:27; Col 4:3; Rev 3:8; Act 16:14.

Wesley: Joh 10:3 - 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.

Wesley: Joh 10:4 - He goeth before them

In all the ways of God, teaching them in every point, by example as well as by precept; and the sheep follow him - They tread in his steps: for they know his voice - Having the witness in themselves that his words are the wisdom and the power of God. Reader, art thou a shepherd of souls? Then answer to God. Is it thus with thee and thy flock?

Wesley: Joh 10:5 - They will not follow a stranger

One whom Christ hath not sent, who doth not answer the preceding description.

Wesley: Joh 10:5 - Him they will not follow

And who can constrain them to it? But will flee from him - As from the plague.

Wesley: Joh 10:5 - 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.

Wesley: Joh 10:6 - They

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

Wesley: Joh 10:7 - I am the door

Christ is both the Door and the Shepherd, and all things.

Wesley: Joh 10:8 - Whosoever are come

Independently of me, assuming any part of my character, pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in the Church, and to teach their own traditions as the way of salvation: all those prophets and expounders of God's word, that enter not by the door of the sheepfold, but run before I have sent them by my Spirit. Our Lord seems in particular to speak of those that had undertaken this office since he began his ministry, are thieves - Stealing temporal profit to themselves, and robbers - Plundering and murdering the sheep.

Wesley: Joh 10:9 - If any one

As a sheep, enter in by me - Through faith, he shall be safe - From the wolf, and from those murdering shepherds.

Wesley: Joh 10:9 - 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.

Wesley: Joh 10:10 - The thief cometh not but to steal, and to kill, and to destroy

That is, nothing else can be the consequence of a shepherd's coming, who does not enter in by me.

Wesley: Joh 10:12 - But the hireling

It is not the bare receiving hire, which denominates a man a hireling: (for the labourer is worthy of his hire; Jesus Christ himself being the Judge: yea, and the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:) but the loving hire: the loving the hire more than the work: the working for the sake of the hire. He is a hireling, who would not work, were it not for the hire; to whom this is the great (if not only) motive of working. O God! If a man who works only for hire is such a wretch, a mere thief and a robber, what is he who continually takes the hire, and yet does not work at all? The wolf - signifies any enemy who, by force or fraud, attacks the Christian's faith, liberty, or life.

Wesley: Joh 10:12 - So the wolf seizeth and scattereth the flock

He seizeth some, and scattereth the rest; the two ways of hurting the flock of Christ.

Wesley: Joh 10:13 - The hireling fleeth because he is a hireling

Because he loves the hire, not the sheep.

Wesley: Joh 10:14 - I know my sheep

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

Wesley: Joh 10:15 - As the Father knoweth me, and I know the Father

With such a knowledge as implies an inexpressible union: and I lay down my life - Speaking of the present time. For his whole life was only a going unto death.

Wesley: Joh 10:16 - I have also other sheep

Which he foreknew; which are not of this fold - Not of the Jewish Church or nation, but Gentiles.

Wesley: Joh 10:16 - I must bring them likewise

Into my Church, the general assembly of those whose names are written in heaven.

Wesley: Joh 10:16 - And there shall be one flock

(Not one fold, a plain false print) no corrupt or divided flocks remaining.

Wesley: Joh 10:16 - 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.

Wesley: Joh 10:17 - I lay down my life that I may take it again

I cheerfully die to expiate the sins of men, to the end I may rise again for their justification.

Wesley: Joh 10:18 - I lay it down of myself

By my own free act and deed. I have power to lay it down, and I have power to take it again - I have an original power and right of myself, both to lay it down as a ransom, and to take it again, after full satisfaction is made, for the sins of the whole world.

Wesley: Joh 10:18 - 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.

Wesley: Joh 10:21 - These are not the words

The word in the original takes in actions too.

Wesley: Joh 10:22 - 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?

Wesley: Joh 10:23 - In Solomon's portico

Josephus informs us, that when Solomon built the temple, he filled up a part of the adjacent valley, and built a portico over it toward the east. This was a noble structure, supported by a wall four hundred cubits high: and continued even to the time of Albinus and Agrippa, which was several years after the death of Christ.

Wesley: Joh 10:26 - Ye do not believe, because ye are not of my sheep

Because ye do not, will not follow me: because ye are proud, unholy, lovers of praise, lovers of the world, lovers of pleasure, not of God.

Wesley: Joh 10:27-29 - My sheep hear my voice, and I know them, and they follow me, &c.

_Our Lord still alludes to the discourse he had before this festival. As if he had said, My sheep are they who, 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.

Wesley: Joh 10:30 - I and the Father are one

Not by consent of will only, but by unity of power, and consequently of nature.

Wesley: Joh 10:30 - 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.

Wesley: Joh 10:34

Psa 82:6.

Wesley: Joh 10:35 - If he (God) called them gods unto whom the word of God came, (that is, to whom God was then speaking,) and the Scripture cannot be broken

That is, nothing which is written therein can be censured or rejected.

Wesley: Joh 10:36 - Say ye of him whom the Father hath sanctified, and sent into the world

This sanctification (whereby he is essentially the Holy One of God) is mentioned as prior to his mission, and together with it implies, Christ was God in the highest sense, infinitely superior to that wherein those judges were so called.

Wesley: Joh 10:38 - That ye may know and believe

In some a more exact knowledge precedes, in others it follows faith. I am in the Father and the Father in me.

Wesley: Joh 10:38 - I and the Father are one

These two sentences illustrate each other.

Wesley: Joh 10:40

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

Wesley: Joh 10:41 - John did no miracle

An honour reserved for him, whose forerunner he was.

JFB: Joh 10:1-2 - He that entereth not by the door

The legitimate way (without saying what that was, as yet).

JFB: Joh 10:1-2 - into the sheepfold

The sacred enclosure of God's true people.

JFB: Joh 10:1-2 - climbeth up some other way

Not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mat 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.

JFB: Joh 10:2 - he that entereth in by the door is the shepherd of the sheep

A true, divinely recognized shepherd.

JFB: Joh 10:3 - To him the porter openeth

That is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [CALVIN, MEYER, LUTHARDT].

JFB: Joh 10:3 - and the sheep hear his voice

This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [LAMPE, STIER, &c.].

JFB: Joh 10:7-14 - I am the door of the sheep

That is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Eph 2:18).

JFB: Joh 10:8 - All that ever came before me

The false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [OLSHAUSEN].

JFB: Joh 10:8 - the sheep did not hear them

The instinct of their divinely taught hearts preserving them from seducers, and attaching them to the heaven-sent prophets, of whom it is said that "the Spirit of Christ was in them" (1Pe 1:11).

JFB: Joh 10:9 - by me if any man enter in

Whether shepherd or sheep.

JFB: Joh 10:9 - shall be saved

The great object of the pastoral office, as of all the divine arrangements towards mankind.

JFB: Joh 10:9 - and shall go in and out and find pasture

In, as to a place of safety and repose; out, as to "green pastures and still waters" (Psa 23:2) for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene (Rev 7:17).

JFB: Joh 10:10 - I am come that they might have life, and . . . more abundantly

Not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or "God with us"--there can be no middle course.

JFB: Joh 10:11 - I am the good shepherd

Emphatically, and, in the sense intended, exclusively so (Isa 40:11; Eze 34:23; Eze 37:24; Zec 13:7).

JFB: Joh 10:11 - the good shepherd giveth his life for the sheep

Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered "the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.

JFB: Joh 10:12 - an hireling . . . whose own the sheep are not

Who has no property, in them. By this He points to His own peculiar relation to the sheep, the same as His Father's, the great Proprietor and Lord of the flock, who styles Him "My Shepherd, the Man that is My Fellow" (Zec 13:7), and though faithful under-shepherds are so in their Master's interest, that they feel a measure of His own concern for their charge, the language is strictly applicable only to "the Son over His own house" (Heb 3:6).

JFB: Joh 10:12 - seeth the wolf coming

Not the devil distinctively, as some take it [STIER, ALFORD, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [LUTHARDT].

JFB: Joh 10:14 - I am the good shepherd, and know my sheep

In the peculiar sense of 2Ti 2:19.

JFB: Joh 10:14 - am known of mine

The soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. "The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands" [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.

JFB: Joh 10:15-18 - As the Father knoweth me, even so know I the Father

What claim to absolute equality with the Father could exceed this? (See on Mat 11:27).

JFB: Joh 10:15-18 - and I lay down my life for the sheep

How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.

JFB: Joh 10:16 - other sheep I have . . . not of this fold: them also I must bring

He means the perishing Gentiles, already His "sheep" in the love of His heart and the purpose of His grace to "bring them" in due time.

JFB: Joh 10:16 - they shall hear my voice

This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him.

JFB: Joh 10:16 - and there shall be one fold

Rather "one flock" (for the word for "fold," as in the foregoing verses, is quite different).

JFB: Joh 10:17 - Therefore doth my Father love me, because I lay down my life, &c.

As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His "commandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts.

JFB: Joh 10:17 - that I might take it again

His resurrection-life being indispensable to the accomplishment of the fruit of His death.

JFB: Joh 10:18 - No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again

It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of "power to take it again" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished.

JFB: Joh 10:18 - This commandment

To "lay down His--life, that He might take it again."

JFB: Joh 10:18 - have I received of my Father

So that Christ died at once by "command" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.

JFB: Joh 10:19-21 - There was a division . . . again among the Jews for these sayings

The light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.

JFB: Joh 10:22-23 - it was . . . the feast of the dedication

Celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7).

JFB: Joh 10:22-23 - it was winter

Implying some inclemency. Therefore,

JFB: Joh 10:23 - Jesus walked . . . in Solomon's porch

For shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].

JFB: Joh 10:24 - Then came the Jews

The rulers. (See on Joh 1:19).

JFB: Joh 10:24 - How long dost thou make us to doubt?

"hold us in suspense" (Margin).

JFB: Joh 10:24 - If thou be the Christ, tell us plainly

But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?

JFB: Joh 10:25-26 - Jesus answered them, I told you

That is, in substance, what I am (for example Joh 7:37-38; Joh 8:12, Joh 8:35-36, Joh 8:58).

JFB: Joh 10:26 - ye believe not, because ye are not of my sheep, as I said

Referring to the whole strain of the Parable of the Sheep, (Joh 10:1, &c.).

JFB: Joh 10:27-30 - My sheep hear my voice, &c.

(See on Joh 10:8).

JFB: Joh 10:28 - I give unto them eternal life

Not "will give them"; for it is a present gift. (See on Joh 3:36; Joh 5:24). It is a very grand utterance, couched in the language of majestic authority.

JFB: Joh 10:29 - My Father, which gave them me

(See on Joh 6:37-39).

JFB: Joh 10:29 - is greater than all

With whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of My Father's hand." The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (OLSHAUSEN--a testimony all the more valuable, being given in spite of Lutheran prejudice).

JFB: Joh 10:30 - I and my Father are one

Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender--"we (two persons) are"; while "one" is neuter--"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have they," says He; "though He has given them to Me, they are as much in His own almighty hands as ever--they cannot be, and when given to Me they are not, given away from Himself; for HE AND I HAVE ALL IN COMMON." Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And AUGUSTINE was right in saying the "We are" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the "one" (as explained) condemns the Arians (who denied the unity of their essence).

JFB: Joh 10:31 - Then the Jews took up stones again to stone Him

And for precisely the same thing as before (Joh 8:58-59).

JFB: Joh 10:32 - Many good works have I showed you

That is, works of pure benevolence (as in Act 10:38, "Who went about doing good," &c.; see Mar 7:37).

JFB: Joh 10:32 - from my Father

Not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [LUTHARDT].

JFB: Joh 10:32 - for which of those works do ye stone me?

"are ye stoning (that is, going to stone) me?"

JFB: Joh 10:33 - for a blasphemy

Whose legal punishment was stoning (Lev 24:11-16).

JFB: Joh 10:33 - thou, being a man

That is, a man only.

JFB: Joh 10:33 - makest thyself God

Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; Joh 8:59).

JFB: Joh 10:34-36 - Is it not written in your law

In Psa 82:6, respecting judges or magistrates.

JFB: Joh 10:34-36 - Ye are gods

Being the official representatives and commissioned agents of God.

JFB: Joh 10:35-36 - If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest

The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (Luk 3:2). The reason is that given by the Baptist himself (see on Joh 3:31). The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself.

JFB: Joh 10:35-36 - because, I said, I am the Son of God

It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis (Joh 10:35), "and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare Mat 5:17).

JFB: Joh 10:37-39 - though ye believe not me, believe the works

There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; Joh 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.

JFB: Joh 10:37-39 - that ye may know and believe that the Father is in me, and I in him

Thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.

JFB: Joh 10:39 - Therefore they sought again to take him

True to their original understanding of His words, for they saw perfectly well that He meant to "make Himself God" throughout all this dialogue.

JFB: Joh 10:39 - he escaped out of their hand

(See on Luk 4:30; Joh 8:59).

JFB: Joh 10:40-42 - went away again beyond Jordan . . . the place where John at first baptized

(See on Joh 1:28).

JFB: Joh 10:41 - many resorted to him

On whom the ministry of the Baptist had left permanent impressions.

JFB: Joh 10:41 - John did no miracle, but all things John spake of this man were true

What they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."

Clarke: Joh 10:1 - Verily, verily, etc.

Verily, verily, etc. - From Joh 10:6, we learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See Joh 10:22

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

Clarke: Joh 10:1 - He that entereth not by the door

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.

Clarke: Joh 10:2 - He that entereth in by the door

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.

Clarke: Joh 10:3 - To him the porter openeth

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; 2Co 2:12; 1Co 16:9; Rev 3:8

Clarke: Joh 10:3 - The sheep hear his voice

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

Clarke: Joh 10:3 - He calleth his own sheep by name

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

Clarke: Joh 10:3 - And leadeth them out

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.

Clarke: Joh 10:4 - He goeth before them

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.

Clarke: Joh 10:5 - And a stranger will they not follow

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.

Clarke: Joh 10:7 - I am the door of the sheep

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.

Clarke: Joh 10:8 - All that ever came before me

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.

Clarke: Joh 10:9 - I am the door: by me if any man enter, etc.

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

Clarke: Joh 10:9 - Go in and out

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.

Clarke: Joh 10:10 - But for to steal, and to kill, and to destroy

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

Clarke: Joh 10:10 - That they might have life

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

Clarke: Joh 10:10 - Might have it more abundantly

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.

Clarke: Joh 10:11 - I am the good shepherd

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

Clarke: Joh 10:11 - Giveth his life for the sheep

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.

Clarke: Joh 10:12 - But he that is a hireling

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

Clarke: Joh 10:12 - Whose own the sheep are not

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.

Clarke: Joh 10:14 - I - know my sheep

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 flock

With ease, though fed promiscuous.

Clarke: Joh 10:14 - And are known of mine

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.

Clarke: Joh 10:16 - Other sheep I have

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.

Clarke: Joh 10:17 - Therefore doth my Father love me

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.

Clarke: Joh 10:18 - I have power

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

Clarke: Joh 10:18 - This commandment have I received

This commandment have I received - That is, I act according to the Divine commandment in executing these things, and giving you this information.

Clarke: Joh 10:19 - There was a division

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

Clarke: Joh 10:19 - Again

Again - There was a dissension of this kind before among the same people; see Joh 9:16.

Clarke: Joh 10:20 - He hath a devil, and is mad

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.

Clarke: Joh 10:21 - These are not the words of him that hath a devil

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.

Clarke: Joh 10:22 - The feast of the dedication

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

Clarke: Joh 10:22 - It was winter

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.

Clarke: Joh 10:23 - Solomon’ s porch

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.

Clarke: Joh 10:24 - How long dost than make us to doubt?

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.

Clarke: Joh 10:25 - I told you, etc.

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).

Clarke: Joh 10:26 - Ye are not of my sheep

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.

Clarke: Joh 10:27 - My sheep hear my voice

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.

Clarke: Joh 10:28 - They shall never perish

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, 1Jo 5:11, 1Jo 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?

Clarke: Joh 10:29 - My Father - is greater than all

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.

Clarke: Joh 10:30 - I and my Father are one

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.

Clarke: Joh 10:31 - The Jews took up stones

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.

Clarke: Joh 10:32 - Many good works have I showed you

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.

Clarke: Joh 10:33 - But for blasphemy

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

Clarke: Joh 10:33 - Thou, being a man

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.

Clarke: Joh 10:34 - Is it not written in your law

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

Clarke: Joh 10:34 - Ye are gods?

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 .

Clarke: Joh 10:35 - Unto whom the word of God came

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 2Ch 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

Clarke: Joh 10:35 - And the scripture cannot be broken

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?

Clarke: Joh 10:37 - If I do not the works, etc.

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.

Clarke: Joh 10:38 - Believe the works

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.

Clarke: Joh 10:39 - They sought again to take him

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

Clarke: Joh 10:39 - But he escaped

But he escaped - In such a way as we know not, for the evangelist has not specified the manner of it.

Clarke: Joh 10:40 - Beyond Jordan

Beyond Jordan - Rather, to the side of Jordan, not beyond it. See the note on Joh 6:22, and Mat 19:1

Clarke: Joh 10:40 - Where John at first baptized

Where John at first baptized - That is, at Bethabara: see Joh 1:28. Afterwards, John baptized at Aenon: Joh 3:23.

Clarke: Joh 10:42 - Many believed on him there

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.

Calvin: Joh 10:1 - Verily, verily, I say to you // He who entereth not by the door

1.Verily, verily, I say to you As Christ had to do with scribes and priests, who were reckoned pastors of the Church, it was necessary that they should be divested of the honor of this title, if he wished his doctrine to be received. The small number of believers might also diminish greatly the authority of his doctrine. He therefore contends that we ought not to reckon, in the number of shepherds or of sheep, all who outwardly claim a place in the Church. But we shall never be able, by means of this mark, to distinguish the lawful shepherds from the reprobate, and the true sheep from the counterfeit, if all have the same object, and beginning, and end.

This warning has been highly useful in all ages, and in the present day it is especially necessary. No plague is more destructive to the Church, than when wolves ravage under the garb of shepherds We know also how grievous an offense it is, when bastard or degenerate Israelites pretend to be the sons of the Church, and, on this pretense, insult believers. But in the present day, there is nothing by which weak and ignorant persons are more alarmed, than when they see the sanctuary of God occupied by the greatest enemies of the Church; for it is not easy to make them understand, that it is the doctrine of Christ which the shepherds of the Church so fiercely resist. Besides, as the greater part of men are led into various errors by false doctrines, while the views and expectations of each person are directed to others, scarcely any person permits himself to be conducted into the right path.

We must therefore, above all things, guard against being deceived by pretended shepherds or counterfeit sheep, if we do not choose, of our own accord, to expose ourselves to wolves and thieves The name of “The Church” is highly honorable, and justly so; but the greater the reverence which it deserves, so much the more careful and attentive ought we to be in marking the distinction between true and false doctrine. Christ here declares openly, that we ought not to reckon as shepherds all who boast of being such, and that we ought not to reckon as sheep all who boast of outward marks. He speaks of the Jewish Church, but what he says applies equally well to our own. We ought also to consider his purpose and design, that weak consciences may not be alarmed or discouraged, when they perceive that they who rule in the Church, instead of pastors or shepherds, are hostile or opposed to the Gospel; and that they may not turn aside from the faith, because they have few fellow-disciples, in listening to Christ, among those who are called Christians.

He who entereth not by the door It is useless, I think, to scrutinize too closely every part of this parable. Let us rest satisfied with this general view, that, as Christ states a resemblance between the Church and a sheepfold, in which God assembles all his people, so he compares himself to a door, because there is no other entrance into the Church but by himself. Hence it follows that they alone are good shepherds who lead men straight to Christ; and that they are truly gathered into the fold of Christ, so as to belong to his flock, who devote themselves to Christ alone.

But all this relates to doctrine; for, since

all the treasures of wisdom and knowledge are hidden in Christ,
(Col 2:3,)

he who turns aside from him to go elsewhere neither keeps the road nor enters by the door. Now, whoever shall not despise Christ or his instructor will easily rid himself of that hesitation which keeps so many in a state of perplexity, what is the Church, and who are they to whom we ought to listen as shepherds For if they who are called shepherds attempt to lead us away from Christ, we ought to flee from them, at the command of Christ, as we would flee from wolves or thieves; and we ought not to form or maintain intercourse with any society but that which is agreed in the pure faith of the Gospel. For this reason Christ exhorts his disciples to separate themselves from the unbelieving multitude of the whole nation, not to suffer themselves to be governed by wicked priests, and not to allow themselves to be imposed upon by proud and empty names.

Calvin: Joh 10:3 - To him the porter openeth // He calleth his own sheep by name

3.To him the porter openeth If by the word Porter ²⁸² any one choose to understand God, I do not object; and Christ even appears expressly to contrast the judgment of God with the false opinion of men in approving of pastors, as if he had said, “There are others, indeed, whom the world generally applauds, and on whom it willingly confers honor; but God, who holds the reins of government, does not acknowledge or approve of any but those who lead the sheep by this road.”

He calleth his own sheep by name I consider this as referring to the mutual consent of faith; because the disciple and the teacher are united together by the one Spirit of God, so that the teacher goes before, and the disciple follows. Some think that it denotes the intimate knowledge which every shepherd ought to have of each of his flock, but I do not know if this rests on solid grounds.

Calvin: Joh 10:4 - Because they know his voice

4.Because they know his voice Though he speaks here of ministers, yet, instead of wishing that they should be heard, he wishes that God should be heard speaking by them; for we must attend to the distinction which he has laid down, that he alone is a faithful pastor or shepherd ²⁸³ of the Church, who conducts and governs his sheep by the direction of Christ. We must attend to the reason why it is said that the sheep follow; it is, because they know how to distinguish shepherds from wolves by the voice This is the spirit of discernment, by which the elect discriminate between the truth of God and the false inventions of men. So then, in the sheep of Christ a knowledge of the truth goes before, and next follows an earnest desire to obey, so that they not only understand what is true, but receive it with warm affection. And not only does he commend the obedience of the faith, because the sheep assemble submissively at the voice of the shepherd, but also because they do not listen to the voice of strangers, and do not disperse when any one cries to them.

Calvin: Joh 10:6 - This parable // But they did not understand what things they were which he spoke to them

6.This parable This is the reason why, proudly vaunting of their wisdom, they rejected the light of Christ; for in a matter not very obscure they are exceedingly dull of apprehension.

But they did not understand what things they were which he spoke to them In this clause the Greek manuscripts differ. Some copies might be literally rendered, they did not understand what he said Another reading, which I have followed, is more full, though it amounts to the same meaning. The third reading is, that they did not know that he who spoke of himself was the Son of God; but this is not much approved.

Calvin: Joh 10:7 - I am the door

7.I am the door If this explanation had not been added, the whole discourse would have been allegorical. He now explains more clearly what was the chief part of the parable when he declares that he is the door The amount of what is stated is, that the principal point of all spiritual doctrine, on which souls are fed, consists in Christ. Hence also Paul, one of the shepherds, says:

I reckon nothing to be worth knowing but Jesus Christ,
(1Co 2:2.)

And this mode of expression conveys the same meaning as if Christ had testified that to him alone we must all be gathered together. Therefore, he invokes and exhorts all who desire salvation to come to him. By these words, he means that in vain do they wander about who leave him to go to God, because there is but one open door, and all approach in any other way is prohibited.

Calvin: Joh 10:8 - All who came before me // But the sheep did not hear them

8.All who came before me The words πάντες ὅσοι may be literally rendered, all as many as came before me They who restrict this expression to Judas the Galilean, and such persons, depart widely, in my opinion, from Christ’s meaning; for he contrasts all false doctrine, in general, with the Gospel, and all false prophets with faithful teachers. Nor would it even be unreasonable to extend this statement to the Gentiles, that all who, from the beginning of the world, have professed to be teachers, and have not labored to gather sheep to Christ, have abused this title for destroying souls. But this does not at all apply to Moses and the Prophets, who had no other object in view than to establish the kingdom of Christ. For it ought to be observed, that a contrast is here made between the words of Christ and those things which are opposed to them. But so far are we from discovering any contradiction between the Law and the doctrine of the Gospel, that the Law is nothing else than a preparation for the Gospel. In short, Christ testifies that all the doctrines, by which the world has been led away from him, are so many deadly plagues; because, apart from him, there is nothing but destruction and horrible confusion. Meanwhile, we see of what importance antiquity is with God, and in what estimation it ought to be held by us, when it enters, as it were, into a contest with Christ. That no man may be moved by the consideration, that there have been teachers, in all ages, who gave themselves no concern whatever about directing men to Christ, Christ expressly states that it is of no consequence how many there have been of this description, or how early they began to appear; for it ought to be considered that there is but one door, and that they who leave it, and make openings or breaches in the walls, are thieves

But the sheep did not hear them He now confirms more clearly what he had already spoken more obscurely and in the figure of an allegory, that they who were led out of the way by impostors did not belong to the Church of God. This is said, first, that when we see a great multitude of persons going astray, we may not resolve to perish through their example; and, next, that we may not waver, when God permits impostors to deceive many. For it is no light consolation, and no small ground of confidence, when we know that Christ, by his faithful protection, has always guarded his sheep, amidst the various attacks and crafty devices of wolves and robbers, so that there never was one of them that deserted him. ²⁸⁴

But here a question arises, When does a person begin to belong to the flock of the Son of God? ²⁸⁵ For we see many who stray and wander through deserts during the greater part of their life, and are at length brought into the fold of Christ. I reply, the word sheep is here used in two ways. When Christ says afterwards, that he has other sheep besides, he includes all the elect of God, who had at that time no resemblance to sheep At present, he means sheep which bore the shepherd’s mark. By nature, we are at the greatest possible distance from being sheep; but, on the contrary, are born lions, tigers, wolves, and bears, ²⁸⁶ until the Spirit of Christ tames us, and from wild and savage beasts forms us to be mild sheep Thus, according to the secret election of God, we are already sheep in his heart, before we are born; but we begin to be sheep in ourselves by the calling, by which he gathers us into his fold. Christ declares that they who are called into the order of believers are so firmly bound together, that they cannot stray or wander, or be carried about by any wind of new doctrine.

It will perhaps be objected, that even those who had been devoted to Christ frequently go astray, and that this is proved by frequent experience, and that it is not without good reason that Ezekiel ascribes it to the good Shepherd, that he gathers the scattered sheep, (Eze 34:12.) I readily acknowledge that it frequently happens, that they who had belonged to the household of faith are, for a time, estranged; but this is not at variance with Christ’s statement, for, so far as they go astray, they cease, in some respects, to be sheep What Christ means is simply this, that all the elect of God, though they were tempted to go astray in innumerable ways, were kept in obedience to the pure faith, so that they were not exposed as a prey to Satan, or to his ministers. But this work of God is not less astonishing, when he again gathers the sheep which had wandered for a little, than if they had all along continued to be shut up in the fold. It is always true, and without a single exception, that

they who go out from us were not of us,
but that they who were of us remain with us to the end,
(1Jo 2:19.)

This passage ought to strike us with the deepest shame; first, because we are so ill accustomed to the voice of our Shepherd, that there are hardly any who do not listen to it with indifference; and, next, because we are so slow and indolent to follow him. I speak of the good, or of those who are at least passable; for the greater part of those who boast that they are Christ’s disciples kick fiercely against him. Lastly, as soon as the voice of any stranger has sounded in our ears, we are hurried to and fro; and this lightness and unsteadiness sufficiently shows how little progress we have hitherto made in the faith. But if the number of believers is smaller than might be desired, and if out of this small number a large proportion be continually dropping off, faithful teachers have this consolation to support them, that the elect of God, who are Christ’s sheep, listen to them. It is our duty, indeed, to labor diligently, and to strive by every possible method, that the whole world may be brought, if possible, into the unity of the faith; but let us, in the meantime, be well satisfied with belonging to the number.

Calvin: Joh 10:9 - If any man enter by me // He shall go in and out, and find pasture

9.If any man enter by me The highest consolation of believers is, that when they have once embraced Christ, they learn that they are out of danger; for Christ promises to them salvation and happiness. He afterwards divides it into two parts.

He shall go in and out, and find pasture First, they shall go safely wherever they find necessary; and, next, they shall be fed to the full. By going in and out, Scripture often denotes all the actions of the life, as we say in French, aller et venir, ( to go and come,) ²⁸⁷ which means, to dwell These words, therefore, present to us a twofold advantage of the Gospel, that our souls shall find pasture in it, which otherwise become faint and famished, and are fed with nothing but wind; and, next, because he will faithfully protect and guard us against the attacks of wolves and robbers.

Calvin: Joh 10:10 - The thief cometh not // I am come // That they may have life

10.The thief cometh not By this saying, Christ — if we may use the expression — pulls our ear, that the ministers of Satan may not come upon us by surprise, when we are in a drowsy and careless state; for our excessive indifference exposes us, on every side, to false doctrines. For whence arises credulity so great, that they who ought to have remained fixed in Christ, fly about in a multitude of errors, but because they do not sufficiently dread or guard against so many false teachers? And not only so, but our insatiable curiosity is so delighted with the new and strange inventions of men, that, of our own accord, we rush with mad career to meet thieves and wolves. Not without reason, therefore, does Christ testify that false teachers, whatever may be the mildness and plausibility of their demeanour, always carry about a deadly poison, that we may be more careful to drive them away from us. A similar warning is given by Paul,

See that no man rob you through vain philosophy,
(Col 2:8.)

I am come This is a different comparison; for Christ, having hitherto called himself the door, and declared that they who bring sheep to this door are true shepherds, now assumes the character of a shepherd, and indeed affirms that he is the only shepherd Indeed, there is no other to whom this honor and title strictly belongs; for, as to all the faithful shepherds of the Church, it is he who raises them up, endows them with the necessary qualifications, governs them by his Spirit, and works by them; and therefore they do not prevent him from being the only Governor of his Church, or from holding the distinction of being the only Shepherd For, though he employs their ministry, still he does not cease to fulfill and discharge the office of a shepherd by his own power; and they are masters and teachers in such a manner as not to interfere with his authority as a Master. In short, when the term shepherd is applied to men, it is used, as we say, in a subordinate sense; and Christ shares the honor with his ministers in such a manner, that he still continues to be the only shepherd both of themselves and of the whole flock.

That they may have life When he says that he is come, that the sheep may have life, he means that they only who do not submit to his staff and crook (Psa 23:4) are exposed to the ravages of wolves and thieves; and — to give them greater confidence — he declares that life is continually increased and strengthened in those who do not revolt from him. And, indeed, the greater progress that any man makes in faith, the more nearly does he approach to fullness of life, because the Spirit, who is life, grows in him.

Calvin: Joh 10:11 - The good shepherd giveth his life for the sheep

11.The good shepherd giveth his life for the sheep From the extraordinary affection which he bears towards the sheep, he shows how truly he acts towards them as a shepherd; for he is so anxious about their salvation, that he does not even spare his own life. Hence it follows, that they who reject the guardianship of so kind and amiable a shepherd are exceedingly ungrateful, and deserve a hundred deaths, and are exposed to every kind of harm. The remark of Augustine is exceedingly just, that this passage informs us what we ought to desire, what we ought to avoid, and what we ought to endure, in the government of the Church. Nothing is more desirable than that the Church should be governed by good and diligent shepherds Christ declares that he is the good shepherd, who keeps his Church safe and sound, first, by himself, and, next, by his agents. Whenever there is good order, and fit men hold the government, then Christ shows that he is actually the shepherd But there are many wolves and thieves who, wearing the garb of shepherds, wickedly scatter the Church. Whatever name such persons may assume, Christ threatens that we must avoid them.

Calvin: Joh 10:12 - But the hireling // And he who is not the shepherd // Whose own the sheep are not

12.But the hireling By hirelings we are to understand those who retain the pure doctrine, and who proclaim the truth, as Paul says, to serve a purpose rather than from pure zeal. Though such persons do not serve Christ faithfully, yet we ought to hear them; for Christ wished that the Pharisees should be heard, because they sat in Moses ’ seat, (Mat 23:2;) and, in like manner, we ought to give such honor to the Gospel, as not to shrink from its ministers, though they be not good men. And as even the slightest offenses render the Gospel distasteful to us, that we may not be hindered by such false delicacy, let us always remember what I have formerly suggested, that if the Spirit of Christ does not operate so powerfully in ministers, as to make it plainly evident that he is their shepherd, we suffer the punishment of our sins, and yet our obedience is proved.

And he who is not the shepherd Though Christ claims for himself alone the name of a shepherd, yet he indirectly states that, in some respects, he holds it in common with the agents by whom he acts. For we know that there have been many, since the time of Christ, who did not hesitate to shed their blood for the salvation of the Church; and even the prophets, before his coming, did not spare their own life. But in his own person he holds out a perfect example, so as to lay down a rule for his ministers. For how base and shameful is our indolence, if our life is more dear to us than the salvation of the Church, which Christ preferred to his own life!

What is here said about laying down life for the sheep, may be viewed as an undoubted and principal mark of paternal affection. Christ intended, first, to demonstrate what a remarkable proof he gave of his love toward us, and, next, to excite all his ministers to imitate his example. Yet we must attend to the difference between them and him. He laid down his life as the price of satisfaction, shed his blood to cleanse our souls, offered his body as a propitiatory sacrifice, to reconcile the Father to us. Nothing of all this can exist in the ministers of the Gospel, all of whom need to be cleansed, and receive atonement and reconciliation to God by that single sacrifice. But Christ does not argue here about the efficacy or benefit of his death, so as to compare himself to others, but to prove with what zeal and affection ²⁸⁸ he is moved towards us, and, next, to invite others to follow his example. In short, as it belongs exclusively to Christ to procure life for us by his death, and to fulfill all that is contained in the Gospel, so it is the universal duty of all pastors or shepherds, to defend the doctrine which they proclaim, even at the expense of their life, and to seal the doctrine of the Gospel with their blood, and to show that it is not in vain that they teach that Christ has procured salvation for themselves and for others.

But here a question may be put. Ought we to reckon that man a hireling, who, for any reason whatever, shrinks from encountering the wolves? This was anciently debated as a practical question, when tyrants raged cruelly against the Church. Tertullian, and others of the same class, were, in my opinion, too rigid on this point. I prefer greatly the moderation of Augustine, who allows pastors to flee on the condition that, by their flight, they contribute more to the public safety than they would do by betraying the flock committed to their charge. And he shows that this is done, when the Church is not deprived of well-qualified ministers, and when the life of the pastor in particular is so eagerly sought, that his absence mitigates the rage of enemies. But it the flock — as well as the pastor — be in danger, ²⁸⁹ and if there be reason to believe that the pastor flees, not so much from a desire to promote the public advantage as from a dread of dying, Augustine contends that this is not at all lawful, because the example of his flight will do more injury than his life can do good in future. The reader may consult the Epistle to Bishop Honoratus, ( Ep. 108) On this ground it was lawful for Cyprian to flee, who was so far from shuddering at death, that he nobly refused to accept the offer of saving his life by a treacherous denial of his Master. Only it must be held that a pastor ought to prefer his flock, or even a single sheep, to his own life.

Whose own the sheep are not Christ appears here to make all shepherds besides himself to be, without exception, hirelings; for, since he alone is shepherd, none of us have a right to say that the sheep which he feeds are his own But let us remember that they who are guided by the Spirit of God reckon that to be their own which belongs to their Head; and that not in order to claim power for themselves, but to keep faithfully what has been committed to their charge. For he who is truly united to Christ will never cease to take an interest in that which He valued so highly. This is what he afterwards says:

Calvin: Joh 10:13 - The hireling fleeth

13.The hireling fleeth The reason is, because he careth not for the sheep, which means, that his heart is not moved by the scattering of the flock, because he thinks that it does not at all belong to him. For he who looks to the hire, and not to the flock, though he may deceive others, when the Church is in a state of tranquillity, yet when he comes into the contest, will give proof of his treachery.

Calvin: Joh 10:14 - And I know my sheep, and am known by mine

14.And I know my sheep, and am known by mine In the former clause, he again holds out his love towards us; for knowledge proceeds from love, and is accompanied by care. But it means also that he utterly disregards all who do not obey the Gospel, as he repeats in the second clause, and confirms what he had formerly said, that — on the other hand — he is known by the sheep

Calvin: Joh 10:15 - As the Father knoweth me

15.As the Father knoweth me It is unnecessary, and is not even expedient, that we should enter into those thorny questions, How is it that the Father knows his Wisdom? For Christ simply declares that, so far as he is the bond of our union with God, he is placed between Him and us; as if he had said, that it is no more possible for him to forget us, than that he should be rejected or disregarded by the Father. At the same time, he demands the duty which we mutually owe to him, because, as he employs all the power which he has received from the Father for our protection, so he wishes that we should be obedient and devoted to him, as he is wholly devoted to his Father, and refers everything to him.

Calvin: Joh 10:16 - And I have other sheep // Them also I must bring // a father of many nations // And there shall be one fold // And they shall hear my voice

16.And I have other sheep Though some refer this indiscriminately to all, both Jews and Gentiles, who were not yet disciples of Christ, yet I have no doubt that he had in his eye the calling of the Gentiles. For he gives the appellation fold to the assemblage of the ancient people, by which they were separated from the other nations of the world, and united into one body as the heritage of God. The Jews had been adopted by God in such a manner, that he surrounded them with certain enclosures, which consisted of rites and ceremonies, that they might not be confounded with unbelievers, though the door of the fold was the gracious covenant of eternal life confirmed in Christ. For this reason he calls those sheep which had not the same mark, but belonged to a different class, other sheep In short, the meaning is, that the pastoral office of Christ is not confined within the limits of Judea, but is far more extensive.

Augustine’s observation on this passage is undoubtedly true, that, as there are many wolves within the Church, so there are many sheep without But this is not applicable, in every respect, to the present passage, which relates to the outward aspect of the Church, because the Gentiles, who had been strangers for a time, were afterwards invited into the kingdom of God, along with the Jews. Yet I acknowledge that Augustine’s statement applies in this respect, that Christ gives the name of sheep to unbelievers, who in themselves were the farthest possible from being entitled to be called sheep And not only does he point out, by this term, what they will be, but rather refers this to the secret election of God, because we are already God’s sheep, before we are aware that He is our shepherd. In like manner, it is elsewhere said that we were enemies, when he loved us, (Rom 5:10;) and for this reason Paul also says that we were known by God, before we knew him, (Gal 4:9.)

Them also I must bring He means that the election of God will be secure, so that nothing of all that he wishes to be saved shall perish. ²⁹⁰ For the secret purpose of God, by which men were ordained to life, is at length manifested in his own time by the calling, — the effectual calling, when he regenerates by his Spirit, to be his sons, those who formerly were begotten of flesh and blood.

But it may be asked, How were the Gentiles brought to be associated with the Jews? For the Jews were not under the necessity of rejecting the covenant which God made with their fathers, in order to become Christ’s disciples; and the Gentiles, on the other hand, were not under the necessity of submitting to the yoke of the Law, that, being ingrafted in Christ, they might be associated with the Jews. Here we must attend to the distinction between the substance of the covenant and the outward appendages. For the Gentiles could not assent to the faith of Christ in any other way than by embracing that everlasting covenant on which the salvation of the world was founded. In this manner were fulfilled the predictions,

Strangers shall speak the language of Canaan,
(Isa 19:18.)

Again,

Ten men of the Gentiles shall take hold of the cloak of one Jew, and say,
We will go with you,
(Zec 8:23.)

Again,

Many nations shall come, and say,
Come, and let us go up to the mountain of the Lord,
(Isa 2:4; Mic 4:2.)

Abraham was also called

a father of many nations, (Gen 17:5; Rom 4:17,) because they shall come from the East and from the West, who shall sit down with him in the kingdom of God,
(Mat 8:11.)

As to ceremonies, they are the middle wall of partition, which, Paul informs us, hath been thrown down, (Eph 2:14.) Thus, we have been associated with the Jews in the unity of the faith, as to the substance; and the ceremonies were abolished, that there might be nothing to prevent the Jews from stretching out their hand to us.

And there shall be one fold ²⁹¹ and one shepherd That is, that all the children of God may be gathered and united ²⁹² into one body; as we acknowledge that there is one holy universal Church, ²⁹³ and there must be one body with one head.

There is one God, says Paul, one faith, one baptism.
Therefore we ought to be one, as we are called into one hope,
(Eph 4:4.)

Now though this flock appears to be divided into different folds, yet they are kept within enclosures which are common to all believers who are scattered throughout the whole world; because the same word is preached to all, they use the same sacraments, they have the same order of prayer, and every thing that belongs to the profession of faith.

And they shall hear my voice We must observe the way in which the flock of God is gathered. It is, when all have one shepherd, and when his voice alone ²⁹⁴ is heard These words mean that, when the Church submits to Christ alone, and obeys his commands, and hears his voice and his doctrine, ²⁹⁵ then only is it in a state of good order. If Papists can show us that there is any thing of this sort among them, let them enjoy the title of The Church, of which they vaunt so much. But if Christ is silent there, if his majesty is trodden under foot, if his sacred ordinances are held up to scorn, what else is their unity but a diabolical conspiracy, which is worse and far more to be abhorred than any dispersion? Let us therefore remember that we ought always to begin with the Head. Hence also the Prophets, when they describe the restoration of the Church, always join David the king with God; as if they said, that there is no Church where Christ does not reign, and that there is no kingdom of God, but where the honor of shepherd is granted to Christ.

Calvin: Joh 10:17 - On this account the Father loveth me // That I may take it again. As

17.On this account the Father loveth me There is, indeed, another and a higher reason why the Father loveth the Son; for it was not in vain that a voice was heard from heaven,

This is my beloved Son, in whom the good-pleasure of God dwells,
(Mat 3:17.)

But as he was made man on our account, and as the Father delighted in him, in order that he might reconcile us to himself, we need not wonder if he declares it to be the reason why the Father loveth him, that our salvation is dearer to him than his own life. This is a wonderful commendation of the goodness of God to us, and ought justly to arouse our whole souls into rapturous admiration, that not only does God extend to us the love which is due to the only-begotten Son, but he refers it to us as the final cause. And indeed there was no necessity that Christ should take upon him our flesh, in which he was beloved, but that it might be the pledge of the mercy of his Father in redeeming us.

That I may take it again. As the disciples might be deeply grieved on account of what they had heard about the death of Christ, and as their faith might even be greatly shaken, he comforts them by the hope of his resurrection, which would speedily take place; as if he said, that he would not die on the condition of being swallowed up by death, but in order that he might soon rise again as a conqueror. And even at the present day, we ought to contemplate the death of Christ, so as to remember, at the same time, the glory of his resurrection. Thus, we know that he is life, because, in his contest with death, he obtained a splendid victory, and achieved a noble triumph.

Calvin: Joh 10:18 - No man taketh it from me // But I lay it down of myself // This commandment have I received from my Father

18.No man taketh it from me This is another consolation, by which the disciples may take courage as to the death of Christ, that he does not die by constraint, but offers himself willingly for the salvation of his flock. Not only does he affirm that men have no power to put him to death, except so far as he permits them, but he declares that he is free from every violence of necessity. It is otherwise with us, for we are laid under a necessity of dying on account of our sins. True, Christ himself was born a mortal man; but this was a voluntary submission, and not a bondage laid upon him by another. Christ intended, therefore, to fortify his disciples, that, when they saw him shortly afterwards dragged to death, they might not be dismayed, as if he had been oppressed by enemies, but might acknowledge that it was done by the wonderful Providence of God, that he should die for the redemption of his flock. And this doctrine is of perpetual advantage, that the death of Christ is an expiation for our sins, because it was a voluntary sacrifice, according to the saying of Paul,

By the obedience of one many were made righteous,
(Rom 5:19.)

But I lay it down of myself These words may be explained in two ways; either that Christ divests himself of life, but still remains what he was, just as a person would lay aside a garment from his body, or, that he dies by his own choice.

This commandment have I received from my Father He recalls our attention to the eternal purpose of the Father, in order to inform us that He had such care about our salvation, that he dedicated to us his only-begotten Son great and excellent as he is; ²⁹⁶ and Christ himself, who came into the world to be in all respects obedient to the Father, confirms the statement, that he has no other object in view than to promote our benefit.

Calvin: Joh 10:19 - A division therefore arose again

19.A division therefore arose again The advantage gained by Christ’s discourse was, that it procured him some disciples; but as his doctrine has also many adversaries, hence arises a division, so that they are split into parties, who formerly appeared to be one body of the Church. for all, with one consent, professed that they worshipped the God of Abraham and complied with the Law of Moses; but now, when Christ comes forward, they begin to differ on his account. If that profession had been sincere, Christ, who is the strongest bond of charity, and whose office it is to gather those things which are scattered, would not break up their agreement. But Christ, by the light of his Gospel, exposes the hypocrisy of many who, while they had nothing but a false and hypocritical pretense, boasted that they were the people of God.

Thus, the wickedness of many is still the reason why the Church is troubled by divisions, and why contentions are kindled. Yet those who disturb the peace, throw the blame on us, and call us Schismatics; for the principal charge which the Papists bring against us is, that our doctrine has shaken the tranquillity of the Church. Yet the truth is, that, if they would yield submissively to Christ, and give their support to the truth, all the commotions would immediately be allayed. But when they utter murmurs and complaints against Christ, and will not allow us to be at rest on any other condition than that the truth of God shall be extinguished, and that Christ shall be banished from his kingdom, they have no right to accuse us of the crime of schism; for it is on themselves, as every person sees, that this crime ought to be charged. We ought to be deeply grieved that the Church is torn by divisions arising among those who profess the same religion; but it is better that there are some who separate themselves from the wicked, to be united to Christ their Head, than that all should be of one mind in despising God. Consequently, when schisms arise, we ought to inquire who they are that revolt from God and from his pure doctrine.

Calvin: Joh 10:20 - He hath a devil

20.He hath a devil They employ the most offensive reproach which they can devise, in slandering Christ, that all may shudder at the thought of hearing him. For wicked men, that they may not be forced to yield to God, in a furious manner, and with closed eyes, break out into proud contempt of him, and excite others to the same rage, so that not a single word of Christ is heard in silence. But the doctrine of Christ has sufficient power in itself to defend it against slanders. And this is what believers mean by their reply,

Calvin: Joh 10:21 - These are not the words of a demoniac

21.These are not the words of a demoniac It is as if they demanded that men should judge from the fact itself; for the truth, as we have said, is strong enough to maintain itself. And this is the only protection of our faith, that wicked men will never be able to hinder the power and wisdom of God, and his goodness also, ²⁹⁷ from shining in the Gospel.

Calvin: Joh 10:22 - And it was the feast of Dedication

22.And it was the feast of Dedication The Greek word (ἐγκαίνια) which we have translated dedication, ²⁹⁸ properly signifies renovations; because the temple, which had been polluted, was again consecrated by the command of Judas Maccabaeus; and at that time it was enacted that the day of the new dedication or consecration should be celebrated every year as a festival, that the people might recall to remembrance the grace of God, which had put an end to the tyranny of Antiochus. Christ appeared in the temple at that time, according to custom, that his preaching might yield more abundant fruit amidst a large assembly of men.

Calvin: Joh 10:23 - And Jesus was walking in the temple, in Solomon’s porch

23.And Jesus was walking in the temple, in Solomon’s porch The Evangelist gives to Solomon’s porch the designation of the temple; not that it was the sanctuary, but only an appendage to the temple Nor does he mean the ancient porch which was built by Solomon, which had been altogether destroyed by the Chaldeans, but that which the Jews — perhaps immediately after their return from the Babylonish captivity — built after the pattern of the ancient porch, and gave it the same name, that it might be more highly honored; and Herod afterwards built a new temple.

Calvin: Joh 10:24 - The Jews therefore surrounded him // How long dost thou keep our soul in suspense? // Tell us plainly

24.The Jews therefore surrounded him This was undoubtedly a cunning attack on Christ, at least on the part of those with whom the scheme originated. For the common people might, without any fraud, desire that Christ would openly declare that God had sent him to be a deliverer; but a few persons, by trick and stratagem, wished to draw this word from him amidst the crowd, that he might be killed by a mob, or that the Romans might lay hands on him.

How long dost thou keep our soul in suspense? By complaining of being kept in suspense, they pretend that they are so ardently desirous of the promised redemption, that their minds are eagerly and incessantly occupied by the expectation of Christ. And this is the true feeling of piety, to find nowhere else than in Christ alone, what will satisfy our minds, or give them true composure; as he himself says,

Come to me, all you who labor and are heavy laden, and I will refresh you, and your souls shall find rest,
(Mat 11:28.)

Therefore, those who come to Christ ought to be prepared in the same manner as those men pretend to be. But they are wrong in accusing Christ, as if he had not hitherto confirmed their faith; for it was entirely their own fault that they had not a full and perfect knowledge of him. But this is always the case with unbelievers, that they choose rather to remain in doubt than to be founded on the certainty of the word of God. Thus, in our own day, we see many who voluntarily shut their eyes, and spread the clouds of their doubt, in order to darken the clear light of the Gospel. We see also many light spirits, who fly about in idle speculations, and never find, throughout their whole life, a permanent abode.

Tell us plainly When they demand that Christ shall declare himself freely, or openly and boldly, their meaning is, that he may no longer convey his meaning indirectly, and in a circuitous manner. Thus they charge his doctrine with obscurity, which, on the contrary, was abundantly plain and distinct, if the men who heard it had not been deaf. Now this history warns us, that we cannot avoid the artifices and slanders of wicked men, if we are called to preach the Gospel. Wherefore, we ought to be on the watch, and not to be surprised at it as a new thing, when the same thing happens to us as to our Master.

Calvin: Joh 10:25 - I have told you // The works which I do

25.I have told you Our Lord Jesus ²⁹⁹ does not conceal that he is the Christ, and yet he does not teach them as if they were willing to learn, but rather reproaches them with obstinate malice, because, though they had been taught by the word and works of God, they had not yet made any progress. Accordingly, that they do not know him, he imputes to their own fault, as if he said: “My doctrine is easily enough understood, but the blame lies with you, because you maliciously resist God.”

The works which I do He speaks of his works, in order to convict them of being doubly obstinate; for, besides the doctrine, they had a striking testimony in his miracles, if they had not been ungrateful to God. He twice repeats the words, You do not believe, in order to prove that, of their own accord, they were deaf to doctrine, and blind to works; which is a proof of extreme and desperate malice. He says that he did the works in the name of his Father; because his design was, to testify the power of God in them, by which it might be openly declared that he came from God.

Calvin: Joh 10:26 - Because you are not of my sheep

26.Because you are not of my sheep He assigns a higher reason why they do not believe either in his miracles or in his doctrine. It is, because they are reprobate. We must observe Christ’s design; for, since they boasted of being the Church of God, that their unbelief may detract nothing from the authority of the Gospel, he affirms that the gift of believing is a special gift. And, indeed, before that men know God, they must first be known by him, as Paul says, (Gal 4:9.) On the other hand, those to whom God does not look must always continue to look away from him. If any one murmur at this, arguing that the cause of unbelief dwells in God, because he alone has power to make sheep; I reply, He is free from all blame, for it is only by their voluntary malice that men reject his grace. God does all that is necessary to induce them to believe, but who shall tame wild beasts? ³⁰⁰ This will never be done, till the Spirit of God change them into sheep They who are wild will in vain attempt to throw on God the blame of their wildness, for it belongs to their own nature. In short, Christ means that it is not wonderful, if there are few who obey his Gospel, because all whom the Spirit of God does not subdue to the obedience of faith are wild and fierce beasts. So much the more unreasonable and absurd is it, that the authority of the Gospel should depend on the belief of men; but believers ought rather to consider, that they are the more strongly bound to God, because, while others remain in a state of blindness, they are drawn to Christ by the illumination of the Spirit. Here, too, the ministers of the Gospel have ground of consolation, if their labor be not profitable to all.

Calvin: Joh 10:27 - My sheep hear my voice

27.My sheep hear my voice He proves by an argument drawn from contraries, that they are not sheep, because they do not obey the Gospel. For God effectually calls all whom he has elected, so that the sheep of Christ are proved by their faith. And, indeed, the reason why the name of sheep is applied to believers is, that they surrender themselves to God, to be governed by the hand of the Chief Shepherd, and, laying aside the fierceness of their nature, become mild and teachable. It is no small consolation to faithful teachers, that, though the greater part of the world do not listen to Christ, yet he has his sheep whom he knows, and by whom he is also known Let them do their utmost to bring the whole world into the fold of Christ; but when they do not succeed according to their wish, let them be satisfied with this single consideration, that they who are sheep will be gathered by their agency. The rest has been already explained.

Calvin: Joh 10:28 - And they shall never perish // And none can wrest them out of my Father’s hand

28.And they shall never perish It is an inestimable fruit of faith, that Christ bids us be convinced of our security when we are brought by faith into his fold. But we must also observe on what foundation this certainty rests. It is because he will be a faithful guardian of our salvation, for he testifies that our salvation is in his hand And if this were not enough, he says that they will be safely guarded by the power of his Father This is a remarkable passage, by which we are taught that the salvation of all the elect is not less certain than the power of God is invincible. Besides, Christ did not intend to throw this word foolishly into the air, but to give a promise which should remain deeply axed in their minds; and, therefore, we infer that the statement of Christ is intended to show that the elect are absolutely certain of their salvation. We are surrounded, indeed, by powerful adversaries, and so great is our weakness, that we are every moment in imminent danger of death; but as He who keeps what we have committed to him (2Ti 1:12) is greater or more powerful than all, we have no reason to tremble as if our life were in danger.

Hence, too, we infer how mad is the confidence of the Papists, which relies on free-will, on their own virtue, and on the merits of their works. Widely different is the manner in which Christ instructs his followers, to remember that, in this world, they may be said to be in the midst of a forest, surrounded by innumerable robbers, and are not only unarmed and exposed as a prey, but are aware that the cause of death is contained in themselves, so that, relying on the guardianship of God alone, they may walk without alarm. In short, our salvation is certain, because it is in the hand of God; for our faith is weak, and we are too prone to waver. But God, who has taken us under his protection, is sufficiently powerful to scatter, with his breath alone, all the forces of our adversaries. It is of great importance for us to turn our eye to this, that the fear of temptations may not dismay us; for Christ even intended to point out the way in which sheep are made to live at ease in the midst of wolves.

And none can wrest them out of my Father’s hand The word and, in this passage, means therefore For, since the power of God is invincible, Christ infers that the salvation of believers is not exposed to the ungovernable passions of their enemies, because, ere they perish, God must be overcome, who has taken them under the protection of his hand.

Calvin: Joh 10:30 - I and my Father are one

30.I and my Father are one He intended to meet the jeers of the wicked; for they might allege that the power of God did not at all belong to him, so that he could promise to his disciples that it would assuredly protect them. He therefore testifies that his affairs are so closely united to those of the Father, that the Father’s assistance will never be withheld from himself and his sheep The ancients made a wrong use of this passage to prove that Christ is (ὁμοούσιος) of the same essence with the Father. For Christ does not argue about the unity of substance, but about the agreement which he has with the Father, so that whatever is done by Christ will be confirmed by the power of his Father.

Calvin: Joh 10:31 - Then the Jews again took up stones

31.Then the Jews again took up stones As true religion, in maintaining the glory of God, burns with its own zeal which the Spirit of God directs, so unbelief is the mother of rage, and the devil hurries on the wicked in such a manner, that they breathe nothing but slaughter. This result shows with what intention they put the question to Christ; for the open confession, of which they pretended to be desirous, instantly drives them to madness. And yet, though they are hurried along, with such violence, to oppress Christ, there can be no doubt that they assigned some plausible reason for their judgment, as if they were acting according to the injunction of the Law, by which God commands that false prophets shall be stoned, (Deu 13:5.)

Calvin: Joh 10:32 - Many good works I have shown you

32.Many good works I have shown you Here Christ not only says that they have no reason for their cruelty, but accuses them of ingratitude, in making so unjust a requital for God’s favors. Nor does he only state that he has done them a service by one or two works, but that in many ways he has been kind to them. Next, he upbraids them with being ungrateful, not only to himself, but rather to God, when he says that he is the minister of the Father, who openly manifested his power, that it might be known and attested to them. For when he says that the good works were from the Father, he means that God was the Author of them. The meaning may be thus summed up, “God intended to make known to you, by me, distinguished benefits; he has conferred them upon you by my hand. Banish me as much as you please, I have done nothing that does not deserve praise and good-will. In persecuting me, therefore, you must show your rage against the gifts of God.” But the question has greater force to pierce their consciences than if he had made a direct assertion.

Calvin: Joh 10:33 - We stone thee not for a good work // But for blasphemy // Because thou, being a man, makest thyself God

33.We stone thee not for a good work Though wicked men carry on open war with God, yet they never wish to sin without some plausible pretense. The consequence is, that when they rage against the Son of God, they are not content with this cruelty, but bring an unprovoked accusation against him, and constitute themselves advocates and defenders of the glory of God. A good conscience must therefore be to us a wall of brass, by which we boldly repel the reproaches and calumnies with which we are assailed. For whatever plausibility may adorn their malice, and whatever reproach they may bring on us for a time, if we fight for the cause of God, he will not refuse to uphold his truth. But as the wicked never want pretences for oppressing the servants of God, and as they have also hardened impudence, so that, even when vanquished, they do not cease to slander, we have need of patience and meekness, to support us to the end.

But for blasphemy The word blasphemy, which among profane authors denotes generally every kind of reproach, Scripture refers to God, when his majesty is offended and insulted.

Because thou, being a man, makest thyself God There are two kinds of blasphemy, either when God is deprived of the honor which belongs to him, or when anything unsuitable to his nature, or contrary to his nature, is ascribed to him. They argue therefore that Christ is a blasphemer and a sacrilegious person, because, being a mortal man, he lays claim to Divine honor. And this would be a just definition of blasphemy, if Christ were nothing more than a man. They only err in this, that they do not design to contemplate his Divinity, which was conspicuous in his miracles.

Calvin: Joh 10:34 - Is it not written in your Law? // I said, You are gods

34.Is it not written in your Law? He clears himself of the crime charged against him, not by denying that he is the Son of God, but by maintaining that he had justly said so. Yet he adapts his reply to the persons, instead of giving a full explanation of the fact; for he reckoned it enough for the present to expose their malice. In what sense he called himself the Son of God he does not explain fully, but states indirectly. The argument which he employs is not drawn from equals, but from the less to the greater.

I said, You are gods Scripture gives the name of gods to those on whom God has conferred an honorable office. He whom God has separated, to be distinguished above all others, is far more worthy of this honorable title. Hence it follows, that they are malicious and false expounders of Scripture, who admit the first, but take offense at the second. The passage which Christ quotes is in Psa 82:6,

I have said, You are gods,
and all of you are children of the Most High;

where God expostulates with the kings and judges of the earth, who tyrannically abuse their authority and power for their own sinful passions, for oppressing the poor, and for every evil action. He reproaches them that, unmindful of Him from whom they received so great dignity, they profane the name of God. Christ applies this to the case in hand, that they receive the name of gods, because they are God’s ministers for governing the world. For the same reason Scripture calls the angels gods, because by them the glory of God beams forth on the world. We must attend to the mode of expression:

Calvin: Joh 10:35 - To whom the word of God was addressed

35.To whom the word of God was addressed For Christ means that they were authorized by an undoubted command of God. Hence we infer that empires did not spring up at random, nor by the mistakes of men, but that they were appointed by the will of God, because he wishes that political order should exist among men, and that we should be governed by usages and laws. For this reason Paul says, that all who

resist the power are rebels against God, because there is no power but what is ordained by God,
(Rom 13:1.)

It will, perhaps, be objected, that other callings also are from God, and are approved by him, and yet that we do not, on that account, call farmers, or cowherds, or cobblers, gods I reply, this is not a general declaration, that all who have been called by God to any particular way of living are called gods; but Christ speaks of kings, whom God has raised to a more elevated station, that they may rule and govern. In short, let us know that magistrates are called gods, because God has given them authority. Under the term Law, Christ includes the whole doctrine by which God governed his ancient Church; for since the prophets were only expounders of the Law, the Psalms are justly regarded as an appendage to the Law. That the Scripture cannot be broken means, that the doctrine of Scripture is inviolable.

Calvin: Joh 10:36 - Whom the Father hath sanctified // Do you say that I blaspheme?

36.Whom the Father hath sanctified There is a sanctification that is common to all believers. But here Christ claims for himself something far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed, (Joh 6:27.) But this refers strictly to the person of Christ, so far as he is manifested in the flesh. Accordingly, these two things are joined, that he has been sanctified and sent into the world. But we must also understand for what reason and on what condition he was sent It was to bring salvation from God, and to prove and exhibit himself, in every possible way, to be the Son of God.

Do you say that I blaspheme? The Arians anciently tortured this passage to prove that Christ is not God by nature, but that he possesses a kind of borrowed Divinity. But this error is easily refuted, for Christ does not now argue what he is in himself, but what we ought to acknowledge him to be, from his miracles in human flesh. For we can never comprehend his eternal Divinity, unless we embrace him as a Redeemer, so far as the Father hath exhibited him to us. Besides, we ought to remember what I have formerly suggested, that Christ does not, in this passage, explain fully and distinctly what he is, as he would have done among his disciples; but that he rather dwells on refuting the slander of his enemies.

Calvin: Joh 10:37 - If I do not the works // The works of my Father

37.If I do not the works Lest the Jews might reply that it was in vain for him to boast of sanctification, and of all that depended on it, he again draws their attention to his miracles, in which there was a sufficiently evident proof of his Divinity. This is in the shape of a concession, as if he had said, “I do not wish you to be bound to give me credit on any other condition than that you see the fact plainly before your eyes. ³⁰³ You may safely reject me, if God has not openly given testimony to me.”

The works of my Father He gives them this name, because those works were truly Divine, and because so great power shone in them, that they could not be ascribed to a man.

Calvin: Joh 10:38 - But if I do // That you may know and believe // That the Father is in me, and I in him // And I am in my Father;

38.But if I do He shows that they are held plainly convicted of unbelieving and sacrilegious contempt, because they render no reverence or honor ³⁰⁴ to what are undoubtedly the works of God. This is a second concession, when he says, “Though I allow you to doubt of my doctrine, you cannot deny, at least, that the miracles which I have performed are from God. You therefore openly reject God, and not a man.”

That you may know and believe Though he places knowledge before faith, as if faith were inferior to it, he does so, because he has to do with unbelieving and obstinate men, who never yield to God, until they are vanquished and constrained by experience; for rebels wish to know before they believe And yet our gracious God indulges us so far, that he prepares us for faith by a knowledge of his works. But the knowledge of God and of his secret wisdom comes after faith, because the obedience of faith opens to us the door of the kingdom of heaven.

That the Father is in me, and I in him He repeats the same thing which he had said before in other words, I and my Father are one All tends to this point, that in his ministry there is nothing contrary to his Father. “ The Father, he says, is in me; that is, Divine power is manifested in me.”

And I am in my Father; that is, “I do nothing but by the command of God, so that there is a mutual connection between me and my Father.” For this discourse does not relate to the unity of essence, but to the manifestation of Divine power in the person of Christ, from which it was evident that he was sent by God.

Calvin: Joh 10:39 - Therefore they sought again to seize him

39.Therefore they sought again to seize him This was undoubtedly that they might drive him out of the temple, and immediately stone him; for their rage was not at all abated by the words of Christ. As to what the Evangelist says, that he escaped out of their hands, this could not be accomplished in any other way than by a wonderful exertion of Divine power. This reminds us that we are not exposed to the lawless passions of wicked men, which God restrains by his bridle, whenever he thinks fit.

Calvin: Joh 10:40 - He went away beyond Jordan

40.He went away beyond Jordan Christ passed beyond Jordan, that he might not have to fight continually without any advantage. He has therefore taught us, by his example, that we ought to avail ourselves of opportunities, when they occur. As to the place of his retreat, the reader may consult the observations which I have made at Chapter 1, verse 28. ³⁰⁵

Calvin: Joh 10:41 - And many came to him // John indeed did no miracle // But all that John said

41.And many came to him This large assembly shows that Christ did not seek solitude, in order to cease from the discharge of his duty, but to erect a sanctuary of God in the wilderness, when Jerusalem, which was his own abode and dwelling-place, ³⁰⁶ had obstinately driven him out. And indeed this was a dreadful vengeance of God, that, while the temple chosen by God was a den of robbers, (Jer 7:11; Mat 21:13,) the Church of God was collected in a despised place.

John indeed did no miracle They infer that Christ is more excellent than John, because he has distinguished himself by so many miracles, while John did not perform a single miracle Not that we ought always to judge from miracles, but that miracles, when united with doctrine, have no small weight, as has already been repeatedly mentioned. Their argument is defective; for they compare Christ with John, but they express only one part of the comparison. Besides, they take for granted, that John was an eminent prophet of God, and that he was endued with extraordinary grace of the Holy Spirit. They justly argue, therefore, that Christ ought to be preferred to John, because it was only by the fixed Providence of God that it was brought about that John, though in other respects a very great prophet, yet was not honored by performing any miracle. Hence they conclude, that this was done on Christ’s account, that he might be more highly esteemed.

But all that John said It appears that this was not spoken by themselves, but was added by the Evangelist, in order to show that there were two reasons which induced them to believe in Christ. On the one hand, ³⁰⁷ they saw that the testimony which John had given to him was true; and, on the other hand, ³⁰⁸ the miracles of Christ procured for him greater authority.

Defender: Joh 10:1 - into the sheepfold

Although Jesus did not at first call this a parable, He clearly intended it to be a symbolic use of the familiar scene of sheep tended by a shepherd, along with their sheepfold and its door. The sheep obviously represent the people of God, and their sheepfold represents the place where they can rest in safety. At this time in history, the fold undoubtedly represented the covenant watchcare of God over His chosen people of Israel. Then, both the shepherd and the door are said by Christ to represent Himself (Joh 10:7, Joh 10:11) as the one who leads them into the fold and by whom alone they can enter the fold. Later, John clearly called all this a "proverb" (Joh 10:6)."

Defender: Joh 10:2 - the shepherd

Christ Himself, although He is the Shepherd of the sheep, must also enter the family and covenant relation of Israel to God."

Defender: Joh 10:3 - the porter

The porter probably represents John the Baptist who prepared the way for the Shepherd - both sheep and Shepherd being symbolically admitted into God's new covenant relationship by baptism. Thereafter, however, Jesus Himself led His sheep both in and out."

Defender: Joh 10:6 - parable

This word is usually translated as "proverb." John never uses the standard word for "parable" which is used fifty times elsewhere."

Defender: Joh 10:7 - I am the door

Jesus here claims to be the actual "door" of the sheepfold. This is the third of the great "I am's" of John's Gospel (Joh 10:9)."

Defender: Joh 10:8 - thieves and robbers

Any other teachers or leaders (in the immediate context, the scribes and Pharisees, but in the broader context, any other false leaders) who profess to lead people to God are, spiritually speaking, like robbers who would steal souls away from true saving faith which is only to be found in Christ."

Defender: Joh 10:9 - go in and out

The Lord Jesus would lead His sheep out of the small fold of the Old Testament (or "old covenant") into the broader fold of the new covenant, centered on His church instead of on a chosen nation. In another sense, He would lead His sheep "in" for fellowship, rest, and training, then "out" for service."

Defender: Joh 10:10 - more abundantly

The "abundant life" does not consist of an abundance of possessions (Luk 12:15). Rather, it consists of an "abundance of grace" (Rom 5:17, Rom 5:20), an abundance of "every good work" (2Co 9:8), an abundance of "consolation" (2Co 1:5), an abounding "love" (1Th 3:12), an "abounding ... work of the Lord" (1Co 15:58), and an "abounding" and thankful "faith" (Col 2:7)."

Defender: Joh 10:11 - good shepherd

This is the fourth of the Lord's "I am" claims in the Gospel of John. This also is another foreshadow of His coming substitutionary death - not only guiding His sheep but also dying for them."

Defender: Joh 10:16 - other sheep I have

The "other sheep" of which the Lord spoke were obviously not of the "fold" of Israel. They were Gentiles who, through His work, would soon be brought into the same fold (compare Eph 2:11-22)."

Defender: Joh 10:18 - lay it down

Note the tremendous dimensions of this claim. Jesus would not be put to death by the Jews, or the Romans, or even by Satan. He refused twelve legions of angels to save Him (Mat 26:53), on the cross. After He had finished all the sufferings He must endure for our sins, deliberately and of His own volition, He dismissed His spirit (Luk 23:46) from His body. No ordinary man could ever do this.

Defender: Joh 10:18 - take it again

Jesus was raised from the dead, not by some miracle worker, or by an angel, or even by His Father, but by His own power."

Defender: Joh 10:22 - feast of the dedication

The "Feast of Dedication" is what is now known as Hanukkah which occurs during the Christmas season. The events described in John 7:1-10:21 occurred during and immediately following the "Feast of Tabernacles" (Joh 7:2), around two months earlier than those in John 10:22-39. The "Feast of the Dedication" had been observed since the days of the Maccabees, around 165 b.c., commemorating the cleansing of the temple after its desecration by Antiochus Epiphanes."

Defender: Joh 10:27 - they follow me

The Lord resumed His use of the sheep and shepherd "proverb;" evidently it had made a lasting impression on His questioners, even after so long a time (see note on Joh 10:22). He now stressed the permanence of this relationship (Joh 5:24)."

Defender: Joh 10:28 - out of my hand

Not only is eternal life a present possession, but the good Shepherd assures us that no one ("any man" is actually "anyone," including Satan himself) could ever take it away."

Defender: Joh 10:29 - my Father's hand

"Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand" (Psa 37:24)."

Defender: Joh 10:30 - one

Such a claim, if not that of a madman (and this is unthinkable in view of the age-long influence of the incomparable teachings of Jesus), can only be understood in terms of the doctrine of the "hypostatic union" - the indissoluble union of eternal God and perfect Man in the person of Jesus Christ."

Defender: Joh 10:34 - written in your law

This is quoted from Psa 82:6. The generic term "law" was often understood by the Jews to include the entire Old Testament Canon of Scripture (see notes on Psa 82:1, Psa 82:6)."

Defender: Joh 10:35 - scripture cannot be broken

Jesus is basing His entire defense against the charge of blasphemy on one word, "gods," in a relatively obscure psalm, commenting that the "scripture" - that is the word actually written down - cannot be broken. This constitutes a very important testimony by Christ to the plenary verbal inspiration and authority of the Bible. The reasoning of Christ is very subtle yet powerful, relying entirely on the use of this precise word in its context."

Defender: Joh 10:36 - the Son of God

In Psa 82:1, the word "gods" is the Hebrew elohim, the usual word for "God." There, however, it is applied to the human judges to whom the Word of God had come. However, the Word had never "come" to Jesus. He Himself was the Word, whom the Father had "sent into the world." No mere man, not even a human judge, was ever sent into the world with such a mission, yet they had been called "gods." These human judges, or "gods," had been rebuked for failing to dispense true justice (Psa 82:2), so God had sent His Son into the world to accomplish true justice, thereby fulfilling the prophecy of Psa 82:8. Thus, if these fallible and unjust human judges had been called "gods" (supposedly acting in the name of the true God and Judge), then surely it was more appropriate by far for them to recognize Jesus as the Son of God."

Defender: Joh 10:41 - John did no miracle

John the Baptist, though "filled with the Holy Ghost" (Luk 1:15) and the greatest man ever born before Christ (Mat 11:11), never performed a miracle. Thus, signs and wonders are never a necessary - or even desirable - accompaniment to the ministry of a true man of God especially today, when we have the complete Bible."

TSK: Joh 10:1 - Verily // He // the same

Verily : Joh 3:3

He : Joh 10:9; Jer 14:15, Jer 23:16, Jer 23:17, Jer 23:21, Jer 23:32, Jer 28:15-17, Jer 29:31, Jer 29:32; Eze 13:2-6; Mat 7:15, Mat 23:16-28; Rom 10:15; Eph 4:8-12; Heb 5:4; 1Pe 1:10; 2Pe 2:1; 1Jo 4:1

the same : Joh 10:8, Joh 10:10; Isa 56:10-12; Eze 34:2-5; Zec 11:4, Zec 11:5, Zec 11:16, Zec 11:17; Rom 16:18; 2Co 11:13-15; Tit 1:11; 2Pe 2:3, 2Pe 2:14-19

TSK: Joh 10:2 - he that // the shepherd

he that : Joh 10:7, Joh 10:9; Act 20:28; 1Ti 3:2-7, 1Ti 4:14; Tit 1:5; Rev 1:20, Rev 2:1

the shepherd : Joh 10:11, Joh 10:12, Joh 10:14; Psa 23:1, Psa 80:1; Ecc 12:11; Isa 40:11, Isa 63:11; Eze 34:23; Mic 5:5; Zec 11:3, Zec 11:5, Zec 11:8, Zec 13:7; Heb 13:20; 1Pe 2:25, 1Pe 5:4

TSK: Joh 10:3 - the porter // the sheep // and he // and leadeth

the porter : Isa 53:10-12; 1Co 16:9; Col 4:3; 1Pe 1:12; Rev 3:7, Rev 3:8, Rev 3:20

the sheep : Joh 10:4, Joh 10:16, Joh 10:26, Joh 10:27, Joh 6:37, Joh 6:45; Son 8:13

and he : Joh 10:14, Joh 10:27; Exo 33:17; Rom 8:30; Phi 4:3; 2Ti 2:19; Rev 20:15

and leadeth : Psa 23:2, Psa 23:3, Psa 78:52, Psa 78:53, Psa 80:1; Isa 40:11, Isa 42:16, Isa 49:9, Isa 49:10; Jer 31:8, Jer 31:9; Jer 50:4-6; Eze 34:11-16; Rev 7:17

TSK: Joh 10:4 - he goeth // for

he goeth : Joh 12:26, Joh 13:15, Joh 14:2, Joh 14:3; Deu 1:30; Mic 2:12, Mic 2:13; Mat 16:24; 1Co 11:1; Eph 5:1; Phi 2:5-11; Heb 6:20, Heb 12:2; 1Pe 2:21, 1Pe 4:1, 1Pe 5:3

for : Joh 10:8, Joh 10:16, Joh 3:29, Joh 18:37; Son 2:8, Son 5:2

TSK: Joh 10:5

1Ki 22:7; Pro 19:27; Mar 4:24; Luk 8:18; Eph 4:11-15; Col 2:6-10; 2Ti 3:5-7, 2Ti 4:3; 1Pe 2:1-3; 1Jo 2:19, 1Jo 2:21, 1Jo 4:5, 1Jo 4:6; Rev 2:2

TSK: Joh 10:6 - they understood not

they understood not : Joh 6:52, Joh 6:60, Joh 7:36, Joh 8:27, Joh 8:43; Psa 82:5, Psa 106:7; Pro 28:5; Isa 6:9, Isa 6:10, Isa 56:11; Dan 12:10; Mat 13:13, Mat 13:14, Mat 13:51; 1Co 2:14; 1Jo 5:20

TSK: Joh 10:7 - I am // the sheep

I am : Joh 10:1, Joh 10:9, Joh 14:6; Eph 2:18; Heb 10:19-22

the sheep : Psa 79:13, Psa 95:7, Psa 100:3; Isa 53:6; Eze 34:31; Luk 15:4-6

TSK: Joh 10:8 - came // but

came : Joh 10:1; Isa 56:10-12; Eze 22:25-28, Eze 34:2; Zep 3:3; Zec 11:4-9, Zec 11:16; Act 5:36

but : Joh 10:5, Joh 10:27

TSK: Joh 10:9 - the door // and shall

the door : Joh 10:1, Joh 10:7, Joh 14:6; Rom 5:1, Rom 5:2; Eph 2:18; Heb 10:19-22

and shall : Psa 23:1-6, Psa 80:1-3, Psa 95:7, Psa 100:3, Psa 100:4; Isa 40:11, Isa 49:9, Isa 49:10; Eze 34:12-16; Zec 10:12

TSK: Joh 10:10 - thief // I am // more abundantly

thief : Joh 10:1, Joh 12:6; Isa 56:11; Eze 34:2-4; Hos 7:1; Mat 21:13, Mat 23:14; Mar 11:17; Rom 2:21; 2Pe 2:1-3

I am : Joh 3:17, Joh 6:33, Joh 6:51, Joh 12:47; Mat 18:11, Mat 20:28; Luk 19:10; 1Ti 1:15

more abundantly : Rom 5:13-21; Heb 6:17, Heb 7:25; 2Pe 1:11

TSK: Joh 10:11 - the good // giveth

the good : Joh 10:14; Psa 23:1, Psa 80:1; Isa 40:11; Eze 34:12, Eze 34:23, Eze 37:24; Mic 5:4; Zec 13:7; Heb 13:20; 1Pe 2:25, 1Pe 5:4

giveth : Gen 31:39, Gen 31:40; 1Sa 17:34, 1Sa 17:35; 2Sa 24:17; Isa 53:6; Eph 5:2; Tit 2:14; 1Pe 2:24

TSK: Joh 10:12 - he that // the wolf coming

he that : Joh 10:3; Isa 56:10-12; Eze 34:2-6; Zec 11:16, Zec 11:17; 1Ti 3:3, 1Ti 3:8; 2Ti 4:10; Tit 1:7; 1Pe 5:2; 2Pe 2:3

the wolf coming : Mat 7:15, Mat 10:16; Act 20:29

TSK: Joh 10:13 - careth not

careth not : Joh 12:6; Act 18:17; Phi 2:20

TSK: Joh 10:14 - good // know // am

good : Joh 10:11

know : Joh 10:27; Psa 1:6; 2Ti 2:19; Rev 2:2, Rev 2:9, Rev 2:13, Rev 2:19, Rev 3:1, Rev 3:8, Rev 3:15

am : Joh 17:3, Joh 17:8; Isa 53:11; 2Co 4:6; Eph 1:17, Eph 3:19; Phi 3:8; 2Ti 1:12; 1Jo 5:20

TSK: Joh 10:15 - As // and I

As : Joh 1:18, Joh 6:46, Joh 8:55, Joh 17:25; Mat 11:27; Luk 10:21; Rev 5:2-9

and I : Joh 10:11, Joh 10:17, Joh 15:13; Isa 53:4-6, Isa 53:8, Isa 53:10; Dan 9:26; Zec 13:7; Mat 20:28; Gal 1:4; Gal 3:13; Eph 5:2; 1Ti 2:5, 1Ti 2:6; Tit 2:14; 1Pe 2:24, 1Pe 3:18; 1Jo 2:2; Rev 5:9

TSK: Joh 10:16 - other // them // they shall // there // one shepherd

other : Joh 11:52; Gen 49:10; Psa 22:26-31, Psa 72:17-19, Psa 86:9, Psa 98:2, Psa 98:3; Isa 11:10; Isa 24:13-16, Isa 42:10-12, Isa 43:6, Isa 49:6, Isa 52:10, Isa 56:8; Hos 1:10; Zec 2:11; Zec 8:20-23; Act 18:10; Rom 9:23, Rom 9:24, Rom 15:9-13; Eph 2:14; 1Pe 2:10

them : Act 15:14; Rom 8:29, Rom 8:30; Eph 2:1-5, Eph 2:15-18; 2Th 2:13; Tit 3:3-5

they shall : Joh 10:27, Joh 6:37; Mat 17:5; Act 22:14; Rev 3:20

there : Eze 37:22; Eph 2:14

one shepherd : Joh 10:2, Joh 10:11; Ecc 12:11; Eze 34:23; Heb 13:20; 1Pe 2:25, 1Pe 5:4

TSK: Joh 10:17

Joh 3:25, Joh 15:9, Joh 15:10, Joh 17:4, Joh 17:5, Joh 17:24-26; Isa 42:1, Isa 42:21, Isa 53:7-12; Heb 2:9

TSK: Joh 10:18 - man // but // This

man : Joh 18:5, Joh 18:6, Joh 19:11; Mat 26:53-56

but : Joh 2:19-21; Isa 53:10-12; Act 2:24, Act 2:32, Act 3:15; Phi 2:6-8; Tit 2:14; Heb 2:9, Heb 2:14, Heb 2:15

This : Joh 6:38, Joh 14:31, Joh 15:10; Psa 40:6-8; Heb 5:6-9, Heb 10:6-10

TSK: Joh 10:19

Joh 7:40-43, Joh 9:16; Mat 10:34, Mat 10:35; Luk 12:51-53; Act 14:4, Act 23:7-10; 1Co 3:3; 1Co 11:18

TSK: Joh 10:20 - He hath // why

He hath : Joh 7:20, Joh 8:48, Joh 8:52; Mat 9:34, Mat 10:25; Mar 3:21; Act 26:24

why : Joh 7:46-52, Joh 8:47, Joh 9:28, Joh 9:29; Isa 53:8; Act 18:14, Act 18:15, Act 25:19, Act 25:20, Act 26:30-32

TSK: Joh 10:21 - Can

Can : Joh 9:6, Joh 9:32; Exo 4:11, Exo 8:19; Psa 94:9, Psa 146:8; Pro 20:12; Isa 35:5, Isa 35:6; Mat 11:5

TSK: Joh 10:23 - in Solomon’ s

in Solomon’ s : Act 3:11, Act 5:12

TSK: Joh 10:24 - How // make us to doubt // If

How : 1Ki 18:21; Mat 11:3; Luk 3:15

make us to doubt : or, hold us in suspense

If : Joh 1:19, Joh 8:25, Joh 8:53, Joh 9:22; Luk 22:67-70; 2Co 3:12

TSK: Joh 10:25 - I told // the works

I told : John 5:17-43, Joh 8:12, Joh 8:24, Joh 8:58

the works : Joh 10:32, Joh 10:38, Joh 3:2, Joh 5:36, Joh 7:31, Joh 11:47, Joh 12:37, Joh 14:11, Joh 20:30; Act 2:22, Act 10:38; Heb 2:3

TSK: Joh 10:26 - because

because : Joh 10:4, Joh 10:27, Joh 6:37, Joh 6:44, Joh 6:45, Joh 6:65, Joh 8:47, Joh 12:37-40; Rom 11:7, Rom 11:8; 2Co 4:3, 2Co 4:4; 1Jo 4:6

TSK: Joh 10:27 - sheep // and I // and they

sheep : Joh 10:4, Joh 10:8, Joh 10:16, Joh 5:25, Joh 8:43; Mat 17:5; Act 3:23; Heb 3:7; Rev 3:20

and I : Joh 10:3, Joh 10:14; Mat 7:23, Mat 25:12; Luk 13:27; 1Co 8:3; Gal 4:9; 2Ti 2:19

and they : Joh 10:4, Joh 8:12, Joh 12:26, Joh 21:22; 1Ki 18:21; Mat 16:24; Mar 8:34, Mar 10:21; Luk 9:23; Rev 14:4

TSK: Joh 10:28 - I give // they // neither

I give : Joh 3:16, Joh 3:36, Joh 5:39, Joh 5:40, Joh 6:27, Joh 6:40,Joh 6:47, Joh 6:68, Joh 11:25, Joh 17:2; Rom 5:21, Rom 6:23; 1Ti 1:16; 1Jo 2:25, 1Jo 5:13-20; Jud 1:21

they : Joh 3:15, Joh 4:14, Joh 5:24, Joh 6:37, Joh 6:39, Joh 6:40, Joh 14:19, Joh 17:12, Joh 18:9; 1Sa 2:9; Job 17:9; Psa 37:28, Psa 103:17, Psa 103:18, Psa 125:1, Psa 125:2; Pro 4:18, Pro 24:16; Isa 45:17, Isa 54:17, Isa 55:3; Jer 31:3, Jer 31:34, Jer 32:40; Mar 13:22; Rom 5:2, Rom 5:9, Rom 5:17, Rom 8:1, Rom 8:29, Rom 8:33-39; Phi 1:6; Col 3:3, Col 3:4; 2Th 2:13; 1Pe 1:5; Heb 7:25; 1Jo 2:19, 1Jo 5:13, 1Jo 5:18; Jud 1:1, Jud 1:24

neither : Joh 17:11, Joh 17:12; Deu 33:3; Psa 31:5; Luk 22:31, Luk 22:32, Luk 23:46; Act 7:59; 2Ti 1:12; Heb 7:25

TSK: Joh 10:29 - which // is greater

which : Joh 6:37, Joh 17:2, Joh 17:6, Joh 17:9, Joh 17:11

is greater : Joh 14:28; Exo 18:11; Psa 145:3; Dan 4:3; Mal 1:14

TSK: Joh 10:30

Joh 1:1, Joh 1:2, Joh 5:17, Joh 5:23, Joh 8:58, Joh 14:9, Joh 14:23, Joh 16:15, Joh 17:10,Joh 17:21; Mat 11:27, Mat 28:19; 1Ti 3:16; Tit 2:13; 1Jo 5:7, 1Jo 5:20

TSK: Joh 10:31

Joh 5:18, Joh 8:59, Joh 11:8; Exo 17:4; 1Sa 30:6; Mat 21:35, Mat 23:35; Act 7:52, Act 7:58, Act 7:59

TSK: Joh 10:32 - Many // for

Many : Joh 10:25, Joh 10:37, Joh 5:19, Joh 5:20,Joh 5:36; Mat 11:5; Act 2:22, Act 10:38

for : 1Sa 19:4-6; 2Ch 24:20-22; Psa 35:12, Psa 109:4, Psa 109:5; Ecc 4:4; 1Jo 3:12

TSK: Joh 10:33 - but // makest

but : Lev 24:14; 1Ki 21:10

makest : Joh 10:30, Joh 5:18; Psa 82:6; Rom 13:1; Phi 2:6

TSK: Joh 10:34 - in // I said // gods

in : Joh 12:34, Joh 15:25; Rom 3:10-19

I said : Psa 82:1, Psa 82:6, Psa 82:7

gods : Exo 4:16, Exo 7:1, Exo 22:28; Psa 138:1

TSK: Joh 10:35 - unto // the scripture

unto : Gen 15:1; Deu 18:15, Deu 18:18-20; 1Sa 14:36, 1Sa 14:37, 1Sa 15:1, 1Sa 23:9-11, 1Sa 28:6, 1Sa 30:8; 2Sa 7:5; 1Ch 22:8; 2Ch 11:2, 2Ch 11:3, 2Ch 19:2; Rom 13:1

the scripture : Joh 12:38, Joh 12:39, Joh 19:28, Joh 19:36, Joh 19:37; Mat 5:18, Mat 24:35, Mat 26:53-56, Mat 27:35; Luk 16:17; Luk 24:26, Luk 24:27, Luk 24:44-46; Act 1:16

TSK: Joh 10:36 - whom // sent // I am

whom : Joh 3:34, Joh 6:27; Psa 2:2, Psa 2:6-12; Isa 11:2-5, Isa 42:1, Isa 42:3, Isa 49:1-3, Isa 49:6-8, Isa 55:4; Isa 61:1-3; Jer 1:5

sent : Joh 3:17, Joh 5:30,Joh 5:36, Joh 5:37, Joh 6:38, Joh 6:57, Joh 8:42, Joh 17:4, Joh 17:5, Joh 17:8, Joh 17:18, Joh 17:21; Rom 8:3; Gal 4:4; 1Jo 4:9-14

I am : Joh 10:30-33, Joh 5:17, Joh 5:18, Joh 9:35-37, Joh 19:7, Joh 20:28, Joh 20:31; Mat 26:63-66, Mat 27:43, Mat 27:54; Luk 1:35; Rom 1:4, Rom 9:5

TSK: Joh 10:37

Joh 10:25, Joh 10:32, Joh 5:31, Joh 12:37-40, Joh 14:10, Joh 15:24; Mat 11:20-24

TSK: Joh 10:38 - believe the // that ye

believe the : Joh 3:2, Joh 5:36; Act 2:22, Act 4:8-12

that ye : Joh 10:30, Joh 14:9-11, Joh 14:20, Joh 17:11, Joh 17:21-23

TSK: Joh 10:39

Joh 10:31, Joh 7:30,Joh 7:44, Joh 8:59; Luk 4:29, Luk 4:30

TSK: Joh 10:40 - the place // there

the place : Joh 1:28, Joh 3:26

there : Joh 7:1, Joh 11:54

TSK: Joh 10:41 - many // John did // but

many : Joh 3:26; Mat 4:23-25; Mar 1:37; Luk 5:1, Luk 12:1

John did : Mat 14:2; Luk 7:26-28

but : Joh 1:29, Joh 1:33, Joh 1:34, Joh 3:29-36; Mat 3:11, Mat 3:12; Luk 7:29, Luk 7:30

TSK: Joh 10:42

Joh 2:23, Joh 4:39, Joh 4:41, Joh 8:30, Joh 11:45, Joh 12:42

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 10:1 - a thief and a robber

Joh 10:1-18 Christ declareth himself to be the Door, and the

good Shepherd.

Joh 10:19-21 Divers opinions concerning him.

Joh 10:22-30 He proveth to the Jews by his works that he is the

Christ, and asserts his unity with the Father.

Joh 10:31-38 The Jews go about to stone him: he justifieth his doctrine,

Joh 10:39-42 and escaping from them, goeth beyond Jordan, where

many believe on him.

In this famous parable, which reacheth to Joh 10:30 , our Saviour seemeth to drive two great designs:

1. To prove himself the true Shepherd.

2. To prove the Pharisees and teachers of those times thieves and robbers.

It should seem, that the sheepfolds in those countries were houses, which had doors by which the entry was into them: there is no doubt but by the sheepfold is meant here the church of God, in which the people of God are gathered together in one.

By the door he apparently meaneth himself, as he himself speaketh, Joh 10:9 . Or rather, more generally, that way which God hath appointed for any that are to take charge of his church to enter. He is both the Shepherd (the true Shepherd) and the Door: the Shepherd, as the care, conduct, and government of the church belongeth to him, and is upon his shoulders: the Door, as he is he whom the Father hath ordained to be the chief Shepherd, from whom all who pretend to any right to teach or govern in the church must derive both their authority and abilities. Now saith our Saviour, Whosoever they be, that thrust themselves into the care, conduct, and government of the church, without any call or warrant from my Father or me, who am the true Door, through which whosoever entereth into the church must enter; and the chief Shepherd, from whom he must derive, or be

a thief and a robber his very entrance makes it appear, that his end is not to feed the flock, but to feed himself; and that he drives only private designs of advantage to himself.

Poole: Joh 10:2

As it is amongst men, the true shepherd goes into the sheepfold by the door; so it is in the church of God. He that taketh not the honour of governing the church to himself, but being called of God, as Aaron was, he is the shepherd of the sheep. This very argument the apostle useth to prove Christ to be the true High Priest, Heb 5:4,5 , because he glorified not himself to be made a High Priest, but was made one by him who said unto him, Psa 110:4 , (quoted there also, Joh 10:6 ), Thou art a Priest for ever after the order of Melchisedec. God (whose the church is, called his heritage, his peculiar people, & c.) was the Door, by which Christ, the chief Shepherd, entered into the flock; he made him the Head of the church. Eph 5:23 . For this he is said to be sent; and often makes himself known to us under the notion of him whom the Father hath sent. And the under shepherds must also derive from Christ: as the Father’ s will in sending Christ was his door, so the will of Christ in sending others is their door; that is, their only true way of entering upon the charge of the flock of Christ. As my Father hath sent me, even so send I you, Joh 20:21 . There is a double sending; the one is extraordinary, of which mission Christ speaketh to his apostles in that place; thus the apostles and first ministers of the gospel were sent; Christ breathed on them, and said, Receive ye the Holy Ghost, Joh 20:22 : and there was yet a fuller sending of these first shepherds, in the days of Pentecost, Act 2:17 . And there is a more ordinary sending, as to which God revealed his will, 2Ti 2:2 , The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others. Thus the apostles, Act 14:23 , did themselves ordain elders in every church. And Paul for this purpose left Titus in Crete, to set in order the things that are wanting, and ordain elders in every city, Tit 1:5 . Whosoever entereth into any place in the church, for the feeding and governing of it, that way which God hath directed in his word, he entereth in by the door, he is the true shepherd. Concerning Christ’ s title, and his way of entrance, and the first preachers of the gospel, immediately sent by Christ, and declared to be sent by the effusion of the Spirit in the days of Pentecost, there can be no question made by any who believeth the Scriptures of the Old and New Testament. This text declares, that whosoever cometh into the church with right, and as a true shepherd to it, must come in at the door, by a call from God, (as Christ was sent), or from Christ; either by an extraordinary mission, or in such a method and order as Christ hath in his word directed, either from his own month, or by the mouths of his apostles, whom he, ascending up into heaven, left in the first charge of his church. This is that which every one ought in the first place to look after. We shall observe in God’ s whole course with his church, that in the corruption of the state of the church, when it was eminently deviated from the rule he had set, he sent some by an extraordinary mission. Such were the prophets, whose writings make up a part of Scripture. Such were the apostles, and first ministers of the gospel. Such, we say, were our first reformers in Germany, and other parts: nor is it any prejudice to it, that they were able to work no miracles; we read of no miracles wrought by the prophets of old, unless by two or three of them. Their faithful declaring the will of God, and calling men back to the plain law of God in a time when the generality were obviously departed from it; together with their spirit of courage and boldness in their work, was evidence enough that God had sent them. But this text only declareth this general truth, That every true shepherd coming into the church, must come in the right way, by the door. So the great Shepherd of the sheep did, being sent by his Father, whose the church is, to take care of it: so must all inferior shepherds do, by him whom God the Father hath made the door; according to whose directions all the affairs of the church must be ordered.

Poole: Joh 10:3

By the porter is understood God; or more particularly, (to show the order of the Holy Trinity in working), the Holy Spirit, who openeth the hearts of men to receive and embrace Jesus Christ, who is the chief Shepherd; and the sheep are able to distinguish his voice from the voice of thieves and robbers. Probably they had in those countries particular words and phrases, which, their shepherds having used them to, the sheep understood, and moved according to the direction of them. Some think they had also names for their sheep, (as we have for our dogs and horses), which they understood. Otherwise, it only signifieth that particular knowledge which Christ hath of all those that are truly his: as the former phrase signified, that judgment of discerning spirits and doctrines, which was in an eminent degree in the first ministers of the gospel, and is yet in a measure in believers; by which, though they cannot perfectly and infallibly judge concerning truth, and the will of God, in all things, yet they can in a great measure do it; and are not ordinarily led aside into pernicious and damnable errors, to the ruin of their souls. And, saith our Saviour, the true shepherd leadeth the sheep out; that is, into their pastures and true feeding places. This is eminently true concerning Christ the chief Shepherd: when he came into the world, God opened to him the door of his church; so as though he was rejected by many, (the builders and rulers of the Jewish church in particular), yet he was by many received; multitudes followed him; many truly believed on him, and truly heard his voice; he had a particular knowledge of them who truly were his sheep; he knew Nathanael while he was yet under the fig tree; he led them out into their true pastures, preaching the gospel of the kingdom to them, and showing them the way of life and salvation. It is in its measure true of every inferior shepherd, that truly derives from Christ; God giveth unto such favour in the eyes of his people. The true sheep of Christ hear them, receive and embrace the truth delivered by them. They take a particular charge of them, and they lead them to Christ, and to the embracing of his gospel; as by the holy and true doctrine which they preach to them, so by their holy lives and conversations before them.

Poole: Joh 10:4

In our country at this day, shepherds generally follow their sheep, which go before them. In other countries, as France, &c., it is otherwise at this day; the shepherds go before their flocks, and their flocks follow them, upon some sounds they make. In Palestine (which was the Jews country) it should seem that the shepherds sometimes went before their sheep, and sometimes followed them. David followed his father’ s sheep, 2Sa 7:8 Psa 78:71 . On the other side, God is spoken of, Psa 80:1 , under the notion of the Shepherd of Israel who leadeth Joseph like a flock. And the psalmist, Psa 23:1 , speaking of God as his Shepherd, saith, Psa 23:2 , he leadeth me beside the still waters. Christ here speaketh of himself under the notion of a shepherd that went before his sheep, and whom the sheep followed; and thereby lets us know the duty of all faithful pastors in the church, so to live, that their flocks may follow them with safety; which cannot be, unless they follow Christ, 1Co 11:1 . For, saith our Saviour, those that are my true sheep, they know my voice; thereby signifying that power of discerning between truth and damnable errors, which the Lord gives unto all true believers, 1Jo 2:27 .

Poole: Joh 10:5 - Answer

This he further enlargeth upon, telling them, that his sheep would not follow those that did not lead them into his truth, and in his ways, for they understood not such voices. Here ariseth a question, Whether the elect of God, or such as, being truly called, and believe in Christ, are the sheep of Christ in the most strict and proper sense, may not be seduced into errors, and led away by strangers?

Answer. First, We must distinguish between single persons and the generality of believers. As in a flock the generality keep together, following the voice of the true shepherd, though some particular sheep may wander; so the generality of believers will be found keeping close to the truth and doctrine of Christ, though amongst them some particular persons may be seduced, and be led away by seducers. Secondly, We must distinguish between errors and damnable errors; a pertinacious adherence to which will divide the soul from Christ, and end in the ruin of souls. Christ’ s sheep may follow strangers, dissembling the spiritual voice of the true Shepherd, a little way, but they will not follow them into such errors as will plunge their souls in eternal ruin and destruction. Thirdly, They may hear even this voice of strangers speaking to them perverse and damnable things; but it will be but for a short time; God will reduce and bring them back again; they shall never perish Joh 10:28 .

Poole: Joh 10:6

Our Saviour was wont to instruct them in the mysteries of the kingdom of God by parables, that is, similitudes taken from reasonable actions of men, which might be, and were, proper to express spiritual things by. Wherefore he used this method in teaching, we are told, Mat 13:10-13 . They well enough understood the words in which those parables were delivered; but the inward sense, the spiritual mysteries shadowed out in those similitudes, these they understood not; neither the common sort of his disciples understood them, nor did the better sort of his disciples understand them without a further explication of them. Our Lord therefore, in the following verses, comes to give them a large explication of the parable.

Poole: Joh 10:7

Our Saviour had before been speaking of the door in another notion; there he spake of the door of the shepherd; here, of the door of the sheep: there, of the door, that is, the true and regular way of entrance into the care, conduct, and government of the church; here, of the true way of entrance, not into the church militant only, but into the church triumphant. It may be also understood of the door, or way of entrance and admission, into the church visible here upon the earth. Circumcision, baptism, external profession, are the doors into the visible Church; but none, unless by Christ, that is, by a true and lively faith wrought by the Spirit of Christ in the soul, can be a true member of Christ’ s invisible church here upon the earth, much less a member of his glorious church in heaven.

Poole: Joh 10:8

This must not be understood of the prophets, but of such only as came before Christ, not being sent by him: all those that taught people another way of life and salvation, than by believing in the Messiah, who was to be revealed for the salvation of the world; all such did but seek themselves, not the good of the people’ s souls; and destroyed souls instead of profiting or doing them any good. But those that were mine by an eternal election, or by my special grace bestowed upon them, did not embrace them.

Poole: Joh 10:9

Our Saviour here lets us know, that he meant by the door in the former verse, the door of salvation; the way by which every man must enter into life that findeth life; not the door only by which every true pastor must enter into the church, but by which every soul that shall be saved must enter into heaven; which is the doctrine which he before taught, Joh 3:16,18,36 . And he, who so believeth in me, shall be so guided, and governed, and taught, that he shall be secure, and want nothing for the management of his whole conversation in the world. Under the notion of pasture here, are signified all good things that the soul can stand in need of: it is much the same promise with that Joh 6:35 , He that cometh to me shall never hunger; and he that believeth on me shall never thirst; and with that Psa 84:11 ; as also with the Psa 23:1-6 ; to which Psalm our Saviour is thought in this parable to have a special reference.

Poole: Joh 10:10

Look as it is with the true shepherd, that owneth the sheep, and whose the flock is; he cometh regularly into the care and conduct of it; he cometh into the sheepfold, to take care of the life and welfare of his sheep: but a thief and a robber, that climbeth into the window, and so gets into the sheepfold, he comes not there out of any good will to the sheep, but merely, by destroying the sheep to provide for himself. So it is with them that, without any call or derivation of authority from me, thrust themselves into the care and conduct of the church of God; they do it with no good design to the souls of people, not out of any care or respect unto their good, but merely that they may serve themselves in the ruin of my people’ s souls. But that is not my end in coming into the world: I am not come to destroy them, but to save them; I am come, that they might have a spiritual life, and at last eternal life; that they might live the life of grace here, and not fail of the life of glory hereafter; and not only that they may barely live, but that their life may abound, through the upholdings, strengthenings, quickenings, and comfortings of my holy and gracious Spirit; that my beloved may not only drink, but drink abundantly; not only live, but live abundantly furnished with all the affluences and accommodations of a spiritual life.

Poole: Joh 10:11

That good Shepherd prophesied of, Isa 40:11 . I cannot agree with those who think that Christ here speaketh not of himself as the good Shepherd with reference to his office, as he was the Messiah, but only in opposition to the hirelings after mentioned. I can allow that he thus calleth himself, both in the one respect and the other; but I cannot allow the latter sense exclusively to the former; for what followeth is peculiar to the Messiah, of whom it was prophesied, Dan 9:26 , that he should be cut off, but not for himself: and though it be true, that the true shepherd will hazard his life for his sheep, as David did, when he encountered the lion and the bear, 1Sa 17:34,35 ; yet it cannot be said to be the duty of the best shepherd to lay down his life for the sheep, for the life of a man is much more valuable than the life of any beast. Our Saviour therefore, doubtless, in this place showeth wherein he was the most excellent Shepherd, far excelling the best shepherds in the world, because he was come, not only to expose, hazard, and adventure his life, but actually, willingly, and freely to lay it down.

Poole: Joh 10:12

Those that deal in sheep, either keep them themselves, or by their near relations, as Jacob’ s sons, and David, and Laban’ s daughters did; or else they hired persons to keep them for them. There is a great deal of difference between the care of an owner, and the care of a hired servant in any thing; the owner taketh a more natural, diligent care, because the whole profit of the sheep, thriving and doing well, returneth unto himself. The hired servant may be careful in his measure and degree; but no such servant will take the care that an owner will take, nor run the hazards that he will run, because he knoweth that, let the flock thrive never so well, he shall have no more than the wages he is hired for: therefore what our Saviour saith is true concerning the generality of such hired servants, they will take some care of the flocks of sheep in their trust so long as there appeareth no danger, but if any danger appeareth, they leave the sheep, and flee, and the wolf cometh, and scattereth the sheep.

Poole: Joh 10:13

The reason why he that is a mere hired servant, and hath no property in the sheep, fleeth, is, because he is a hireling, and doth what he doth merely for his wages; and when a danger ariseth, which his wages will not balance, he will never encounter it; he hath no property in the sheep, nor any love to them, nor care for them.

Poole: Joh 10:14

I am no hireling; the sheep are mine own; I have a true love and affection for them, which obliges me to a just and true care of them; I know them by name, (as was said before), by a particular distinct knowledge; or I love them, and have tender bowels for them. And as I know them, so I am mutually known, and owned, and acknowledged by them; they have heard my voice, and discerned between my voice and the voice of such as are strangers, refusing to follow them, but following me, going before them. Thus our Saviour in the same parable giveth us both notes to know a true and good shepherd, and particularly to know that himself was the true, good, and most excellent Shepherd; and also notes by which we might know who they are that are the true sheep of Christ.

Poole: Joh 10:15 - I lay down

By these words our Saviour openeth how he knew his sheep, and should be again known of them, even as the Father knoweth him, and he knows his Father: this mutual knowledge between the Father and Christ was joined with perfect love and delight. Thus our Saviour knoweth those that are his sheep, not only fully and distinctly, so as to call them all by their names; but so as to love them, delight in them; so as to be ready to lay down his life for their good, and eternal salvation. Christ, to show not only the sincerity, but the degrees, of his love to his people, doth often compare it to the love wherewith his Father loved him, Joh 15:9 17:23,26 . So that if we can believe that God the Father loved Christ his only begotten Son, we may also believe that both the Father and Christ love those that are truly the sheep of Christ. The love that Christ hath to his people is as true and as certain as the Father’ s love to Christ, or Christ’ s love to his Father; and this could be showed by no higher act than that of laying down his life, Joh 15:13 . Now, saith he,

I lay down that is, I am ready to lay down, or I shall shortly lay down, my life for the sheep: whether sheep can signify all and every person born into the world, is their concern more strictly to inquire, who are so tenacious of that point. That Christ died equally for all and every man: as also, whether upon that principle that absurdity must not follow. That Christ loved those who shall yet perish eternally, with such a love as the Father loved him, and he loved the Father.

Poole: Joh 10:16 - And other sheep I have which are not of this fold // Then also // And there shall be one fold, and one shepherd

And other sheep I have which are not of this fold our Saviour meaneth the Gentiles, who belonged not to the Jewish state and church, so were not under the same laws and government; for, 1Jo 2:2 , he was not only a propitiation for the sins of the Jews, but for the sins of the whole world: he calleth those sheep, because the Lord knew who were his from eternity; and they were sheep in the counsels of God, and they were suddenly to be made his sheep by calling, the gospel being soon to be preached to all nations.

Then also (saith he) I must bring in it is so written in God’ s book, the promises and prophecies to that purpose must be fulfilled. They shall not only hear the voice and sound of my gospel, though going out of Zion, yet not terminated in Zion; but they shall embrace, receive, and believe that joyful sound.

And there shall be one fold, and one shepherd and there shall be but one church; as I am one Shepherd, so there shall be but one flock of sheep; one body, one Spirit, one hope of our calling, one Lord, one faith, one baptism, as there is one God and Father of all, as the apostle speaketh, Eph 4:4-6 .

Poole: Joh 10:17

Christ here asserts two things.

1. That he was about to lay down his life, and should now very shortly lay it down; but yet so as he should take it again; that is, rise again from the dead; death should not have dominion over him: by which he comforteth his disciples concerning his death, declaring,

a) That he was a freewill offering, as he further openeth it in the next verse.

b) That he should not perish in the grave, but rise again from the dead.

2. That therefore the Father loved him; for:

a) By this means he declared himself with power to be the Son of God, and the Father could not but love his Son. And:

b) By this means also he humbled himself, and became obedient unto death, even the death of the cross, Phi 2:8 .

So as that the Father had many reasons to love the Son; and amongst others, this obedience of his to death, even the accursed death upon the cross, to fulfil his Father’ s will, for the redemption and salvation of the sons of men, was not the least: and by this also he commendeth his Father’ s love to those that are his sheep, in that his Father loveth him with the more exceeding love, for laying down his life, to purchase their redemption and salvation.

Poole: Joh 10:18 - No man taketh it from me

No man taketh it from me by force, without my willing it and consenting to it; the Jews and Pilate will take it from me, but not without my free and voluntary surrender of it: and this is that which we read, Act 4:27,28 , For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Plate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. By which he asserts his Divine power, and so comforteth his disciples against the disturbances they were like to have from the sight of his passion, at this time not many months off. And this, saith he, is the will of my Father, that which my Father hath given me commission to do, and for which he hath sent me into the world: and thus he declareth his death to be a fulfilling of his Father’ s purpose, and an act of obedience to his Father’ s will; and indeed, in his obedience in the thing lay much of the virtue of his death.

Poole: Joh 10:19

Christ by his words often caused a division amongst the Jews, so as they could not agree in their sentiments and censures about him; which was either caused through the mixture amongst them of such as truly believed with those who believed not; or else from the mixture of a more considering part amongst them with others who were more brutish, irrational, and full of passion. We met with much the same, Joh 7:43 , and again, Joh 9:16 . It is one method of God’ s providence for the deliverance of his servants from unreasonable men, to cause divisions among them, so as they cannot agree among themselves.

Poole: Joh 10:20

Some of the people said, He hath a devil, and is mad for (as was said before) this was the opinion of the Jews concerning all that were mad and distracted, that it was by the influence of the devil, and they were infested with an evil spirit.

Poole: Joh 10:21

But others, that were less passionate and brutish in their expressions, and more thinking and considerate in passing their judgments, said, These are not the words (so we translate it; the word in the Greek is rhmata , which signifies things, and matters, as well as words; and by what follows, one would think that were the more proper translation of it here) of him that hath a devil They instance in no words, but in a matter of fact; asking if a devil could open the eyes of the blind? That is, of one that was born blind; for they certainly speak with reference to that miracle which he had so lately wrought upon such a person.

Poole: Joh 10:22

This verse affords two questions, which have not a little troubled interpreters.

1. What feast of dedication this was?

2. Whether dedications of places to the worship of God be warrantable or no, in that manner as they are dedicated amongst the papists at this day?

As to the first of these, that which we have about it in Scripture is this: Exo 40:1-15 , we have God’ s command and direction for the hallowing, or dedication, of the sanctuary, or the tabernacle, which was the first house we read of in Scripture set apart for the public worship of God. We have a particular account of Moses’ s punctual obedience to that command, Lev 8:1-36 . When the temple was built by Solomon, we read of Solomon’ s dedication of it; but nothing of ceremony used at it, only a multitude of sacrifices offered, (which was God’ s ordinary worship in the Jewish church), and a feast kept fourteen days: we read of no law that he made for the annual keeping of it; no obligation upon all the males in Israel to be present at it. As concerning the other solemn feasts which God appointed, Lev 23:1-44 , Solomon’ s feast of dedication in this differed from them, that it held double the time, for seven or eight days was the longest time that any of those feasts were kept. This temple was destroyed by the Chaldeans and Babylonians, and rebuilt by Zerubbabel, Ezra, and Nehemiah, as we read in the books known by those names. In analogy to the practice of Solomon, when they had finished the building of the temple, there was another feast of dedication kept; of which we read, Ezr 6:16-18 ; but we read of nothing done in that dedication but the offering of one hundred bullocks, two hundred rams, four hundred lambs, and twelve he-goats; and setting the priests and Levites in order for the service of God. This temple was defaced by Antiochus, but not wholly ruined; and was repaired and purified by Judas Maccabeus, of which we read, /Apc 2Mac 2:23 10:6-8 /Apc 1Mac 4:52,58 ; which books of Maccabees, though they be no canonical Scripture, yet are as good a piece of ecclesiastical history as any: and Josephus also giveth us an account of it, (Antiq. 1. 12.

c. 11.). We do not read of any thing they did, saving offering sacrifices, and setting things in order, according to the law of Moses, and feasting; Josephus tells us they used all lawful pleasures. We do not read, that either God appointed an annual feast of dedication for the sanctuary; nor Solomon, nor Ezra, for either of the temples; but we read twice in the book of Maccabees, and Josephus (writing the Jewish history) tells us, that Judas Maccabeus made it a law, That the feast should be kept yearly for eight days, in memory of that mercy which God had showed them. This was without doubt the feast of dedication here mentioned: for this feast began upon the twenty-fifth day of the month Chisleu, which answereth our months of November and December, and took in part of each; so it agreeth with the text, which saith that it was winter; whereas Solomon’ s dedication was in autumn; Ezra’ s in the spring. Some make a question, Whether Judas Maccabeus did well in appointing this annual feast, neither Solomon nor Ezra having, that we read of, before done any such thing: and that our Saviour was not at this feast in any honour to the feast, but only to take advantage of the multitude of people that met, to preach the gospel. For my own part, as I will not defend, so I durst not condemn him: I see no more that he did in this, than was done, Est 9:27,28 , as to the days of Purim. Magistrates certainly have a power to appoint public days, yea, annual days of thanksgivings, for mercies never to be forgotten. Indeed they cannot make a day holy, so as it shall be a sin against God to labour in it, or to use any pleasures (as in the case of the sabbath); but they may command the public worship of God to be performed on particular days, and men ought to attend it when with convenience they can; only they ought to take care that such days be not spent in luxury and profaneness, and that they be for signal providences, and not so multiplied, and frequently renewing, as that the service of them degenerate into mere matter of form. Whether Christ went up in order to the feast, or because of the great concourse of people he knew would be there at that time, cannot be determined.

For the second question, it is not so much a question, whether it be lawful in a solemn and decent manner to consecrate a house to the public worship of God, by such acts of worship as God hath appointed under the gospel, such as prayer and praise, reading, preaching, and hearing the word; as whether it may be done by such rites and ceremonies as the papists do it with, for the which there is no institution. For the former, though it may be some will not agree it necessary; yet, certainly, no sober person can deny, but if a place be made for people ordinarily to meet in to worship God, there they may as well meet at the first to praise God for his mercy, and to beg his presence when they shall there meet together to worship God, and to hear his word, as they may meet there afterwards for prayer, praise, preaching, or hearing. But this satisfieth not the papists. They first do it by many superstitious ceremonies. Secondly, they plead for the holiness of the place when so consecrated. As for the ceremonies of their consecrations, or dedications, Bellarmine reckoneth up eight.

1. The painting twelve crosses in the several parts of the house to be consecrated, and lighting up twelve lamps, one at every cross; to signify the twelve apostle, who carried the banner of the cross throughout the world.

2. The bishop’ s knocking at the door with a pastoral staff, commanding the devil to give place and invoking of God, the angels, and the saints, to grant their presence in that place; which they make to signify the opening of people’ s hearts by the preaching of the gospel.

3. The scattering of ashes upon the floor of the place, upon which the bishop writes letters of the Latin and Greek alphabet, in the figure of the cross.

4. The sprinkling of the place with holy water, and lighting up wax candles.

5. The anointing of the crosses before mentioned, and painted on the walls.

6. The sprinkling of the place with a mixture of water, wine, salt, and ashes.

7. The anointing of the temple and the alter.

8. The keeping of a festival upon it. And for all these they have devised several significances, too vain and fanciful to repeat.

For none of which we know the least warrant in holy writ; nor can we conceive how any consecration can imprint any character of holiness upon a place, or make prayers offered up in or toward it more acceptable; though we know it did so as to the temple, both because it was an eminent type of Christ, and also because of the particular promises made to it, 1Ki 9:1-28 ; which were not applicable to the synagogues, which were the Jews’ ordinary meeting places for public worship; but only to the temple, upon the account before mentioned. Though we say that all places for that use ought to be used with all imaginable decency, and we ought during the public worship of God to carry ourselves in them with all reverence, because of the angels, and because of the special presence of God, promised to the assemblies of his people in his name, and for his public worship.

Poole: Joh 10:23

Of this Solomon’ s porch we read, 1Ki 6:3 , that Solomon built the porch before the temple of the house, twenty cubits long, and ten cubits broad. This was the place where they walked in winter. Though this was destroyed when Jerusalem was destroyed by the Babylonians; yet it seemeth that there was one built that was like it, and kept that name. It should seem that it was a place better defended from the weather, than those other parts of the temple where in summer time they used to walk.

Poole: Joh 10:24

Our Saviour was at this time within three months of his crucifying: he had often before told them that he was the Light of the world, the true Shepherd; he had preached doctrine to them, from whence they might easily have concluded what he was; he had wrought works among them which none could do but by a Divine power; but he had been very wary of telling them in plain terms that he was the Messiah, the Christ; when at any time he had so declared himself to his disciples, or they had owned him as such, he still laid a charge upon them to tell no man of it, Mat 16:20 , &c. They therefore come to him, demanding a plain resolution in the case, as some of their minds were in some suspense about it. It was but a captious question; for had he denied it, besides that it had been the denial of a truth which he came to bear a testimony unto, they had had a great advantage to have lessened his reputation amongst those who had believed on him as such. Had he affirmed it, he had brought himself in danger of the Roman governor; for the Jews indeed expected a Messiah, a Christ, but to be a temporal prince, to deliver them from their enemies; and for him to have declared himself such a Christ as they expected, had been fatal to him. He therefore answers with his usual prudence and wariness to this question.

Poole: Joh 10:25

I have in effect told it you more than once; I have told you that I am sent of the Father, &c., I have said enough for you to conclude it; but you will not understand, you will not receive it, you will not believe what I say. What need you any further witness of it, than those works which I do by Divine power; by virtue of my oneness with my Father, and of that power and authority which he hath committed to me, that by them I might confirm the doctrine which I have taught you?

Poole: Joh 10:26 - As many as were ordained to eternal life believed

As many as were ordained to eternal life believed Act 13:48 . Here our Saviour giveth this as one reason of the Jews’ unbelief, that they were not of his sheep. Were they not Israelites? Yes, but all are not Israel that are descended of Israel. It seems a very hard interpretation that some would put, upon these words, Ye believe not, because you are not teachable, and fit to be made my sheep; the words are ou gar ete ek twn probatwn twn emwn . Nor can such interpretation be paralleled from any other scripture. That by sheep, here, cannot be meant members of the church, is plain; for they were of the church of Israel, whom the Lord led as a flock, as the psalmist speaks, Psa 80:1 . That believers, and such as are truly called and sanctified, are not meant, is as plain; for then the sense would be: You believe not because you believe not; besides, our Saviour had before said, he had other sheep that were not of that fold, (by which he meant the Gentiles), such for whom he prayed, Joh 17:20 , being such as should believe on him. By sheep therefore he meaneth, certainly, such as were ordained to life, as Act 13:48 . Nor will it therefore follow, that God’ s not ordaining of them to life, was the near and immediate cause of their not believing; but their own stubborn and perverse wills in not repenting, that they might believe; as our Saviour tells them, Mat 21:32 : that is, not turning from their gross and sinful ways, which they might have done by virtue of that common grace of God which was afforded them in the gospel, by the preaching of John the Baptist, and of Christ himself.

Poole: Joh 10:27

This is the same which he said: See Poole on "Joh 10:4" .

Poole: Joh 10:28

I do give them, and I will give them, eternal life; as soon as they shall come to hear, and believe my voice, and to follow me, they shall have a sure right and title to it; and when my Father by his providence shall remove them out of the world, and in the great day, they shall be taken up into the actual possession of it. For they shall never perish, but though they may fall, they shall rise again by repentance. They are in my hand, and my hand shall preserve them, none shall ever pluck them out of it; they shall be preserved through faith, by the power of God, to eternal life and salvation.

Poole: Joh 10:29

All that are my sheep became so by my Father’ s donation and gift, so as my Father is equally with myself concerned in the preservation of them to that happy end, to which he hath ordained and designed them. Those that would pluck them out of my hand, and deprive them of that eternal life which I will give them, must be too strong, not for me alone, but for my Father also; which none is, for who can be too strong for omnipotence?

Poole: Joh 10:30

My Father and I are one, not only in counsel and will, (as Joh 17:11,22 , and believers are said to be of one heart, Act 4:32 ), but in nature, power, and essence; for it is plain that our Saviour here ascribes the preservation of his sheep, not to the will, but to the power of his Father: None is able to pluck them out of my Father’ s hand. And it is plain by what follows, that the Jews thus understood our Saviour. Some eminent protestant interpreters expound this of a oneness in consent and will, doing the same things, and driving the same design, both agreeing to preserve the sheep unto eternal life; but (with all respect unto them) I think the context implies more, though this be not excluded.

Poole: Joh 10:31

Tumultuously, as we read they did once before, Joh 8:59 . From whence we may learn with what design they came to Christ, Joh 10:24 , plainly to tell them whether he were the Christ. By the law of God the false prophet was to be stoned; but he was first to be judicially tried and judged. This was but a tumultuous action of an enraged multitude.

Poole: Joh 10:32

The word translated good is of a very large signification; signifying excellent, useful, profitable, beauteous, &c., whatsoever in common speech cometh under the notion of good. I (saith our Saviour) never did harm to any of you, but I have been the instrument of a great deal of good to you. I have given sight to the blind, hearing to the deaf, healed many that were sick of grievous diseases, cast out many devils out of those which were infested with or possessed by them. Do any of these deserve any such usage at your hands? What maketh you in such a rage against me?

Poole: Joh 10:33 - The Jews answered him // blasphemy

The Jews answered him These are not the things we are incensed against thee for; we grant that thou hast done many good works amongst us; these we gratefully acknowledge. But this is that which we are not able to bear, that whereas thou art but a mere man, by thy discourses thou makest thyself equal with God, and so art guilty of

blasphemy which is committed as well by arrogating to ourselves what is proper to God, as by imputing to God the natural or moral imperfections of the creature; and the blasphemer deserveth to be stoned, according to the law of God. By this it is manifest, that the Jews understood our Saviour, affirming that he and his Father were one, as asserting himself one in essence with his Father, not in will only.

Poole: Joh 10:34

This was written, Psa 82:6 . The whole Scripture of the Old Testament, being wrote by holy men, inspired of God, and directive of men’ s conversation before men, and towards God, is sometimes called the law, Psa 19:7 . It was spoken concerning magistrates, and the governors of God’ s people, who, being God’ s deputies and vicegerents, intrusted to execute the judgments and vengeance of God, are dignified with the name of gods.

Poole: Joh 10:35

If God dignified those men (and many of them were also vile and sinful men) with the title of gods, because they had a commission to govern people according to the law of God; and none must contradict what God hath said in his word; there can be no falsehood in the revelation of any part of the Divine will.

Poole: Joh 10:36 - because I said, I am the Son of God?

Suppose I were no more than a mere man, yet being sanctified, that is, set apart of God for the special work of man’ s redemption, and sent of God into the world with commission both to reveal and to do his will, yet dare you say that I blaspheme,

because I said, I am the Son of God? In the place viz. Psa 82:6where God said of magistrates, Ye are gods, he also added, all of you are children of the Most High; you have therefore no reason to rage at me, though I did say I was the Son of God; being one whom the Father hath in his eternal counsels set apart for this great and special work, and actually by his providence sent into the world for the finishing and despatching of it. But we must take heed that we do not understand our Saviour here, as if he in another sense assumed to him the title of the Son of God; it was enough for him at present to assert, that the title well enough belonged to him, if he indeed had been no more than the Son of man, as they said.

Poole: Joh 10:37 - works of

Our Saviour doth often appeal to his works to testify concerning his Divine mission and power; these works he here calleth the

works of his Father by which he doth not only mean works that are pleasing and acceptable to God, as acts of obedience to the will of God performed by men may be called, and are, Joh 6:28,29 ; nor (as I conceive) only those works which he did by commission and authority from his Father, which, Joh 17:4 , he calleth the work which his Father had given him to do; but those works which none but God could do; such were the multiplication of the loaves, Joh 6:1-14 , the curing of him who was born blind, Joh 9:1-41 , &c. If (saith our Saviour) I do not do those works which no mere man ever did, give me no credit; but if I do those works which can be done by no human art or power, you have reason to believe me.

Poole: Joh 10:38

If I do such works as can be done by no less than a Divine power, being beyond the power and ability of all creatures; then, though you will not give credit to any bare affirmations of myself, because I say I am the Son of God, yet believe the things for the testimony that my works give unto it. Proper effects give testimony to the proper cause; he who doth those things which none but God can do, must needs be God, or empowered by God to do them. This is the way for you to know, be persuaded, and believe, that the Father is in me by his mighty, Divine, working power: Joh 14:10 , The Father that dwelleth in me, he doeth the works; and I work in and together with him. This phrase, The Father is in me, and I in him, teacheth us three things concerning Christ:

1. His oneness in nature and essence with the Father.

2. His personal distinction from his Father: here are two mentioned, the Father, and me: none can properly be said to be in himself.

3. The most perfect and intimate indwelling of one of the Persons in the Holy Trinity in the other.

Poole: Joh 10:39 - Therefore they sought again to take him

Therefore they sought again to take him because he said, that the Father was in him, and he in the Father; by which they well enough understood, that he asserted a union with the Father. They did not again go about to stone him, as they did before; he had sufficiently stopped their mouths as to their imputation of blasphemy; but they seek to apprehend him, with a design (no doubt) to carry him before the sanhedrim, their great court, which had cognizance of those things. But as he had once and again before, so he now again escapeth out of their hands; whether by darkening the air before their eyes, or (as some would have it) making his body invisible, by his Divine power, or what other way, the Scripture tells us not, and it is great rashness to determine.

Poole: Joh 10:40 - And there he abode

Christ’ s time was not yet come when he should be betrayed and crucified; it was yet three months and more to it; he saw the Jews at Jerusalem were in such a rage and fury, that there was no staying in that place: he goes beyond Jordan to Bethabara, where he found John at first baptizing, Joh 1:28 , before he baptized in Aenon near Salim, Joh 3:23 . See Poole on "Joh 1:28" . Possibly he chose that place as being a place where John had been preparing a way for him, by turning men’ s hearts in some measure for receiving the gospel, and pointing out Christ to his disciples, as the Lamb of God who taketh away the sins of the world.

And there he abode: how long he abode there we cannot tell; probably till he took his last journey from Galilee to Jerusalem; of which the other evangelists speak, Mat 20:17 Mar 10:32 Luk 18:31 . What he did in Galilee during these three months John reports not, only saith... see Joh 10:41

Poole: Joh 10:41

God so ordered it in the wisdom of his providence, that though Elijah and Elisha under the law wrought miracles, by which they confirmed their Divine mission; yet John, coming immediately before Christ, as his messenger and forerunner, wrought none; that so the glory of Christ in working miracles when he came might be more clear and evident. This made the people, that came to Christ while he was in Galilee, say thus amongst themselves, We paid a great veneration to John the Baptist, yet he never did those things which Christ hath done: and whatsoever John told us of this person hath proved true; he hath done, and doth, greater things than ever John did, and is in the judgment of sense to be preferred before him, should we not now believe in him? John told us he was the Lamb of God, who takes away the sins of the world; and told us much more concerning him, which our eyes see is true.

Poole: Joh 10:42

Some believed on him as such whom John Baptist had spoken him to be; others possibly believed on him in the sense mentioned Joh 2:23 ; not to the saving of their souls, but as one sent of God, a great Prophet, no ordinary man. The rage of men shall not hinder the progress of the gospel.

Lightfoot: Joh 10:1 - By the door into the sheepfold, etc.// Is a thief and a robber

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.   

[By the door into the sheepfold, etc.] the sheepfold amongst the Talmudists is some enclosure or pen; wherein,   

I. The sheep were all gathered together in the night, lest they should stray; and where they might be safe from thieves or wild beasts.   

II. In the day time they were milked: as,   

The Trojans, as the rich man's numerous flocks,   

Stand milked in the field.   

III. There the lambs were tithed.   

"How is it that they tithe the lambs? They gather the flock into the sheepfold; and making a little door at which two cannot go out together, they number 1, 2, 3, 4, 5, 6, 7, 8, 9, and the tenth that goes out they mark with red, saying, 'This is the tithe.' The ewes are without and the lambs within; and at the bleating of the ewes the lambs get out."   

So that there was in the sheepfold one larger door; which gave ingress and egress to the flock and shepherds; and a lesser, by which the lambs passed out for tithing.   

[Is a thief and a robber.] In Talmudic language: " Who is a thief? He that takes away another man's goods when the owner is not privy to it: as when a man puts his hand into another man's pocket, and takes away his money, the man not seeing him; but if he takes it away openly, publicly, and by force. This is not a thief, but a robber."

Lightfoot: Joh 10:3 - The porter

To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.   

[The porter.] I am mistaken if the servants that attend about the flock under the shepherd are not called by the owner of them, Ecc 12:11; those that fold the sheep; at least if the sheepfold itself be not so called. And I would render the words by way of paraphrase thus: "The words of the wise are as goads, and as nails fastened by those that gather the flock into the fold: goads; to drive away the thief or the wild beast; and nails; to preserve the sheepfold whole and in good repair: which goads and nails are furnished by the chief shepherd, the master of the flock, for these uses." Now one of these servants that attended about the flock was called the porter. Not that he always sat at the door; but the key was committed to his charge, that he might look to it that no sheep should stray out of the fold, nor any thing hurtful should get or be let in.

Lightfoot: Joh 10:7 - I am the door

Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.   

[I am the door.] Pure Israelitism among the Jews was the fold; and the door; and all things. For if any one was of the seed of Israel, and the stock of Abraham, it was enough (themselves being the judges) for such a one to be made a sheep, admitted into the flock, and be fed and nourished to eternal life. But in Christ's flock the sheep had another original, introduction, and mark.

Lightfoot: Joh 10:8 - All that ever came before me are thieves

All that ever came before me are thieves and robbers: but the sheep did not hear them.   

[All that ever came before me are thieves.] Our Saviour speaks agreeably with the Scripture; where, when there is any mention of the coming of this great Shepherd to undertake the charge of the flock, the evil shepherds that do not feed but destroy the flock are accused, Jer 23:1; etc. Eze 34:2; etc. Zec 11:16. And our Saviour strikes at those three shepherds before mentioned, that hated him, and were hated by him, the Pharisees, the Sadducees, and Essenes, under whose conduct the nation had been so erroneously led for some ages.   

I should have believed that those words, All that ever came before me are thieves and robbers; might be understood of those who, having arrogated to themselves the name of the Messiah, obtruded themselves upon the people; but that we shall hardly, or not at all, find an instance of any that ever did so before the true Messiah came. After his coming (it is true) there were very many that assumed the name and title; but before it hardly one. Judas the Galilean did not arrive to that impudence, as you have his story in Josephus. Nor yet Theudas, by any thing that may be gathered from the words of Gamaliel, Acts_5.   

An argument of no mean force, which we may use against the Jews, that the time when our Jesus did appear was the very time wherein the nation looked for the coming of Messiah. For why did no one arrogate that name to himself before the coming of our Jesus? Because they knew the fore-appointed and the expected time of the Messiah was not yet come. And why, after Jesus had come, did so many give themselves out for Messiah, according to what our Saviour foretold, Matthew_24? Because the agreeableness of the time, and the expectation of the people, might serve and assist their pretences.

Lightfoot: Joh 10:9 - Find pasture

I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.   

[Find pasture.] How far is the beasts' pasture? Sixteen miles. The Gloss is, "The measure of the space that the beasts go when they go forth to pasture." A spacious pasture indeed!

Lightfoot: Joh 10:13 - The hireling fleeth

The hireling fleeth, because he is an hireling, and careth not for the sheep.   

[The hireling fleeth.] The Rabbins suppose that some such thing may be done by the hireling; when they allot a mulct, if a sheep should happen to perish through the neglect of its keeper.   

"How far is the keeper for hire bound to watch his flock? Till he can say truly, 'In the day the drought consumed me, and the frost by night.' "   

"But if, whilst he is going to the city or any ways absent, the wolf or the lion should come and tear the flock, what then?.... He ought to have met them with shepherds and clubs;" and not to have fled.

Lightfoot: Joh 10:15 - I lay down my life, etc.

As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.   

[I lay down my life, etc.] I deliver; or I give, my life for the flock. Judah gave up his life for Benjamin. Hur gave his life for the holy blessed God. For they have a tradition, that Hur underwent martyrdom, because he opposed the golden calf.

Lightfoot: Joh 10:22 - It was the feast of the Dedication. // The feast of the Dedication. // At Jerusalem. // And it was winter

And it was at Jerusalem the feast of the dedication, and it was winter.   

[It was the feast of the Dedication.] I. The rise and original of this feast must be fetched from the story, 1Ma 4:52; etc., of which we have noted something already. The Jewish masters have these passages about it:   

"They were seized with such infinite pleasure in the restoration of their sacred rites, being, after so long a time, so unexpectedly possessed of their religion again, that they bound it by a law to posterity, that they should celebrate the restitution of their sacred rites by a feast of eight days' continuance. And from that time to this do we still celebrate this feast, calling it by the name of 'Lights'; giving that name to this feast, as I suppose, because we obtained such a liberty so much beyond all hope."   

One would believe that the name only of lights; or candles; was given to this feast: I say a name only; for we have no mention here of the 'lighting of candles.' One would believe also that the eight days decreed for the celebration of this feast was done after the pattern of the eight days' feast of Tabernacles: but you will find in the Talmudic authors that it is far otherwise, and they have a cunning way of talking concerning it.   

"The Rabbins have a tradition: From the five-and-twentieth day of the month Chisleu there are eight days of the Encaenia [or feast of Dedication], in which time it is not lawful either to weep or fast. For when the Greeks entered into the Temple, they defiled all the oil that was there. But when the kingdom of the Asmoneans had conquered them, they sought and could not find but one single vial of oil that had been laid up under the seal of the chief priest; nor was there enough in it but to light for one day. There was a great miracle: for they lighted up the lamps from that oil for eight days together: so that, the year after, they instituted the space of eight days for the solemnizing that feast."   

Maimonides relates the same things, and adds more: "Upon this occasion the wise men of that generation appointed, that eight days from the 25th of the month Chisleu should be set apart for days of rejoicing and the Hallel; and that they should light up candles at the doors of every house each evening of those days, to keep up the memory of that miracle. Those days are called Dedication; and it is forbidden upon all those days either to weep or fast, as in the days of Purim," etc.   

Again: "How many candles do they light? It is commanded that every house should set up at least one, let the inhabitants there be more or one only. But he that does honour to the command sets up his candles according to the number of the persons that are in the house. And he again that does more honour to it still sets up one candle for every person in the house the first night, and doubles it the second night. For example, if there be ten persons in the house, the first night there are ten candles lighted; the second night, twenty; the third night, thirty; so that on the eighth night it comes to fourscore."   

It would be too tedious to transcribe what he relates about singing the Hallel upon that feast: the place where the candle is fixed, which ordinarily is without doors, but in time of danger or persecution it is within, etc. Let what I have already quoted suffice, with the addition of this one instance more:   

"The wife of Tarchinus (whose bones may they be crushed!) brought forth a son the evening of the ninth day of the month Ab, and then all Israel mourned. The child died upon the feast of Dedication. Then said the Israelites, 'Shall we light up candles, or not?' They said, 'We will light them, come what will come.' So they lighted them. Upon which, there were some that went and accused them before the wife of Tarchin, saying, 'The Jews mourned when thou broughtest forth a son; and when that son died they set up candles.' " Who this Tarquinus or Tarquinius was, whether they meant the emperor Trajan or some other, we will not make any inquiry, nor is it tanti. However, the story goes on and tells us, that the woman, calling her husband, accused the Jews, stirring him up to revenge, which he executed accordingly by a slaughter amongst them.   

[The feast of the Dedication.] In the title of the thirtieth Psalm Psa 30:1, the Greek interpreters translate Dedication; by which the Jewish masters seem to understand the dedication of the Temple; whereas really it was no other than the lustration and cleansing of David's house after Absalom had polluted it by his wickedness and filthiness: which indeed we may not unfitly compare with the purging again of the Temple after that the Gentiles had polluted it.   

[At Jerusalem.] It was at Jerusalem the feast of the Dedication. Not as the Passover, Pentecost, and feast of Tabernacles, were wont to be at Jerusalem, because those feasts might not be celebrated in any other place: but the Encaenia was kept everywhere throughout the whole land.   

They once proclaimed a fast within the feast of Dedication at Lydda.   

The feast of Dedication at Lydda? This was not uncustomary, for that feast was celebrated in any place: but the fast in the time of that feast, this was uncustomary.   

"One upon his journey, upon whose account they set up a candle at his own house, hath no need to light it for himself in the place where he sojourneth": for in what country soever he sojourns, there the feast of Dedication and lighting up of candles is observed; and if those of his own household would be doing that office for him, he is bound to make provision accordingly, and take care that they may do it.   

Maimonides goes on; "The precept about the lights in the feast of Dedication is very commendable; and it is necessary that every one should rub up his memory in this matter, that he may make known the great miracle, and contribute towards the praises of God, and the acknowledgment of those wonders he doth amongst us. If any one hath not wherewithal to eat, unless of mere alms, let him beg, or sell his garments to buy oil and lights for this feast. If he have only one single farthing; and should be in suspense whether he should spend it in consecrating the day; or setting up lights, let him rather spend it in oil for the candles than in wine for consecration of the day. For when as they are both the prescription of the scribes, it were better to give the lights of the Encaenia the preference, because you therein keep up the remembrance of the miracle."   

Now what was this miracle? It was the multiplication of the oil. The feast was instituted in commemoration of their Temple and religion being restored to them: the continuance of the feast for eight days was instituted in commemoration of that miracle: both by the direction of the scribes, when there was not so much as one prophet throughout the whole land.   

"There were eighty-five elders, above thirty of which were prophets too, that made their exceptions against the feast of Purim, ordained by Esther and Mordecai, as some kind of innovation against the law." And yet that feast was but to be of two days' continuance. It is a wonder then how this feast of Dedication; the solemnity of which was to be kept up for eight days together, that had no other foundation of authority but that of the scribes, should be so easily swallowed by them.   

Josephus, as also the Book of Maccabees, tells us, that this was done about the hundred and forty-eighth year of the Seleucidae: and at that time, nay, a great while before, the doctrine of traditions and authority of the traditional scribes had got a mighty sway in that nation. So that every decree of the Sanhedrim was received as oracular, nor was there any the least grudge or complaint against it. So that, though the traditional masters could not vindicate the institution of such a feast from any tradition exhibited to Moses upon mount Sinai, yet might they invent something as traditional to prove the lawfulness of such an institution.   

Who had the presidency in the Sanhedrim at this time cannot be certainly determined. That which is told of Joshua Ben Perachiah, how he fled from Janneus the king, carries some probability along with it, that Joses Ben Joezer of Zeredai, and Joses Ben Jochanan of Jerusalem, to whom Joshua Ben Perachiah and Nittai the Arbelite succeeded in their chairs, sat president and vice-president at that time in the Sanhedrim. But this is not of much weight, that we should tire ourselves in such an inquiry.   

The masters tell us (but upon what authority it is obscure), that the work of the tabernacle was finished on the twenty-fifth day of the month Chisleu (that is, the very day of the month of which we are now speaking); "but it was folded up till the first day of the month Nisan, and then set up."   

[And it was winter.] The eight days begun from the 25th of the month Chisleu fell in with the winter solstice. Whence, meeting with that in the Targumist upon 1Ch 11:22; I question whether I should render it the shortest day; or a short day (i.e. One of the short winter days), viz. the tenth of the month Tebeth; if he did not calculate rather according to our than the Jewish calendar.   

The Rabbins (as we have already observed upon Joh 5:35) distinguish their winter months into winter and mid-winter; intimating, as it should seem, the more remiss and more intense cold. Half Chisleu, all Tebeth, and half Shebat was the winter. Ten days therefore of the winter had passed when on the 25th of the month Chisleu the feast of the Dedication came in.   

It was winter, and Jesus walked in the porch. He walked there because it was winter; that he might get and keep himself warm: and perhaps he chose Solomon's porch to walk in, either that he might have something to do with the fathers of the Sanhedrim who sat there; or else that he might correct and chastise the buyers and sellers who had their shops in that place.

Lightfoot: Joh 10:24 - How long dost thou make us to doubt

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.   

[How long dost thou make us to doubt?] it is not ill rendered, How long dost thou suspend our mind? although not an exact translation according to the letter. But what kind of doubt and suspension of mind was this? Was it that they hoped this Jesus was the Messiah? or that they rather feared he was so? It seems, they rather feared than hoped it. For whereas they looked for a Messias that should prove a mighty conqueror, should deliver the people from the heathen yoke, and should crown himself with all earthly glory; and saw Jesus infinite degrees below such pomp; yet by his miracles giving such fair specimens of the Messias; they could not but hang in great suspense, whether such a Messiah were to be wished for or no.

Lightfoot: Joh 10:31 - Then the Jews took up stones again

Then the Jews took up stones again to stone him.   

[Then the Jews took up stones again.] The blasphemer by judicial process of the Sanhedrim was to be stoned; which process they would imitate here without judgment.   

"These are the criminals that must be stoned; he that lieth with his own mother, or with the wife of his father. He that blasphemes or commits idolatry." Now, however, the Rabbins differed in the definition of blasphemy or a blasphemer, yet this all of them agreed in, as unquestionable blasphemy, that which denies the foundation. This they firmly believed Jesus did, and none could persuade them to the contrary, when he affirmed, "I and my Father are one." A miserable besotted nation, who, above all persons or things, wished and looked for the Messiah, and yet was perfectly ignorant what kind of a Messiah he should be!

Lightfoot: Joh 10:35 - If he called them gods, etc.

If he called them gods, unto whom the word of God came, and the scripture cannot be broken;   

[If he called them gods, etc.] the Jews interpret those words of the Psalmist, "I have said, Ye are gods," to a most ridiculous sense.   

"Unless our fathers had sinned, we had never come into the world; as it is written, I have said, 'Ye are gods, and the children of the Most High: but ye have corrupted your doings; therefore ye shall die like men.' " And a little after; "Israel had not received the law, only that the angel of death might not rule over them; as it is said, 'I have said, Ye are gods: but ye have corrupted your doings; therefore ye shall die like men.' "   

The sense is, If those who stood before mount Sinai had not sinned in the matter of the golden calf, they had not begot children, nor had been subject to death, but had been like the angels. So the Gloss: "If our fathers had not sinned by the golden calf, we had never come into the world; for they would have been like the angels, and had never begot ten children."   

The Psalmist indeed speaks of the magistracy, to whom the word of God hath arrived, ordaining and deputing them to the government by an express dispensation and diploma, as the whole web and contexture of the psalm doth abundantly shew. But if we apply the words as if they were spoken by our Saviour according to the common interpretation received amongst them, they fitly argue thus: "If he said they were angels or gods, to whom the law and word of God came on mount Sinai, as you conceive; is it any blasphemy in me then, whom God in a peculiar manner hath sanctified and sent into the world that I might declare his word and will, if I say that I am the Son of God?"

Lightfoot: Joh 10:40 - Where John at first baptized

And went away again beyond Jordan into the place where John at first baptized; and there he abode.   

[Where John at first baptized.] That is, Bethabara: for the evangelist speaks according to his own history: which to the judicious reader needs no proof.

PBC: Joh 10:1

There are two doors that are talked about and this first door is how the shepherd is going to enter in to the sheep and beloved it’s the door of prophesy -the door of the law and the prophets. That’s how Jesus Christ came in.

In Lu 24:1-53 where Jesus Christ had joined Himself to Cleophas and probably his wife as they were going from Jerusalem down to Emmaus after Jesus had been crucified and this was the third day and they didn’t know who Christ was when He joined Himself unto them and they became engaged in a dialogue -finally Jesus began at Moses and the prophets and expounded all the things that were written of Him. Beloved Jesus Christ came into the sheepfold by the way of the law and the prophets. Everything that the law and the prophets spoke about the Son of God, about the Messiah, Jesus Christ fulfilled. I don’t know how many thousands of prophesies that Jesus fulfilled but He fulfilled them all. He came through that door. But, there are others that came claiming to be the Messiah but they did not come through that door -they climbed up some other way.

277

PBC: Joh 10:3 - To Him the porter openeth

" To Him the porter openeth"

·        to Him the Holy Spirit openeth -He’s the one that is the porter and opens to Him and the sheep hear His voice and as the porter opens to Him (to Christ) the sheep hear His voice and He calleth His own sheep by name and leadeth them out.  278

PBC: Joh 10:4

Joh 10:7 " Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep."

Now, this is another door- not the door of prophesy but Jesus Christ Himself is the door. " All that ever came befoe me were thiefs and robbers" -but the sheep did not hear them. " I am the door, by me if any man enter in he shall be saved and shall go in and out and find pasture."  279

PBC: Joh 10:28

1.   Those whom God hath accepted in the beloved, effectually called and sanctified by His Spirit, and given the precious faith of his elect unto, can neither totally nor finally fall from the state of grace, but shall certainly persevere therein to the end, and be eternally saved, seeing the gifts and callings of God are without repentance, whence he still begets and nourisheth in them faith, repentance, love, joy, hope, and all the graces of the Spirit unto immortality; Joh 10:28-29; Php 1:6; 2Ti 2:19; 1Jo 2:19 and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, Ps 89:31-32; 1Co 11:32 yet He is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraved upon the palm of his hands, and their names having been written in the book of life from all eternity. Mal 3:6; 1Pe 1:5 (from the London Confession of 1689)

See PBtop: PERSEVERANCE AND PRESERVATION

Haydock: Joh 10:1

In this parable the fold is the Church: the good shepherd, and also the door is Christ: the thieves and robbers are false guides; the hirelings, such ministers as seek their own profit and gain, and a good living, as they call it; the wolves, heretics; the sheep not yet brought into the fold, the Gentiles not then converted. (Witham)

Haydock: Joh 10:3 - His own sheep by name

His own sheep by name. By this is signified the particular care. (Witham)

Haydock: Joh 10:4 - He goeth before them

He goeth before them, leads them by his instructions and example. (Witham)

Haydock: Joh 10:8 - All they who come are thieves

All they who come are thieves, meaning those who came of their own accord, without being sent: not so the prophets, who had their mission from God. (Witham)

Haydock: Joh 10:11

How happy are we in having such a shepherd, so great, so good, so loving, so careful of our true welfare! O he is the true shepherd indeed, that came down from heaven to seek the poor sheep that was lost; and when he found it, took it upon his own shoulders to carry it home with joy to his heavenly fold. How dearly have his sheep cost him, for truly has he made good in himself sentence, that the good shepherd giveth his life for his sheep. Let us then ever follow and obey, love and embrace this true shepherd of our souls. (Meditations for every Day, vol. ii. p. 417.) The good pastor gives his life for his sheep; he exposes himself to every danger to save them, no inclemency of the weather, no frost or cold, no rains or tempests, can drive him from looking over his sheep, to defend them from the attacks of wolves, &c. and like Jacob he might say, day and night was I parched with heat, and with cold, and sleep departed from my eyes. (Genesis xl.) Or, like David speaking to Saul: "Thy servant kept his father's sheep, and there came a lion or a bear, and took a ram out of the midst of the flock; and I pursued after them, and struck them, and delivered it out of their mouths; and they arose up against me, and I caught them by the throat, and I strangled them, and killed them." (1 Kings xvii.) This is a model of a true pastor. But Jesus Christ has done more than this for us. He has exposed his life and his repose, he has spilled his blood, he delivered himself to the fury of his enemies, and has offered himself as a victim on the cross to his eternal Father, to free us, his lost sheep, from the most cruel wolf, the devil. And ever since his death he has always protected his Church, assisted and consoled his distressed flock under all their sufferings, pouring into their hearts the consolations of the holy Spirit, and sending to them holy teachers, to govern and lead them in the holy path of salvation. Such were the apostles and their successors, the bishops and priests of the holy Catholic Church, whom he has sent, and will continue to send, to govern his flock to the end of time. (Calmet.)

Haydock: Joh 10:13

Every bishop and pastor is bound to abide with his flock in the time of danger, and persecution, except himself be personally sought for, rather than his flock, or the flock itself forsake him. In such cases the pastor may fly, as the apostles did, and St. Athanasius and others. (St. Athanasius, Apol. de sua fuga.; St. Augustine, ep. 180.)

Haydock: Joh 10:14 - I know mine, and mine know me

I know mine, and mine know me. To know, in the style of the holy Scriptures, is to love and approve. (Witham)

Haydock: Joh 10:15 - I lay down

I lay down. That is, in a short time shall lay down my life for my sheep: for all, and in a special manner for my elect. See ver. 28. (Witham)

Haydock: Joh 10:16 - One fold

One fold. In the Greek one flock. The signification is the same that is, there shall be one church of Jews and Gentiles converted. (Witham)

Haydock: Joh 10:17 - Therefore doth the Father love me, because I lay down my life

Therefore doth the Father love me, because I lay down my life, &c. Christ here speaketh of himself, as made man for the redemption of mankind: or rather, as he was our Redeemer, both God and man: for he laid down his life, and died as man, and had power to take it up again, as God. Yet the command of laying it down, he as man received from the Father: thus as man, he was obedient to him even to the death on the cross. See Philippians ii. 8. (Witham)

Haydock: Joh 10:23

In the gallery of Solomon, which was near the temple, supposed to be attached to the eastern gate of the court, and called beautiful. See Acts iii. 2.

Haydock: Joh 10:24 - If thou be the Christ, tell us plainly

If thou be the Christ, tell us plainly. St. John the Baptist had told them several times who Jesus was. See John chap. i. He himself had not only owned it in plain terms to the Samaritan woman, (John iv. 26.) but he had frequently delivered this truth so openly to them, that he came from heaven, that he was sent into the world that all men should be saved by believing in him, that he was the Son of God, and one with the Father, that they easily perceived he made himself God: but these men would have him to declare it again, that they might accuse him. (Witham)

Haydock: Joh 10:25 - The works

The works and miracles, that I do in the name of my Father, they give testimony of me, and shew who I am, being foretold by the prophets. See John v. 31, &c. (Witham)

Haydock: Joh 10:26 - Because you are not of my sheep

Because you are not of my sheep, refusing to believe in me, and to follow my doctrine, by your own wilful blindness. (Witham)

Haydock: Joh 10:27

Christ here says that his sheep hear his voice, and follow him: but let us ask ourselves, Do we cling close to this heavenly shepherd? Do we follow him, both by our faith and by our lives? Do we know him, and hear his voice? Do we fly from strangers, the world, the flesh, and the devil? If so, we are his sheep indeed; and if we persevere, he will bring us, in spite of the world, the flesh, and the devil, to the pastures of eternal life. But if we run away from our shepherd, to follow these strangers, we must expect to fall a prey to wolves. (Med. vol. ii. p. 417)

Haydock: Joh 10:28 - They shall not perish for ever: and no man shall snatch them out of my hand

They shall not perish for ever: and no man shall snatch them out of my hand. He speaks of his elect, of those whom he called by a special Providence and mercy, whom he blessed with more than ordinary graces, and with the gift of final perseverance to the end in his grace. (Witham)

Haydock: Joh 10:29 - That which my Father hath given

That which my Father hath given [1] me, is greater than all. We may look upon this as the true reading by Tertullian, St. Hillary, St. Ambrose, St. Augustine, &c. The ancient Fathers make use of these words, to shew the eternal procession of the Son from the Father; and that they are one in nature, substance, power, &c. The reading in the ordinary Greek copies is now different. My Father, who gave me them, (the sheep) is greater than all. No one can snatch, or pull them by force, out of the hand of the Father. He had said just before, no one shall, or can snatch them, out of my hand. And this shews that the hand, that is, the power of the Father and the Son, is equal, is one and the same. See St. Augustine, St. John Chrysostom, &c. (Witham)

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[BIBLIOGRAPHY]

Pater meus quod dedit mihi, majus est omnibus. See Tertullian, lib. contr. Praxeam. chap xxii, p. 513. C. Ed. R.; St. Hilary, lib. vii. ed Trin. p. 930. Ed. Ben.; St. Ambrose, lib. iii. de Sp. S. chap. 18. Ed. Par. 1586.; St. Augustine, trac. 49. in Joan. p. 616, Quid dedit filio Pater majus omnibus? ut ipse illi esset Unigenitus Filius. St. John Chrysostom takes notice, that by the hand of the Father, is here understood his power. And that it follows from hence, that the power or hand of the Father and the Son is equal, is one and the same: and if their power, says he, is the same so is their substance, Greek: ei de e dunamis e aute, endelon oti kai e ousia. om. xa. (in Joan. 363. tom. viii. nov. Ed. Ben.)

Haydock: Joh 10:30 - I and the Father are one

I and the Father are one, [2] or one being, not one person, nor one by an union of affection only, but in nature, substance, power, and other perfections, as appears by the whole text: for Christ here tells them that none of his elect shall perish, because no one can snatch them out of his hands, no more than out of the hand of his Father: and then adds, that he and his Father are one, or have one equal power: and if their power, says St. John Chrysostom, is the same, so is their substance. Christ adds, (ver. 38.) that the Father is in him, and he in the Father; which also shews an union of nature and substance, and not only of love and affection, especially when taken with other words of our Saviour Christ. (Witham)

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[BIBLIOGRAPHY]

Unum sumus, Greek: en esmen, i.e. says St. John Chrysostom, secundum potentiam. Greek: kata ten dunamin entautha legon. See St. Cyril, p. 667.; St. Augustine, tract. 49. p. 617, Huc usque Judæi tolerare potuerunt ... tune vero more suo duri ad lapides concurrunt ... ideo irati sunt, quia senserunt non posse dici, Ego et pater unum sumus, nisi ubi æqualitas est Patris et Filii. ... Ecce intelligunt Judæi, quod not intellligunt Ariani.

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Haydock: Joh 10:31 - Then took up stones

Then took up stones, &c. because, they said, being a man, thou makest thyself God. The Jews, says St. Augustine, understood well enough what the Arians will not understand, that from Christ's words it follows that he was one and the same God with the eternal Father. (Witham) ---

The Jews, in opposition to our Saviour's doctrine, took up stones to destroy him, in order that he might preach no more to them. So heretics at the present time exercise the odium of their impiety against the same Lord, by perverting his holy doctrines, and, as much as in them lies, pulling him and his servants down from the glorious seats of heavenly bliss. (St. Augustine)

Haydock: Joh 10:34 - Is it not written in you law // Eloim

This is addressed to princes established to govern the people of God. They are the image of God on earth by the authority they exercise, and which they have received from Him. ---

Is it not written in you law, (under which were also comprehended the Psalms) I have said: you are Gods? &c. Christ here stops the mouths of the Jews, by an argument which they could not answer, that sometimes they were called Gods, who acted by God's authority. I have said: you are Gods. (Psalm lxxxi. 6.) But then he immediately declares, that it is not in this sense only that he is God. 1st, Because he has been sanctified by the Father, which St. Augustine and others understand of that infinite sanctification, which he has necessarily by always proceeding from the Father. Others expound it of a greater sanctity and fulness of grace above all other saints, given to him, even as he was man. But 2ndly, he adds at the same time, and confirms what he had often told them, that he was the Son of God, sent into the world: that his works shew that he was in the Father, and the Father in him. by this they saw that he was far from recalling or contradicting what he had said before. And therefore (ver. 30.) they sought to apprehend him, and put him to death for blasphemy. (Witham) ---

Eloim, which name of God was so called from judging, and may be interpreted judges. (Menochius)

Haydock: Joh 10:39 - And he escaped out of their hands

And he escaped out of their hands; perhaps making himself invisible, or hindering them by his divine power. (Witham)

Gill: Joh 10:1 - 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

Verily, verily, I say unto you,.... To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them.

He that entereth not by the door into the sheepfold: the sheepfold, with the Jews, was called דיר; and this, as their writers say ^o, was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the "sheepfold" is meant the church of God; see Joh 10:16; and a good fold it is, Eze 34:14. The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; and where they lie down and have rest; and which, like a sheepfold, will be taken down, and not always continue in the form it now is: and by "the door" into it, is meant Christ himself, as appears from Joh 10:7; faith in him, a profession of him, and authority from him. Now he that does not come into the church of God, whether as a member of it, or officer in it, at this door,

but climbeth up some other way; by hypocrisy and deceit: or, like the prophets of old, who ran and were not sent; prophesied when they were not spoken to, but took their place and post by usurpation:

the same is a thief and a robber; steals into the church, or into an office in it, and robs God or Christ of their power and authority; and such were the Scribes and Pharisees: the Persic version renders the words, "whoever does not introduce the sheep through the door of the sheepfold, know that that man is a thief and a robber"; which these men were so far from doing, that they would not suffer those that were entering to go in, Mat 23:13. The difference between a thief and a robber, with the Jews, was, that the former took away a man's property privately, and the latter openly ^p.

Gill: Joh 10:2 - But he that entereth in by the door // is the shepherd of the sheep

But he that entereth in by the door,.... With a divine commission, and by a divine authority, who comes not of himself, but is sent; does not take the honour to himself, or thrust in himself, and assume an office to himself, but is called unto it, and invested in it, he

is the shepherd of the sheep; by whom Christ means himself, as is evident from Joh 10:11, whose the sheep are, and who takes care of them, and feeds them, as a shepherd does his flock; and which holds true of any under shepherd, having his mission and commission, and deriving his authority from Christ.

Gill: Joh 10:3 - To him the porter openeth // And the sheep hear his voice // And he calleth his own sheep by name // And leadeth them out

To him the porter openeth,.... There is nothing in the explanation of this parable given by Christ, that directs to the sense of this clause; the allusion cannot be, as some have thought, to great men, who have porters at their gates, to open them, and let in persons that come and knock; since the parable is concerning the sheepfold, and the shepherd, and the sheep that go into it; and therefore must refer to one that at least, at certain times, stood by the door of the sheepfold, and had the care of it, and opened it upon proper occasions: by whom is designed not Michael the Archangel, nor the Virgin Mary, nor Peter, the supposed doorkeeper of heaven, as say the Papists, nor Moses, as others, who wrote of Christ; nor does it seem so well to understand it of the ministers of the Gospel, who preach Jesus Christ, and open the door of faith, or set open the door of the Gospel, whereby Christ comes into the souls of men, and they come to him; though this is a sense not to be despised; but rather this intends God the Father, from whom Christ, as man and Mediator, derives his authority, and by whom he is let into, and invested with his office, as the shepherd of the sheep; or else the Holy Spirit, who opens the everlasting floors of the hearts of men, of Christ's sheep, and lets him in unto them.

And the sheep hear his voice; not the porter's; though they do hear the voice of Christ's ministers, and of God the Father, and of the Holy Ghost; but the shepherd's, even the voice of Christ; and which is no other than the Gospel, which is a voice of love, grace, and mercy; which proclaims peace, pardon, liberty, life, righteousness, and salvation; and which is a soul quickening, alluring, delighting, refreshing, and comforting voice: this the people of Christ are made to hear, not only externally, but internally; so as to understand it, delight in it, and distinguish it from another: and these are called "sheep", and that before conversion; not because they have the agreeable properties of sheep; nor because predisposed unto, and unprejudiced against the Gospel of Christ, for they are the reverse of these; nor can some things be said of them before, as after conversion, as that they hear the voice of Christ, and follow him; nor merely by anticipation, but by reason of electing grace, and because given to Christ the great shepherd, under this character, to be kept and fed by him. And they are so called after conversion, because they are harmless and inoffensive in their lives and conversations; and yet are exposed to the malice, cruelty, and butchery of men; and are meek and patient under sufferings; and are clean, social, and profitable.

And he calleth his own sheep by name; the Ethiopic version adds, "and loves them". These are Christ's own, by the Father's gift of them to him, by the purchase of his own blood, and by the power of his grace upon them; who looks them up, and finds them out, and brings them home, and takes care of them as his own, and feeds them as a shepherd his flock: these he may be said to "call by name", in allusion to the eastern shepherds, who gave names to their sheep, as the Europeans do to their horses, and other creatures, and who could sit and call them by their names: this is expressive not only of Christ's call of his people by powerful and special grace, but of the exact and distinct knowledge he has of them, and the notice he takes of them, as well as of the affection he has for them; see Isa 43:1.

And leadeth them out; from the world's goats, among whom they lay, and from the folds of sin, and the barren pastures of Mount Sinai, and their own righteousness, on which they were feeding, and out of themselves, and from off all dependence on anything of their own; and he leads unto himself, and the fulness of his grace, and to his blood and righteousness, and into his Father's presence and communion with him, and in the way of righteousness and truth, and into the green pastures of the word and ordinances, beside the still waters of his sovereign love and grace.

Gill: Joh 10:4 - And when he putteth forth his own sheep // he goeth before them // and the sheep follow him // For they know his voice

And when he putteth forth his own sheep,.... The Ethiopic version reads, "when he leads them all out"; in order to bring them into proper pastures:

he goeth before them; in allusion to the eastern shepherds, who when they put out their flocks, did not, as ours do, drive them before them, and follow after them, at least not always, but went before them: so Christ, the great shepherd, goes before his flock, not only to provide for them, but by way of example to them; in many instances he is an ensample to the flock, as under shepherds, according to the measure of grace received, should be: he has left them an example in many respects, that they should tread in his steps:

and the sheep follow him; in the exercise of the graces of humility, love, patience, self-denial, and resignation of will to the will of God; and in the discharge of duty, walking, in some measure, as he walked.

For they know his voice; in the Gospel, which directs and encourages them to exercise grace in him, and to walk in the path of duty: this they know by the majesty and authority of it; and by the power with which it comes to their souls; and by its speaking of him, and leading to him; and by the evenness, harmony, and consistency of it. The Persic version renders the whole thus; "when he calls and leads out the sheep, they go before him, and their lambs after them, for they know his voice".

Gill: Joh 10:5 - And a stranger will they not follow // but will flee from him // for they know not the voice of strangers

And a stranger will they not follow,.... One that knows not Christ, is not sent by him, and who does not preach him:

but will flee from him; shun him and his ministry, as not only disagreeable, but dangerous:

for they know not the voice of strangers: they do not approve of their doctrine, nor take any delight in it, or receive any profit from it. The Persic version, as before, reads, "neither will the lambs ever go after strange sheep, and if they see them, they will flee from them".

Gill: Joh 10:6 - This parable spake Jesus unto them // but they understood not what things they were which he spake unto them

This parable spake Jesus unto them,.... To the Pharisees, who were with him, Joh 9:40;

but they understood not what things they were which he spake unto them; the things spoken by him being delivered in a parabolical way, though in lively figures, and in terms plain and easy to be understood; yet what through the blindness of their minds, and the hardness of their hearts, and their prejudices in favour of themselves, and against Christ, they did not understand what were meant by them; see Mat 13:13.

Gill: Joh 10:7 - Then said Jesus unto them again // verily, verily, I say unto you // I am the door of the sheep

Then said Jesus unto them again,.... By way of explanation of the above parable, since they did not understand it:

verily, verily, I say unto you; this is certainly truth, and what may be depended on as such, whether it will be believed or not:

I am the door of the sheep; and of none but them; not of goats, dogs, or swine; none but sheep enter at this door; and all the sheep do sooner or later: Christ is the door to them, by which they enter into a visible church state, and are let into a participation of the ordinances of it, as baptism and the Lord's supper: no man comes into a church, at the right door, or in a right way, or has a right to partake of Gospel ordinances, but he that truly believes in Christ, and makes a profession of faith in him: Christ is the door of the under shepherds of the sheep; none are fit to be pastors of churches, but who first enter into a Gospel church at this door, and are qualified, and called, and sent forth by Christ: he is the door of the sheep, by which they are let into the presence of his Father, and have communion with him, and partake of all the blessings of grace; it is through him that sanctifying, justifying, pardoning, and adopting grace, are conveyed unto them, and they brought into the enjoyment of them; it is through him they have all their peace, joy, and comfort, and deliverance from, and victory over all their enemies; through him they have heirship, and a right unto eternal life, and that itself; for he is the door into heaven itself, through which they shall have an abundant entrance into it: and he is the only door into each of these; there is no coming to God the Father but by, and through him; nor to a participation of the blessings of the covenant, nor rightly into a Gospel church state, and to the ordinances of it, nor into heaven at last, but in at this door: and this is a door of faith and hope, and an open one, for all sensible sinners, for all the sheep of Christ, to enter in at; though it is a strait gate, the number being few that enter in at it; and those that do, though they are certainly, yet but scarcely saved; for it is through many tribulations and afflictions that they enter.

Gill: Joh 10:8 - All that ever came before me are thieves and robbers // but the sheep did not hear them

All that ever came before me are thieves and robbers,.... This must be understood with some restrictions, not of every individual person, nor of every individual prophet or shepherd; not of Moses, nor of the prophets of the Lord, nor of John the Baptist, who came immediately before Christ, was his harbinger, and prepared his way; but of those prophets who came, and were not sent of God, and so did not come in by the door; of the shepherds of Israel, who fed themselves, and not the flock, but lorded it over God's heritage; and of such, as Theudas, and Judas the Galilean, who boasted that they were some great persons, but were only thieves and robbers; and particularly of the three shepherds cut off in one month, Zec 11:8, supposed to be the three sects among the Jews, and the leaders of them, the Pharisees, Sadducees, and Essenes, especially the former; who were wolves in sheep's clothing, usurped a power that did not belong to them, robbed God of his authority, and glory; and, in a literal sense, plundered men of their substance, and devoured widows' houses, as well as destroyed their souls. The phrase, "before me", is wanting in seven of Beza's exemplars, and in several others; and in the Vulgate Latin, Syriac, and Persic versions:

but the sheep did not hear them; the elect of God, some of which there were in all ages, though their number is comparatively few, did not attend to the false prophets, and false teachers, and idol shepherds; did not receive their doctrines, nor follow their practices; for it is not possible that these should be finally and totally deceived, or carried away with the error of the wicked.

Gill: Joh 10:9 - I am the door // by me if any man enter in // he shall be saved // and shall go in and out // and find pasture

I am the door,.... Of the sheep, as before, see Joh 10:7. The Ethiopic version reads, "I am the true door of the sheep"; which is repeated for further confirmation, and for the sake of introducing what follows:

by me if any man enter in; into the sheepfold, the church,

he shall be saved; not that being in a church, and having submitted to ordinances, will save any, but entering into these, at the right door, or through faith in Christ, such will be saved, according to Mar 16:16; such shall be saved from sin, the dominion of it, the guilt and condemning power of it, and at last from the being of it; and from the law, its curse and condemnation, and from wrath to come, and from every evil, and every enemy; such are, and for ever shall be, in a safe state, being in Christ, and in his hands, out of which none can pluck them:

and shall go in and out; in allusion to the sheep going in and out of the fold: not that those who come in at the right door, shall go out of the church, or from among the saints again; but this phrase rather denotes the exercises of faith in going unto Christ, and acting upon him, and in coming forth in the outward confession of him, and the performance of good works; or in going unto him, and dealing with his blood, righteousness, and sacrifice, and coming out of themselves, and all dependence on their own righteousness; or it may regard the conversation of the saints in the church, their attendance on ordinances, their safety there, their free and open communion one with another, and with Christ, in whose name and strength they do all they do, coming in and out at this door:

and find pasture; green and good pasture; pasture for their souls; the words of faith, and good doctrine; the wholesome words of Christ Jesus; the ordinances, the breasts of consolation; yea, Christ himself, whose flesh is meat indeed, and whose blood is drink indeed: the Persic version renders it, "and shall a pastor", or "shepherd"; see Jer 3:15.

Gill: Joh 10:10 - 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

The thief cometh not but for to steal,.... That is his first and principal view; to steal, is to invade, seize, and carry away another's property. Such teachers that come not in by the right door, or with a divine commission, seek to deceive, and carry away the sheep of Christ from him, though they are not able to do it; and to steal away their hearts from him, as Absalom stole the hearts of the people from their rightful lord and sovereign, David his father; and to subject them to themselves, that they might lord it over them, and make a property of them, as the Pharisees did, who, under a pretence of long prayers, devoured widows' houses.

And to kill and to destroy; either the souls of men by their false doctrines, which eat as doth a cancer, and poison the minds of men, and slay the souls that should not die, subverting the faith of nominal professors, though they cannot destroy any of the true sheep of Christ; or the bodies of the saints, by their oppression, tyranny, and persecution, who are killed all the day long for the sake of Christ, and are accounted as sheep for the slaughter, by these men, they thinking that by so doing they do God good service.

I am come that they might have life; that the sheep might have life, or the elect of God might have life, both spiritual and eternal; who, as the rest of mankind, are by nature dead in trespasses and sins, and liable in themselves to an eternal death: Christ came into this world in human nature, to give his flesh, his body, his whole human nature, soul and body, for the life of these persons, or that they might live spiritually here, and eternally hereafter; and so the Arabic version renders it, "that they might have eternal life"; Nonnus calls it, "a life to come"; which is in Christ, and the gift of God through him; and which he gives to all his sheep, and has a power to give to as many as the Father has given him:

and that they might have it more abundantly; or, as the Syriac version reads, "something more abundant"; that is, than life; meaning not merely than the life of wicked men, whose blessings are curses to them; or than their own life, only in the present state of things; or than long life promised under the law to the observers of it; but even than the life Adam had in innocence, which was but a natural and moral, not a spiritual life, or that life which is hid with Christ in God; and also than that which angels live in heaven, which is the life of servants, and not of sons: or else the sense is, that Christ came that his people might have eternal life, with more abundant evidence of it than was under the former dispensation, and have stronger faith in it, and a more lively hope of it: or, as the words may be rendered, "and that they might have an abundance": besides life, might have an abundance of grace from Christ, all spiritual blessings in him now, and all fulness of joy, glory, and happiness hereafter.

Gill: Joh 10:11 - I am the good shepherd // the good shepherd giveth his life for the sheep

I am the good shepherd,.... A shepherd of his Father's appointing, calling, and sending, to whom the care of all his sheep, or chosen ones, was committed; who was set up as a shepherd over them by him, and was entrusted with them; and who being called, undertook to feed them; and being promised, was sent unto the lost sheep of the house of Israel; and under the character of a shepherd, died for them, and rose again, and is accountable to his Father for everyone of them; the shepherd, the great and chief shepherd, the famous one, so often spoken and prophesied of, Gen 49:24. And discharging his office aright, he is the good shepherd; as appears in his providing good pasture, and a good fold for his sheep; in protecting them from their enemies; in healing all their diseases; in restoring their souls when strayed from him; in watching over them in the night seasons, lest any hurt them; in searching for them, when they have been driven, or scattered in the dark and cloudy day; in caring for them, so that he lose none of them; and in nothing more than in what follows,

the good shepherd giveth his life for the sheep: not only exposes it to danger, as David did his, for the sake of his father's flock, but gives it away freely and voluntarily, for the sake of the sheep; in their room and stead, as a ransom for them, that they may be delivered from death, and might have eternal life: the Ethiopic version renders it, "the good shepherd gives his life for the redemption of his sheep"; so Nonnus paraphrases it, the "ransom price of his own sheep": this belongs to Christ's priestly office, and with the Jews priests were sometimes shepherds hence we read ^q of רועים כהנים, "shepherds that were priests". Philo the Jew speaks ^r of God as a shepherd and king; and of his setting his word, his firstborn Son, over the holy flock, to take care of it: and a good shepherd is thus described by the ^s Jews;

"as רועה טוב, "a good shepherd", delivers the flock from the wolf, and from the lions, (see Joh 10:12) so he that leads Israel, if he is good, delivers them from the idolatrous nations, and from judgment below and above, and leads them to the life of the world to come, or eternal life; (see Joh 10:10).''

Which description agrees with Christ, the good shepherd; and so the Lord is said to be רועה טוב, "the good shepherd", and merciful, and there is none like him ^t.

Gill: Joh 10:12 - But he that is an hireling, and not the shepherd // whose own the sheep are not // and leaveth the sheep // And fleeth // and the wolf catcheth them // and scattereth the sheep

But he that is an hireling, and not the shepherd,.... That is, who is not the owner of the sheep, though he keeps them, yet only for reward: by whom are meant, not the faithful ministers of the word, who live upon the Gospel, as Christ has ordained, and who are worthy of their reward, and are not to be called hirelings by way of reproach; since they teach not for hire and reward, but for the good of souls, and the interest of the Redeemer; but such who seek only their gain, from their quarter, and mind their own things, and not the things of Jesus Christ:

whose own the sheep are not; who have neither a propriety in them, nor an hearty affection for them, and so care not what becomes of them: such an one "seeth the wolf coming"; by whom may be meant, either Satan; so the Jews compare Israel to a flock of sheep, and Satan, they say, הוא הזאב, "he is the wolf" ^u; or any false prophet, or teacher, who are ravenous wolves; though sometimes in sheep's clothing; or any tyrant, oppressor, or persecutor of the saints:

and leaveth the sheep; as the idol shepherd, against whom a woe is pronounced, Zec 11:17.

And fleeth; not being willing to bear any reproach or persecution, for the sake of Christ; not such a keeper of the flock as David, who went after the lion and the bear, and when they rose up against him, did not flee, but caught them by the beard and slew them; nor like the Apostle Paul, who fought with beasts at Ephesus, and would turn his back on none, nor give place, no, not for an hour, that truth might continue;

and the wolf catcheth them; some of them:

and scattereth the sheep; the rest; so are the sheep of Christ and his churches sometimes scattered, by persecution raised against them; see Act 8:1. The Jews have a rule concerning such an hireling shepherd ^w, which is this;

"a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.''

Which Maimonides thus ^x expresses and explains;

"a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.''

Gill: Joh 10:13 - The hireling fleeth, because he is an hireling // and careth not for the sheep

The hireling fleeth, because he is an hireling,.... And has no propriety in the sheep; had he, he would abide by them, and defend them; but because he has not, he will not expose himself to any danger, but leaves them:

and careth not for the sheep; what becomes of them, providing only for his own safety. Abarbinel ^y has a note on Isa 40:11 which may serve to illustrate this passage:

""he shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he saith, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.''

Which is not the case of the hireling; he does not care for them, he has not their good at heart; but the good shepherd has, such an one as Christ is.

Gill: Joh 10:14 - I am the good shepherd // And know my sheep // and I am known of mine

I am the good shepherd,.... See Gill on Joh 10:11.

And know my sheep; so as to call them all by their names: Christ has an universal, special, distinct, and exact knowledge of all his sheep, as they are the choice of his Father, as his Father's gift to him; and as his own purchase; he bears an affectionate love to them, and takes special care of them; indulges them with intimate communion with himself; and owns and acknowledges them as his, both here and hereafter:

and I am known of mine; not in a general way, as devils and external professors may know him, but with a special, spiritual, and saving knowledge: Christ's own approve of him, as their shepherd and their Saviour, and desire no other; they love him above all, in the sincerity of their souls, and with a love as strong as death; they trust in him as their shepherd, believing they shall not want; and appropriate him to themselves, as their own; and care for him, his cause and interest, his Gospel, ordinances, and ministers; and are not ashamed to own him as theirs, in the most public manner.

Gill: Joh 10:15 - As the Father knoweth me // even so know I the Father // and I lay down my life for the sheep

As the Father knoweth me,.... These words, with what follow, are in connection with Joh 10:14; and the sense is, that the mutual knowledge of Christ, and his sheep, is like that which his Father and he have of each other. The Father knows Christ as his own Son, and loves him as such, in the most strong and affectionate manner; and has entrusted him with the persons, grace, and glory, of all his people:

even so know I the Father; or rather, "and I know the Father"; as he needs must, since he lay in his bosom, and still does, and knows his nature, perfections, purposes, and his whole mind and will; and loves him most ardently, which he has shown by his coming down from heaven, to do his will; and trusts in him for the accomplishment of everything he promised unto him:

and I lay down my life for the sheep; which proves him to be the good shepherd, Joh 10:11. The Vulgate Latin version reads, "for my sheep"; which were his, by the Father's gift, and for no other has he laid down his life. The Ethiopic version, as before, renders it, or rather explains it, "I lay down my life for the redemption of my sheep".

Gill: Joh 10:16 - 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

And other sheep I have,.... Not distinct from those for whom he laid down his life, but from those who were under the Old Testament dispensation, and who heard not the thieves and robbers that were before Christ, Joh 10:8; others besides the lost sheep of the house of Israel, or the elect among the Jews, to whom Christ was sent; and by whom are meant the chosen of God among the Gentiles, who were sheep, though not called and folded, for the reasons given: See Gill on Joh 10:3. These, though uncalled, belonged to Christ; he had an interest in them, they were given him by his Father; he had them in his hands, and upon his heart; his eye was upon them, and they were under his notice, inspection, and care:

which are not of this fold, of the Jewish nation and church, being aliens from the commonwealth of Israel, and strangers to the covenants of promise; were as sheep going astray, and were scattered about in the several parts of the world; and were to be redeemed out of every kindred, tongue, people, and nation:

them also I must bring; out of the wilderness of the world, from among the men of it, their former sinful compassions, from the folds of sin and Satan, and the pastures of their own righteousness; to himself, and into his Father's presence, to his house and ordinances, to a good fold and green pastures, and at last to his heavenly kingdom and glory: and there was a necessity of doing all this, partly on account of his Father's will and pleasure, his purposes and decrees, who had resolved upon it; and partly on account of his own engagements, who had obliged himself to do it; as well as because of the case and condition of these sheep, who otherwise must have eternally perished:

and they shall hear my voice; in the Gospel, not only externally, but internally; which is owing to his powerful and efficacious grace, who quickens them, and causes them to hear and live; unstops their deaf ears, and gives them ears to hear; and opens their hearts, to attend to his word, and gives them an understanding of it. The Arabic version reads this in connection with the preceding clause, thus, "and I must bring them also to hear my voice"; as well as the rest of the sheep among the Jews, and therefore the Gospel was sent among them:

and there shall be one fold, and one shepherd; one church state, consisting both of Jews and Gentiles; the middle wall of partition being broke down, these two coalesce in one, become one new man, and members of one and the same body; for though there may be several visible Gospel churches, yet there is but one kind of church state, and one general assembly and church of the firstborn, one family to which they all belong; for what reasons a church is comparable to a fold; see Gill on Joh 10:1. And over this fold, or flock, there is but one shepherd, Jesus Christ; who is the rightful proprietor, and whose own the sheep are; and who knows how to feed them, and does take care of them; though there are many under shepherds, whom he employs in feeding them; in the original text the copulative "and" is wanting, and the words stand thus, "one fold, one shepherd"; which not only expresses a peculiar elegance, but answers the proverb delivered in the same form; and to which agree the Arabic and Ethiopic versions, which render them, "and there", or "they shall be one fold of one shepherd"; or one flock which belongs to one shepherd only; see Eze 34:23.

Gill: Joh 10:17 - Therefore doth my Father love me // because I lay down my life // that I might take it again

Therefore doth my Father love me,.... Christ was the object of his Father's love from all eternity, and was loved by him on various accounts; first and chiefly, as his own Son, of the same nature with him, equal to him; and also as Mediator, engaging for, and on the behalf of his chosen people; and likewise as he was clothed with their nature, and even in his state of humiliation; and not only as subject to his ordinances, and obedient to his will, and doing what was pleasing in his sight, but likewise as suffering in their room and stead, and he loved him on this account; the bruising of him was a pleasure to him, not for the sake of that itself, but because hereby his counsels and decrees were accomplished, his covenant fulfilled, and the salvation of his people obtained: hence it follows here,

because I lay down my life; that is, for the sheep; to ransom them from sin and Satan, the law, its curse and condemnation, and from death and hell, wrath, ruin and destruction: and the laying down his life on this account, was not only well pleasing to his Father, but likewise was done, with the following view; or at least this was the event of it,

that I might take it again; as he did, by raising himself from the dead, by which he was declared to be the Son of God; and to have made full satisfaction to divine justice, for the sins of his people, and therefore rose again for their, justification; and to be the victorious conqueror over death, having now abolished it, and having in his hands the keys of it, the power over that, and the grave: and which life he took up again, by his divine power, and as the surety of his people, to use it for their good; by ascending to his God and theirs, entering into heaven as their forerunner, appearing in the presence of God for them, as their advocate, and ever living to make intercession for them.

Gill: Joh 10:18 - 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

No man taketh it from me,.... It was indeed taken away at the instigation of the Jews, and by the order of Pilate, and by means of the Roman soldiers, who crucified him; and the former of these are often charged with slaying him, and killing him, the Prince of life; and it is expressly said, "his life is taken from the earth", Act 8:33; and yet no man could, nor did take it away, without his Father's will, and determinate counsel and knowledge, by which he was delivered up into the hands of the above persons, and by which they did to him what they did, or otherwise they could have had no power over him; nor could any man, nor did any man, take away his life from him, without his own consent; he voluntarily surrendered himself, or he could never have been taken; he went freely to the cross, or he could never have been led there; he suffered himself to be nailed to the accursed tree, and when he hung on it, he could easily have disengaged himself, and come down; and when they had him there, they could not have taken away his life, had he not of himself given up the ghost, and breathed out his life and soul:

but I lay it down of myself; of my own will, or of my own accord, as the Syriac, Arabic, and Persic versions render it; which was done with the greatest patience and meekness, resolution, courage and magnanimity; and with a full will, and with the greatest cheerfulness and alacrity; and that as a ransom for his people, and that they might live through him:

I have power to lay it down; this was not his life as God, but as man; and was so his own, as it was not his Father's, and was entirely at his own dispose; for it was the life of that individual human nature, which was united to his divine person; and so in a sense his, as it was not either the Father's or the Spirit's; and was so his own, as ours are not, which are from God, and dependent on him, and entirely to be disposed of by him, and not by ourselves: but Christ, the Prince of life, had a power of laying down his life of his own accord, as a ransom price for his sheep:

and I have power to take it again; as he was the Son of God, and truly God, and as the surety of his people; having satisfied law and justice, by his obedience, sufferings, and death, and for the ends mentioned in note; see Gill on Joh 10:17,

this commandment have I received of my Father; which may respect both branches of his power, but is not the foundation of it, but the reason of is exercising it; because it was so agreeable to his Father's will, which is the same with his own, as he is the Son of God, and one with his Father, and equal to him; and what he delights in as Mediator, in which capacity he is considered as a servant; and in which he cheerfully became obedient, even unto death, to his Father's command, or in compliance with his will: the Syriac, Arabic, and Persic versions read, "because this commandment have I received of my Father": this is a reason why he so readily exerted his power, both in laying down his life, and taking it again, because it was his Father's command and will, and which he received from him, with the utmost pleasure; his and his Father's love, good will, gracious ends and views towards the elect, herein being the same.

Gill: Joh 10:19 - There was a division therefore again among the Jews // For these sayings

There was a division therefore again among the Jews,.... As there had been before; see Joh 7:12.

For these sayings; concerning his being the good shepherd, and laying down his life for the sheep, and having both a power to lay it down, and take it up again.

Gill: Joh 10:20 - And many of them said, he hath a devil, and is mad // why hear ye him

And many of them said, he hath a devil, and is mad,.... It was a notion of the Jews, that madness or distraction was from the devil, and therefore these two are here joined together, having a devil, and being mad: there is a spirit which they call Tazazith, and which, they say ^z, is an evil spirit that takes away the understanding of men; and under the influence of such a "demon", the Jews thought Christ to be: and therefore say,

why hear ye him? he is a lunatic, he is distracted, he is a madman; how can you bear to hear such ranting blasphemous stuff, which no man in his, senses would ever utter? nor is anything he says to be regarded, since he is not in his right mind; but is under the power and influence of some evil spirit, which instills these wild and frantic notions into him, and puts him upon venting them; but surely no sober man will ever heed to them.

Gill: Joh 10:21 - Others said, these are not the words of him that hath a devil // can a devil open the eyes of the blind

Others said, these are not the words of him that hath a devil,.... No madman or demoniac, one possessed of a devil, and under the influence of Satan, would ever talk in so divine a manner, and speak such words of truth and soberness: these were, some of the wiser sort, and were well disposed to Christ, who reasoned thus, and they were but few: whereas those that charged him with madness and distraction were many, as in the preceding verse;

can a devil open the eyes of the blind? referring to the late instance, of Christ's curing a man that was blind from his birth; if it was in the power of a devil to do such an action, which it is not, yet it is not in his nature, it is not usual with him to do any good; but to do all the hurt he can, both to the bodies and souls of men: in one of Beza's copies it is read, "can one that has a devil open the eyes of the blind?" so the Persic version, can a "demoniac", &c.? which reading suits best with what is before said; and then the sense is, can a madman, one that is a lunatic, one possessed with the devil, either talk in the manner this man does, or do such wonderful actions as he has done, particularly cure a man that was born blind?

Gill: Joh 10:22 - And it was at Jerusalem the feast of the dedication // And it was winter

And it was at Jerusalem the feast of the dedication,.... That is, of the temple; not as built by Solomon, as Nonnus in his paraphrase suggests; or as rebuilt by Zerubabel, for there were no annual feasts appointed in commemoration of either of these; and besides, they were neither of them in the winter time; the dedication of Solomon's temple was in autumn, at the feast of tabernacles, about September, 1Ki 8:2; and the dedication of the house in Zorobabel's time, was in the spring, about February, Ezr 6:15; but this was the feast of dedication, appointed by Judas Maccabaeus and his brethren, on account of the purging the temple, and renewing the altar, after the profanation of them by Antiochus; which feast lasted eight days, and began on the twenty fifth of the month Cisleu, which answers to part of our December; see the Apocrypha:

"52 Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.'' (1 Maccabees 4)

"5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' (2 Maccabees 10:8)

with which the Jewish writers agree ^a: the account Maimonides gives ^b of it is this;

"when the Israelites prevailed over their enemies and destroyed them, it was on the twenty fifth of the month Chisleu; and they went into the temple and could not find any pure oil in the sanctuary, but one vial; and it was not enough to light but one day only, and they lighted lamps of it for eight days, until the olives were squeezed, and they brought forth pure oil: wherefore the wise men of that generation ordered, that those eight days beginning at the twenty fifth of Chisleu, should be days of rejoicing and praise, and they lighted lamps at the doors of their houses; every night of these eight nights, to show and make known the miracle; and these days are called חנוכה "the dedication"; and they are forbidden mourning and fasting, as the days of "purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.''

Wherefore, as Josephus says ^c, this feast was called φωτα, "lights"; though he seems to assign another reason of its name, because that prosperity and happiness appeared to them beyond hope, and unexpected: and though this was only an order of Judas and his brethren, and the congregation of Israel, yet the Jews observe it as religiously, as if it was the appointment of God himself, and they do not spare to call it so; for in the service of this feast, they have these words ^d;

"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.''

And though this feast is said to be at Jerusalem, yet it was not confined there, as were the other feasts of the passover, pentecost, and tabernacles, for this might be kept in any part of the land: mention is made of the feast of dedication at Lydda ^e, and in other countries; Maimonides ^f says

"it is a common custom in all our cities in Spain, that all the men of the house light up a lamp the first night, and add as they go along, a lamp every night, till he lights up on the eighth night eight lamps, whether the men of the house be many, or there be but one man.''

Some have been of opinion, that this feast of dedication was on the account of the victory Judith gained over Holophernes, by cutting off his head; or however, that the commemoration of that victory was a part of this festival: in the Vulgate Latin edition of Judith 16:31 it is said,

"the day of the festivity of this victory is received by the Hebrews into the number of holy days; and is kept by the Jews from that time, to the present day.''

And Sigonius ^g asserts, that it is celebrated by the Jews on the twenty fifth day of the month Chisleu; which is the same day the feast began, that was instituted by Judas Maccabaeus, on the above account; and certain it is, that the Jews do make mention of that fact of hers, in the service for the first sabbath of this feast ^h; and some of their writers would have this fact to be in the times of the Maccabees, though as one of their chronologers ⁱ observes, it appears from the history of Judith, to have been in the times of Nebuchadnezzar; and there are some that say it was in the times of Cambyses, son of Cyrus, king of Persia, and was two or three hundred years before the miracle of the dedication: but he serves, that the wise men of that age agreed to comprehend the memorial of that wonderful event, with the miracle of the dedication: and so R. Leo Modena ^k says,

"they have a tradition, that in ordaining this feast to be kept, they had an eve also upon that famous exploit performed by Judith upon Holophernes; although many are of opinion, that this happened not at this time of the year; and that they make a commemoration of that piece of gallantry of hers now, because she was of the stock of the Maccabees.''

But that cannot be, since she must be some hundreds of years before them; wherefore others make mention of another Judith, a daughter of one of the Maccabees, who performed a like exploit upon Nicanor, a general of Demetrius's army: to which R. Gedaliah has respect, when he says ^l,

"the wise men agreed to comprehend together in the joy of the feast of dedication, the affair of Judith, seeing there was another Judith, from her that killed Holophernes, a daughter of the Maccabees.''

But it is not clear that there was any such woman, nor that Nicanor was slain by one; and besides, he was killed on the thirteenth of Adar, and that day was ordained to be kept yearly on that account, in the Apocrypha:

"43 So the thirteenth day of the month Adar the hosts joined battle: but Nicanor's host was discomfited, and he himself was first slain in the battle. 49 Moreover they ordained to keep yearly this day, being the thirteenth of Adar.'' (1 Maccabees 7)

"And they ordained all with a common decree in no case to let that day pass without solemnity, but to celebrate the thirtieth day of the twelfth month, which in the Syrian tongue is called Adar, the day before Mardocheus' day.'' (2 Maccabees 15:36)

and the month of Adar answers to part of February.

And it was winter; for the month Chisleu answers to our November and December; so that the twenty fifth of that month might be about the tenth of December, and the Jews reckon part of that month winter, and it must be the part in which this feast was; they say ^m,

"half Chisleu, Tebeth, and half Shebet, are חורף, "winter":''

so that the evangelist might with propriety say, according to the sense of the Jewish nation, that it was winter; though it was but just entered, even not more than ten days: the reason why this is observed, may be for what follows.

Gill: Joh 10:23 - And Jesus walked in the temple // in Solomon's porch

And Jesus walked in the temple,.... To keep himself warm, and to secure him the better from the inclemency of the weather:

in Solomon's porch; which was covered over, and the outside of it was enclosed with a wall, which made it very convenient for such a purpose: this was on the outside of the temple eastward, and was a very magnificent structure: the account Josephus ⁿ gives of it is this;

"there was a porch without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of king Solomon, who first founded the whole temple.''

Now, though this was not the porch that was built by Solomon, yet as it was built on the same spot, and in imitation of it, it bore his name; mention is made of it in Act 3:11.

Gill: Joh 10:24 - Then came the Jews round about him // and said unto him, how long dost thou make us doubt // if thou be the Christ, tell us plainly

Then came the Jews round about him,.... Who might be walking there on the same account, and seeing Jesus, took this opportunity, and got about him in great numbers, and hemmed him in; having a design upon him to ensnare him, if possible:

and said unto him, how long dost thou make us doubt? or as the Vulgate Latin, Syriac, Persic, and Ethiopic versions literally render it, "how long dost thou take away our soul?" that is, deprive us of the knowledge of thee; Nonnus renders it, "wherefore dost thou steal away our minds with words?" so Jacob when he went away privately, without the knowledge of Laban, is said to steal away the heart of Laban, as it is in the Hebrew text, in Gen 31:20 ^o. In like manner the Jews charge Christ with taking away their soul, or stealing away their heart, or hiding himself from them; not telling them plainly, who he was: therefore say they,

if thou be the Christ, tell us plainly; freely, boldly, openly, in express words; this they said, not as desirous of knowing who he was, or for the sake of information, but in order to ensnare him; that should he say he was not the Christ, as they might hope he would, for fear of them, now they had got him by himself, hemmed him in, it would then lessen his credit among the people; and should he say he was the Messiah, they would have whereof to accuse him to the Roman governor, as an enemy to Caesar, as one that set up for king of the Jews.

Gill: Joh 10:25 - 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

Jesus answered them, I told you, and ye believed not,.... He had often said, what amounted to it, in his ministry and doctrine; as that God was his Father, and he was the light of the world, and the good shepherd, and the like; but they gave no heed nor credit to his words, even though he told them, that unless they believed he was such a person, they should die in their sins:

the works that I do in my Father's name, they bear witness of me; such as healing the sick, dispossessing devils, cleansing lepers, giving sight to the blind, causing the deaf to hear, the dumb to speak, and the lame to walk, and raising the dead to life; suggesting, that besides his words, his doctrine and ministry, they had his miracles before them, which plainly showed who he was; so that they need not have been in any doubt of mind, or suspense about him; nor had they any reason to complain of his hiding himself from them, or depriving them of the knowledge of him.

Gill: Joh 10:26 - But ye believe not // because ye are not of my sheep // as l said unto you

But ye believe not,.... In me, as the Messiah:

because ye are not of my sheep; they were not among the sheep given him by his Father, were they, they would have come to him; that is, have believed in him, according to Joh 6:37, they were not the chosen of God, predestinated unto eternal life; for as many as are ordained of God to eternal happiness, do believe in God's own time, Act 13:48; but these not being the elect of God, had not the faith of God's elect. Christ, as the omniscient God, knew this, that they were not the chosen of God; for he was present, when the names of God's elect were written in the book of life; had they been his sheep, he must have known them, for he knows all the sheep, and calls them by name; had they been given him by the Father, he must have known it, and would have owned them as such; but so it was not, and therefore they were left to hardness and unbelief:

as l said unto you: which seems to refer to what follows, since he had said before, that the sheep bear the voice of the shepherd, and follow him, and that he knows them, Joh 10:4. This clause is omitted in the Vulgate Latin version, and in Nonnus, but is in the Greek copies, and Oriental versions.

Gill: Joh 10:27 - My sheep hear my voice // and I know them // and they follow me

My sheep hear my voice,.... The voice of Christ in his Gospel, both externally and internally; See Gill on Joh 10:4, See Gill on Joh 10:16; and since therefore these Jews did not, it was a plain case they were not of his sheep:

and I know them; See Gill on Joh 10:14; but Christ knew not these as the elect of God, or as the Father's gift to him, and therefore they could not be his sheep:

and they follow me; both in the exercise of grace, and in the discharge of duty, and whithersoever he the good shepherd leads them; See Gill on Joh 10:3, See Gill on Joh 10:4. But now, whereas these Jews did not follow Christ, but turned their backs on him, and rejected him, it was notorious that they were none of his sheep; but both happy and safe are those persons, that are the sheep of Christ, as appears from what is next said of them.

Gill: Joh 10:28 - And I give unto them eternal life // and they shall never perish // neither shall any pluck them out of my hand

And I give unto them eternal life,.... Christ gives eternal life to his sheep, or people now; he gives them a spiritual life, or a life of grace, which issues in eternal life; he gives them himself, who is the true God and eternal life, and whoever has him has life; he gives them the knowledge of himself, which is life eternal; and he gives them his righteousness, which is their justification of life, or what entitles them to eternal life; and he gives them the foretastes of it, in faith and hope, in the enjoyment of himself, and the discoveries of his love; he gives them the earnest and pledge of it, his own Spirit; and they have this life in him as their representative, and it is hid with him in God, and is safe and secure for them; and he will actually give it to them in their own persons, to be for ever enjoyed by them; and because of the certainty of it, he is said to do it now: this is a pure gift, it is of grace, and not of works; and it is in the gift of Christ as Mediator, who has power to give it to as many as the Father has given him:

and they shall never perish; though they were lost in Adam, and in a perishing condition in themselves, during their state of unregeneracy; in which condition they see themselves to be, when convinced by the Spirit of God; and come as persons ready to perish to Christ, as a Saviour, resolving, that if they perish, they will perish at his feet: and though after conversion, they are subject to many falls and spiritual declensions, and lose their peace, joy, and comfort, and imagine their strength and hope are perished, or at least fear they shall one day perish through one sin, or snare, or temptation or another, yet they shall never perish in such sense as the wicked will; they will not be punished with everlasting destruction from the presence of the Lord, and the glory of his power:

neither shall any pluck them out of my hand; Christ's sheep are in his hands, being put there by God the Father, both as an instance of his love to Christ, and them; and this was done from all eternity, even when they were chosen in him; so that they were in the hands of Christ, before they were in the loins of Adam; and were preserved in him, notwithstanding Adam's fall, and through the ruins of it. To be in the hands of Christ, is to be high in his esteem and favour; the saints are a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God; they are a signet on his right hand that shall never be plucked off; they are engraven on the palms of his hands: to be in the hands of Christ, is to be in his possession, and at his dispose, as all the elect of God are; and to be under his guidance, care, and protection, as they be; they are fed according to the integrity of his heart, and guided by the skilfulness of his hands; they are always under his care and watchful eye, who protects them from all their enemies, and hides them in the hollow of his hand: hence, because they are so, they are called "the sheep of his hand", Psa 95:7. And none shall ever pluck them from thence; no man can do it, not any false teacher can remove them from Christ, by all the art and cunning he is master of; nor any violent persecutor, by all the force and power he can use; nor can any sin, or snare, or temptation, draw them out of Christ's hands; nor any adversity whatever separate them from him: they must be safe, and always abide there, who are in the hands of Christ; for his hands have laid the foundations of the heavens and the earth, they grasp the whole universe, and hold all things together; and who then can pluck any out of these hands? Moreover, Christ, as Mediator, has all power in heaven and earth; and even as man, he is the man of God's right hand, made strong for himself.

Gill: Joh 10:29 - My Father which gave them me // is greater than all // and none is able to pluck them out of my Father's hand

My Father which gave them me,.... So the sheep came to be Christ's, and to be in his hand; the Father gave them to him, put them into his hands, and made them his care and charge:

is greater than all; than all gods, than all beings, than all creatures, angels and men, and than all the enemies of his people; this must be allowed: the Vulgate Latin version, and so some of the ancients read, "what my Father gave to me, is greater than all"; meaning, that the church given to him, and built on him, is stronger than all its enemies:

and none is able to pluck them out of my Father's hand; so that these sheep have a double security; they are in the hands of Christ, and they are in the hands of the Father of Christ; wherefore could it be thought, which ought not to be, that they could be plucked out of Christ's hands, yet it can never be imagined, that any can pluck them out of the hands of God the Father; and there is no more reason to think that they can be plucked out of the hands of the one, than there is that they can be plucked out of the hands of the other, as is clear from what follows in Joh 10:30; see the Apocrypha:

"But the souls of the righteous are in the hand of God, and there shall no torment touch them.'' (Wisdom 3:1).

Gill: Joh 10:30 - I and my Father are one.

I and my Father are one. Not in person, for the Father must be a distinct person from the Son, and the Son a distinct person from the Father; and which is further manifest, from the use of the verb plural, "I and my Father", εσμεν, "we are one"; that is, in nature and essence, and perfections, particularly in power; since Christ is speaking of the impossibility of plucking any of the sheep, out of his own and his Father's hands; giving this as a reason for it, their unity of nature, and equality of power; so that it must be as impracticable to pluck them out of his hands, as out of his Father's, because he is equal with God the Father, and the one God with him. The Jew ^p objects, that

"if the sense of this expression is, that the Father and the Son are one, as the Nazarenes understand and believe it, it will be found that Jesus himself destroys this saying, as it is written in Mar 13:32, for saith Jesus, "that day and that hour, there is knoweth, not the angels, nor the Son, but the Father only"; lo, these words show, that the Father and the Son are not one, since the Son does not know what the Father knows.''

But it should be observed, that Christ is both the Son of God, and the son of man, as the Christians believe; as he is the Son of God, he lay in the bosom of his Father, and was privy to all his secrets, to all his thoughts, purposes, and designs; and as such, he knew the day and hour of judgment, being God omniscient; and in this respect is one with the Father, having the same perfections of power, knowledge, &c. but then as the son of man, he is not of the same nature, and has not the same knowledge; his knowledge of things was derived, communicated, and not infinite; and did not reach to all things at once, but was capable of being increased, as it was: and it is with regard to him as the son of man, that Jesus speaks of himself in Mar 13:32; whereas he is here treating of his divine sonship, and almighty power; wherefore considered in the relation of the Son of God, and as possessed of the same perfections with God, he and his Father are one; though as man, he is different from him, and knew not some things he did: so that there is no contradiction between the words of Christ in one place, and in the other; nor is he chargeable with any blasphemy against God, or any arrogance in himself, by assuming deity to himself; nor deserving of punishment, even to be deprived of human life, as the Jew suggests; nor is what he produces from a Socinian writer, of any moment, that these words do not necessarily suppose, that the Father and the Son are of the same essence; since it may be said of two men, that they are one, end yet are not the same man, but one is one man, and the other another; for we do not say they are one and the same person, which does not follow from their being of one and the same nature, but that they are one God, and two distinct persons.

Gill: Joh 10:31 - Then the Jews took up stones again to stone him.

Then the Jews took up stones again to stone him. As they had done before; see Gill on Joh 8:59;

Gill: Joh 10:32 - Jesus answered them, many good works // have I showed you from my Father // for which of these works do ye stone me

Jesus answered them, many good works,.... Such as healing the sick, and all manner of diseases; dispossessing devils, cleansing lepers, giving sight to the blind, causing the dumb to speak, the deaf to hear, and the lame to walk; which were not only works of power, but of mercy and beneficence; and therefore are called good works, as well as they were great and miraculous ones:

have I showed you from my Father; which Christ did in the name, and by the command and authority of the Father; who gave him them to do, and did them by him; and which were evident and notorious, and were done so openly and publicly, that they could not be denied:

for which of these works do ye stone me? suggesting, that his public life had been a continued series of such kind actions to the sons of men, and it could be for nothing else surely, that they took up stones to stone him; wherefore the part they acted, was a most ungrateful, cruel, and barbarous one.

Gill: Joh 10:33 - 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

The Jews answered him, saying,.... As follows;

for a good work we stone thee not: they could not deny, that he had done many good works; this was too barefaced to be contradicted; yet they cared not to own them; and though they industriously concealed their resentment at them, yet they were very much gravelled and made uneasy by them, but chose to give another reason for their stoning him:

but for blasphemy; which required death by stoning, according to Lev 24:16, and according to the Jews' oral law ^q:

and because that thou, being a man, makest thyself God; which they concluded very rightly, from his saying, Joh 10:30, that God was his Father, and that he and his Father were one; that is, in nature and essence, and therefore he must be God; but then this was no blasphemy, but a real truth, as is hereafter made to appear; nor is there any contradiction between his being man, and being God; he is truly and really man, but then he is not a mere man, as the Jews suggested; but is truly God, as well as man, and is both God and man in one person, the divine and human nature being united in him, of which they were ignorant: two mistakes they seem to be guilty of in this account; one that Christ was a mere man, the other that he made himself God, or assumed deity to himself, which did not belong to him, and therefore must be guilty of blasphemy; neither of which were true: the phrase is used by the Jews, of others who have taken upon them the name and title of God; as of Hiram king of Tyre, of whom they say, שעשה עצמו אלוה, "that he made himself God" ^r; the same they say of Nebuchadnezzar; and the modern Jews still continue the same charge against Jesus, as their ancestors did, and express it in the same language, and say of him, that he was a man, and set himself up for God ^s.

Gill: Joh 10:34 - Jesus answered them, is it not written in your law // I said, ye are gods

Jesus answered them, is it not written in your law,.... In the law which was given unto them, of which they boasted, and pretended to understand, and interpret, even in Psa 82:6; for the law includes not only the Pentateuch, but all the books of the Old Testament: it is an observation of one of the Jewish doctors ^t, that

"with the wise men of blessed memory, it is found in many places that the word law comprehends the Prophets and the Hagiographa.''

Among which last stands the book of Psalms; and this may be confirmed by a passage out of the Talmud ^u; it is asked,

"from whence does the resurrection of the dead appear, מן התורה, "out of the law?"''

It is answered,

"as it is said in Psa 84:4, "Blessed are they that dwell in thy house, they will still praise thee, Selah; they do praise thee", it is not said, but "they will praise thee"; from hence is a proof of the resurrection of the dead, "out of the law".''

The same question is again put, and then Isa 52:8 is cited, and the like observation made upon it. Moreover, this is a way of speaking used by the Jews, when they introduce another citing a passage of Scripture thus ^w, הלא כתיב בתורתכם, "is it not written in your law", Deu 4:9, "only take heed to thyself", &c. so here the Scripture follows,

I said, ye are gods? which is spoken to civil magistrates, so called, because of their authority and power; and because they do, in some sort, represent the divine majesty, in the government of nations and kingdoms. Many of the Jewish writers, by "gods", understand "the angels". The Targum paraphrases the words thus:

"I said ye are accounted as angels, as the angels on high, all of you;''

and to this sense some of their commentators interpret it. Jarchi's gloss is, ye are gods; that is, angels; for when I gave the law to you, it was on this account, that the angel of death might not any more rule over you: the note of Aben Ezra is, "and the children of the Most High": as angels; and the sense is, your soul is as the soul of angels: hence the ^x Jew charges Christ with seeking refuge in words, that will not profit, or be any help to him, when he cites these words, showing that magistrates are called gods, when the sense is only, that they are like to the angels in respect of their souls: but let it be observed, that it is not said, "ye are as gods", as in Gen 3:5, but "ye are gods"; not like unto them only, but are in some sense gods; and besides, to say that they are like to angels, with respect to their souls, which come from above, is to say no more of the judges of the earth, than what may be said of every man: to which may be added, that this objector himself owns, that judges are called אלהים, "gods", as in Exo 22:9; the cause of both parties shall come before אלהים, "the judges"; and that even the word is used in this sense in this very psalm, from whence these words are cited, Psa 82:1, "he judgeth among" אלהים, "the gods"; and both Kimchi and Ben Melech interpret this text itself in the same way, and observe, that judges are called gods, when they judge truly and aright: all which is sufficient to justify our Lord in the citation of this passage, and the use he makes of it.

Gill: Joh 10:35 - If he called them gods, unto whom the word of God came // and the Scripture cannot be broken

If he called them gods, unto whom the word of God came,.... The Syriac version reads, "because the word of God came to them"; either the divine "Logos", the essential word, the Son of God, who appeared to Moses, and made him a God to Pharaoh, and who appointed rulers and magistrates among the Jews; and who is the King of kings, and Lord of lords, from whom all receive their power and dominion: this sense is favoured by the Ethiopic version, which renders it, "if he called them gods to whom God appeared, the word of God was with them": or else the commission from God, authorizing them to act in the capacity of rulers and governors, is here meant; or rather the word of God, which, in the passage of Scripture cited, calls them so, as it certainly does:

and the Scripture cannot be broken; or be made null and void; whatever that says is true, there is no contradicting it, or objecting to it: it is a Jewish way of speaking, much used in the Talmud ^y; when one doctor has produced an argument, or instance, in any point of debate, another says, איכא למיפרך, "it may be broken"; or objected to, in such and such a manner, and be refuted: but the Scripture cannot be broken, that is not to be objected to, there can be no confutation of that.

Gill: Joh 10:36 - 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

Say ye of him whom the Father hath sanctified,.... Not by making his human nature pure and holy, and free from all sin, and by bestowing the holy Spirit on him without measure, though both true; but these were upon, or after his mission into the world; whereas sanctification here, designs something previous to that, and respects the eternal separation of him to his office, as Mediator, in the counsel, purposes, and decrees of God, and in the covenant of his grace, being pre-ordained thereunto, before the foundation of the world; which supposes his eternal existence as a divine person, and tacitly proves his true and proper deity:

and sent into the world; in human nature, to obtain eternal redemption and salvation his people: to save them from sin, Satan, the world, law, hell and death, which none but God could do:

thou blasphemest, because I said, I am the Son of God; for what he had said in Joh 10:30 is equivalent to it; and in it he was rightly understood by the Jews, and what he here and afterwards says confirms it: the argument is what the Jews call קל וחומר, "from the lesser to the greater", and stands thus; that if mere frail mortal men, and some of them wicked men, being made rulers and judges in the earth are called gods, by God himself, to whom the word of God came in time, and constituted them gods, or governors, but for a time; and this is a fact stands recorded in Scripture, which cannot be denied or disproved, then surely it cannot be blasphemy in Christ, to assert himself to be the Son of God, who existed as a divine person from all eternity; and was so early set apart to the office of prophet, priest, and king; and in the fulness of time was sent into this world, to be the author of eternal salvation to the sons of men.

Gill: Joh 10:37 - If I do not the works of my Father // believe me not

If I do not the works of my Father,.... Not only what the Father had given him to finish, and which he wrought by him as man, but such as were as great as the Father had done, and were equal to them; and which could not be done by any, but by the Father, or by one that is equal with him:

believe me not: Christ appeals to his miracles as proofs of his deity, sonship, and Messiahship, and desires no other credit than what they demand; see Mat 11:3.

Gill: Joh 10:38 - 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

But if I do,.... Works, which none but God can do:

though ye believe not me; what Christ said in his doctrine and ministry, though they paid no regard to that, and did not receive his testimony, on the credit of him the testifier, as they ought to have done:

believe the works; not only that they are true and real, and not imaginary and delusory; but for the sake of them believe the above assertion, that Christ is the Son of God, he and his Father being one; or take such notice of these works and miracles, consider the nature, evidence, and importance of them, and the divine power that attends them,

that ye may know and believe, that the Father is in me, and I in him; or "in the Father", as one of Beza's exemplars; the Vulgate Latin, Persic, and Ethiopic versions read, or "in my Father", as read the Syriac and Arabic versions; that they are one in nature, distinct in person, equal in power, and have a mutual inhabitation and communion in the divine essence; all which is manifest, by doing the same works, and which are out of the reach and power of any mere creature.

Gill: Joh 10:39 - Therefore they sought again to take him // but he escaped out of their hands

Therefore they sought again to take him,.... Not to take away his life by stoning him, as before, in the manner the furious zealots did, and was the part they were about to act just now; but to lay hold upon him and bring him before the sanhedrim, as they had done in Joh 5:18, he being so far from clearing himself from the charge of blasphemy, they had brought against him, that in their opinion he had greatly strengthened it; and they thought they had now sufficient proof and evidence to convict him as a blasphemer, in their high court of judicature; and therefore attempted to lay hands on him, and bring him thither:

but he escaped out of their hands; either by withdrawing from them in some private way; or by open force, exerting his power, and obliging them on every side to fall back, and give way to him; or by rendering himself invisible to them; and this he did, not through fear of death, but because his time was not yet come, and he had other work to do, before he suffered and died.

Gill: Joh 10:40 - And went away again beyond Jordan // into the place where John at first baptized // and there he abode

And went away again beyond Jordan,.... Where he had been before; and whither he went; not merely for the security of his person, much less to indulge himself in ease, but to preach the Gospel, work miracles, and bring many souls to believe on him, as did: and he went

into the place where John at first baptized; that is, Bethabara, where he baptized before he was at Aenon, near Salim, Joh 1:28, and was the place where Christ himself was baptized, and where John bore such a testimony of him:

and there he abode; how long is not certain, perhaps till he went to Bethany, on account of raising Lazarus from the dead.

Gill: Joh 10:41 - And many resorted to him // and said, John did no miracle // but all things that John spake of this man, were true

And many resorted to him,.... From all the parts adjacent, having heard of his being there, and of the fame of him; and many of them doubtless personally knew him; these came to him, some very likely to be healed by him, others to see his person and miracles, and others to hear him preach:

and said, John did no miracle; though it was now three years ago, yet the name, ministry, and baptism of John, were fresh in the memory of men in those parts; and what they say one to another, was not to lessen the character of John, but to exalt Jesus Christ, and to give a reason why they should receive and embrace him; for if John, who did no miracle, who only taught and baptized, and directed men to the Messiah, was justly reckoned a very great person, and his doctrine was received, and his baptism was submitted to, then much more should this illustrious person be attended to; who, besides his divine doctrine, did such great and amazing miracles; to which they add, though John did no miracle to confirm his mission, ministry, and baptism,

but all things that John spake of this man, were true; as that he was greater than he, was the Lamb of God, yea, the Son of God, the Saviour of the world, and true Messiah, who should baptize men with the Holy Ghost and with fire.

Gill: Joh 10:42 - And many believed on him there.

And many believed on him there., Through the doctrine he preached, the miracles he wrought, and through comparing these things with what John had said of him: this shows the reason of Christ's leaving Jerusalem, and coming into these parts; there were others that were to believe in his name: the word "there", is left out in the Vulgate Latin, Syriac, and Persic versions.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Joh 10:1

¹ tn Grk “Truly, truly, I say to you.”

² sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

³ tn Or “entrance.”

NET Notes: Joh 10:3

¹ tn Or “porter” (British English).

sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

² tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

³ tn Grk “For this one.”

⁴ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁵ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

NET Notes: Joh 10:4

¹ tn The word “sheep” is not in the Greek text, but is implied.

² tn Grk “because they know.”

NET Notes: Joh 10:5

¹ tn Or “someone whom they do not know.”

² tn Grk “know.”

³ tn Or “the voice of someone they do not know.”

NET Notes: Joh 10:6

¹ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

² tn Grk “these.”

³ tn Or “comprehend.”

NET Notes: Joh 10:7

¹ tn Grk “Truly, truly, I say to you.”

² tn Or “I am the sheep’s door.”

NET Notes: Joh 10:8

¹ tn Grk “are” (present tense).

² tn Or “the sheep did not hear them.”

NET Notes: Joh 10:9

¹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

² sn That is, pasture land in contrast to cultivated land.

NET Notes: Joh 10:10

¹ tn That is, “to slaughter” (in reference to animals).

² tn That is, more than one would normally expect or anticipate.

NET Notes: Joh 10:11

¹ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

² tn Or “The good shepherd dies willingly.”

sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

NET Notes: Joh 10:12

¹ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

² tn Grk “leaves.”

³ tn Or “flees.”

⁴ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

NET Notes: Joh 10:13

¹ tn Grk “does not have a care for the sheep.”

² tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

NET Notes: Joh 10:14

¹ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

NET Notes: Joh 10:15

¹ tn Or “I die willingly.”

² tn Or “on behalf of” or “for the sake of.”

NET Notes: Joh 10:16

¹ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “that do not belong to”; Grk “that are not of.”

³ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

⁴ tn Grk “they will hear my voice.”

⁵ tn Grk “voice, and.”

⁶ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

NET Notes: Joh 10:17

¹ tn Grk “Because of this the Father loves me.”

² tn Or “die willingly.”

NET Notes: Joh 10:18

¹ tn Or “give it up.”

² tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

³ tn Or “I have the right.”

⁴ tn Or “I have the right.”

⁵ tn Or “order.”

NET Notes: Joh 10:19

¹ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

NET Notes: Joh 10:20

¹ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

NET Notes: Joh 10:21

¹ tn Or “the sayings.”

² tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).

NET Notes: Joh 10:22

¹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Joh 10:23

¹ sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.

² tn Grk “in the temple.”

³ tn Or “portico,” “colonnade”; Grk “stoa.”

sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.

NET Notes: Joh 10:24

¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

² tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

³ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

⁵ tn Or “publicly.”

NET Notes: Joh 10:25

¹ tn Grk “answered them.”

² tn Or “the works.”

NET Notes: Joh 10:28

¹ tn Grk “And I give.”

² tn Or “will never die” or “will never be lost.”

³ tn Or “no one will seize.”

NET Notes: Joh 10:29

¹ tn Or “is superior to all.”

² tn Or “no one can seize.”

NET Notes: Joh 10:30

¹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

² tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

NET Notes: Joh 10:31

¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

NET Notes: Joh 10:32

¹ tn Grk “Jesus answered them.”

² tn Or “good works.”

NET Notes: Joh 10:33

¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

² tn Grk “answered him.”

³ tn Or “good work.”

⁴ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

⁵ tn Grk “and because.”

⁶ tn Grk “you, a man, make yourself to be God.”

NET Notes: Joh 10:34

¹ tn Grk “answered them.”

² sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

NET Notes: Joh 10:35

¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

NET Notes: Joh 10:36

¹ tn Or “dedicated.”

NET Notes: Joh 10:37

¹ tn Or “do.”

² tn Or “works.”

NET Notes: Joh 10:38

¹ tn Or “works.”

sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

² tn Or “so that you may learn.”

NET Notes: Joh 10:39

¹ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

² tn Grk “they were seeking.”

³ tn Grk “he departed out of their hand.”

sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

NET Notes: Joh 10:40

¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

² tn The word “River” is not in the Greek text but is supplied for clarity.

³ sn John refers to John the Baptist.

⁴ tn Grk “formerly.”

sn This refers to the city of Bethany across the Jordan River (see John 1:28).

NET Notes: Joh 10:41

¹ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn John refers to John the Baptist.

³ tn Grk “did.”

⁴ tn Grk “this one.”

NET Notes: Joh 10:42

¹ tn Grk “in him.”

Geneva Bible: Joh 10:1

Verily, ^{( 1 )} 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.

^{( 1 )} Seeing that by Christ alone we have access to the Father, there are no true shepherds other than those who come to Christ themselves and bring others there also, neither is any to be thought to be in the true sheepfold but those who are gathered to Christ.

Geneva Bible: Joh 10:3

To him the ^{( a )} porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

^{( a )} In those days they used to have a servant always sitting at the door, and therefore he speaks after the manner of those days.

Geneva Bible: Joh 10:6

This ^{( b )} parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

^{( b )} This word "parable", which the evangelist uses here, signifies a hidden type of speech, when words are not used with their natural meaning, but are used to signify another thing to us.

Geneva Bible: Joh 10:8

^{( 2 )} All that ^{( c )} ever came before me are thieves and robbers: but the sheep did not hear them.

^{( 2 )} It does not matter how many false teachers there have been, neither how old they have been.

^{( c )} These terms must be applied to the matter he speaks of. And therefore when he calls himself the door, he calls all those thieves and robbers who take upon themselves this name of "door", which none of the prophets can do, for they showed the sheep that Christ was the door.

Geneva Bible: Joh 10:9

^{( 3 )} I am the door: by me if any man enter in, he shall be saved, and shall ^{( d )} go in and out, and find pasture.

^{( 3 )} Only Christ is the true Pastor, and those only are the true Church who acknowledge him to properly be their only Pastor: opposite to him are thieves who do not feed the sheep, but kill them: and hirelings also, who forsake the flock in time of danger, because they feed it only for their own profit and gains.

^{( d )} That is, will live safely, as the Jews used to speak (see (Deu 26:6-10)), and yet there is a special reference to the shepherd's office.

Geneva Bible: Joh 10:15

As the Father ^{( e )} knoweth me, even so know I the Father: and I lay down my life for the sheep.

^{( e )} Loves me, allows me.

Geneva Bible: Joh 10:16

^{( 4 )} 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 ^{( f )} one fold, [and] one shepherd.

^{( 4 )} The calling of the Gentiles.

^{( f )} The distinguishing mark of the Christian Church throughout all the world, is that it has only one head, that is Christ, the only keeper, and only shepherd of it.

Geneva Bible: Joh 10:17

^{( 5 )} Therefore doth my Father love me, because ^{( g )} I lay down my life, that I might take it again.

^{( 5 )} Christ is by the decree of the Father the only true shepherd of the true Church, for he willingly gave his life for his sheep, and by his own power rose again to life.

^{( g )} He uses the present tense because Christ's whole life was as it were a perpetual death.

Geneva Bible: Joh 10:19

^{( 6 )} There was a division therefore again among the Jews for these sayings.

^{( 6 )} The gospel uncovers hypocrisy, and therefore the world must necessarily rage when the gospel comes forth.

Geneva Bible: Joh 10:22

And it was at Jerusalem the feast of the ^{( h )} dedication, and it was winter.

^{( h )} The feast of the dedication was instituted by Judas Maccabeus and his brethren after the restoring of God's true religion, by the casting out of Antiochus' garrison.

Geneva Bible: Joh 10:23

^{( 7 )} And Jesus walked in the temple in Solomon's porch.

^{( 7 )} The unbelievers and proud men accuse the gospel of darkness, and this very darkness is indeed within themselves.

Geneva Bible: Joh 10:25

^{( 8 )} 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.

^{( 8 )} The doctrine of the gospel is proved from heaven by two witnesses: both by the purity of the doctrine and by miracles.

Geneva Bible: Joh 10:26

^{( 9 )} But ye believe not, ^{( i )} because ye are not of my sheep, as I said unto you.

^{( 9 )} It is no marvel that only a few believe, seeing that all men are by nature untamed beasts: yet nonetheless God has his own, which he turns into sheep, and commits them unto his Son, and preserves them against the cruelty of all wild beasts.

^{( i )} He gives a reason why they do not believe, that is, because they are not his sheep.

Geneva Bible: Joh 10:31

^{( 10 )} Then the Jews took up stones again to stone him.

^{( 10 )} Christ proves his dignity by divine works.

Geneva Bible: Joh 10:32

Jesus answered them, Many good works have I shewed you from my ^{( k )} Father; for which of those works do ye stone me?

^{( k )} Through my Father's authority and power.

Geneva Bible: Joh 10:35

If he called them gods, unto whom the word of God came, and the scripture cannot be ^{( l )} broken;

^{( l )} Void and of no effect.

Geneva Bible: Joh 10:39

^{( 11 )} Therefore they sought again to take him: but he escaped out of their hand,

^{( 11 )} Christ flees danger, not because of mistrust, nor for fear of death, nor that he would be lazy, but to gather a Church in another place.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Joh 10:9 - A Libation To Jehovah

The Gifts To The Flock

By Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.'--John 10:9.

ONE does not know whether the width or the depth of this marvellous promise is the more noteworthy. Jesus Christ presents Himself before the whole race of man, and declares Himself able to deal with the needs of every individual in the tremendous whole. If any man'--no matter who, where, when.

For all noble and happy life there are at least three things needed: security, sustenance, and a field for the exercise of activity. To provide these is the end of all human society and government. Jesus Christ here says that He can give all these to every one.

The imagery of the sheep and the fold is still, of course, in His mind, and colours the form of the representation. But the substance is the declaration that, to any and every soul, no matter how ringed about with danger, no matter how hampered and hindered in work, no matter how barren of all supply earth may be, He will give these, the primal requisites of life. He shall be saved, and shall go in and out, and find pasture.'

Now I only wish to deal with these three aspects of the blessedness of a true Christian life which our Lord holds forth here as accessible to us all: security, the unhindered exercise of activity, and sustenance or provision.

I. First, Then, In And Through Christ Any Man May He Saved.

I take it that the word saved' here is rather used with reference to the imagery of the parable than in its full Christian sense of ultimate and everlasting salvation, and that its meaning in its present connection might perhaps better be set forth by the rendering safe' than saved.' At the same time, the two ideas pass into one another; and the declaration of my text is that because, step by step, conflict by conflict, in passing danger after danger, external and internal, Jesus Christ, through our union with Him, will keep us safe, at the last we shall reach eternal and everlasting salvation. He will save us' by the continual exercise of His protecting power, into His everlasting kingdom.' There is none other shelter for men's defenceless heads and naked, soft, unarmed bodies except only the shelter that is found in Him. There are creatures of low grade in the animal world which have the instinct, because their own bodies are so undefended and impotent to resist contact with sharp and penetrating substances, that they take refuge in the abandoned shells of other creatures. You and I have to betake ourselves behind the defences of that strong love and mighty Hand if ever we are to pass through life without fatal harm.

For consider that, even in regard to outward dangers, union with Jesus Christ defends and delivers us. Suppose two men, two Manchester merchants, made bankrupt by the same commercial crisis; or two shipwrecked sailors lashed upon a raft; or two men sitting side by side in a railway carriage and smashed by the same collision. One is a Christian and the other is not. The same blow is altogether different in aspect and actual effect upon the two men. They endure the same thing externally, in body or in fortune. The outward man is similarly affected, but the man is differently affected. The one is crushed, or embittered, or driven to despair, or to drink, or to something or other to soothe the bitterness; the other bows himself with It is the Lord! Let Him do what seemeth Him good.'

So the two disasters are utterly different, though in form they may be the same, and he that has entered into the fold by Jesus Christ is safe, not from outward disaster--that would be but a poor thing--but in it. For to the true heart that lives in fellowship with Jesus Christ, Sorrow, though it be dark-robed, is bright-faced, soft-handed, gentle-hearted, an angel of God. By Me if any man enter in, he shall be safe.'

And further, in our union with Jesus Christ, by simple faith in Him and loyal submission and obedience, we do receive an impenetrable defence against the true evils, and the only things worth calling dangers. For the only real evil is the peril that we shall lose our confidence and be untrue to our best selves, and depart from the living God. Nothing is evil except that which tempts, and succeeds in tempting, us away from Him. And in regard to all such danger, to cleave to Christ, to realise His presence, to think of Him, to wear His name as an amulet on our hearts, to put the thought of Him between us and temptation as a filter through which the poisonous air shall pass, and be deprived of its virus, is the one secret of safety and victory.

Real gift of power from Jesus Christ, the influx of His strength into our weakness, of some portion of the Spirit of life that was in Him into our deadness, is promised, and the promise is abundantly fulfilled to all men who trust Him when their hour of temptation comes. As the dying martyr, when he looked up into heaven, saw Jesus Christ standing at the right hand of God' ready to help, and, as it were, having started from His eternal seat on the Throne in the eagerness of His desire to succour His servant, so we may all see, if we will, that dear Lord ready to succour us, and close by our sides to deliver us from the evil in the evil, its power to tempt. If we could carry that vision into bur daily life, and walk in its light, when temptation rings us round, how poor all the inducements to go away from Him would look!

There is a power in the remembrance of Jesus to slay every wicked thought; and the things that tempt us most, that most directly appeal to our worst sides, to our sense, our ambition, our pride, our distrust, our self-will, all these lose their power upon us, and are discovered in their emptiness and insignificance, when once this thought flashes across the mind--Jesus Christ is my Defence, and Jesus Christ is my Pattern and my Companion.

Oh, brother! do not trust yourself out amongst the pitfalls and snares of life without Him. If you do, the real evil of all evils will seize you for its own; but keep close to that dear Lord, and then there shall no evil befall thee, neither shall any plague come nigh thy dwelling.' The hidden temptation thou wilt pass by without being harmed; the manifest temptation thou wilt trample under foot. Thou shalt not be afraid for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.' Hidden and known temptations will be equally powerless; and in the fold into which all pass by faith in Christ thou shalt be safe. And so, kept safe from each danger and in each moment of temptation, the aggregate and sum of the several deliverances will amount to the everlasting salvation which shall be perfected in the heavens.

Only remember the condition, By Me if any man enter in.' That is not a thing to be done once for all, but needs perpetual repetition. When we clasp anything in our hands, however tight the initial grasp, unless there is a continual effort of renewed tightening, the muscles become lax, and we have to renew the tension, if we are to keep the grasp. So in our Christian life it is only the continual repetition of the act which our Lord here calls entering in by Him' that will bring to us this continual exemption from, and immunity in, the dangers that beset us.

Keep Christ between you and the storm. Keep on the lee side of the Rock of Ages. Keep behind the breakwater, for there is a wild sea running outside; and your little boat, undecked and with a feeble hand at the helm, will soon be swamped. Keep within the fold, for wolves and lions lie in every bush. Or, in plain English, live moment by moment in the realising of Christ's presence, power, and grace. So, and only so, shall you be safe.

II. Any Man May Find A Field For The Unrestricted Exercise Of His Activity.

Now, secondly, note, in Jesus Christ any man may find a field for the unrestricted exercise of his activity.

That metaphor of going in and out' is partly explained to us by the image of the flock, which passes into the fold for peaceful repose, and out again, without danger, for exercise and food; and is partly explained by the frequent use, in the Old Testament and in common conversation, of the expression going out and in' as the designation of the two-sided activity of human life. The one side is the contemplative life of interior union with God by faith and love; the other, the active life of practical obedience in the field of work which God provides for us. These two are both capable of being raised to their highest power, and of being discharged with the most unrestricted and joyous activity, on condition of our keeping close to Christ, and living by the faith of Him.

Note, then,' He shall go in.' That comes first, though it interferes with the propriety of the metaphor, since the previous words already contemplate an initial entering in by Me, the Door.' That is to say, that, given the union with Jesus Christ by faith, there must then, as the basis of all activity, follow very frequent and deep inward acts of contemplation, of faith, and aspiration, and desire. You must go into the depths of God through Christ. You must go into the depths of your own souls through Him. You must become accustomed to withdraw yourselves from spreading yourselves out over the distractions of any external activity, howsoever imperative, charitable, or necessary, and live alone with Jesus, in the secret place of the Most High.' It is through Him that we have access to the mysteries and innermost shrine of the Temple. It is through Him that we draw near to the depths of Deity. It is through Him that we learn the length and breadth and height and depth of the largest and loftiest and noblest truths that concern the spirit. It is through Him that we become familiar with the inmost secrets of our own selves. And only they who habitually live this hidden and sunken life of solitary and secret communion will ever do much in the field of outward work. Christians of this generation are far too much accustomed to live only in the front rooms of the house, that look out upon the street; and they know very little--far too little for their soul's health, and far too little for the freshness of their work and its prosperity--of that inward life of silent contemplation and expectant adoration, by which all strength is fed. Do not keep all your goods in the shop windows, and have nothing on your shelves but dummies, as is the case with far too many of us to-day. Remember that the Lord said first, He shall go in,' and unless you do you will not be saved.'

But then, further, if there have been, and continue to be, this unrestricted exercise through Christ of that sweet and silent life of solitary communion with Him, then there will follow upon that an enlargement of opportunity, and power for outward service such as nothing but emancipation by faith in Him can ever bring. Howsoever, by external circumstances, you and I may be hampered and hindered, however often we may feel that if something outside of us were different, the development of our active powers would be far more satisfactory, and we could do a great deal more in Christ's cause, the true hindrance lies never without, but within; and it is only to be overcome by that plunging into the depths of fellowship with Him. And then, if we carry with us into the field of work, whether it be the commonplace, dusty, tedious, and often repulsive duties of our monotonous business; or whether it be the field of more distinctly unselfish and Christian service--if we carry with us into all places where we go to labour, the sweet thought of His presence, of His example, of His love, and of the smile that may come on His face as the reward of faithful service, then we shall find that external labour, drawing its pattern, its motive, its law, and the power for its discharge, from communion with Him, is no more task-work nor slavery; and even the rough places will be made smooth, and the crooked things will be made straight,' and distasteful work will be made at least tolerable, and hard burdens will be lightened, and the things that are seen and temporal' will shimmer into transparency, through which will shine out the things that are unseen and eternal.'

Some of us are constitutionally made to prefer the one of these forms of Christian activity; some of us to prefer the other. The tendencies of this generation are far too much to the latter, to the exclusion of the former. It is hard to reconcile the conflicting claims, and I know of no better way to hit the just medium than by trying to keep ourselves always in touch with Jesus Christ, and then outward labour of any sort, whether for the bread that perishes or for His kingdom and righteousness, will never become so absorbing but that in it we may have our hearts in heaven, and the silent hour of communion with Him will never be so prolonged as to neglect outward duties. There was a demoniac boy in the plain, and therefore it was impossible to build tabernacles on the Mount of Transfiguration. But the disciples that had not climbed the Mount were all impotent to cast out the demoniac boy. We, if we keep near to Jesus Christ, will find that through Him we can go in and out,' and in both be pursuing the one uniform purpose of serving and pleasing Him. So shall be fulfilled in our cases the Psalmist's prayer, that I. may dwell in the house of the Lord all the days of my life, to behold His beauty, and to inquire in His Temple.'

III. Lastly, In Jesus Christ Any Man May Receive Sustenance.

They shall find pasture.'

The imagery of the sheep and the fold is still, of course, present to the Master's mind, and shapes the form in which this great promise is set forth.

I need only remind you, in illustration of it, of two facts, one, that in Jesus Christ Himself all the true needs of humanity are met and satisfied. He is the Bread of God that came down from heaven to give life to the world.' Do I want an outward object for my intellect? I have it in Him. Does my heart feel with its tendrils, which have no eyes at the ends of them, after something round which it may twine, and not fear that the prop shall ever rot or be cut down or pulled up? Jesus Christ is the home of love in which the dove may fold its wings and be at rest. Do I want (and I do if I am not a fool) an absolute and authoritative command to be laid upon my will; some one whose looks enjoin, whose lightest words are spells'? I find absolute authority, with no taint of tyranny, and no degradation to the subject, in that Infinite Will of His. Does my conscience need some strong detergent to be laid upon it which shall take out the stains that are most indurated, inveterate, and ingrained? I find it only in the blood that cleanseth from all sin.' Do my aspirations and desires seek for some solid and substantial and unquestionable and imperishable good to which, reaching out, they may be sure that they are not anchoring on cloudland? Christ is our hope. For all this complicated and craving commonwealth that I carry within my soul, there is but one satisfaction, even Jesus Christ Himself. Nothing else nourishes the whole man at once, but in Him are all the constituents that the human system requires for its nutriment and its growth in every part. So in and through Christ we find pasture.'

But beyond that, if we are knit to Him by simple and continual faith, love, and obedience, then what is else barrenness becomes full of nourishment, and the unsatisfying gifts of the world become rich and precious. They are nought when they are put first, they are much when they are put second.

I remember when I was in Australia seeing some wretched cattle trying to find grass on a yellow pasture where there was nothing but here and there a brown stalk that crumbled to dust in their mouths as they tried to eat it. That is the world without Jesus Christ. And I saw the same pasture six weeks after, when the rains had come, and the grass was high, rich, juicy, satisfying. That is what the world may be to you, if you will put it second, and seek first that your souls shall be fed on Jesus Christ. Then, and only then, will what is else water be turned by His touch and blessing into wine that shall fill the great jars to the brim, and be pronounced by skilled palates to be the good wine. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be. There shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.'

Maclaren: Joh 10:14-15 - A Libation To Jehovah

The Good Shepherd

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.'--John 10:14-15.

I Am the Good Shepherd.' Perhaps even Christ never spoke more fruitful words than these. Just think how many solitary, wearied hearts they have cheered, and what a wealth of encouragement and comfort there has been in them for all generations. The little child as it lays itself down to sleep, cries,

Jesus, tender Shepherd, hear me,Bless Thy little lamb to-night,'

and the old man lays himself down to die murmuring to himself, Though I walk through the valley of the shadow of Death, I will fear no evil, for Thou art with me.' I am the Good Shepherd.' No preaching can do anything but weaken and dilute the force of such words, and yet, though in all their sweet, homely simplicity they appeal to every heart, there are great depths in them that are worth pondering, and profound thoughts that need some elucidation.

There are three points to be noticed--First, the general force of the metaphor, and then the two specific applications of it which our Lord Himself makes.

I. The General Application Of The Metaphor.

First of all, then, let me say a few words as to the general application of the metaphor.

The usual notion of these words confines itself to the natural meaning, and runs out into very true, but perhaps a little sentimental, considerations, laying hold of what is so plain on the very surface that I need not spend any time in speaking about it. Christ's pattern is my law; Christ's providence is my guidance and defence --which in the present case means Christ's companion-ship--is my safety, my sustenance--which in the present case means that Christ Himself is the bread of my soul. The Good Shepherd exercises care, which absolves the sheep from care, and in the present case means that my only duty is meek following and quiet trust. I am the Good Shepherd'--here is guidance, guardianship, companionship, sustenance--all responsibility laid upon His broad shoulders, and all tenderness in His deep heart, and so for us simple obedience and quiet trust.

Another way by which we get the whole significance of this symbol is by noticing how the idea is strengthened by the word that accompanies it. Christ does not say I am a Shepherd,' but He says, I am the good Shepherd.' At first sight that word good' is interpreted, as I have said, in a kind of sentimental, poetic way, as expressing our Lord's tenderness and love and care; but I do not think that is the full meaning here. You find up and down this Gospel of St. John phrases such as, I am the true bread,' I am the true vine,' and the meaning of the word that is here translated good' is very nearly parallel with that idea. The true bread, the true vine, the true Shepherd--which comes to this, to use modern phraseology, that Jesus Christ, in His relation to you and me, fulfils all that in figure and shadow is represented to the meditative eye by that lower relationship between the material shepherd and his sheep. That is the picture, this the reality. There is another point to be made clear, and that is, that whilst the word good' is perhaps a fair enough representation of that which is employed by our Lord, there is a special force and significance attached to the original, which is lost in our Bible. I do not know that it could have been preserved; but still it is necessary to state it. The expression here is the one that is generally rendered fair,' or lovely,' or beautiful,' and it belongs to the genius of that wonderful tongue in which the New Testament is written that it has a name for moral purity, considered as being lovely, the highest goodness, and the serenest beauty, which was what the old Greeks taught, howsoever little they may have practised it in their lives. And so here the thought is that the Shepherd stands before us, the realisation of all which that name means, set forth in such a fashion as to be infinitely lovely and perfectly fair, and to draw the admiration of any man who can appreciate that which is beautiful, and can admire that which is of good report.

There is another point still in reference to this first view of the text. Our Lord not only declares that He is the reality of which the earthly shepherd is the shadow, and that He as such is the flawless, perfect One, but that He alone is the reality. I am the Good Shepherd; in Me and in Me alone is that which men need.' And that leads me to another point which must just be mentioned, that we shall not reach the full meaning of these great words without taking into account the history of the metaphor in the Old Testament. Christ gives a second edition of the figure, and we are to remember all that went before. The Lord is my Shepherd, I shall not want'; Thou leddest Thy people like a flock, by the hand of Moses and Aaron.' These are but specimens of a continuous series of utterances in the old Revelation in which Jehovah Himself is the Shepherd of mankind; and there is also another class of passages of which I will quote one or two. He shall feed His flock like a shepherd, and carry them in His arms.' Awake, O sword, against the Man who is my fellow; smite the Shepherd, and the sheep shall be scattered.' There were, we should remember, two streams of representation, according to the one of which God Himself was the Shepherd of Israel, and according to the other of which the Messiah was the Shepherd; and here, as I believe, Jesus lays His hand on both the one and the other, and says: They are Mine, and they testify of Me.' So sweet, so gracious are the words, that we lose the sense of the grandeur of them, and need to think before we are able to understand how great and immense the claim that is made here upon our faith, and that this Man stands before us and arrogates to Himself the divine prerogative witnessed from of old by psalmist and prophet, and says that for Him were meant the prophecies of ancient times that spake of a human shepherd, and asserts that all the sustenance, care, authority, command, which the emblem suggests meet in Him in perfect measure.

II. The Two Special Points Which Our Lord Emphasises.

Now let us turn to the two special points which our Lord emphasises here, as being those in which His relation as the Good Shepherd is most conspicuously given. The language of my text runs: I am the Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father.' Our Western ways fail to bring out the full meaning of the emblem; but all Eastern travellers tell us what a strange bond of sympathy and loving regard, and docile recognition, springs up between the shepherd and his sheep away there in the Eastern pastures and deserts; and how he knows every one, though to a stranger's eye they are so like each other; and how even the dumb instincts and the narrow intelligence of the silly sheep recognise the shepherd, and will not be deceived by shepherd's garments worn to deceive, and will not follow the voice of a stranger.

But we must further note that Christ lays hold of the dumb instincts of the animal, as illustrating, at the one end of the scale, the relation between Him and His followers, and lays hold of the communion between the Father and the Son at the other end of the scale, as illustrating the same thing. I know My sheep.' That is a knowledge like the knowledge of the shepherd, a bond of close intimacy. But He does not know them by reason of looking at them and thinking about them. It is something far more blessed than that. He knows me because He loves me; He knows me because He has sympathy with me, and I know Him, if I know Him at all, by my love, and I know Him by my sympathy, and I know Him by my communion. A loveless heart does not know the Shepherd, and unless the Shepherd's heart was all love He would not know His sheep. The Shepherd's love is an individualised love. He knows His flock as a flock because He knows the units of it, and we can rest ourselves upon the personal knowledge, which is personal love and sympathy, of Jesus Christ. And My sheep know Me '--not by force of intellect, not by understanding certain truths, all-important as that may be, but by having our hearts harmonised in Him, and our spirits put into sympathy and communion with Him. They know Me,' and rest comes with the knowledge;' they know Me,' and in that knowing is the best answer to all doubt and fear. They are exposed to danger, but in the fold they can go quietly to rest, for they know that He is at the door watching through all dangers.

III. Turn For A Moment To The Last Point, I Lay Down My Life For The Sheep.

I have said that our Western ways fail to bring out fully the element of the metaphor which refers to the kind of sympathy between the shepherd and the sheep; and our Western life also fails to bring out this other element also. Shepherds in England never have need to lay down their life for the sheep. Shepherds in Palestine often did, and sometimes do. You remember David with the lion and the bear, which is but an illustration of the reality which underlies this metaphor. So, then, in some profound way, the shepherd's death is the sheep's safety. First of all, look at that most unmistakable, emphatic--I was going to say vehement, at any rate, intense--expression of the absolute voluntariness of Christ's death, I lay down My life,' as a man might strip off a vesture. And this application of the metaphor is made all the stronger by the words which follow: Therefore doth My Father love Me, because I lay down My life that I might take it again. 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.' We read, Smite the shepherd, and the sheep shall be scattered,' but here, somehow or other, the smiting of the Shepherd is not the scattering but the gathering of the flock. Here, somehow or other, the dead Shepherd has power to guard, to guide, to defend them. Here, somehow or other, the death of the Shepherd is the security of the sheep; and I say to you, the flock, that for every soul the entrance into the flock of God is through the door of the dying Christ, who laid down His life for the sheep, and makes them His sheep who trust in Him.

Maclaren: Joh 10:16 - A Libation To Jehovah

Other Sheep'

Other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice; and they shall become one flock and one Shepherd.' John 10:16 (R.V.).

THERE were many strange and bitter lessons in this discourse for the false shepherds, the Pharisees, to whom it was first spoken. But there was not one which would jar mare upon their minds, and as they fancied, on their sacredest convictions, than this, that God's flock was wider than God's fold. Our Lord distinctly recognises Judaism with its middle wall of partition as a divine institution, and then as distinctly carries His gaze beyond it. To His hearers this fold,' their own national polity, held all the flock. Without were dogs, a doleful land, where the wild beasts of the desert met with the wild beasts of the islands.' And now this new Teacher, not content with declaring them hirelings, and Himself the only true Shepherd of Israel, breaks down the hedges and speaks of Himself as the Shepherd of men. No wonder that they said,' He hath a devil and is mad.'

During His earthly life our Lord, as we know, confined His own personal ministry for the most part to the lost sheep of the house of Israel. Not exclusively so, for He made at least one journey into the coasts of Tyre and Sidon, teaching and healing; a Syro-Phoenician woman held His feet, and received her request; and one of His miracles, of feeding the multitude, was wrought for hungry Gentiles. But while His work was in Israel, it was for mankind; and while this fold,' generally speaking, circumscribed His toils, it did not confine His love nor His thoughts. More than once world-wide declarations and promises broke from His lips, even before the final universal commission, Preach the Gospel to every creature.' I, if I be lifted up, will draw all men unto Me.' I am the Light of the world.' These and other similar sayings give us His lofty consciousness that He has received the heathen for His inheritance, and the uttermost parts of the earth for His possession.' Parallel with them in substance are the words before us, which, for our present purpose, we may regard as containing lessons from our Lord Himself of how He looked and would have us look on the heathen world, on His work and ours, and on the certain issues of both.

I. We Have Here Christ Teaching Us How To Think Of The Heathen World.

Observe that His words are not a declaration that all mankind are His sheep. The previous verses have distinctly defined a class of men as possessing the name, and the succeeding ones reiterate the definition, and with equal distinctness exclude another class. Ye believe not, because ye are not My sheep as I said unto you.' His sheep are they who know Him and are known of Him. Between Him and them there is a communion of love, a union of life, and a consequent reciprocal knowledge, which transcends the closest intimacies of earthly life, and finds its only analogue in that deep and mysterious oneness which subsists between the Father, who alone knoweth the Son, and the only begotten Son, who being ever in the bosom of the Father, alone knoweth Him and revealeth Him to us. I know My sheep and am known of Mine; as the Father knoweth Me and I know the Father. They hear My voice and follow Me, and I give unto them eternal life.' Such are the characteristics of that relation between Christ and men by which they become His sheep. It is such souls as these whom our Lord beholds in the wasteful wilderness. He is speaking not of a relation which all men bear to Him by virtue of their creation, but of one which they bear to Him who believe in His name.

Now this interpretation of the words does by no means contradict, but rather presupposes and rests upon the truth that all mankind come within the love of the divine heart, that He died for all, that all may be the subjects of His mediatorial kingdom, recipients of the offered mercy of God in Christ, and committed to the stewardship of the missionary Church. Resting upon these truths, the words of our text advance a step further and contemplate those who shall hereafter believe on Me.' Whether they be few or many is not the matter in hand. Whether at any future time they shall include all the dwellers upon earth is not the matter in hand. That every soul of man is included in the adaptation and intention and offer of the Gospel is not the matter in hand. But this is the matter in hand, that Jesus Christ in that moment of lofty elevation when He looked onwards to giving His life for the sheep, looked outwards also, far afield, and saw in every nation and people souls that He knew were His, and would one day know Him, and be led by Him in green pastures and beside still waters.'

But where or what were they when He spoke? He does not mean that already they had heard His voice and were following His steps, and knew His love, and had received eternal life at His hand. This He cannot mean, for the plain reason that He goes on to speak of His bringing' them and of their hearing,' a work yet to be done. It can only be, then, that He speaks of them thus in the fullness of that divine knowledge which calls things that are not as though they were.' It is then a prophetic word which He speaks here.

We have only to think of the condition of the civilised heathendom of Christ's own day in order to feel the force of our text in its primary application. While the work of salvation was being prepared for the world in the life and death of our Lord, the world was being prepared for the tidings of salvation. Everywhere men were losing their faith in their idols, and longing for some deliverer. Some had become weary of the hollowness of philosophical speculation, and, like Pilate, were asking What is truth?' whilst, unlike Him, they waited for an answer, and will believe it when it comes from the lips of the Incarnate wisdom. Such were the Magi who were led by their starry science to His cradle, and went back to the depths of the Eastern lands with a better light than had guided them thither. Such were not a few of the early Christian converts, who had long been seeking hopelessly for goodly pearls, and had so been learning to know the worth of the One when it was offered to them. There were men who had been long sickening with despair amidst the rottenness of decaying mythologies and corrupting morals, and longing for some breath from heaven to blow health to themselves and to the world, and had so been learning to welcome the rushing mighty wind' when it came in power. There were simple souls, without as well as within the chosen people, waiting for the Consolation, though they knew not whence it was to come. There were many who had already learned to believe that' salvation is of the Jews,' though they had still to learn that salvation is in Jesus. Such were that AEthiopian statesman who was poring over Isaiah when Philip joined him, the Roman centurion at Caesarea whose prayers and alms came up with acceptance before God, these Greeks of the West who came to His cross as the Eastern sages to His cradle, and were in Christ's eyes the advance guard and first scattered harbingers of the flocks who should come flying for refuge to Him lifted on the Cross,' like doves to their windows.' The whole world showed that the fullness of time had come; and the history of the early years of the Church reveals in how many souls the process of preparation had been silently going on. It was like the flush of early spring, when all the buds that had been maturing and swelling in the cold, burst, and the tender flowers that had been reaching upwards to the surface in all the hard winter laugh out in beauty, and a green yell covers all the hedges at the first flash of the April sun.

Not only these were in our Lord's thoughts when He saw His sheep in heathen lands. There were many who had no such previous preparation, but were plunged in all the darkness, nor knew that it was dark. Not only those wearied of idolatry, and dissatisfied with creeds outworn, but the barbarous people of Illyricum, the profligates of Corinth, hard rude men like the jailer at Philippi, and many more were before His penetrating eye. He who sees beneath the surface, and beyond the present, beholds His sheep where men can only see wolves. He sees an Apostle in the blaspheming Saul, a teacher for all generations in the African Augustine while yet a sensualist and a Manichee, a reformer in the eager monk Luther, a poet-evangelist in the tinker Bunyan. He sees the future saint in the present sinner, the angel's wings budding on many a shoulder where the world's burdens lie heavy, and the new name written on many a forehead that as yet bears but the mark of the beast, and the number of His name.

And the sheep whom He sees while He speaks are not only the men of that generation. These mighty words are world-wide and world-lasting. The whole of the ages are in His mind. All nations are gathered before His prophetic vision, even as they shall one day be gathered before His judgment throne, and in all the countless mass His hand touches and His love clasps those who to the very end of time shall come to His call with loving faith, shall follow His steps with glad obedience.

Thus does Christ look out upon the world that lay beyond the fold. I cannot stay to do more than refer in passing to the spirit which the words of our text breathe. There is the lofty consciousness that He is the Leader and Guide, the Friend and Helper of all, that He stands solitary in His power to bless. There is the full confidence that the earth is His to its uttermost border. There is the clear vision of the sorrowful condition of these heathen people, without a shepherd and without a fold, wandering on every high mountain and dying in every thirsty land where there is no water. There are the tenderest pity and yearning love for them in their extremity. There is the clear assurance that they will come and be blessed in Him. I pass by all the other thoughts, which naturally found themselves on these words, in order to urge the one which is most appropriate to our present engagement. Let us, dear brethren, take Christ as our pattern in our contemplations of the heathen world.

He has set us the example of an outgoing look directed far beyond the limits of the existing churches, far beyond the point of present achievement. We are but too apt to circumscribe our operative thoughts and our warm sympathies within the circle of our sight, or of our own personal associations. Our selfishness and our indolence affect the objects of our contemplations quite as much as they do the character of our work. They vitiate both, by making ourselves the great object of both, and by weakening the force of both in a ratio that increases rapidly with the increasing distance from that favourite centre. It is but a subtle form of the same disease which keeps our thoughts penned within the bounds of any fold, or limited by the progress already achieved. For us the whole world is the possession of our Lord, who has died to redeem us. By us the whole ought to be contemplated with that same spirit of prophetic confidence which filled Him when He said, Other sheep I have which are not of this fold.' To press onwards, forgetting the things that are behind, and reaching forth to those which are before,' is the only fitting attitude for Christian men, either in regard to the gradual purifying of their own characters, or in regard to the gradual winning of the world for Christ. We ought to make all past successes stepping-stones to nobler things. The true use of the present is to reach up from it to a loftier future. The distance beckons; well for us if it do not beckon us in vain. We have yet to learn the first lesson of our Master's spirit, as expressed in these words, if we have not become familiar with the pitying contemplation of the wastes beyond the fold, nor fixed deep in our minds the faith that the amplitude of its wails will have to be widened with growing years till it fills the world. The cry echoes to us from of old, Lengthen thy cords, and strengthen thy stakes, for thou shalt break forth on the right hand and on the left.' We take the first step to respond to the summons when we make the regions beyond' one of the standing subjects of our devout thoughts, and take heed of supposing that the Church as we know it, has the same measurement which the man with the golden rod has measured for the eternal courts of Jerusalem, that shall be the joy of the whole earth. The very genius of the Gospel is aspiring. It is content with nothing short of universality for the sweep, and eternity for the duration, and absolute completeness for the measure, of its bestowments on man. We should be like men on a voyage of discovery, whose task is felt to be incomplete until headland after headland that fades in the dim distance has been rounded and surveyed, and the flag of our country planted upon it. After each has been passed another arises from the water, onwards we must go. There is no pause for our thoughts, none for our sympathy, none for our work, till our keels have visited, and the' shout of a King' has been heard on every shore that fills the breadth of Thy land, O Emmanuel!' The limits of the visible community of Christ's Church to-day are far within the borders to which it must one day stretch. It is for us, taught by His words, to understand that we are yet as it were but encamped by Jericho, and at the beginning .of the campaign. Ai and Bethhoron, and many a fight more are before us yet. The camp of the invaders, when they lay around the city of palm-trees, with the mountains in front and the Jordan behind, was not more unlike the settled order of the nation when it filled the land, than the ranks of Christ's army to-day are to the mighty multitudes that shall one day name Ills name, and follow His banner. Let us live in the future, and lay strongly hold on the distant; for both are our Lord's, and by so doing we shall the better do our Master's work in the present, and at hand.

He has set us the example of a penetrating gaze into heathenism, which reveals beneath its monotonous miseries, the souls that are His. We ought to look on every field of Christian effort with the assurance that in it there are some who will hear His voice. As it was when He came, so it is ever and everywhere. The world is being prepared for the Gospel. In some broad regions, faith in idolatry is dying out, and the moral condition of the people is undergoing a slow elevation. Individuals are being weaned from their gods, they know not how, and they will not know why till they hear of Christ. He sees in every land where the Gospel is being taken--a people prepared for the Lord.' He sees the gold gleaming in the crevices of the caves, the gems, rough and unpolished, lying in the matrix. He looks not merely on the great mass of idolaters, but He sees the single souls who shall hear. It is for us to look on the same mass with confidence caught from His. Neither apathetic indifference nor faint-hearted doubt should be permitted to weaken our hands. The prospect may seem very dark, the power of the enemy very great, our resources very inadequate; but let us look with Christ's eye, we shall know that everywhere we may hope to find a response to our message. Who they may be, we know not. How many they may be, we know not. How they may be guided by Him, they know not. But He knows all. We may know that they are there. And as we cannot tell who they are but only that they are, we are bound to cherish hopes for all--the most degraded and outcast of our race. We have no right to give up any field or any man as hopeless. Christ's sheep will be found coming out of the midst of wolves and goats. Darkness may cover the earth, and gross darkness the people; but if we look upon it as Christ did, and as He would have us to look, we shall see lights flickering here and there in the obscurity, which shall burst out into a blaze. The prophetic eye, the boundlessly hopeful heart, the strong confidence that in every land where He is preached there will be those who shall hear--these are what He gives us when He says, Other sheep I have, which are not of this fold.'

There is one other thought connected with these words which may be briefly referred to. It is that even now, in all lands where the Gospel has been preached, there are those whom Christ has received, although they have no connection with His visible Church.

There are many goats within the fold. There arc many sheep without it. Even in lands where the Gospel has long been preached, we do not venture to identify profession by Church fellowship with living union with Christ. Much more is this true of our missionary efforts, and the apparent converts whom they make. The results that appear are no measure of the results that have actually been accomplished. We often hear of men who had caught up some stray word in a Bengali market-place, or received a tract by the roadside from some passing missionary, and who, having carried away the seed in their hearts, had long been living as Christians remote from all churches and unknown by any. We can easily conceive that timidity in some cases, and distance in others, swell the ranks of these secret disciples. Though they follow not the footsteps of the flock, the Shepherd will lead them in their solitude. There will be many more names in the Lamb's book of life, depend upon it, than ever are written on the roll-calls of our churches, or in missionary statistics. The shooting-stars that yearly fill our sky are visible to us for a moment, when their orbit passes into the lighted heavens, and then they disappear in the shadow of the earth. But astronomers tell us that they are always there though to us they seem to blaze but for a moment. We cannot see them, but they move on their darkling path and have a sun round which they circle. So be sure that in many heathen lands there are believing souls, seen by us but for an instant and then lost, who yet fill their unseen place, and move obedient round the Sun of Righteousness. Their names on earth are dark, but when the manifestation of the sons of God shall come, they shall shine as the brightness of the firmament, and as the stars for ever and ever. Our work has results beyond our knowledge now. When the Church, the Lamb's wife, shall lift up her eyes at the end of the days, prophecy tells us that she shall wonder to see her thronging children, whom she had never known till then, and will say, Who hath begotten me these? Behold I was left alone. These, where had they been?' These were God's hidden ones, nourished and brought up beyond the pale of the outward Church, but brought at last to share her triumph, and to abide at her side. Other sheep I have, which are not of this fold.'

What confidence then, what tender pity, what hope should fill our minds when we look on the heathen world! We must never be contented with present achievements. We are committed to a task which cannot end till all the world hears the joyful sound and is blessed by walking in the light of His countenance. When the great Roman Catholic missionary, the Apostle of the East, was lying on his dying bed among the barbarous people whom he loved, his passing spirit was busy about his work, and, even in the article of death, while the glazing eye saw no more clearly and the ashen lips had begun to stiffen into eternal silence, visions of further conquests flashed before him, and his last word was Amplius'--Onward! It ought to be the motto of the missionary work of us, who boast a purer faith, to carry to the heathen and to fire our own souls. If ever we are tempted to repose, to despondency, to rest and be thankful when we number up our work and our converts, let us listen to His voice as it speaks in that supreme hour when He beheld the vision of the Cross, and beyond it that of a gathered world: Other sheep I have, which are not of this fold.' We have here--

II. Christ Teaching Us How To Think Of His Work And Ours.

Them also I must bring.' A necessity is laid upon Him, which springs at once from that divine work which is the law of His life, and from His own love and pity. The means for accomplishing this necessary work are implied in the context, as in other parallel Scriptural sayings, to be His propitiatory death. The instrumentality employed is not only His own personal agency on earth, nor only His throned rule on the right hand of God with power over the Spirit of holiness, but also the work of His Church, and His work through them. Of that He is mainly speaking when He says, Them also I must bring.' Here, then, are some truths which ought to underlie and shape as well as animate our efforts for heathenism.

And first, remember that the same sovereign necessity which was laid on Him presses on us.

The Spirit of life' which was in Christ had its law,' which was the will of God. That shaped all His being, and He set us the example of perfectly clear recognition of, and perfect obedience to it, from the first moment when He said, I must be about My Father's business,' to the last, when He sighed forth, Father, into Thy hands I commit My spirit.' Hence the frequent sayings setting forth His work as determined by an imperative must,' which, whether it be alleged in reference to some apparently small or to some manifestly great thing in His life, is always equally imperative, and whether it seem to be based on the need for the fulfilment of some prophetic word, or on the proprieties and congruities of sonship, reposes at last on the will of God. His final words on the Passover night, before he went out to Gethsemane in the moonlight, contain the influence which moulded His whole earthly life, As the Father gave Me commandment, even so I do.'

And this divine will constitutes for Him the deepest ground of the necessity in the case before us. The eternal counsels of God had willed that all the ends of the earth should see the salvation of the Lord'; therefore, whatever the toils and the pains, the loss and the death, He, whose meat and drink was to do the will of Him that sent Him, must give Himself to the task, nor rest till, one by one, the weary wanderers are brought back on His shoulders and folded in His love.

In all which, let us remember, Jesus Christ is our pattern, not in His work for the salvation of men, but in the spirit in which He did His work. The solemn law of duty before which He bowed His head is a law for us also. The authoritative imperative which He obeyed has power over us. If we would have our lives holy and strong, wise and good, we must have the law of the Spirit of life in Christ Jesus, making us free from the law of sin and death,' for the obedience to the higher law enfranchises from slavery to the lower, and all other authority ceases over us when we are Christ's men. We are bound to service directed to the same end as His--even the salvation of the world. The same voice which says to Him, I will give Thee for a light to the Gentiles,' says to us, Ye are My witnesses, and My servant whom I have chosen.' The same Will which hath constituted Him the anointed Prophet, says of us, Touch not Mine anointed and do My prophets no harm.' We are redeemed that we may show forth God's praises. Not for ourselves alone, nor for purposes terminating in our own personal acceptance with God, or the perfecting of our own characters, priceless as these are, but for ends which affect the world has God had mercy on us. We are bought with a price that we may be the servants of God. We have received that we may give forth,

God doth with us. as we with torches do,Not light them for themselves.'Arise, shine, for thy light is come.'

This missionary work of ours, then, is not one that can be taken up and laid down at our own pleasure. It is no excrescence, or accidental outgrowth of the Church's life. We are all too apt to think of it as an extra, a kind of work of supererogation, which those may engage in who have a liking that way, and which those who do not care about it may leave alone, and no harm done. When shall we come to feel deeply, constantly, practically, that it must be done, and that we are sinning when we neglect it? Dear brethren, have we laid on our hearts and consciences the solemn weight of that necessity which moulded His life? Have we felt the awful power of God's plainly spoken will, driving us to this task? Do we know anything of that spirit which hears ever-pealing in our ears that awful commandment, Go, go to all the world, preach, preach the Gospel to every creature?' God commands us to take the trumpet, and if we would not soil our souls with gross and palpable sin, we must set it to our lips and sound an alarm, that by His grace shall wake the sleepers, and make the hoary wails of the robber-city that has afflicted the earth for so many weary millenniums, rock to their fall, that the redeemed of the Lord may pass over and set the captives free.

If we felt this as we ought, surely our consecration would be more complete, and our service more worthy. A clear conviction of God's will pointing the path for us, is, in all things, a wondrous help to vigorous action, to calmness of heart, and thus to success. In this mighty work, it would brace us for larger efforts, and fit us for larger results. It would simplify and deepen our motives, and thus evolve from them nobler deeds and purer sacrifices. To all objections from so-called prudence, to all calculations from sparse results, to all cavils of onlookers who may carp and seek to hinder, we should have one all-sufficient answer. It is not for us to bandy arguments on such points as these. We care nothing for difficulties, for discouragements, for cost. We may think about these till we lose all the manly chivalry of Christian character, like the Apostle who gazed on the white crests of the angry breakers flashing in the pale moonlight, till he forgot who stood on the storm, and began to sink in his great fear. A nobler spirit ought to be ours. The toil is sore, the sacrifices many, and the yield seems small. Be it sol To all such thoughts we have one answer--Oh! that we felt more its solemn power!--such is the will of God. We are doing as we are bid, and we mean to go on. Them also must I bring,' says the Master. Necessity is laid upon me, yea, woe is me if I preach not the Gospel,' echoes the Apostle. Let us, in the consecration of resolved hearts, and in trembling obedience to the divine will, add our choral Amen, and in the face of all the paralysing suggestions of our own selfishness, and all the tempting voices of worldly wisdom and unbelieving scornfulness that would stay our enterprise, let us fling back the grand old answer, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye, for we cannot but speak the things which we have seen and heard.'

We must not forget, however, that it was no abhorrent toil to which Christ reluctantly consented. But in this case, as always with Him, the words of prophecy were true. I delight to do Thy will.' The schism between law and choice had no existence for Him; and when He says that He must bring the wandering sheep into the fold, He means not more because of God's will than because of His own yearning desire to pour out the treasures of His mercy.

So it ought to be with us. Our missionary work should not be degraded beneath the level of duty indeed, but neither should it be left on that level. We ought not only to be led to it by a power without, but impelled by an energy within. If we would be like our Master, we must know the necessity arising from our own heart's promptings, which leads us to work for Him. He has very imperfectly caught the spirit of the Gospel who has never felt the word as a fire in his bones, making him weary of forbearing. If we only take to this work because we are bid, and without sympathy for men, and longing desire to bring them all to Him who has blessed us, we may almost as well leave it alone. We shall do very little good to anybody, to ourselves little, to the world less. That our own hearts may teach us this necessity, we must live near our Master, and know His grace for ourselves. In proportion as we do, we shall be eager to proclaim it, and not stand idling in a corner of the market-place, till some unmistakable order sends us into the vineyard, but go for the relief of our own feelings. This is a day of good tidings, and we cannot hold our peace,' said the poor lepers in the camp to one another. The same feeling that we must tell the good news just because we know it, and it will make our brethren glad, is part of the Christian character. A blessed necessity, then, is laid upon us. A blessed work is given us, which brings with it at once the joy of obedience to our Father's will, and the joy of gratifying a deep instinct of our nature. Them also must I bring,' said the Saviour, because He loved men. To me who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches, echoes the Apostle. Let us live in the light of our Lord's eye, and drink deep of His spirit, till the task becomes a grace and privilege, not a burden, and till silence and idleness in His cause shall be felt to be impossible, because it would be violence to our own feelings, and the loss of a great joy as well as sin against our Father's will.

Consider again, by what means the sheep are to be brought to Christ? The context distinctly answers the question. There His propitiatory death is emphatically set forth as the power by which it is to be accomplished. The verse before our text says,' I lay down My life for the sheep'; that after our text says, Therefore doth My Father love Me, because I lay down My life.' It is the same connection of means and end as appears in the wonderful words with which He received the Greeks who came up to the feast, and heard the great truth, for want of which their philosophy and art came to nothing. Except a corn of wheat fall into the ground and die it abideth alone'--I, if I be lifted up from the earth will draw all men unto Me.'

Yes, brethren! the Cross of Christ, and it alone, gathers men into a unity; for it alone draws men to Christ. His death, as our propitiation, effects such a change in the aspects of the divine government, and in the incidence of the divine justice, that we who were far off are made nigh by the blood of Christ.' His death, as the constraining motive of life in the hearts which receive it, draws them away from their own ways by the cords of love, and binds them to Him. His death is His purchase of the gifts of that divine Spirit for the rebellious, who now convinces the world and endows the Church, till we all come unto the measure of the stature of the fullness of Christ.' The First Begotten from the dead is therefore the prince of all the kings of the earth, and He so rules among the nations as to bring the world to Himself. The philosophy of history lies in the words, Other sheep I have; them also I must bring.'

Christian missions abundantly prove that the Cross and the proclamation of the Cross have this power, and that nothing else has. It is not the ethics of Christianity, nor the abstract truths which may be deduced from its story, but it is the story of the suffering Redeemer that gives it its power over human hearts, in all conditions, and climates, and stages of culture. The magnetism of the Cross alone is mighty enough to overcome the gravitation of the soul to sin and the world. We hear much nowadays about a new reformation which is to be effected on Christianity, by purifying it of its historical facts and of its repulsive sacrificial aspect. When this is done, and the pure spiritual ideas are disengaged from their fleshly garb, then, we are told, will be the apotheosis and glorification of Christ. This will be the real lifting up from the earth; this will draw all men. Aye, and when this is done what will be left? Christianity will be purified back again into a vague Deism, which one would have thought had proved itself toothless and impotent, centuries ago. Spiritualising will turn out to be very like evaporating, the residuum will be a miserably unsatisfactory something, near akin to nothing, and certainly incapable either of firing its disciples with a desire to spread their faith, if we may call it so by courtesy, or of drawing men to itself. A Christianity without a Sacrifice on the altar will be a Christianity without worshippers in the Temple. The King of Kings who rides forth conquering is clothed in a vesture dipped in blood. The Christian Emperor saw in the heavens the Cross, with the legend: In this sign thou shalt conquer!' It is an emblem true for all time. The Cross is the power unto salvation. The races scattered on the earth have often sought to make for themselves a rallying-point, and their attempts at union have become Babels, centres of repulsion and confusion. God has given us the Centre, the Tree of life in the midst. The crucified Saviour is the Root of Jesse, which shall stand for an ensign for the people; to it shall the Gentiles seek, and resting beneath the shadow of the Cross be at peace. I, if I be lifted up from the earth, will draw all men unto Me.'

Once more our Lord teaches us here to identify the work of the Church with His own. What His servants do for Him He does, for from Him they derive the power to do it, and from Him comes the blessing which makes it effectual. He works in us, He works with us, He works for us. He works in us. We have the grace of His Spirit to touch our hearts and sanctify us for service. He puts it into the wills and desires of His Church to consecrate themselves to the task. He teaches them sympathy and self-devotion. He breathes world-wide aspirations into them. He raises up men to go forth. He works with us, helping our weakness, enlightening our ignorance, directing our steps, giving power to the student at his dry task of grammar and dictionary, being mouth and wisdom to them that speak in His name, touching the hearts of them that hear. In our basket He puts the seed-corn; the furrows of the field He makes soft with showers, and when it is sown He blesses the springing thereof. He works for us, opening doors among the nations, ordering the courses of providence, and holding His hand around His servants, so that they are immortal till their work is done; and can ever lift up thankful voices to Him who leads them joyful captives at His own triumphal car, as it rolls on its stately march, scattering the sweet odours of His name wherever the long procession sweeps through the world. We neither go a warfare at our own charges, nor in our own might. He will fight with us, and He will pay us liberally at, the last. When we count up our own resources, do not we often leave Christ out of the reckoning? Do we not measure our strength against the enemies', and forget that one weak man, plus Christ, is always in the majority? It is not ye that speak, but the Spirit of My Father which speaketh in you.' I laboured, yet not I, but the grace of God which was with me.' So helped, so inspired, we are wrong to despond; we are wrong not to expect great things and attempt great things; we are wrong not to dare, we are wrong to do the work of the Lord negligently. Let us feel that Christ's work is ours, and we shall be bowed beneath the solemnity of the thought, shall accept joyfully the necessity. Let us feel that our work is Christ's, and we shall rejoice in infirmity that His power may rest upon us, shall bid adieu to faint-hearted fears, and be sure that then it must prosper. Arise, O Lord! plead Thine own cause.' Not unto us, O Lord! not unto us, but to Thy name give glory.

The Lord ascended into Heaven and sat on the right hand of God, and they went everywhere preaching the word.' It seems a strange contrast between the rest of the Lord, sitting in sublime expectancy of conscious power till His enemies become His footstool, and the toils of His scattered disciples. It is like that moment which the genius of the great painter has caught in an immortal work, when Jesus in rapt communion with the mighty dead, and crowned with the accepting word from Heaven, floated transfigured above the Holy Mount, while below His disciples wrestled impotently with the demon that would not be cast out. But it is not really contrast. He has not so parted the toils as that His are over ere ours begin. He has not left His Church militant to hear the brunt of the battle while the Captain of the Lord's host only watches the current of the heady fight--like Moses from the safe mountain. The Evangelist goes on to tell us that the Lord also was working with them and sharing their toils, lightening their burdens, preparing for them successes on earth, and a rest like His when He shall gird Himself and serve them. Thus, the first time that the heavens opened again to mortal eyes after they closed on His ascending form, was to show Him to the martyr in the council chamber, not sitting careless or restful, but standing at the right hand of God, to intercede for, to strengthen, to receive and glorify His dying servant. He goes with us where we go, and through our works and gifts and prayers, through our proclamation of the Cross, He worketh His will, and shall finally accomplish that great necessity laid upon Him by the Father's counsels, and upon us by His commandment, and to be effected by His death, that He should die, not for that nation only, but also that He should gather together in one the children of God who are scattered abroad.

We have here--

III. Our Lord Teaching Us To Think Of The Certain Issues Of His Work And Ours

They shall hear My voice, and there shall be one fold and one Shepherd.' We may regard these words as embracing two things; a nearer issue, namely, the response that will always attend His call; and a more-remote, namely, the completion of His work. There is, of course, a very blessed sense in which the latter words are true now, and have been ever since Paul could say to those who had been aliens from the commonwealth of Israel,' He hath made both one. Now, therefore, ye are no more foreigners but fellow-citizens with the saints.' But the fold which now exists, limited in numbers, with its members but partially conscious of their unity, and surrounded by those who follow hireling shepherds, does not exhaust these great words. They shall not be accomplished till that far-off future have come.

But for the present we have the predictions of the former clause, They shall hear My voice.' What manner of expectations does it teach us to cherish? It seems to speak not of universal reception of Christ's message, but of some as hearing and some as forbearing. It teaches us to look for divers results attending our missionary work. There will always be a Dionysius the Areopagite, the woman Lydia, the kindly barbarians, the conscience-stricken jailer. There will always be the scoffers, who mock, when they hear of Jesus and the resurrection'; the hesitating who compound with conscience by promising to hear again of this matter, the fierce opponents who invoke constituted authorities or mob violence to crush the message.

Again, the words seem to contemplate a long task. There is nothing about the rate at which His Kingdom shall spread, not a syllable to answer inquiries as to when the end shall come. The whole tone of the language suggests the idea that bringing back the sheep is to take a long time, and to cost many a tedious journey into the wilderness. Not a sudden outburst, but a slow kindling of the flame, is what our Lord teaches us here to expect.

But while thus calm in tone and moderate in expectation, the words breathe a hope as confident as it is calm, as clear as it is moderate. There will always be a response. His voice shall never be lifted up in the snow-storm or lonely hillsides only to be blown back into His own ears, unheard and unheeded. Be they few or many, they shall hear. Be the toil longer or shorter, more or less severe, it shall not be in vain.

And to these expectations we shall do wisely if we attune ours. Omit from your hopes what your Lord has omitted from His promises; do not ask what He has not told. Do not wonder if you encounter what He met, for the disciple is not greater than his Master, and only if they have kept My saying will they keep yours also. But, on the other hand, expect as much as He has prophesied; accept it when it comes as the fruit of His work, not of yours, and build a firm faith that your labour shall not be in vain on these calm and prescient words.

So much for the course of the kingdom. And what of the end? One by one the sheep have been brought, at last they are all gathered in, not a hoof left behind. The stars steal singly into their places in the heavens as the darkness deepens, and He bringeth them forth by number,' until at the noon of night the sky is crowded with their lights, and for that He is great in power, not one faileth.' What expectations are we here taught to cherish then of the final issue?

Mark, to begin with, that there is implied the ultimate universality of His dominion and sole supremacy of His throne. There is to be but one Shepherd, and over all the earth a great unity of obedience to Him. Here is the knell of all authority that does not own Him, and the subordination of all that does. The hirelings, the blind guides, that have misled and afflicted humanity for so many weary ages, shall be all sunk in oblivion. The false gods shall be discrowned, and lie shattered on their temple-sill, and there shall be no worshippers to care for or to try to repair their discomfiture. Bow your heads before Him, thinkers who have led men on devious paths and spoken but a partial truth and a wisdom all confused with foolishness! Lower your swords before Him, warriors who have builded your cities on blood and led men like sheep to the slaughter! He is more glorious and excellent than the mountains of prey. Cast your crowns before Him, princes and all judges of the earth, for He is King by right of the crown of thorns! This is the Lord of all--Teacher, Leader, Ruler of all men. All other names shall be forgotten but His shall abide. If they have been shepherds who would not come in by the door, a ransomed world shall rejoice over their fall with the ancient hymn, Other gods beside Thee have had dominion over us; they are dead, they shall not live, Thou hast destroyed them, and made all their memory to perish.' If they have been subject to the chief Shepherd and ensamples to the flock, they will rejoice to decrease before His increase, and having helped to bring the Bride to the Bridegroom, will gladly stand aside and be forgotten in the perfect love that enters into full fruition at the last. Then when none contest nor intercept the reverential obedience that the whole world brings to Him, shall be fulfilled the firm promise which declared long ago: I will set up one Shepherd over them, and He will feed them and be their Shepherd.'

Mark again the blessed nature of the relation between Christ and all men which is here foretold. From of old, the shepherd has been in all nations the emblem of kingly power, of leadership of every sort. How often the fact has contradicted the symbol let history tell. But with Jesus the reality does not only contradict, but even transcends, the tender old comparison. He rules with a gentle sway. His sceptre is no rod of iron, but the shepherd's crook, and the inmost meaning of its use is that it may comfort' us, as David learned to feel. There gather round the metaphor all thoughts of merciful guidance, of tender care, of a helping arm when we are weak, of a loving bosom where we are carried when we are weary. It speaks of a seeking love that roams over every high hill till it finds, and of a strong shoulder that bears us back when He has found. It tells of sweet hours of rest in the hot noontide by still waters, of ample provision for all the soul's longings in green pastures. It speaks of footsteps that go before, in which men may follow and find them ways of pleasantness. It speaks of gentle callings by name which draw the heart. It speaks of defence when lion and bear come ravening down, and of safe couching by night when the silent stars behold the sleeping sheep and the wakeful shepherd. He Himself gives its highest significance to the emblem, in the words of this great discourse, when He fixes on His knowledge, His calling of His sheep. His going before them, His giving His life for them. Such are the gracious blessings which here He teaches us to think of as possessed in the happy days that shall be, by all the world.

And, on the other hand, the symbol speaks of confiding love in the hearts of men, of a great peacefulness of meek obedience stilling and gladdening their wills, of the consciousness of His perfect love, and the knowledge of all His gracious character, of sweet answering communion with Him, of safety from all enemies, of freedom, of familiar passage in and out to God. Thus knit together shall be the one fold and the one Shepherd. They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst, neither shall the heat nor sun smite them, for He that hath mercy on them shall feed them, even by the springs of water shall He guide them.'

Mark again what a vision is here given of the relations of men with one another.

They are to be all gathered into a peaceful unity. They are to be one because they all hearken to one voice. It is to be observed that our Lord does not say, as our English Bible makes Him say, that there is to be one fold. He drops that word of set purpose in the latter clause of our text, and substitutes for it another, which may perhaps be best rendered flock. Why this change in the expression? Because, as it would seem, he would have us learn that the unity of that blessed future time is not to be like the unity of the Jewish Church, a formal and external one. That ancient polity was a fold. It held its members together by outward bonds of uniformity. But the universal Church of the future is to be a flock. It is to be really and visibly one. But it is to be so, not because it is hemmed in by one enclosure, but because it is to be gathered round one Shepherd. The more closely they are drawn to Him, the more near will they be to each other. The centre in which all the radii meet keeps them all in their places. We being many are one bread, for we are all partakers of that one bread.' In the ritual of the Old Covenant, the great golden candlestick with its seven branches stood in the court of the Temple, emblem of the formal oneness of the people, which was meant to be the light of the Lord to a dark world. In the vision of the New Covenant, the seer in Patmos beheld not the one lamp with its branches, but the seven golden candlesticks, which were made into a holier and a freer unity because the Son of Man walked in their midst--emblem of the oneness in diversity of the peoples, who were sometimes darkness, but shall one day be light in the Lord. There may continue to be national distinctions. There may or there may not be any external unity. But at all events our Lord turns away our thoughts from the outward to the inward, and bids us be sure that though the folds be many the flock shall be one, because they shall all hear and follow Him.

The words, however, suggest for us the blessed thought of the peaceful relations that shall then subsist among men. The tribes of the earth shall couch beside each other like the quiet sheep in the fold, and having learned of His great meekness, they shall no more bite nor devour one another. Alas! alas! the words seem too good to be true. They seem long, long of coming to pass. Ever since they were spoken the old bloody work has been going on, and the old lusts of the human heart have been busy sowing the dragon's teeth that shall spring up in wars and fightings. In savage lands warfare rages on, ceaseless, ignoble, unrecorded, and seemingly purposeless as that of animalcules in a drop of water. On civilised soil, men, who love the same Christ and worship Him in the same tongue, are fronting each other at this hour. The war of actual swords, and the war of conflicting creeds, and the jostling of human selfishness in the rough road of life, are all around us, and their seeds are within ourselves. The race of men do not live like folded sheep, rather like a flock of wolves, who first run over and then devour their weaker fellows.

But here is a fairer hope, and it will be fulfilled when all evil thoughts, and all selfish desires, and all jealous grudgings shall vanish from men's hearts, as unclean spirits at cockcrow, and shall leave them, self-forgetful, yielding of their own prerogatives, desirous of no other man's, abhorrent of inflicting, and patient of receiving wrong. There will be no fuel then to blow into sulphurous flame, though all the blasts from hell were to fan the embers. But peace and concord shall be in all men, for Christ shall be in all. National distinctions may abide, but national enmities--the oldest and deepest, shall disappear. There shall still be Assyria, and Egypt, and Israel, but their former relation will be replaced by a bond of amity in their common possession of Him who is our peace. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.' God be thanked! that though we see, and our fathers have seen, so much that seems to contradict our hopes of a peaceful world, and though to-day the hell-hounds of war are baying over the earth, and though nowhere can we see signs even of the approach of the halcyon time, yet we can wait for the vision, knowing that it will come at the appointed time, when

No war or battle's soundIs heard the world around,The idle spear and shield are high uphung;The trumpet speaks not to the armed throng,And Kings sit still, with awful eye,As if they surely knew their Sovereign Lord was by.'

Such are the thoughts which our Lord would teach us as to the present and as to the future of our missionary work. For the one, moderate expectations of success, not unchequered by disappointment, and a brave patience in long toil. For the other, hopes which cannot be too glowing, and a faith which cannot be too obstinate. The one is being fulfilled in our own and our brethren's experience even now; we may be therefore all the more sure that the other will be so in due time. If we look with Christ's eyes, we shall not be depressed by the apparent unbroken surface of heathenism but see, as He did, everywhere souls that belong to Him, who may and must be won; we shall joyfully embrace the work which He has given us to do; we shall arm ourselves against the discouragements of the present, by living much in the past at the foot of the Cross, till we catch the true image of the Saviour's love, and much in the future in the midst of the ransomed flock, till we too behold the roses blossoming in the wilderness, the bright waters covering all the dry places in the desert, and the families of men sitting, clothed and in their right mind, at the feet of Jesus.

Our missionary work is the pure and inevitable result of a belief in these words of my text. Can a man believe that Christ has other sheep for whom He died because He must bring them in, whom He will bring in because He died, and not work according to his power in the line of the divine purposes? The missionary spirit is but the Christian spirit working in one particular direction. Missionary societies are but one of the authentic outcomes of Christian principles, as natural as holiness of life, or the act of prayer.

To secure, then, a more vigorous energy in such work, we need chiefly what we need for all Christian growth --namely, more and deeper communion with Christ, a more vivid realisation of His grace and love for ourselves. And then we need that, under the double stimulus of His love and of His commandment--which at bottom are one--our minds should be more frequently occupied with this subject of Christian missions. Most of us know too little about the matter to feel very much. And then we need that we should more seriously reflect upon the facts in relation to our own personal responsibility and duty. You complain of the triteness of such appeals as this sermon. Brethren, have you ever tried that recipe for freshening up well-worn truths, namely, thinking about them in connection with the simplest, most important of all questions--what, then, ought I to do in view of these truths? Am I exaggerating when I say, that not one-half of the professing Christians of our day give an hour in the year to pondering that question, with reference to missionary work? Oh! dear friends, see to it that you live in Christ for yourselves, and then see to it that you think His thoughts about the heathen world, till your pity is stirred and your mind braced to the firm resolve that you too will work the works of Christ and bring in the wanderers.

We have had as large results as Christ has led us to expect, and far larger than we deserved. Christian missions are yet in their infancy--alas! that it should be so. But in these seventy years since they may be said to have begun, what wonderful successes have been achieved. We are often told that we have done nothing. Is it so? The plant has been got together, methods of working have been systematised, mistakes in some measure corrected. We have spent much of our time in learning how to work, and that process is by no means over yet. But with all these deductions, which ought fairly to be made, how much has been accomplished? The Bible has been put into the languages of seven hundred millions of men. The beginnings of a Christian literature have been supplied for five-sixths of the world. Half a million of professed converts have been gathered in, or as many as there were at the end of the first century, after about the same number of years of labour, and with apostles for missionaries and miracles for proof. And if these still bear on their ankles the marks of the fetters, and limp as they walk, or cannot see very clearly at first, it is no more than might be expected from their long darkness in the prison-house, and it is no more than Paul had to contend with at Ephesus and Corinth.

Every church that has engaged in the toil has shared in the blessing, and has its own instances of special prosperity. We have had Jamaica; the London Missionary Society, Madagascar, and the South Seas; the Wesleyans, Fiji; the Episcopal Societies, Tinne-velly; the American brethren, Burmah, and the Karens. Some of the ruder mythologies have been so utterly extirpated that' the children of idolaters have seen the gods whom their fathers worshipped for the first time in the British Museum. While over those more compact and scientific systems which lie like an incubus on mighty peoples, there has crept a sickening consciousness of a coming doom, and they already half own their conqueror in the Stronger One than they.

They feel from Judah's landThe dreaded Infant's hand.'

Bel boweth down, Nebo stoopeth, the idols are upon the beasts.' Surely God has granted us success enough for our thankful confidence, more than enough for our deserts. I repeat it, it is as much as He promised, as much as we had any right to expect, and it "is a vast deal more than any other system of belief or of no belief, any of your spiritualised Christianities, or still more intangible creeds has ever managed, or ever thought of trying. To those who taunt us with no success, and who perhaps would not dislike Christian missions so much if they disliked Christian truth a little less, we may very fairly and calmly answer--This rod has budded at all events; do you the same with your enchantments.

But the past is no measure of the future. From the very nature of the undertaking the ratio of progress increases at a rapid rate. The first ten years of labour in India showed twenty-seven converts, the seventh ten showed more than twenty-seven thousand. The preparation may be as slow as the solemn gathering of the thunder-clouds, as they noiselessly steal into their places, and slowly upheave their grey billowing crests; the final success may be as swift as the lightning which flashes in an instant from one side of the heavens to the other. It takes long years to hew the tunnel, to make the crooked straight, and the rough places plain,' and then smooth and fleet the great power rushes along the rails. To us the cry comes, Prepare ye in the desert an highway for our God.' The toil is sore and long, but the glory of the Lord shall be revealed, and all flesh shall see it together.' The Alpine summits lie white and ghastly in the spring sunshine, and it seems to pour ineffectual beams on their piled cold; but by slow degrees it is silently loosening the bands of the snow, and after a while a goat's step, as it passes along a rocky ledge, or a breath of wind will move a tiny particle, and in an instant its motion spreads over a mile of mountain side, and the avalanche is rushing swifter and mightier at every foot down to the valley below, where it will all turn into sweet water, and ripple glancing in the sunshine. Such is our work. It may seem very hopeless, and be mostly unobservable in surface results, but it is very real for all that. The conquering impulse, for which our task may have been to prepare the way, will be given, and then we shall wonder to see how surely the kingdom was coming, even when we observed it not.

Ye have need of patience, and to feed your patience, ye have need of fellowship with Christ, of faith in His promises, of sympathy with His mind. God has given us, dear brethren, special reason for renewed consecration to this service in the blessings which have during the year terminated our anxieties and crowned our work for our own Society. But let us not dwell upon what has been done. These successes are brooks by the way at which we may drink--nothing more. We ought to be like shepherds in the lonely mountain glens, who see in the fast-falling snow and the bitter blast a summons to the hillside, and there all the night long wherever the drift lies deepest and the wind bites the most sharply, search the most eagerly for the poor half-dead creatures, and as they find each, bear it back to the safe shelter, nor stay behind to count the rescued, nor to rest their weariness, for all the bright light in the cottage and the blackness without, but forth again on the same quest, till all the Master's sheep have been rescued from the white death that lay treacherous around, and are sleeping at peace in His folds. A mighty Voice ought ever to be sounding in our ears, Other sheep I have,' and the answer of our hearts and of our lives should be, Them also, O Lord I will I try to bring.' Not till the far-off issue is accomplished shall we have a right to rest, and then we, with all those He has helped us to gather to His side, shall be among that flock, whom He who is at once Lamb and Shepherd, our Brother and our Lord, our Sacrifice and King, shall feed and lead by living fountains of waters,' in the sweet pastures of the upper world, where there are no ravening wolves, nor false guides to terrify and bewilder His flock any more at all for ever.

MHCC: Joh 10:1-5

Here is a parable or similitude, taken from the customs of the East, in the management of sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. The church of God in the world is as a sheep-fold, exposed to deceivers and persecutors. The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps. Ministers must serve the sheep in their spiritual concerns. The Spirit of Christ will set before them an open door. The sheep of Christ will observe their Shepherd, and be cautious and shy of strangers, who would draw them from faith in him to fancies about him.

MHCC: Joh 10:6-9

Many who hear the word of Christ, do not understand it, because they will not. But we shall find one scripture expounding another, and the blessed Spirit making known the blessed Jesus. Christ is the Door. And what greater security has the church of God than that the Lord Jesus is between it and all its enemies? He is a door open for passage and communication. Here are plain directions how to come into the fold; we must come in by Jesus Christ as the Door. By faith in him as the great Mediator between God and man. Also, we have precious promises to those that observe this direction. Christ has all that care of his church, and every believer, which a good shepherd has of his flock; and he expects the church, and every believer, to wait on him, and to keep in his pasture.

MHCC: Joh 10:10-18

Christ is a good Shepherd; many who were not thieves, yet were careless in their duty, and by their neglect the flock was much hurt. Bad principles are the root of bad practices. The Lord Jesus knows whom he has chosen, and is sure of them; they also know whom they have trusted, and are sure of Him. See here the grace of Christ; since none could demand his life of him, he laid it down of himself for our redemption. He offered himself to be the Saviour; Lo, I come. And the necessity of our case calling for it, he offered himself for the Sacrifice. He was both the offerer and the offering, so that his laying down his life was his offering up himself. From hence it is plain, that he died in the place and stead of men; to obtain their being set free from the punishment of sin, to obtain the pardon of their sin; and that his death should obtain that pardon. Our Lord laid not his life down for his doctrine, but for his sheep.

MHCC: Joh 10:19-21

Satan ruins many, by putting them out of conceit with the word and ordinances. Men would not be laughed out of their necessary food, yet suffer themselves thus to be laughed out of what is far more necessary. If our zeal and earnestness in the cause of Christ, especially in the blessed work of bringing his sheep into his fold, bring upon us evil names, let us not heed it, but remember our Master was thus reproached before us.

MHCC: Joh 10:22-30

All who have any thing to say to Christ, may find him in the temple. Christ would make us to believe; we make ourselves doubt. The Jews understood his meaning, but could not form his words into a full charge against him. He described the gracious disposition and happy state of his sheep; they heard and believed his word, followed him as his faithful disciples, and none of them should perish; for the Son and the Father were one. Thus he was able to defend his sheep against all their enemies, which proves that he claimed Divine power and perfection equally with the Father.

MHCC: Joh 10:31-38

Christ's works of power and mercy proclaim him to be over all, God blessed for evermore, that all may know and believe He is in the Father, and the Father in Him. Whom the Father sends, he sanctifies. The holy God will reward, and therefore will employ, none but such as he makes holy. The Father was in the Son, so that by Divine power he wrought his miracles; the Son was so in the Father, that he knew the whole of His mind. This we cannot by searching find out to perfection, but we may know and believe these declarations of Christ.

MHCC: Joh 10:39-42

No weapon formed against our Lord Jesus shall prosper. He escaped, not because he was afraid to suffer, but because his hour was not come. And He who knew how to deliver himself, knows how to deliver the godly our of their temptations, and to make a way for them to escape. Persecutors may drive Christ and his gospel our of their own city or country, but they cannot drive him or it out of the world. When we know Christ by faith in our hearts, we find all that the Scripture saith of him is true.

Matthew Henry: Joh 10:1-18

It is not certain whether this discourse was at the feast of dedication in the winter (spoken of Joh 10:22), 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, Joh 10:26, Joh 10:27, 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 (Joh 10:1-5); 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, Psa 41:13; Psa 72:19; Psa 89:52. 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, Joh 10:1. 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 (Joh 10:2), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Eze 34:16. Sheep need man's care, and, in return for it, are serviceable to man (1Co 9:7); 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, Joh 10:3. 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 (Joh 10:4, Joh 10:5) 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 1:3), 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, Eze 34:31 : 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 (Joh 11:52), and in which they are united and incorporated; it is a good fold, Eze 34:14. See Mic 2:12. This fold is well fortified, for God himself is as a wall of fire about it, Zec 2:5. (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 (Act 20:29); 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, Mat 7:15. (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, Psa 23:1. 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 (Joh 10:6): 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, Joh 14:6. Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; waling up and down in his name, Zec 10:12. 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, Mat 25:34.

(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, Joh 10:1) 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 (Joh 10:8); 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 23:21), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, 2Th 2:4. "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 (Joh 10:9): 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 (Act 14:27), since the door of innocency is shut against us, and that pass become unpassable, Gen 3:24. 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, Joh 10:11, etc. He was prophesied of under the Old Testament as a shepherd, Isa 40:11; Eze 34:23; Eze 37:24; Zec 13:7. In the New Testament he is spoken of as the great Shepherd (Heb 13:20), the chief Shepherd (1Pe 5:4), the Shepherd and bishop of our souls, 1Pe 2:25. 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 (Joh 10:10): 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 (Eze 34:16), 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 2:17); 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 echōsin . 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 (Joh 10:11): 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 31:40. 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 (Act 20:28), 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, Zec 11:15, Zec 11:17. In opposition to these,

[1.] Christ here calls himself the good shepherd (Joh 10:11), and again (Joh 10:14) ho poimēn 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, Joh 10:12-14. Where observe,

First, The carelessness of the unfaithful shepherd described (Joh 10:12, Joh 10:13); 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, Zec 11:17. 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, Deu 24:15. See 1Sa 2:29; Isa 56:11; Mic 3:5, Mic 3:11. ( 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, Joh 10:12. 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 (Eze 34:21, Eze 34:22, etc.): 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 (Joh 10:14, Joh 10:15), as the good Shepherd (Joh 10:3, Joh 10:4): 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 Psa 1:6; Psa 37:18; Exo 33:17.

[ 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 (1Jo 4:19), and it is not so much our knowing him as our being known of him that is our happiness, Gal 4:9. 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 (Joh 10:15) 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 (Joh 13:18), and they also know whom they have trusted, and are sure of him (2Ti 1:12), 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 Joh 17:21. 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 (Joh 10:16): 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, Act 18:10. "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, "Luk 15:5. 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 4:3-6.

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, Joh 10:15, Joh 10:17, Joh 10:18.

( a. ) He declares his purpose of dying for his flock (Joh 10:15): 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; tithēmi - 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, huper tōn probatōn , 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, 2Sa 24:17. 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, Zec 13:7, 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 (Joh 10:17): " 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 42:1); 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, Psa 16:10. 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 1:4. By a divine stratagem (like that before Ai, Jos 8:15) 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, Joh 12:24.

[ c. ] That he was perfectly voluntary in his sufferings and death (Joh 10:18): "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. "

First, 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.

Secondly, 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 10:10. He was both the offerer and the offering, so that his laying down his life was his offering up himself.

Matthew Henry: Joh 10:19-21

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 (Joh 7:43; Joh 9:16); 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, Luk 12:51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luk 11:21. 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.

Matthew Henry: Joh 10:22-38

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 Maccabaeus, 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 8:13, Dan 8:14. See more of the feast, 2 Macc. 1:18. 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, Est 9:19. 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 (Joh 10:23): Jesus walked in the temple in Solomon's porch; so called (Act 3:11), 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 (Psa 82:1); 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, Joh 10:24. 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. Tēn psuchēn hēmōn 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 16:18; Act 20:30. 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,"Joh 1:20. 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, Joh 8:13.

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, etc. 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, Pro 22:14. Non esse electum, non est causa incredulitatis propriè dicta, sed causa per accidens. Fides autem est donum Dei et effectus praedestinationis - 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 (Joh 10:27), for they know it to be his (Joh 10:4), and he has undertaken that they shall hear it, Joh 10:16. They discern it, It is the voice of my beloved, Son 2:8. 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, Psa 58:5. 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 (2Ti 2:19), has a particular regard to every individual (Psa 34:6); 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, Joh 10:28. 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, Joh 17:2. 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, Deu 33:3); 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, Joh 10:29. 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 12:7, Rev 12:8. 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 (Joh 10:33) 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, Joh 10:31. It is not the word that is used before (Joh 8:59), 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 (Joh 8:59); 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 (Joh 10:32): 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 praeclara ; 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, Joh 18:20. See Psa 111:6. 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, Deu 32:6, Jer 2:5; Mic 6:3. (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, Psa 35:12; Psa 41:9. 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 19:28.

VI. Their vindication of the attempt they made upon Christ, and the cause upon which they grounded their prosecution, Joh 10:33. 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. 5) and the blind man (ch. 9) 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, Joh 11:47. 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 24:16. This law, they thought, did not only justify, but sanctify, what they attempted, as Act 26:9. 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 66:5; Joh 16:2.

(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 (Joh 10:34, etc.), 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 (Psa 82:6), 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 (Joh 10:35): 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, Exo 22:28. 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, Mat 5:18.

(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 (Joh 10:36): 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, Joh 6:27. 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, Luk 1:35. See Rom 1:4. [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, Joh 10:37, Joh 10:38. 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 (Joh 10:37, Joh 10:38): 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 1:20), 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 (Joh 10:30): 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.

Matthew Henry: Joh 10:39-42

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, Joh 10:39. 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 12:13. 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, Psa 2:4. 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, Joh 10:40. 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, 1Co 1:26, 1Co 1:27.

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 (Joh 1:28), 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 (Joh 10:41): 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, 1Ki 10:6, 1Ki 10:7. 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 Zec 1:5, Zec 1:6.

(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, Joh 10:42. 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.

Barclay: Joh 10:1-6 - "THE SHEPHERD AND HIS SHEEP"

There is no better loved picture of Jesus than the Good Shepherd. The picture of the shepherd is woven into the language and imagery of the Bible. It could not be otherwise. The main part of Judaea was a central plateau, stretching from Bethel to Hebron for a distance of about 35 miles and varying from 14 to 17 miles across. The ground, for most part, was rough and stony. Judaea was, much more a pastoral than an agricultural country and was, therefore, inevitable that the most familiar figure of the Judaean uplands was the shepherd.

His life was very hard. No flock ever grazed without a shepherd, and he was never off duty. There being little grass, the sheep were bound to wander, and since there were no protecting walls, the sheep had constantly to be watched. On either side of the narrow plateau the ground dipped sharply down to the craggy deserts and the sheep were always liable to stray away and get lost. The shepherd's task was not only constant but dangerous, for, in addition, he had to guard the flock against wild animals. especially against wolves, and there were always thieves and robbers ready to steal the sheep. Sir George Adam Smith, who travelled in Palestine, writes: "On some high moor, across which at night the hyaenas howl, when you meet him, sleepless, far-sighted, weather-beaten, leaning on his staff, and looking out over his scattered sheep, every one of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to their king, and made him the symbol of providence; why Christ took him as the type of self-sacrifice." Constant vigilance, fearless courage, patient love for his flock, were the necessary characteristics of the shepherd.

In the Old Testament God is often pictured as the shepherd, and the people as his flock. "The Lord is my shepherd: I shall not want" (Psa 23:1). "Thou didst lead thy people like a flock by the hand of Moses and Aaron" (Psa 77:20). "We thy people, the flock of thy pasture, will give thanks to thee for ever" (Psa 79:13). "Give ear, O Shepherd of Israel, thou who leadest Joseph like a flock" (Psa 80:1). "He is our God, and we are the people of his pasture, and the sheep of his hand" (Psa 95:7). "We are his people, and the sheep of his pasture" (Psa 100:3). God's Anointed One, the Messiah, is also pictured as the shepherd of the sheep. "He will feed his flock like a shepherd: he will gather the lambs in his arms, and will carry them in his bosom, and gently lead those that are with young" (Isa 40:11). "He will be shepherding the flock of the Lord faithfully and righteously, and will suffer none of them to stumble in their pasture. He will lead them all aright" (SS 17:45). The leaders of the people are described as the shepherds of God's people and nation. "Woe to the shepherds who destroy and scatter the sheep of my pasture!" (Jer 23:1-4). Ezekiel has a tremendous indictment of the false leaders who seek their own good rather than the good of the flock. "Woe be to the shepherds of Israel who have been themselves! Should not shepherds feed the sheep?"

This picture passes over into the New Testament. Jesus is the Good Shepherd. He is the shepherd who will risk his life to seek and to save the one straying sheep (Mat 18:12; Luk 15:4). He has pity upon the people because they are as sheep without a shepherd (Mat 9:36; Mar 6:34). His disciples are his little flock (Luk 12:32). When he, the shepherd, is smitten the sheep are scattered (Mar 14:27; Mat 26:31). He is the shepherd of the souls of men (1Pe 2:25), and the great shepherd of the sheep (Heb 13:20).

Just as in the Old Testament picture, the leaders of the Church are the shepherds and the people are the flock. It is the duty of the leader to feed the flock of God, to accept the oversight willingly and not by constraint, to do it eagerly and not for love of money, not to use the position for the exercise of power and to be an example to the flock (1Pe 5:2-3). Paul urges the elders of Ephesus to take heed to all the flock over which the Holy Spirit had made them overseers (Act 20:28). It is Jesus' last command to Peter that he should feed his lambs and his sheep (Joh 21:15-19). The very word pastor (Eph 4:11) is the Latin word for shepherd.

The Jews had a lovely legend to explain why God chose Moses to be the leader of his people. "When Moses was feeding the sheep of his father-in-law in the wilderness, a young kid ran away. Moses followed it until it reached a ravine, where it found a well to drink from. When Moses got up to it he said: 'I did not know that you ran away because you were thirsty. Now you must be weary.' He took the kid on his shoulders and carried it back. Then God said: 'Because you have shown pity in leading back one of a flock belonging to a man, you shall lead my flock Israel.' "

The word shepherd should paint a picture to us of the unceasing vigilance and patience of the love of God; and it should remind us of our duty towards our fellow-men, especially if we hold any kind of office in the church of Christ.

Barclay: Joh 10:1-6 - "THE SHEPHERD AND HIS SHEEP"

The Palestinian shepherd had different ways of doing things from the shepherds of our country; and, to get the full meaning of this picture, we must look at the shepherd and the way in which he worked.

His equipment was very simple. He had his scrip, a bag made of the skin of an animal, in which he carried his food. In it he would have no more than bread, dried fruit, some olives and cheese. He had his sting. The skill of many of the men of Palestine was such that they "could sling a stone at a hair and not miss" (Jdg 20:16). The shepherd used his sling as a weapon of offence and defence; but he made one curious use of it. There were no sheep dogs in Palestine, and, when the shepherd wished to call back a sheep which was straying away, he fitted a stone into his sling and landed it just in front of the straying sheep's nose as a warning to turn back. He had his staff, a short wooden club which had a lump of wood at the end often studded with nails. It usually had a slit in the handle at the top, through which a thong passed; and by the thong the staff swung at the shepherd's belt. His staff was the weapon with which he defended himself and his flock against marauding beasts and robbers. He had his rod, which was like the shepherd's crook. With it he could catch and pull back any sheep which was moving to stray away. At the end of the day, when the sheep were going into the fold, the shepherd held his rod across the entrance, quite close to the ground; and every sheep had to pass under it (Eze 20:37; Lev 27:32); and, as each sheep passed under, the shepherd quickly examined it to see if it had received any kind of injury throughout the day.

The relationship between sheep and shepherd is quite different in Palestine. In Britain the sheep are largely kept for killing; but in Palestine largely for their wool. It thus happens that in Palestine the sheep are often with the shepherd for years and often they have names by which the shepherd calls them. Usually these names are descriptive, for instance, "Brown-leg," "Black-ear." In Palestine the shepherd went in front and the sheep followed. The shepherd went first to see that the path was safe, and sometimes the sheep had to be encouraged to follow. A traveller tells how he saw a shepherd leading his flock come to a ford across a stream. The sheep were unwilling to cross. The shepherd finally solved the problem by carrying one of the lambs across. When its mother saw her lamb on the other side she crossed too, and soon all the rest of the flock had followed her.

It is strictly true that the sheep know and understand the eastern shepherd's voice; and that they will never answer to the voice of a stranger. H. V. Morton has a wonderful description of the way in which the shepherd talks to the sheep. "Sometimes he talks to them in a loud sing-song voice, using a weird language unlike anything I have ever heard in my life. The first time I heard this sheep and goat language I was on the hills at the back of Jericho. A goat-herd had descended into a valley and was mounting the slope of an opposite hill, when turning round, he saw his goats had remained behind to devour a rich patch of scrub. Lifting his voice, he spoke to the goats in a language that Pan must have spoken on the mountains of Greece. It was uncanny because there was nothing human about it. The words were animal sounds arranged in a kind of order. No sooner had he spoken than an answering bleat shivered over the herd, and one or two of the animals turned their heads in his direction. But they did not obey him. The goat-herd then called out one word, and gave a laughing kind of whinny. Immediately a goat with a bell round his neck stopped eating, and, leaving the herd, trotted down the hill, across the valley, and up the opposite slopes. The man, accompanied by this animal, walked on and disappeared round a ledge of rock. Very soon a panic spread among the herd. They forgot to eat. They looked up for the shepherd. He was not to be seen. They became conscious that the leader with the bell at his neck was no longer with them. From the distance came the strange laughing call of the shepherd, and at the sound of it the entire herd stampeded into the hollow and leapt up the hill after him" (H. V. Morton, In the Steps of the Master, pp. 154, 155). W. M. Thomson in The Land and the Book has the same story to tell. "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. I have made the experiment repeatedly." That is exactly John's picture.

H. V. Morton tells of a scene that he saw in a cave near Bethlehem. Two shepherds had sheltered their flocks in the cave during the night. How were the flocks to be sorted out? One of the shepherds stood some distance away and gave his peculiar call which only his own sheep knew, and soon his whole flock had run to him, because they knew his voice. They would have come for no one else, but they knew the call of their own shepherd. An eighteenth century traveller actually tells how Palestinian sheep could be made to dance, quick or slow, to the peculiar whistle or the peculiar tune on the flute of their own shepherd.

Every detail of the shepherd's life lights up the picture of the Good Shepherd whose sheep hear his voice and whose constant care is for his flock.

Barclay: Joh 10:7-10 - "THE DOOR TO LIFE"

The Jews did not understand the meaning of the story of the Good Shepherd. So Jesus, plainly and without concealment, applied it to himself.

He began by saying: "I am the door." In this parable Jesus spoke about two kinds of sheep-folds. In the villages and towns themselves there were communal sheep-folds where all the village flocks were sheltered when they returned home at night. These folds were protected by a strong door of which only the guardian of the door held the key. It was to that kind of fold Jesus referred in Joh 10:2-3. But when the sheep were out on the hills in the warm season and did not return at night to the village at all, they were collected into sheep-folds on the hillside. These hillside sheep-folds were just open spaces enclosed by a wall. In them there was an opening by which the sheep came in and went out; but there was no door of any kind. What happened was that at night the shepherd himself lay down across the opening and no sheep could get out or in except over his body. In the most literal sense the shepherd was the door.

That is what Jesus was thinking of when he said: "I am the door." Through him, and through him alone, men find access to God. "Through him," said Paul, "we have access to the Father" (Eph 2:18). "He," said the writer to the Hebrews, "is the new and living way" (Heb 10:20). Jesus opens the way to God. Until Jesus came men could think of God only as, at best, a stranger and as, at worst, an enemy. But Jesus came to show men what God is like, and to open the way to him. He is the door through whom alone entrance to God becomes possible for men.

To describe something of what that entrance to God means, Jesus uses a well-known Hebrew phrase. He says that through him we can go in and come out. To be able to come and go unmolested was the Jewish way of describing a life that is absolutely secure and safe. When a man can go in and out without fear, it means that his country is at peace, that the forces of law and order are supreme, and that he enjoys perfect security. The leader of the nation is to be one who can bring them out and lead them in (Num 27:17). Of the man who is obedient to God it is said that he is blessed when he comes in and blessed when he goes out (Deu 28:6). A child is one who is not yet able by himself to go out and to come in (1Ki 3:7). The Psalmist is certain that God will keep him in his going out and in his coming in (Psa 121:8). Once a man discovers, through Jesus Christ, what God is like, a new sense of safety and of security enters into life. If life is known to be in the hands of a God like that, the worries and the fears are gone.

Jesus said that those who came before him were thieves and robbers. He was of course not referring to the great succession of the prophets and the heroes, but to these adventurers who were continually arising in Palestine and promising that, if people would follow them, they would bring in the golden age. All these claimants were insurrectionists. They believed that men would have to wade through blood to the golden age. At this very time Josephus speaks of there being ten thousand disorders in Judaea, tumults caused by men of war. He speaks of men like the Zealots who did not mind dying themselves and who did not mind slaughtering their own loved ones, if their hopes of conquest could be achieved. Jesus is saying: "There have been men who claimed that they were leaders sent to you from God. They believed in war, murder, assassination. Their way only leads for ever farther and farther away from God. My way is the way of peace and love and life; and if you will only take it, it leads ever closer and closer to God." There have been, and still are, those who believe that the golden age must be brought in with violence, class warfare, bitterness, destruction. It is the message of Jesus that the only way that leads to God in heaven and to the golden age on earth is the way of love.

Jesus claims that he came that men might have life and might have it more abundantly. The Greek phrase used for having it more abundantly means to have a superabundance of a thing. To be a follower of Jesus, to know who he is and what he means, is to have a superabundance of life. A Roman soldier came to Julius Caesar with a request for permission to commit suicide. He was a wretched dispirited creature with no vitality. Caesar looked at him. "Man," he said, "were you ever really alive?" When we try to live our own lives, life is a dull, dispirited thing. When we walk with Jesus, there comes a new vitality, a superabundance of life. It is only when we live with Christ that life becomes really worth living and we begin to live in the real sense of the word.

Barclay: Joh 10:11-15 - "THE TRUE AND THE FALSE SHEPHERD"

This passage draws the contrast between the good and the bad, the faithful and the unfaithful shepherd. The shepherd was absolutely responsible for the sheep. If anything happened to a sheep, he had to produce some kind of proof that it was not his fault. Amos speaks about the shepherd rescuing two legs or a piece of an ear out of a lion's mouth (Amo 3:12). The law laid it down: "If it is torn by beasts, let him bring it as evidence" (Exo 22:13). The idea is that the shepherd must bring home proof that the sheep had died, and that he had been unable to prevent the death. David tells Saul how when he was keeping his father's sheep, he had the battle with the lion and the bear (1Sa 17:34-36). Isaiah speaks of the crowd of shepherds being called out to deal with the lion (Isa 31:4). To the shepherd it was the most natural thing to risk his life in defence of his flock. Sometimes the shepherd had to do more than risk his life: sometimes he had to lay it down, perhaps when thieves and robbers came to despoil the flock. Dr W. M. Thomson in The Land and the Book writes: "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 where 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." The true shepherd never hesitated to risk, and even to lay down, his life for his sheep.

But, on the other hand, there was the unfaithful shepherd. The difference was this. A real shepherd was born to his task. He was sent out with the flock as soon as he was old enough to go; the sheep became his friends and his companions; and it became second nature to think of them before he thought of himself. But the false shepherd came into the job, not as a calling, but as a means of making money. He was in it simply and solely for the pay he could get. He might even be a man who had taken to the hills because the town was too hot to hold him. He had no sense of the height and the responsibility of his task; he was only a hireling.

Wolves were a threat to a flock. Jesus said of his disciples that he was sending them out as sheep in the midst of wolves (Mat 10:16); Paul warned the elders of Ephesus that grievous wolves would come, not sparing the flock (Act 20:29). If these wolves attacked, the hireling shepherd forgot everything but the saving of his own life and ran away. Zechariah marks it as the characteristic of a false shepherd that he made no attempt to gather together the scattered sheep (Zec 11:16). Carlyle's father once took this imagery caustically to his speech. In Ecclefechan they were having trouble with their minister; and it was the worst of all kinds of such trouble--it was about money. Carlyle's father rose and said bitingly: "Give the hireling his wages and let him go."

Jesus' point is that the man who works only for reward thinks chiefly of the money; the man who works for love thinks chiefly of the people he is trying to serve. Jesus was the good shepherd who so loved his sheep that for their safety he would risk, and one day give, his life.

We may note two further points before we leave this passage. Jesus describes himself as the good shepherd. Now in Greek, there are two words for good. There is agathos (18) which simply describes the moral quality of a thing; there is kalos (2570) which means that in the goodness there is a quality of winsomeness which makes it lovely. When Jesus is described as the good shepherd, the word is kalos (2570). In him there is more than efficiency and more than fidelity; there is loveliness. Sometimes in a village or town people speak about the good doctor. They are not thinking only of the doctor's efficiency and skill as a physician; they are thinking of the sympathy and the kindness and the graciousness which he brought with him and which made him the friend of all. In the picture of Jesus as the Good Shepherd there is loveliness as well as strength and power.

The second point is this. In the parable the flock is the Church of Christ; and it suffers from a double danger. It is always liable to attack from outside, from the wolves and the robbers and the marauders. It is always liable to trouble from the inside, from the false shepherd. The Church runs a double danger. It is always under attack from outside and often suffers from the tragedy of bad leadership, from the disaster of shepherds who see their calling as a career and not as a means of service. The second danger is by far the worse; because, if the shepherd is faithful and good, there is a strong defence from the attack from outside; but if the shepherd is faithless and a hireling, the foes from outside can penetrate into and destroy the flock. The Church's first essential is a leadership based on the example of Jesus Christ.

Barclay: Joh 10:16 - "THE ULTIMATE UNITY"

One of the hardest things in the world to unlearn is exclusiveness. Once a people, or a section of a people, gets the idea that they are specially privileged, it is very difficult for them to accept that the privileges which they believed belonged to them and to them only are in fact open to all men. That is what the Jews never learned. They believed that they were God's chosen people and that God had no use for any other nation. They believed that, at the best, other nations were designed to be their slaves, and, at the worst, that they were destined for elimination from the scheme of things. But here Jesus is saying that there will come a day when all men will know him as their shepherd.

Even the Old Testament is not without its glimpses of that day. Isaiah had that very dream. It was his conviction that God had given Israel for a light to the nations (Isa 42:6; Isa 49:6; Isa 56:8) and always there had been some lonely voices which insisted that God was not the exclusive property of Israel, but that her destiny was to make him known to all men.

At first sight it might seem that the New Testament speaks with two voices on this subject; and some passages of the New Testament may well trouble and perplex us a little. As Matthew tells the story, when Jesus sent out his disciples, he said to them: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat 10:5-6). When the Syro-Phoenician woman appealed to Jesus for help, his first answer was that he was sent only to the lost sheep of the house of Israel (Mat 15:24). But there is much to be set on the other side. Jesus himself stayed and taught in Samaria (Joh 4:40); he declared that descent from Abraham was no guarantee of entry into the kingdom (Joh 8:39). It was of a Roman centurion that Jesus said that he had never seen such faith in Israel (Mat 8:10); it was a Samaritan leper who alone returned to give thanks (Luk 17:18-19); it was the Samaritan traveller who showed the kindness that all men must copy (Luk 10:37); many would come from the east and the west and the north and the south to sit down in the Kingdom of God (Mat 8:11; Luk 13:29); the command in the end was to go out and to preach the gospel to all nations (Mar 16:15; Mat 28:19); Jesus was, not the light of the Jews, but the light of the world (Joh 8:12).

What is the explanation of the sayings which seem to limit the work of Jesus to the Jews? The explanation is in reality very simple. The ultimate aim of Jesus was the world for God. But any great commander knows that he must in the first instance limit his objectives. If he tries to attack on too wide a front, he only scatters his forces, diffuses his strength, and gains success nowhere. In order to win an ultimately complete victory he must begin by concentrating his forces at certain limited objectives. That is what Jesus did. Had he gone here, there and everywhere, had he sent his disciples out with no limitation to their sphere of work, nothing would have been achieved. At the moment he deliberately concentrated on the Jewish nation, but his ultimate aim was the gathering of the whole world into his love.

There are three great truths in this passage.

(i) It is only in Jesus Christ that the world can become one. Egerton Young was the first missionary to the Red Indians. In Saskatchewan he went out and told them of the love of God. To the Indians it was like a new revelation. When the missionary had told his message, an old chief said: "When you spoke of the great Spirit just now, did I hear you say, 'Our Father'?" "Yes," said Egerton Young. "That is very new and sweet to me," said the chief. "We never thought of the great Spirit as Father. We heard him in the thunder; we saw him in the lightning, the tempest and the blizzard, and we were afraid. So when you tell us that the great Spirit is our Father, that is very beautiful to us." The old man paused, and then he went on, as a glimpse of glory suddenly shone on him. "Missionary, did you say that the great Spirit is your Father?" "Yes," said the missionary. "And," said the chief, "did you say that he is the Indians' Father?" "I did," said the missionary. "Then," said the old chief, like a man on whom a dawn of joy had burst, "you and I are brothers!"

The only possible unity for men is in their common sonship with God. In the world there is division between nation and nation; in the nation there is division between class and class. There can never be one nation; and there can never be one class. The only thing which can cross the barriers and wipe out the distinctions is the gospel of Jesus Christ telling men of the universal fatherhood of God.

(ii) In the King James Version there is a mistranslation. It has: "There shall be one fold and one shepherd." That mistranslation goes back to Jerome and the Vulgate. And on that mistranslation the Roman Catholic Church has based the teaching that, since there is only one fold, there can only be one Church, the Roman Catholic Church, and that, outside it there is no salvation. But the real translation beyond all possible doubt as given in the Revised Standard Version, is: "There shall be one flock, one shepherd," or, even better, "They shall become one flock and there shall be one shepherd." The unity comes from the fact, not that all the sheep are forced into one fold, but they all hear, answer and obey one shepherd. It is not an ecclesiastical unity; it is a unity of loyalty to Jesus Christ. The fact that there is one flock does not mean that there can be only one Church, one method of worship, one form of ecclesiastical administration. But it does mean that all the different churches are united by a common loyalty to Jesus Christ.

(ii) But this saying of Jesus becomes very personal; for it is a dream which every one of us can help Jesus to realize. Men cannot hear without a preacher; the other sheep cannot be gathered in unless someone goes out to bring them in. Here is set before us the tremendous missionary task of the Church. And we must not think of that only in terms of what we used to call foreign missions. If we know someone here and now who is outside his love, we can find him for Christ. The dream of Christ depends on us; it is we who can help him make the world one flock with him as its shepherd.

Barclay: Joh 10:17-18 - "LOVE'S CHOICE"

Few passages in the New Testament tell us so much about Jesus in so short a compass.

(i) It tells us that Jesus saw his whole life as an act of obedience to God. God had given him a task to do, and he was prepared to carry it out to the end, even if it meant death. He was in a unique relationship to God which we can describe only by saying that he was the Son of God. But that relationship did not give him the right to do what he liked; it depended on his doing always, cost what it may, what God liked. Sonship for him, and sonship for us, could never be based on anything except obedience.

(ii) It tells us that Jesus always saw the Cross and the glory together. He never doubted that he must die; and equally he never doubted that he would rise again. The reason was his confidence in God; he was sure that God would never abandon him. All life is based on the fact that anything worth getting is hard to get. There is always a price to be paid. Scholarship can be bought only at the price of study; skill in any craft or technique can be bought only at the price of practice; eminence in any sport can be bought only at the price of training and discipline. The world is full of people who have missed their destiny because they would not pay the price. No one can take the easy way and enter into glory or greatness; no one can take the hard way and fail to find these things.

(iii) It tells us in a way that we cannot possibly mistake that Jesus' death was entirely voluntary. Jesus stresses this again and again. In the garden he bade his would-be defender put up his sword. If he had wished, he could have called in the hosts of heaven to his defence (Mat 26:53). He made it quite clear that Pilate was not condemning him, but that he was accepting death (Joh 19:10-11). He was not the victim of circumstance. He was not like some animal, dragged unwillingly and without understanding to the sacrifice. Jesus laid down his life because he chose to do so.

It is told that in the First World War there was a young French soldier who was seriously wounded. His arm was so badly smashed that it had to be amputated. He was a magnificent specimen of young manhood, and the surgeon was grieved that he must go through life maimed. So he waited beside his bedside to tell him the bad news when he recovered consciousness. When the lad's eyes opened, the surgeon said to him: "I am sorry to tell you that you have lost your arm." "Sir," said the lad, "I did not lose it; I gave it--for France."

Jesus was not helplessly caught up in a mesh of circumstances from which he could not break free. Apart from any divine power he might have called in, it is quite clear that to the end he could have turned back and saved his life. He did not lose his life: he gave it. The Cross was not thrust upon him: he willingly accepted it-for us.

Barclay: Joh 10:19-21 - "MADMAN OR SON OF GOD"

The people who listened to Jesus on this occasion were confronted with a dilemma which is for ever confronting men. Either Jesus was a megalomaniac madman, or he was the Son of God. There is no escape from that choice. If a man speaks about God and about himself in the way in which Jesus spoke, either he is completely deluded, or else he is profoundly right. The claims which Jesus made signify either insanity or divinity. How can we assure ourselves that they were indeed justified and not the world's greatest delusion?

(i) The words of Jesus are not the words of a madman. We could cite witness after witness to prove that the teaching of Jesus is the supreme sanity. Thinking men and women in every generation have judged the teaching of Jesus the one hope of sanity for a mad world. His is the one voice which speaks God's sense in the midst of man's delusions.

(ii) The deeds of Jesus are not the deeds of a madman. He healed the sick and fed the hungry and comforted the sorrowing. The madness of megalomania is essentially selfish. It seeks for nothing but its own glory and prestige. But Jesus' life was spent in doing things for others. As the Jews themselves said, a man who was mad would not be able to open the eyes of the blind.

(iii) The effect of Jesus is not the effect of a madman. The undeniable fact is that millions upon millions of lives have been changed by the power of Jesus Christ. The weak have become strong, the selfish have become selfless, the defeated have become victorious, the worried have become serene, the bad have become good. It is not madness which produces such a change, but wisdom and sanity.

The choice remains--Jesus was either mad or divine. No honest person can review the evidence and come to any other conclusion than that Jesus brought into the world, not a

deluded madness, but the perfect sanity of God.

Barclay: Joh 10:22-28 - "THE CLAIM AND THE PROMISE"

John begins by giving us both the date and the place of this discussion. The date was the Festival of the Dedication. This was the latest of the great Jewish festivals to be founded. It was sometimes called The Festival of Lights; and its Jewish name was Hanukkah. Its date is the 25th of the Jewish month called Chislew which corresponds with our December. This Festival therefore falls very near our Christmas time and is still universally observed by the Jews.

The origin of the Festival of the Dedication lies in one of the greatest times of ordeal and heroism in Jewish history. There was a king of Syria called Antiochus Epiphanes who reigned from 175 to 164 B.C. He was a lover of all things Greek. He decided that he would eliminate the Jewish religion once and for all, and introduce Greek ways and thoughts, Greek religion and gods into Palestine. At first he tried to do so by peaceful penetration of ideas. Some of the Jews welcomed the new ways, but most were stubbornly loyal to their ancestral faith.

It was in 170 B.C. that the deluge really came. In that year Antiochus attacked Jerusalem. It was said that 80,000 Jews perished, and as many were sold into slavery. 1,800 talents--a talent is equal to 240 British pounds--were stolen from the Temple treasury. It became a capital offence to possess a copy of the law, or to circumcise a child; and mothers who did circumcise their children were crucified with their children hanging round their necks. The Temple courts were profaned; the Temple chambers were turned into brothels; and finally Antiochus took the dreadful step of turning the great altar of the burnt-offering into an altar to Olympian Zeus, and on it proceeded to offer swine's flesh to the pagan gods.

It was then that Judas Maccabaeus and his brother arose to fight their epic fight for freedom. In 164 B.C. the struggle was finally won; and in that year the Temple was cleansed and purified. The altar was rebuilt and the robes and the utensils were replaced, after three years of pollution. It was to commemorate that purification of the Temple that the Feast of the Dedication was instituted. Judas Maccabaeus enacted that "the days of the dedication of the altar should be kept in their season from year to year, by the space of eight days, from the five and twentieth day of the month of Chislew, with gladness and joy" (1Macc 4:59). For that reason the festival was sometimes called the Festival of the Dedication of the Altar, and sometimes the Memorial of the Purification of the Temple.

But as we have already seen, it had still another name. It was often called the Festival of Lights. There were great illuminations in the Temple; and there were also illuminations in every Jewish home. In the window of every Jewish house there were set lights. According to Shammai, eight lights were set in the window, and they were reduced each day by one until on the last day only one was left burning. According to Hillel, one light was kindled on the first day, and one was added each day until on the last day eight were burning. We can see these lights in the windows of every devout Jewish home to this day.

These lights had two significances. First, they were a reminder that at the first celebrating of the festival the light of freedom had come back to Israel. Second, they were traced back to a very old legend. It was told that when the Temple had been purified and the great seven branched candlestick re-lit, only one little cruse of unpolluted oil could be found. This cruse was still intact, and still sealed with the impress of the ring of the High Priest. By all normal measures, there was only oil enough in that cruse to light the lamps for one single day. But by a miracle it lasted for eight days, until new oil had been prepared according to the correct formula and had been consecrated for its sacred use. So for eight days the lights burned in the Temple and in the homes of the people in memory of the cruse which God had made to last for eight days instead of one.

It is not without significance that it must have been very close to this time of illumination that Jesus said: "I am the Light of the world." When all the lights were being kindled in memory of the freedom won to worship God in the true way, Jesus said: "I am the Light of the world; I alone can light men into the knowledge and the presence of God."

John also gives us the place of this discussion, Solomon's Porch. The first court in the Temple precincts was the Court of the Gentiles. Along two sides of it ran two magnificent colonnades called the Royal Porch and Solomon's Porch. They were rows of magnificent pillars, almost forty feet high and roofed over. People walked there to pray and meditate; and Rabbis strolled there as they talked to their students and expounded the doctrines of the faith. It was there that Jesus was walking, because, as John says with a pictorial touch, "it was wintry weather."

Barclay: Joh 10:22-28 - "THE CLAIM AND THE PROMISE"

As Jesus walked in Solomon's Porch the Jews came to him. "How long," they said to him, "are you going to keep us in suspense? Tell us plainly, are you or are you not God's promised Anointed One?" There is no doubt that behind that question were two attitudes of mind. There were those who genuinely wished to know. They were on an eager tip-toe of expectation. But there were others who beyond a doubt asked the question as a trap. They wished to inveigle Jesus into making a statement which could be twisted either into a charge of blasphemy with which their own courts could deal or a charge of insurrection with which the Roman governor would deal.

Jesus' answer was that he had already told them who he was. True, he had not done so in so many words; for, as John tells the story, Jesus' two great claims had been made in private. To the Samaritan woman he had revealed himself as the Messiah (Joh 4:26) and to the man born blind he had claimed to be the Son of God (Joh 9:37). But there are some claims which do not need to be made in words, especially to an audience well-qualified to perceive them. There were two things about Jesus which placed his claim beyond all doubt whether he stated it in words or not. First, there were his deeds. It was Isaiah's dream of the golden age: "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy" (Isa 35:5-6). Every one of Jesus' miracles was a claim that the Messiah had come. Second, there were his words. Moses had forecast that God would raise up the Prophet who must be listened to (Deu 18:15). The very accent of authority with which Jesus spoke, the way in which he regally abrogated the old law and put his own teaching in its place, was a claim that God was speaking in him. The words and deeds of Jesus were a continuous claim to be the Anointed One of God.

But the great majority of the Jews had not accepted that claim. As we have seen in Palestine the sheep knew their own shepherd's special call and answered it; these were not of Jesus' flock. In the fourth gospel there is behind it all a doctrine of predestination, things were happening all the time as God meant them to happen. John is really saying that these Jews were predestined not to follow Jesus. Somehow or other the whole New Testament keeps two opposite ideas in balance--the fact that everything happens within the purpose of God and yet in such a way that man's free-will is responsible. These had made themselves such that they were predestined not to accept Jesus; and yet, as John sees it, that does not make them any the less to be condemned.

But though most did not accept Jesus, some did; and to them Jesus promised three things.

(i) He promised eternal life. He promised that if they accepted him as Master and Lord, if they became members of his flock, all the littleness of earthly life would be gone and they would know the splendour and the magnificence of the life of God.

(ii) He promised a life that would know no end. Death would not be the end but the beginning; they would know the glory of indestructible life.

(iii) He promised a life that was secure. Nothing could snatch them from his hand. This would not mean that they would be saved from sorrow, from suffering and from death; but that in the sorest moment and the darkest hour they would still be conscious of the everlasting arms underneath and about them. Even in a world crashing to disaster they would know the serenity of God.

Barclay: Joh 10:29-30 - "THE TREMENDOUS TRUST AND THE TREMENDOUS CLAIM"

This passage show's at one and the same time the tremendous trust and the tremendous claim of Jesus.

His trust was something which traced everything back to God. He has just been speaking about his sheep and his flock; he has just been saying that no one will ever snatch his own from his hand, that he is the shepherd who will keep the sheep for ever safe. At first sight, and if he had stopped there, it would have seemed that Jesus put his trust in his own keeping power. But now we see the other side of it. It is his Father who gave him his sheep; that both he and his sheep are in his Father's hand. Jesus was so sure of himself because he was so sure of God. His attitude to life was not self-confidence, but God-confidence. He was secure, not in his own power, but in God's. He was so certain of ultimate safety and ultimate victory, not because he arrogated all power to himself, but because he assigned all power to God.

Now we come to the supreme claim. "I and the Father are one," said Jesus. What did he mean? Is it absolute mystery, or can we understand at least a little of it? Are we driven to interpret it in terms of essence and hypostasis and all the rest of the metaphysical and philosophic notions about which the makers of the creeds fought and argued? Has one to be a theologian and a philosopher to grasp even a fragment of the meaning of this tremendous statement?

If we go to the Bible itself for the interpretation, we find that it is in fact so simple that the simplest mind can grasp it. Let us turn to the seventeenth chapter of John's gospel, which tells of the prayer of Jesus for his followers before he went to his death: "Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one" (Joh 17:11). Jesus conceived of the unity of Christian with Christian as the same as his unity with God. In the same passage he goes on: "I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. The glory which thou hast given me I have given to them, that they may be one even as we are one" (Joh 17:20-22). Jesus is saying with simplicity and a clarity none can mistake that the end of the Christian life is that Christians should be one as he and his Father are one.

What is the unity which should exist between Christian and Christian? Its secret is love. "A new commandment I give to you, That you love one another; even as I have loved you, that you also love one another" (Joh 13:34). Christians are one because they love one another; even so, Jesus is one with God because of his love of God. But we can go further. What is the only test of love? Let us go again to the words of Jesus. "If you keep my commandments, you will abide in my love; just as I have kept my Father's commandments and abide in his love" (Joh 15:10). "If a man loves me, he will keep my word" (Joh 14:23-24). "If you love me, you will keep my commandments" (Joh 14:15). "He who has my commandments and keeps them, he it is who loves me" (Joh 14:21).

Here is the essence of the matter. The bond of unity is love; the proof of love is obedience. Christians are one with each other when they are bound by love, and obey the words of Christ. Jesus is one with God, because as no other ever did, he obeyed and loved him. His unity with God is a unity of perfect love, issuing in perfect obedience.

When Jesus said: "I and the Father are one," he was not moving in the world of philosophy and metaphysics and abstractions; he was moving in the world of personal relationships. No one can really understand what a phrase like "a unity of essence" means; but any one can understand what a unity of heart means. Jesus' unity with God came from the twin facts of perfect love and perfect obedience. He was one with God because he loved and obeyed him perfectly; and he came to this world to make us what he is.

Barclay: Joh 10:31-39 - "INVITING THE ACID TEST"

To the Jews Jesus' statement that he and the Father were one was blasphemy. It was the invasion by a man of the place which belonged to God alone. The Jewish law laid down the penalty of stoning for blasphemy. "He who blasphemes the name of the Lord shall be put to death; all the congregation shall stone him" (Lev 24:16). So they made their preparations to stone Jesus. The Greek really means that they went and fetched stones to fling at him. Jesus met their hostility with three arguments.

(i) He told them that he had spent all his days doing lovely things, healing the sick feeding the hungry, and comforting the sorrowing, deeds so full of help and power and beauty that they obviously came from God. For which of these deeds did they wish to stone him? Their answer was that it was not for anything he had done that they wished to stone him, but for the claim he was making.

(ii) This claim was that he was the Son of God. To meet their attack Jesus used two arguments. The first is a purely Jewish argument which is difficult for us to understand. He quoted Psa 82:6. That psalm is a warning to unjust judges to cease from unjust ways and defend the poor and the innocent. The appeal concludes: "I say, 'You are gods, sons of the Most High, all of you.' " The judge is commissioned by God to be god to men. This idea comes out very clearly in certain of the regulations in Exodus. Exo 21:1-6tells how the Hebrew servant may go free in the seventh year. As the King James Version has it, Exo 21:6says "Then his master shall bring him unto the judges." But in the Hebrew, the word which is translated judges is actually 'Elohiym (0430), which means gods. The same form of expression is used in Exo 22:9; Exo 22:28. Even scripture said of men who were specially commissioned to some task by God that they were gods. So Jesus said: "If scripture can speak like that about men, why should I not speak so about myself?"

Jesus claimed two things for himself. (a) He was consecrated by God to a special task. The word for to consecrate is hagiazein (37), the verb from which comes the adjective hagios (40), holy. This word always has the idea of rendering a person or a place or a thing different from other persons and places and things, because it is set aside for a special purpose or task. So, for instance, the Sabbath is holy (Exo 20:11). The altar is holy (Lev 16:19). The priests are holy (2Ch 26:18). The prophet is holy (Jer 1:5). When Jesus said that God had consecrated him, made him holy, he meant that he had set him apart from other men, because he had given him a special task to do. The very fact that Jesus used this word shows how conscious he was of his special task. (b) He said that God had despatched him into the world. The word used is the one which would be used for sending a messenger or an ambassador or an army. Jesus did not so much think of himself as coming into the world, as being sent into the world His coming was an act of God; and he came to do the task which God had given him to do.

So Jesus said: "In the old days it was possible for scripture to speak of judges as gods, because they were commissioned by God to bring his truth and justice into the world. Now I have been set apart for a special task; I have been despatched into the world by God; how can you then object if I call myself the Son of God? I am only doing what scripture does." This is one of those biblical arguments the force of which it is difficult for us to feel; but which to a Jewish Rabbi would have been entirely convincing.

(iii) Jesus went on to invite the acid test. "I do not ask you, he said in effect," to accept my words. But I do ask you to accept my deeds." A word is something about which a man can argue; but a deed is something beyond argument. Jesus is the perfect teacher in that he does not base his claims on what he says, but on what he is and does. His invitation to the Jews was to base their verdict on him, not on what he said, but on what he did; and that is a test which all his followers ought to be able and willing to meet. The tragedy is that so few can meet it, still less invite it.

Barclay: Joh 10:40-41 - "PEACE BEFORE THE STORM"

For Jesus the time was running out; but he knew his hour. He would not recklessly court danger and throw his life away; nor would he in cowardice avoid danger to preserve his life. But he desired quietness before the final struggle. He always armed himself to meet men by first meeting God. That is why he retired to the other side of Jordan. He was not running away: he was preparing himself for the final contest.

The place to which Jesus went is most significant. He went to the place where John had been accustomed to baptize, the place where he himself had been baptized. It was there that the voice of God had come to him and assured him that he had taken the right decision and was on the right way. There is everything to be said for a man returning every now and then to the place where he had the supreme experience of his life. When Jacob was up against it, when things had gone wrong and badly wrong, he went back to Bethel (Gen 35:1-5). When he needed God, he went back to the place where he had first found him. Jesus, before the end, went back to the place where the beginning had happened. It would often do our souls a world of good to make a pilgrimage to the place where we first found God.

Even on the far side of Jordan the Jews came to Jesus, and they too thought of John. They remembered that he had spoken with the words of a prophet; but had done no mighty deeds. They saw that there was a difference between Jesus and John. To John's proclamation Jesus added God's power. John could diagnose the situation; Jesus brought the power to deal with the situation. These Jews had looked on John as a prophet; now they saw that what John had foretold of Jesus was true, and many of them believed.

It often happens that a man for whom a great future is painted, and who sets out with the hopes of men upon him, disappoints that future and belies these hopes. But Jesus was even greater than John had said he would be. Jesus is the one person who never disappoints those who set their hopes upon him. In him the dream always comes true.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 7:10--11:1

H. Jesus' third visit to Jerusalem 7:10-10:42

This section of the text describes Jesus' teaching in Jerusalem during the feast of Tabernacles and the feast of Dedication. John evidently included it in His narrative because it contains important revelations of Jesus' identity and explains the mounting opposition to Jesus that culminated in His crucifixion.

Constable: Joh 10:1-21

7. The Good Shepherd discourse 10:1-21

Evidently this teaching followed what John recorded in chapter 9 (v. 21), but exactly when between the feast of Tabernacles (7:2, 14, 37) and the feast of Dedication (v. 22) it happened is unclear. The place where Jesus gave it appears to have been Jerusalem (v. 21). Probably this teaching followed the preceding one immediately. The thematic as well as the linguistic connections are strong. The blind beggar had just been put out of the fold of his synagogue (9:34), so Jesus spoke of His fold, which the beggar had now entered (cf. 9:35-38).

Constable: Joh 10:1-6

Jesus' presentation of the figure 10:1-6

This teaching is quite similar to what the Synoptic evangelists recorded Jesus giving in His parables, but there is a significant difference. John called this teaching a figure of speech (Gr. paroimian) rather than a parable (Gr. parabole). Parables generally stress one point of comparison, but the sustained metaphors that follow develop many similarities. John did not include any Synoptic-style parables in his narrative.

Jesus evidently chose the figure of a good shepherd to contrast Himself with the bad shepherds who were misleading God's sheep. Many Old Testament passages castigated Israel's shepherds who failed in their duty (cf. Isa. 56:9-12; Jer. 23:1-4; 25:32-38; Ezek. 34; Zech. 11). God was Israel's Shepherd (cf. Ps. 23:1; 80:1; Isa. 40:10-11). The shepherd metaphor also was a good one to picture Jesus' voluntary self-sacrifice for His people.

"The shepherd was an autocrat over his flock, and passages are not lacking where the shepherd imagery is used to emphasize the thought of sovereignty. Jesus is thus set forth in this allegory as the true Ruler of his people in contrast to all false shepherds."³⁵⁶

10:1 Jesus again stressed the importance of this teaching with a strong introductory preface to it. He then proceeded to point out several things about first century sheep-herding that illustrated His ministry. John's original readers would have understood these similarities easily since shepherding was widespread.

Jesus described a flock of sheep in a fold or pen that had solid walls and only one door (gate). Evidently the fold in view was a large enclosure some distance from any human dwelling place. Customarily several families who owned sheep that fed close together hired a watchman to guard the gate to such an exposed enclosure. He would admit authorized individuals but would exclude the unauthorized who might want to steal or kill some of the sheep. The words "thief" (Gr. kleptes, stressing trickery) and "robber" (Gr. lestes, stressing violence) are quite close in meaning.

God frequently compared His relationship to Israel to that of a shepherd and his sheep in the Old Testament (e.g., Ps. 80:1; Isa. 40:11; Ezek. 34:10-16; cf. Ps. 23:1). He also called Israel's unfaithful leaders wicked shepherds of His people (e.g., Isa. 56:9-12; Jer. 23:1-4; 25:32-38; Ezek. 34:4; Zech. 11). Moreover He predicted that one day a descendant of David would shepherd the nation properly (Ezek. 34:23-25; 37:24-28). Thus these figures all had meaning to the Jews to whom Jesus first addressed this teaching.

In verse 1 the thieves and robbers clearly refer to the religious leaders who were unfaithful to God and were seeking to harm His sheep for personal gain (cf. 9:41). Their rejection of Jesus as the Shepherd whom God had sent marked them as what they were.

10:2 In contrast to these plunderers, an approved shepherd would enter the pen through its gate rather than over its wall. Jesus was implying that He came to Israel as God's authorized representative, the Messiah. The religious leaders on the other hand did not have divine sanction for their dealings with Israel that were essentially destructive as well as selfish.

10:3 The doorkeeper was the person hired to protect the sheep from their enemies. In the case of Jesus' ministry this person corresponded to John the Baptist. Normally there were sheep from several different flocks belonging to several different owners that stayed together in these large pens. The pen then symbolized Israel or Judaism. Upon entering the pen a shepherd would call his own sheep to come out from the others, and he would lead them out to pasture. Normally shepherds did this with a distinctive call or whistle. This shepherd, however, called each sheep by its own name, which some commentators claimed was not uncommon in Jesus' day.³⁵⁷ The scene pictures Jesus' calling every individual whom the Father had given Him to follow Him out from the other non-elect Jews (cf. Num. 27:15-18; John 14:9; 20:16, 29; 21:16). Jesus' sheep listen to His voice and follow Him (cf. 5:24).

"The Pharisees threw the beggar out of the synagogue, but Jesus led him out of Judaism and into the flock of God!"³⁵⁸

10:4-5 Many shepherds drove their sheep before them and some of them used sheep dogs to help them. However this shepherd, as many others did, went before his sheep and led them where he wanted to take them. This description reflects the style of Jesus' leadership. He led His disciples who followed Him.

His sheep follow Him because they know His voice. They recognize Him for who He is, namely their Shepherd. Conversely they will not follow false shepherds because their voice or teaching is strange to them. Jesus was describing what is typical behavior in such relationships, not that every individual sheep always behaves this way in every instance, as experience testifies.

The point of these verses is how God forms His flock. People come to Jesus because He calls them, and they follow Him because they belong to Him. Many of the Jews who heard Jesus' voice disregarded Him because they considered Abraham or Moses as their shepherd.

10:6 Many of the Jews who heard these words did not understand what Jesus was talking about. They did not respond to the Shepherd's voice. They could hardly have failed to understand the relationship between shepherds and sheep that was so common in their culture. Nevertheless they did not grasp Jesus' analogy of Himself as Israel's true Shepherd.

The Greek word paroimia ("figure of speech") occurs elsewhere in John's Gospel (16:25, 29) but never in the Synoptics.

"It suggests the notion of a mysterious saying full of compressed thought, rather than that of a simple comparison."³⁵⁹

A similar word, parabole ("parable"), appears often in the Synoptics but never in the fourth Gospel. Both words, however, have quite a wide range of meanings encompassing many kinds of figurative language.

Constable: Joh 10:7-18

Jesus' expansion of the figure 10:7-18

The difference between this teaching and Jesus' parables in the Synoptics now becomes clearer. Jesus proceeded to compare Himself to the pen gate as well as to the Shepherd. He also described Himself leading His sheep into the fold as well as out of it. Obviously Jesus was using the illustration to teach more than one lesson.

10:7-8 Jesus introduced another of His "I am" claims. He professed to be the door or gate of the sheepfold (cf. 1:51; 14:6). Some commentators have pointed out that some ancient Near Eastern shepherds slept in the gateways of their sheepfolds and so served as human gates.³⁶⁰ This may seem to alleviate the incongruity of Jesus being both the Shepherd and the gate. However the other differences in the two pictures of the fold presented in verses 1-5 and 7-18 argue for separate though similar illustrations rather than one harmonious illustration. This pericope does not simply explain the previous illustration, but it develops certain metaphors in that illustration.

Jesus contrasted Himself as the gate with the thieves and robbers who preceded Him. He provided protection and security for His sheep whereas the others sought to exploit them. The thieves and robbers in this context refer to the religious leaders of Jesus' day (cf. v. 1). They are obviously not a reference to Israel's faithful former leaders such as Abraham, Moses, and other true prophets.

10:9 Jesus described Himself as a passageway. His sheep could enter and leave the sheepfold through Him. Obviously the sheepfold here does not refer to Israel as it did previously (vv. 1-5). People could not go in and out of Judaism at will through Jesus. It probably represents the security that God provides, and the pasture outside stands for what sustains their spiritual health and growth. Jesus provides for His people's security needs and for all their daily needs 24 hours a day.

10:10 Impostors' aims are ultimately selfish and destructive, but Jesus came to give life, not to take it.

"The world still seeks its humanistic, political saviours--its Hitlers, its Stalins, its Maos, its Pol Pots--and only too late does it learn that they blatantly confiscate personal property (they come only to steal'), ruthlessly trample human life under foot (they come only . . . to kill'), and contemptuously savage all that is valuable (they come only . . . to destroy')."³⁶¹

Jesus on the other hand not only came to bring spiritual life to people, but He came to bring the best quality of life to them. The eternal life that Jesus imparts is not just long, but it is also rich. He did not just come to gain sheep but to enable His sheep to flourish and to enjoy contentment and every other legitimately good thing possible.

10:11 Verses 7-10 expand the idea of the gate from verses 1-5. Verses 11-18 develop the idea of the Shepherd from those verses.

Here is another "I am" claim. Jesus is the Good Shepherd in contrast to the bad shepherds just described (vv. 8, 10a). Rather than killing the sheep so He might live, as the bad shepherds did, Jesus was willing to sacrifice His life (Gr. psyche, the total self) so the sheep might live. It is this extreme commitment to the welfare of the sheep that qualified Jesus as the Good Shepherd.³⁶² Good shepherding involves protecting, providing, and self-sacrifice.

"Good" (Gr. kalos) connotes nobility and worth, not merely gentleness. It contrasts Jesus with the unworthy and ignoble shepherds that He proceeded to describe (vv. 12-13). Laying down His life is a uniquely Johannine expression that describes a voluntary sacrificial death (cf. vv. 17, 18; 13:37-38; 15:13; 1 John 3:16). Likewise the preposition hyper ("for") usually connotes sacrifice (cf. 13:37; 15:13; Luke 22:19; Rom. 5:6-8; 1 Cor. 15:3). Most shepherds do not intend to die for their sheep but to live for them; they only die for their sheep accidentally. Yet Jesus came to die for His sheep. Of course, Jesus also came to die for the whole world (6:51; 11:50-52).

10:12-13 Thieves and robbers are wicked, but hired hands are typically just selfish. They take care of sheep for what they can get out of it, not for the sake of the job itself. While a good shepherd may be willing to sacrifice himself for the safety and welfare of his sheep, a hireling will save himself when danger arises (cf. Jer. 10:21-22; 12:10; Zech. 11:4-17). This is understandable since the shepherd who owns his sheep has a vested interest in them whereas a hired hand does not. Israel's leaders acted as hirelings when they tried to preserve their own positions and willingly sacrificed Jesus. Christian leaders behave as hired hands when we put our own needs ahead of those we serve (cf. 1 Pet. 5:2-3). Attitude is the crucial difference between a true shepherd and a hireling.

10:14-15 The mutual knowledge of the shepherd and the sheep is very important. Therefore Jesus stressed His identity as the Good Shepherd again. The sheep must know their Shepherd, and they can know Him as the Son knows the Father. The Son must know the Father to follow His will, and the sheep must know the Shepherd to follow Him faithfully. Jesus implied that the relationship the sheep enjoy with Himself is unique, as His relationship with His Father is unique. Yet each person maintains his own identity. Man does not become God, as the New Age movement, for example, teaches. The repetition of the Shepherd's sacrificial death in this verse also stresses that knowing the Shepherd involves appreciating the extent of His love.

"Know' (ginosko) in this Gospel connotes more than the cognizance of mere facts; it implies a relationship of trust and intimacy."³⁶³

10:16 The other sheep in view refer to Gentiles outside the fold of Israel who would believe in Jesus (cf. vv. 3-4). This is one of the few intimations in the Gospels that a new body would replace Israel as the people of God in the present age (cf. 17:20; Eph. 2:11-22; 3:6). These sheep, with those from Israel, would compose one fold, namely the church (cf. 1 Cor. 10:32). This rules out the possibility of a Jewish church and a Gentile church. That fold would have one shepherd, namely Jesus, who would become, to change the figure, the Head of the church. Jesus knew these sheep (vv. 14-15) as well as those who would believe on Him in Israel, "this fold" (cf. Ps. 100:3).

10:17 Having declared the intimate knowledge that the Father and the Son share, Jesus now explained why the Father loved Him as He did. Jesus did not mean that the Father's love resulted from the Son's performance. It would still have existed if Jesus had failed to obey Him completely. The Father loved the Son unconditionally from the beginning. However the Son's full obedience to the Father's will resulted in the Father having a special love for the Son that obedience under testing produced. Similarly God loves all believers unconditionally, but when we obey Him we enjoy an intimacy with Him that only obedience produces (cf. 15:14).

Jesus died sacrificially with His resurrection and glorification in view. He did not die thinking that He would remain dead. His death was an event in a larger chain of events that was always in view as Jesus anticipated the Cross.

10:18 Superficially observers could have concluded that Jesus died because of the Jews' conspiracy against Him. However, Jesus revealed that behind that instrumental cause was the efficient cause of God's purpose (cf. Acts 4:27-28). God had given Jesus the authority to offer Himself as a sacrifice for humankind's sins and to rise from the dead. Nevertheless the Son remained submissive to the Father in the triune hierarchy. Jesus willingly offered Himself; no human took His life from Him. However, He offered Himself in obedience to the Father's will. Anyone can lay his or her life down in death sacrificially, but only Jesus could lay it down and then take it again in resurrection.

Constable: Joh 10:19-21

The division among Jesus' hearers 10:19-21

Again Jesus' claims resulted in some of His hearers believing Him and others disbelieving (cf. 7:12, 43; 9:16). Here the expression "the Jews" refers to the Jewish people generally, not specifically to the religious leaders as it usually does in this Gospel. Evidently it was the apparent contradiction between Jesus' claim to be the coming Shepherd of Israel and His claim to die for the sheep that caused the cleavage. Some even concluded that He was demon possessed and therefore mad (cf. 7:20; 8:48). Others concluded that He was sane and sober because of His gracious revelations and His ability to cure the man born blind (9:1-12). John continued to stress the two opposite conclusions that people continued to draw even though Jesus' witness to His deity was consistent and clear. This should be an encouragement to all of us who testify for Him. Not even Jesus Himself convinced everyone that He was God's Son.

Constable: Joh 10:22-42

8. The confrontation at the feast of Dedication 10:22-42

The present section of the fourth Gospel is strongly Christological and focuses on Jesus' identity. In this subdivision of the text Jesus presented Himself as the Messiah (vv. 22-30) and as the Son of God (vv. 31-39). This resulted in the climax of hostility against Him.

"It becomes clear that people must either recognize that Jesus stands in such a relation to the Father as no one else ever did, or else reject him entirely."³⁶⁴

The final few verses are transitional and describe Jesus' withdrawal from Jerusalem and the fact that many people believed on Him (vv. 40-42).

Constable: Joh 10:22-30

Jesus' claim to be the Messiah 10:22-30

10:22-23 "At that time" (NASB) is a general reference to the proximity of the feast of Dedication and the events narrated in the previous pericope. It does not mean that the events in the preceding section occurred exactly before that feast. The NIV "Then came" gives the sense better.

The eight-day feast of Dedication, now called Chanukah (or Hanukkah), the feast of Lights, was not one of the feasts prescribed in the Mosaic Law. The Jews instituted it during the inter-testamental period (cf. 1 Macc. 4:36-59; 2 Macc. 1:9, 18; 10:1-8).

"Christ's testimony at Hanukkah, and its place in the Gospel of John, which stresses the theme of light, is a testimony to Christians that Hanukkah emphasizes His great work of providing salvation to a spiritually blind world."³⁶⁵

It commemorated the purification and rededication of the temple by Judas Maccabeus ("Judas the Hammer") on the 25th of Chislev (modern late December and early January), 164 B.C. The Syrian invader Antiochus IV (Epiphanes) had profaned the temple three years earlier by replacing the brazen altar with a pagan one on which he offered a pig as a sacrifice to Jupiter. Antiochus attempted to Hellenize Judea, but the Jewish patriot Judas Maccabeus was able to lead a guerilla revolt that has borne his name ever since. After three years he defeated the Syrians and liberated the Jews.

"It was the last great deliverance that the Jews had known, and therefore it must have been in people's minds a symbol of their hope that God would again deliver his people."³⁶⁶

In warmer weather Jesus would have taught in one of the open-air courtyards of the temple. Because it was winter He taught what follows in Solomon's colonnade on the temple courtyard's eastern side. Perhaps John mentioned this detail because it was in Solomon's colonnade that the first Christians gathered regularly (Acts 3:11; 5:12).

10:24 Jesus had often hinted at being the Messiah when He spoke publicly to the Jews. Still He had not plainly claimed to be the Messiah as He had when conversing with the Samaritan woman (4:26). The reason the Jews wanted Jesus to make His claim clear here appears to have been so they could accuse and eventually kill Him. This motivation is more apparent when we notice how Jesus responded to their request than it is when we examine what they said. Jesus did not give them the unambiguous answer that they requested. Jesus had made clear claims about His identity, and many of the Jews had believed on Him. It was His critics' determined unbelief that made His claims obscure to them, not His inability or unwillingness to reveal Himself. Furthermore for Jesus to have claimed to be the Jews' Messiah publicly would have encouraged a political movement that He did not want to stimulate.

10:25-26 Jesus did not mean that He had claimed publicly to be the Messiah. He had not. He meant that He had told the Jews that He was the Messiah by His works (cf. 5:16-47; 6:32-59; 7:14-30). His miracles proved who He was, namely God's Son sent to fulfill the Father's prophesied will, but the Jews generally rejected that testimony because they wanted a different type of Messiah. The ultimate reason they did not understand Jesus was that they were not of the sheep the Father had given to the Son (cf. vv. 1-18; 6:37). This condition did not excuse their unbelief, but it explained it.

"From the human standpoint, we become His sheep by believing; but from the divine standpoint, we believe because we are His sheep. . . .

"In the Bible, divine election and human responsibility are perfectly balanced; and what God has joined together, we must not put asunder."³⁶⁷

10:27-28 Verse 27 repeats revelation Jesus had previously given (vv. 3-5, 14). The eternal life that Jesus gives is His own life. Consequently it is impossible for His sheep ever to perish. Their ultimate security rests with the Good Shepherd who promised here that no one would be able to snatch them out of His hand--no thief (v. 10), no robber (v. 8), no wolf (v. 12), no one (cf. Rom. 8:35-39). The construction of the Greek clause "they shall never perish" (ou me apolontai eis ton aiona) stresses the impossibility strongly (cf. 3:16). Jesus had previously said that part of the task that the Father had given Him to do was to preserve all those whom the Father gave Him (6:37-40). Thus we can see that it is impossible even for one of the sheep to wriggle out of the Good Shepherd's grasp.

"We should notice that the teaching of this verse is not that believers will be saved from all earthly disaster, but that they will be saved, no matter what earthly disaster may befall them."³⁶⁸

This is one of the clearest promises of the eternal security of the believer that God has given us in His Word. It is also a clear statement of the fact that eternal life comes to us as a gift, not as wages (cf. Eph. 2:8-9).

10:29 Jesus heightened this promise of security. He reminded His hearers that because what He did was simply execute the Father's will it was the Father as well as Himself that would keep His sheep secure (cf. 17:12). No one can steal from God. No one has superior strength or wisdom to overpower or outwit Him (cf. Col. 3:3). No one will snatch them from God (v. 28), and no one can do so either.

10:30 Jesus did not mean that He and the Father were the same person of the Godhead. If He had meant that, He would have used the masculine form of the word translated "one" (Gr. heis). Instead He used the neuter form of the word (Gr. hen). He meant that He and the Father were one in their action. This explanation also harmonized with the context since Jesus had said that He would keep His sheep safe (v. 28) and His Father would keep them safe (v. 29).

This verse has been at the center of serious discussions about Jesus' nature that have taken place over the centuries. Those who believe that Jesus was fully God and fully man (the orthodox) and those who believe that Jesus was not fully God (Arians) have appealed to it to support their positions. Therefore we need to look at it carefully.

First, Jesus' claim to oneness does not in itself prove the Son's unity in essence with the Father. In 17:22, Jesus prayed that His disciples might be one as He and the Father were one, namely in their purpose and beliefs. Second, other passages in the Gospel declare that the Father and the Son are one in more than just their purpose and beliefs (cf. 1, 18; 8:58; 12:41; 20:28). Third, the context of this verse also implies that Jesus did everything His Father did (cf. 5:19) and that Jesus and the Father united in fulfilling a divine will and a divine task. Fourth, this Gospel has consistently presented Jesus as a unique Son of God, not one of many sons. Fifth, 17:55 uses the Father Son unity as the basis for the disciple disciple unity in the analogy, not the other way around, implying that the former is the more fundamental unity.³⁶⁹

In short, this verse does not say that Jesus was claiming to be of the same essence as God. Here He claimed to function in union with the Father. However the context and other statements in this Gospel show that His unity with the Father extended beyond a functional unity and did involve essential metaphysical unity.

The Jews had asked Jesus for a plain statement about His messiahship. Jesus gave them far more, a claim that He fully and completely carried out the Father's will that strongly hinted at Jesus' deity. This statement is the climax of the preceding discussion (vv. 22-29; cf. 5:18; 8:59).

Constable: Joh 10:31-39

Jesus' claim to be God's Son 10:31-39

10:31-33 Clearly the Jews understood Jesus to be claiming more than simple agreement with God in thought and purpose but equality with the Father as deity. They prepared to stone Him for blasphemy.³⁷⁰ They believed Jesus was blaspheming because He was claiming to be God (cf. 5:18; 8:59). Before they could act Jesus asked them for which of His many noble, beautiful works (Gr. erga kala) they were stoning Him. This question confronted them with the incongruity of executing a man for restoring people who had suffered from handicaps. Jesus' miracles testified that He was doing divine work. However the Jews did not think this through but responded that it was not for His works but for His words that they were going to kill Him. The reader should realize by now that Jesus was exactly who He claimed to be, one with the Father and more than a mere mortal. A man was not making Himself out to be God, but God had made Himself a man (1:1, 14, 18).

If Jesus did not really claim to be God, He could easily have corrected the Jews' misunderstanding here. The fact that He did not is further proof that the Jews correctly understood that He was claiming to be God.

10:34 Jesus proceeded to point out that the Jews' authoritative revelation, the Old Testament, proved His claim. He cited Psalm 82:6 to show that the Old Testament used the word "god" (Heb. elohim) to refer to persons other than God Himself. If God spoke of people as "gods," why should the Jews object if Jesus implied that He was a god?

The identity of the people whom God addressed as gods in Psalm 82:6 is debatable. The most popular and probable view is that they were Israel's judges who were functioning as God's representatives and so were in that sense little gods (Ps. 82:1-4; cf. Exod. 21:6; 22:8).³⁷¹ Another view is that these gods were angels.³⁷² This seems unlikely since the contrast in view in the psalm is between God and mere man, not angels. A third view is that God was addressing the whole nation of Israel when He gave them the Law. He spoke to the people as His sons and in this sense meant that they were gods.³⁷³ However the contrast between God as the true Judge (Ps. 82:1, 8) and the people whom He rebuked for judging falsely (Ps. 82:2-7) seems to favor the first view.

10:35-36 The clause "the Scripture cannot be broken" means that man cannot annul it, set it aside, or prove it false.

"It means that Scripture cannot be emptied of its force by being shown to be erroneous."³⁷⁴

Jesus' statement affirms the unity, authority, and inerrancy of Scripture. Jesus held a very high view of Scripture. His point was that it was inconsistent for the Jews to claim the Old Testament as their authority (v. 34) and then to disregard something that it said because they did not agree with it. It was inconsistent for them specifically to stone Jesus for claiming to be God and the Son of God when the Old Testament spoke of humans as gods and as God's sons.

"In the singular he graphe usually means a single passage of Scripture, and the verb translated broken (luo) is used in v. 18 of disregarding the letter of the law. The meaning here is this passage of Scripture cannot be set aside as irrelevant to the matter under discussion'."³⁷⁵

Jesus did not use this argument to claim that He was God. He used it to stall His critics. He wanted them to see that the divine terms that He was using to describe Himself were terms that the Old Testament itself also used of human beings. They could not logically accuse Him of blasphemy because the Father had set Him aside and sent Him into the world with a special mission. He was a legitimate Son of God for this reason.

As the Jews had sanctified their temple after its desecration by Antiochus Epiphanies, so God had sanctified His Son. The Jews celebrated the sanctification of their physical temple with the feast of Dedication, but they were unwilling to accept the spiritual temple that replaced it, namely Jesus.

10:37-38 Jesus next identified the evidence that His critics should consider, namely His works, including His miracles (cf. v. 25). He acknowledged that verbal claims were not sufficient in themselves. The Jews should learn from them and continue to learn from them that He was doing the same kinds of good works that God did. Jesus manifested divine compassion and divine power in His works. These traits also marked God's works.

10:39 Jesus' critics correctly understood His latest words (v. 38) as a claim to equality with the Father. Therefore they again tried to seize Him. Jesus eluded them again because it was not yet time for His passion (cf. 7:30; 8:20). This act was the climax of official antagonism during this period of Jesus' ministry so far.

Constable: Joh 10:40-42

Jesus' withdrawal from Jerusalem 10:40-42

10:40 John presented Jesus' departure from Jerusalem as the result of official rejection of Him. The event had symbolic significance that the evangelist probably intended. Jesus withdrew the opportunity for salvation from the people there because they refused to accept His gracious offer of salvation. Evidently Jesus went from Jerusalem back to Bethany in Perea on the east side of the Jordan River where the Jewish rulers had no authority to pursue Him (cf. 1:28).

10:41-42 John the Baptist was by this time dead. However many people from Perea recognized that Jesus fulfilled what John the Baptist had predicted of Messiah. Their attitude contrasts with the hatred and unbelief of many in Jerusalem. They accepted John the Baptist's testimony about Jesus because it proved to be true so far, not because the forerunner had performed signs. He had not. The witness of John the Baptist continued to bear fruit even after his death because he pointed people to Jesus, and Jesus did not disappoint them.

John probably identified Jesus' destination as he did to imply the ending of Jesus' public ministry that John the Baptist introduced. References to John the Baptist form an inclusio that brackets the record of Jesus' public ministry to the multitudes in this Gospel (1:19-10:42).

College: Joh 10:1-42

JOHN 10

6. The Feast of Dedication and the Shepherd Analogy (10:1-42)

There is no clear break between Jesus' words in 9:41 and 10:1, but this seems to be a new section with a new setting. In chapters 7-9 we were in Jerusalem during the Feast of Tabernacles. At 10:22 we are clearly at the Feast of Dedication, about three months after Tabernacles. But there are at least two reasons that we may see a section break beginning at 10:1. First, the subject matter has changed radically, with the topic of Jesus as the Shepherd being found on both sides of 10:22. This is in contrast to the topic of Jesus as the Light of the world in chapter 9, although admittedly the blind man of chapter 9 is referred to in 10:21. Second, the beginning words of Jesus at 10:1 are ajmhÉn ajmhÉn (amçn amçn, " I tell you the truth" in NIV). These are often the opening words of a response by Jesus to a question or comment from his audience. Yet there is no corresponding audience remark here, suggesting that we are breaking in on such a scenario. While some may disagree, we will treat chapter 10 as a bridge unit of material set sometime between the Feast of Tabernacles and the Feast of Dedication.

Jesus, the Sheepgate, and the Shepherd (10:1-21)

The age-old business of tending sheep would have been very familiar to most everyone in the ancient world. The key players in this extended metaphor are the shepherd (v. 2), who is the daily caretaker and perhaps the owner of the sheep; the sheep (v. 2), who are understood both individually and as a flock (v. 12); the watchman (v. 3), who opens the door for the legitimate shepherd; the thief (v. 1) , who illegitimately steals sheep; the hired hand (v. 12), who abandons the sheep at the first sign of danger; and the wolf (v. 12), who terrorizes and scatters the sheep. The primary setting is the sheep pen (v. 1), an enclosure for the nighttime safety of the animals with a single entrance or gate (v. 1).

Figures from Shepherd Life (10:1-6)

¹" I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. ² The man who enters by the gate is the shepherd of his sheep. ³ The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. ⁴ When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. ⁵ But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice." ⁶ Jesus used this figure of speech, but they did not understand what he was telling them.

10:1. The sheep-herding analogy is introduced with the " anti-shepherd," the one who is a thief and robber . This one violates the safety of the sheep pen by stealth, climbing over the walls. It is not clear that Jesus has any individual or group in mind as the thief . The point seems to be more that there is only one legitimate way to enter, and that is through the gate (quvra, thyra , the word from which we get our English word " door" ). Presumably there is but a single entry to the sheep pen. One who attempts to enter by any other way has only the goal of " sheep-stealing" in the sense of taking sheep away through false, deceptive leadership.

10:2-3. In contrast to the thieves, the shepherd of the sheep enters by the gate/door. He is recognized by the watchman (qurwrov", thyrôros, literally a " doorkeeper" ). Such recognition comes about because he is the true shepherd and not some type of imposter. His legitimacy is further validated by the fact that the sheep listen to his voice . The relationship between the shepherd and his sheep is so deep and longstanding that he can call them by name . The depiction here is of a shepherd beginning the workday by gaining entrance through the night watchman and calling each of his beloved sheep by names he has given to them (Fuzzy? Wooly? Sparky?) . They respond to his summons, and he leads them out to their daily grazing area. The story pictures a community sheep pen where several flocks are housed together. During the night the sheep from various flocks may have intermingled. This shepherd does not separate his sheep by walking through the pen, but by standing at the gate and calling their names.

10:4-5. The pastoral scene is developed even further. Now the sheep are gathered outside the sheep pen and the shepherd leads them to pasture. An important detail here is the ancient practice of the shepherd leading his sheep rather than driving them.

10:6. John labels this speech as a paroimiva ( paroimia ), translated as figure of speech . In the book of John a paroimia is not just any type of figure of speech, it is a " concealed saying" with a hidden meaning requiring interpretation. John uses paroimia as the opposite of parrhsiva (parrçsia) which means to speak " plainly," or without figures of speech (cf. John 16:25, 29). To understand this as a " parable" is probably somewhat misleading. John never uses the Greek word for " parable" (parabolhv, parabolç); it is found only in the Synoptic Gospels. To be sure this is an allegorical saying and some of Jesus' parables are allegories (e.g., the Sower Parable), but the presentation is quite different here. Allegory " speaks of one thing in the guise of another." Jesus does not intend to rehearse farming techniques here, but to take standard shepherding practices and use them to illustrate his ministry.

The basic allegorical framework has been set up (shepherd = leader and protector, sheep = followers and dependents). Jesus goes on to expand and even modify the allegory because they did not understand what he was telling them .

Explaining the Figure (10:7-18)

Jesus is the Sheepgate (10:7-10)

⁷ Therefore Jesus said again, " I tell you the truth, I am the gate for the sheep. ⁸ All who ever came before me were thieves and robbers, but the sheep did not listen to them. ⁹ I am the gate; whoever enters through me will be saved. ^a He will come in and go out, and find pasture. ¹⁰ The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

^a 9 Or kept safe

10:7-9. Jesus begins unpacking the allegory by stating that he is the gate . This is the third great " I am + identifier" claim of Jesus in the book of John. He has claimed to be the " bread of life" (6:48). He has claimed to be the " light of the world" (8:12). Now he asserts " I am the gate for the sheep" (v. 7) and simply " I am the gate" (v. 8). As John Ashton has maintained, all of these " I am (something)" statements are " miniature Gospels." That is, these metaphorical descriptions of Jesus are all insights into his mission as the one who comes to give life to believing humankind (see v. 10, cf. 3:16, 20:31).

In this case the gate is not so much an armor-plated security door as it is a limited, unique entryway. Jesus says " whoever enters through me (the gate) will be saved." The important verb translated " save" is used relatively infrequently in John. Here it is a future passive form (swqhvsetai, sôthçsetai from the verb sw/vzw, sôzô). The future tense indicates a promise for Jesus' hearers and for John's readers. For a sheep " salvation" is characterized by the idyllic state of safe passage and ready pasture. For the believer " salvation" is to be under the perfect shepherding care of God, to trust him for every need. As elsewhere in John, Jesus is presented as the only true way to gain access to this matchless relationship with God.

The image of Jesus as the gate or door contributes to a controversial aspect of John's Gospel: the exclusive claims of the gospel. It is fashionable today to speak of many ways of accessing God. In our age of tolerance as a virtue, many want to say that all religious roads end up at the same place. Buddhism, Islam, Native American Spirituality, African Traditional Religions, Mormonism; all of these are spiritual journeys that sincere seekers may travel to find God. To think that one religion is superior to others smacks of the social error of intolerance. And to even suggest that one religion is true and others are false is narrow-minded bigotry that has no place in our postmodern ethic. Yet that is precisely what is going on here. Jesus is not just a new way or a better way to God. He is the gate , the only way to God (see comments with 14:6; cf. Acts 4:12). It is this truth that makes his statement the " Gospel in miniature."

10:10. As Jesus has already made clear, there are those who do not have the best interests of the flock at heart. These thieves come to steal and kill and destroy . Jesus, on the other hand, brings life and it is life to the full . The word translated to the full is perissov" ( perissos ), and is a rather straightforward comparative word. It is much better translated " abundant" or simply " more." What is this " more-life," though?

It is common to interpret abundant life as meaning that the Christian believer enjoys a superior life than that of the nonbeliever. Presumably this means the believer is happier, more content, and even more materially blessed than his nonbelieving neighbor is. This verse may be pushed to say that Christianity is not a life of self-denial, but of self-affirmation. The " abundant life" becomes a justification for a life of " Christian hedonism."

Yet such an interpretation would be in contradiction to both the experience of believers who have suffered horribly for their faith and for the general call to self-denial that is found elsewhere in the teaching of Jesus. A more correct meaning of perissos would see the " abundant life" as equivalent to the frequent expression in John, " eternal life." This life is abundant in the sense that it is inexhaustible. It never runs out. And it is never-ending because it comes from the eternal, inexhaustible God. Therefore it may be superior to the unbeliever's life in that it is full of hope and of the blessings of God. We have victory over sin because of the " super-abundance" of God's grace (Rom 5:20). There is a sense that living the God-directed life is akin to following the instruction manual rather than rebelliously making our own way. Eugene Peterson has aptly rendered this final phrase of verse 10 as " more and better life than they ever dreamed of."

Jesus is the Good (or Model) Shepherd (10:11-18)

¹¹" I am the good shepherd. The good shepherd lays down his life for the sheep. ¹² The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. ¹³ The man runs away because he is a hired hand and cares nothing for the sheep.

¹⁴" I am the good shepherd; I know my sheep and my sheep know me - ¹⁵ just as the Father knows me and I know the Father - and I lay down my life for the sheep. ¹⁶ I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. ¹⁷ The reason my Father loves me is that I lay down my life - only to take it up again. ¹⁸ No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

10:11. Now we get the fourth great " I am (something)" claim of John's Gospel, " I am the good shepherd," repeated in verse 14. To be " good" in this sense is more than the opposite of " bad." The word translated good is kalov" ( kalos ), and has the connotation of " beautiful" or " lovely." In what sense, though, is Jesus the " beautiful shepherd" ? Raymond Brown and others have pointed out that for Greek speakers kalos referred to an ideal, perfect beauty. Thus Brown's translation is " I am the model shepherd." Jesus is describing himself as the ideal, model shepherd to whom other human shepherds should be compared. This text, then, certainly speaks to those called to " shepherd" the flock today.

The word translated shepherd is poimhvn (poimçn). To understand Jesus as the Great Shepherd (Heb 13:20) is a cherished image in the church, found in some of the earliest known Christian art in the Roman catacombs. The early church remembered Jesus as its shepherd (see Matt 9:36; 26:31; 1 Pet 2:25), and applied Old Testament passages to him that pictured God as shepherd (particularly Psalm 23). To be a shepherd or pastor is also a function of church leadership (poimçn is the word translated " pastor" in Ephesians 4:11), and John surely intends his readers to use the Jesus the Model Shepherd as a standard by which to evaluate their own leaders.

Jesus cuts to the chase with his description of what it takes to be the Good Shepherd. He lays down his life for the sheep, meaning he would be willing to die voluntarily for his sheep. On the lips of Jesus these words are prophetic of his coming crucifixion. For John's readers these words and the explanations that follow are also standards by which church leaders should evaluate themselves.

10:12-13. Jesus contrasts the model shepherd with the hired hand . The Greek word translated hired hand is misqwtov" (misthôtos), meaning " one who works for money." Such a person was neither a slave nor an owner, but only a casual laborer with no personal interest in the sheep. At the first sign of danger such a person runs away .

In some church traditions this condemnation of the " hireling" has been used as an argument against paying pastors or ministers. Yet surely this pushes the analogy far beyond Jesus' intention. No one would argue with the position that ministry motivated solely by money is unacceptable. Pastors should not be mercenaries for money, hired guns working for the highest bidder. And it is true that the church has always had some workers of independent means who did not need to be paid for their ministry, but this has been the exceptional situation, not the norm. To deny the validity of paid ministry does not square with other teachings in the New Testament (see Luke 10:7; 1 Tim 5:18). The church has a duty to adequately compensate those whom it employs in full-time ministry. Ministers may be called to suffer for the Gospel, but should this be economic suffering at the hands of the church that has called them to serve it?

Another character in this analogy is the wolf . The wolf has an important characteristic for this analogy. It kills and eats sheep, and they are defenseless against it. Because of this the wolf inspires fear among the sheep (and the hired hand), so when sheep see or smell a wolf coming they run in all directions. A reality of the church is that there will always be " wolves" (= nonbelievers) around who are not sheep. These wolves will prey upon the trust and innocence of Christians, and will seek to destroy the fellowship of the church by driving believers apart. The terrifying image of wolves in the sheep flock is used elsewhere as a metaphor for evil persons who come into the church with predatory motives rather than as fellow believers (Matt 7:15; Acts 20:29).

10:14-15. Jesus explains the shepherd/sheep illustration a little more with some additional insights. Just as a crucial dynamic in shepherding is that the sheep know and trust the shepherd, so it is with Jesus and his true disciples. The word translated know here is the common Greek verb ginwvskw (ginôskô). To " know" a person in this ginôskô sense means to have an intimate relationship built on experience. In the Gospel of John, those who refuse to know Jesus in this way are " of the world," and beyond salvation (see 1:10). But this is a two-way relationship, for Jesus' " knowledge" of his disciples (= commitment to them) is so great that he will die for them. This is a divine relationship patterned after the way Jesus' Father knows him (cf. 8:55).

10:16. In slightly cryptic fashion Jesus expands the sheep/shepherd analogy to portray the Good Shepherd as being something of a sheep baron. His business is bigger than it may seem, for he has more than one pen full of sheep. These other sheep are surely a reference to believers outside of the nation of Israel, the coming Gentile church. But ultimately there will be only one flock /church, for there is only one shepherd (cf. Eph 2:14-16). In the early church a primary cause for disunity was the Jew/Gentile division (see Acts 15). In the modern church we manage to find all kinds of things to divide the church, but the principle of Jesus still remains. In the end we are one flock because we have one shepherd (cf. Eph 4:3-6).

10:17-18. This is a deeply theological comment on the relationship between the Father and Jesus his Son. This relationship is characterized as love built on complete obedience (cf. Heb 5:8). Jesus willingly offers his life of his own accord . But the Father has cooperated in this mission by granting Jesus the necessary authority both to lay down his life (sacrificial death) and to take it up again (resurrection).

Are we left, then, with understanding that the relationship between Jesus and the Father is one of love earned by obedience, a type of merit theology? Surely not, for just as we cannot earn our salvation through works, it seems ridiculous to imagine that Jesus earns the Father's affection by his obedient deeds. There is something much deeper afoot here. Part of what Jesus is saying is that he does something God could not do without him. The immortal God cannot die, but the human Jesus can die for the sins of the world. Through Jesus God is able to do what he dearly wants to do: redeem his beloved children from sin. Jesus does this with his eyes fully open as to the dreadful personal cost, but also being aware of the commanded necessity of his sacrificial act.

Response to Jesus' Explanation: Rejection of Jesus by the Jews (10:19-21)

¹⁹ At these words the Jews were again divided. ²⁰ Many of them said, " He is demon-possessed and raving mad. Why listen to him?"

²¹ But others said, " These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?"

10:19. Ironically, while Jesus has just spoken of future unity between Jews and Gentiles, now there is a schism within his Jewish hearers. The polarization that Jesus' words seem to bring to his listeners has only become more intense.

10:20. The unbelievers issue another ad hominem attack. Don't listen to anything this man says because he is demon-possessed and raving mad . These two items were tied closely together for John's original readers. The accusation would have been particularly offensive to any self-respecting Jew in the ancient world. It is a description of a pagan prophet, one who has abandoned Judaism and converted to heathen practices. This is the man who has given over to a pagan god (the daimovnion, daimonion , cf. Acts 17:18). The result is that he speaks madly (from the verb maivnomai, mainomai ). In Wisdom 14:28 this word is used to describe the raving ecstasy of pagan worship. So the opponents are saying, in effect, " We don't have to even listen to this man because he is, after all, crazy!"

Why listen to him? This is both the question of Jesus' opponents in this story, and John's question to the reader. Why listen? Because, as Peter said, Jesus has " the words of eternal life" and is the " holy one of God" (6:68, 69).

10:21. Those aligned with Jesus are not buying this ad hominem attack. They still remember that Jesus healed the blind man, and that no one could show the healing to be a fraud. For them this goes far beyond demonic power, and would certainly not be the accomplishment of a crazy person. Can a demon open the eyes of the blind? As in verse 20 the question has a rhetorical function for the reader. In the text this ends the section, but we are not left to wonder what the answer might be. The form of this sentence in Greek expects a negative answer, therefore the answer is " No, of course not!"

Jesus at the Feast of Dedication (10:22-39)

Jesus the Messiah (10:22-31)

²² Then came the Feast of Dedication ^a at Jerusalem. It was winter, ²³ and Jesus was in the temple area walking in Solomon's Colonnade. ²⁴ The Jews gathered around him, saying, " How long will you keep us in suspense? If you are the Christ, ^b tell us plainly."

²⁵ Jesus answered, " I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, ²⁶ but you do not believe because you are not my sheep. ²⁷ My sheep listen to my voice; I know them, and they follow me. ²⁸ I give them eternal life, and they shall never perish; no one can snatch them out of my hand. ²⁹ My Father, who has given them to me, is greater than all ^c ; no one can snatch them out of my Father's hand. ³⁰ I and the Father are one."

³¹ Again the Jews picked up stones to stone him,

^a 22 That is, Hanukkah ^b 24 Or Messiah ^c 29 Many early manuscripts What my Father has given me is greater than all

10:22-23. The scene has now clearly shifted to the Feast of Dedication and Jesus is back in the Jerusalem Temple. The Feast of Dedication is mentioned only here in the New Testament (ejgkaivnia, enkainia , meaning literally " rededication" ). As the NIV footnotes indicate, this is the festival known today as " Hanukkah." This is an eight-day festival beginning on the twenty-fifth of the Jewish month of Kislev (usually falling in our month of December).

Hanukkah is the celebration of a major event in Jewish history (see 1 Macc 4:36-61). In 164 BC Judas Maccabeus drove the Syrian Greeks out of Judea and reestablished Jewish control over Jerusalem and the temple. Judas and his men cleaned out the temple, which had been used for pagan worship by the Syrians. They rebuilt the holy altar (which had been used to sacrifice pigs) and declared an eight-day feast. According to Jewish legend, they could only find one container of undefiled oil for the temple candlestick (menorah), enough for one day. But through a miracle of God the lights burned for the entire eight days, thus giving rise to a popular name for Hanukkah, the " Festival of Lights." The Feast of Dedication was a nationalistic celebration, yet a hollow one at this time of Imperial Roman domination.

John mentions that it was winter , the rainy season in Palestine. This explains why Jesus is operating in Solomon's Colonnade , one of the large covered porches in the temple precincts (see Acts 3:11; 5:12).

10:24. Jesus is encircled by the Jews , apparently his Jewish opponents (cf. v. 31). In the midst of the nationalistic atmosphere of Dedication, they confront Jesus and demand that he make a declaration about his messiahship. This must be done plainly (parrhsiva, parrçsia), which is somewhat the opposite of paroimiva ( paroimia , " hidden saying" ) in verse 6. The motives of these Jews are uncertain to the reader. Perhaps they are secretly hoping that Jesus might claim the heritage of the Festival of Lights and become the new Judas Maccabeus in response to Roman oppression. But it is clear in the narrative that follows that Jesus does not see them as legitimate believers (vv. 25-26).

10:25. " I did tell you . . . ." In the Gospel of John there is no record of Jesus openly claiming to be the Messiah to the Jerusalem crowds previous to this verse (although see 1:41; 4:25-26). But rather than verbally claiming to be the Messiah, Jesus points out that the miracles I do in my Father's name speak for me . " Miracles" is an NIV overtranslation of the Greek word e[rga ( erga = works, deeds). Certainly " miracles" are among his deeds, but his claim is that everything he has done is a proclamation and confirmation that he is the Messiah. Those now challenging him are without excuse for their unbelief, because the miraculous deeds of Jesus are obvious signs of God's approval of him (see 3:2; 7:31).

10:26. Jesus returns to the analogy of the first half of chapter 10: he is the shepherd, his followers/believers are his sheep. Jesus says, " You do not believe because you are not my sheep ." The language here is troubling to Christians who do not believe in unconditional predestination. Those of us in this position would be more comfortable if Jesus had said, " You are not my sheep because you do not believe." Yet there is no grammatical ambiguity in this verse, no possibility of Greek sleight of hand to moderate the force of this language. As difficult as it may seem to us, there is a sense in John that faith is ultimately under the control of God (i.e., omnipotence) and not all are willing to believe (see comments at 12:39). Yet we should also recognize that the sheep analogy is rather fluid, and to read a full-blown doctrine of predestination into this text is not justified.

10:27-29. In verse 10 Jesus said that he came to give his sheep " abundant life." Now this is explained more completely. He gives eternal life (zwhÉn aijwvnion, zôçn aiônion). This promised life is a gift; it is not earned by the sheep/followers of Jesus. Here we get two of the characteristics of eternal life . First, those who have it will never perish (ouj mhÉ ajpovlwntai, ou mç apôlontai). This is an emphatic construction in Greek, meaning, " They will certainly never be destroyed." This is the language of immortality. A second characteristic of eternal life is that no one can snatch them out of my hand . For Jesus this is because these sheep are his with the consent and cooperation of the Father, and no one can snatch them out of my Father's hand . Salvation can never be stolen or taken away. This is true " eternal security," that we rest safely in the arms of God without any fear that the Destroyer, Apollyon, can either destroy us or steal us from God. Who can separate us from the love of God? None! (Rom 8:38-39).

10:30. The enormity of the statement, " I and the Father are one," within the context of the Gospel of John is difficult to overstate. There are several reasons for this. First, this is a type of " I am" statement for Jesus, this time " we are." There is a continued reference to the divine name of Jehovah God, I AM (see comments on 8:58). Second, there is a further divine claim in obvious allusion to the famous Shema of Deuteronomy 6:4, " Hear O Israel: The LORD our God, the LORD is one." This was the monotheistic bedrock of the Jewish religion, that there was only one God. Yet Jesus has now included himself in this monotheistic confession. He does not mean that he has achieved some type of mystical unity with God that might be more at home with Hinduism. He is speaking of the very essence of his relationship with the Father, that there is a sameness about them. The theological math here is that 1+1=1 (cf. 1:1). And yet a third element in this should be noted. Jesus does not say, " I am the Father." Although he makes a mighty claim here, he continues to maintain a certain level of distinction between the Father and himself.

10:31. For a second time the mighty claims of Jesus cause the unbelieving Jews to prepare for a mob action, a stoning/lynching (cf. 8:59).

Jesus the Son of God (10:32-39)

³² but Jesus said to them, " I have shown you many great miracles from the Father. For which of these do you stone me?"

³³" We are not stoning you for any of these," replied the Jews, " but for blasphemy, because you, a mere man, claim to be God."

³⁴ Jesus answered them, " Is it not written in your Law, 'I have said you are gods' ^a ? ³⁵ If he called them 'gods,' to whom the word of God came - and the Scripture cannot be broken - ³⁶ what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, 'I am God's Son'? ³⁷ Do not believe me unless I do what my Father does. ³⁸ But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father." ³⁹ Again they tried to seize him, but he escaped their grasp.

^a 34 Psalm 82:6

10:32. Rather than make an immediate escape, Jesus asks these Jewish unbelievers to justify their desire to kill him. Many great miracles is literally " many good works." Jesus knows that he has said many things to infuriate them, but what has he done that would deserve death? His actions have been from the Father .

10:33. The Jews do not deny that Jesus has done great deeds, but this is not their complaint against him in this case. They think he must die for the religious crime of blasphemy. Blasphemy is deliberate disrespect for God and was a capital offense according to Jewish Law (Lev 24:16). The blasphemous offense was that Jesus made a claim to be God . One might quibble over the exact nature of Jesus' statement in verse 30, " I and the Father are one," but they are correct in seeing this as a potentially blasphemous declaration. If Jesus is just a mere man his claims are offensive, delusional, and punishable by death.

10:34-36. What follows is one of the most difficult passages for interpretation in all the New Testament. In response to the objection from the Jews that he has claimed to be God, Jesus quotes Psalm 82:6, " I have said you are gods ." We may identify at least three separate issues in attempting to understand this passage.

First, does Jesus intend us to understand that he is no more than a human being with a special relationship to God? Or, conversely, does he mean that there are many other humans who have similar status with God as he does? The key to answering these questions is to look more closely at Psalm 82. In a somewhat poetic way, this short psalm is a pointed message to the corrupt judges of the nation of Israel. They " defend the unjust and show partiality to the wicked" (Psalm 82:2). The word of God to them in 82:6 is a reminder that while they are " gods" (i.e., entrusted with godlike authority to judge) and " sons of the Most High" (a parallel expression to " gods," but a bit more human), they are still very mortal (82:7) and therefore subject to the ultimate judgment of God himself (82:8). The logic of Jesus, therefore, is that if Jewish Scripture itself refers to human judges as " gods," he has every right to refer to himself as God's Son . For Jesus, this is even more justified because the Father set [him] apart as his very own and sent [him] into the world . Jesus' point is that he can hardly be accused of blasphemy if he has Scriptural precedent for his terminology.

A second issue is the question as to why Jesus says this Old Testament passage is in the Law when it is actually in the Psalms. Did Jesus (or John) make a mistake here? But to see Jesus as making a common human error is unnecessary here. While the Law is most specifically the first five books of the Old Testament, the concept had a range of meaning for first century Jews. It could refer to the specific legal code of books like Leviticus, or the books attributed to Moses (Genesis through Deuteronomy), or even Jewish Scripture in a broader sense. This last meaning is intended by Jesus here, and would have included the Psalms. This may be seen in Jesus' qualification of the Law as the writings of those to whom the word of God came .

Third, we should consider the implications of the parenthetical statement, and the Scripture cannot be broken . This verse has been a key text for those who hold to a doctrine of biblical inerrancy. The battle cry of inerrantists has been " Scripture cannot be broken!" But is this a justified use of the text or illegitimate proof-texting? As one who is a friend of the doctrine of inerrancy, my views here are certainly biased. Over a century ago, Charles Hodge defined the doctrine of inerrancy as the position that Scripture is " free from all error whether of doctrine, fact, or precept." While some of the terminology used by defenders of inerrancy may be of relatively recent origin, the idea that Scripture is without error has been the historic position of the church until the last two centuries. This comes from the view that God is an active participant in the writing of Scripture. Since God can neither make mistakes nor be deliberately deceptive, we must conclude that Scripture is without error. According to inerrantists, this position may be traced back to Jesus himself as demonstrated in this verse.

Having said these things, it should be admitted that there are some difficulties in using this verse as the cornerstone for a doctrine of inerrancy. First, it is a parenthetical, side comment of Jesus with little exposition. If John had chosen to lift this comment up a bit higher or do more with it, we would feel more secure about using it as a primary support for such a crucial doctrine. Second, Jesus does not really say that " Scripture is without error." He says that Scripture cannot be broken (from the verb luvw, lyô, meaning " break, destroy, or loose" ). The obvious meaning of this verb is to say something like " Scripture cannot be thwarted" or " Scripture cannot be annulled" (NRSV). Yet there is more here than such a simplistic reading of lyo . Jesus has quoted Scripture as an answer to his critics, and his exact intent is to dare them to say, " Well, Scripture is wrong in this case." It would seem that something like our doctrine of inerrancy is shared by both Jesus and his Jewish opponents . To disavow any sort of doctrine of inerrancy is to hold a different view of Scripture than that of Jesus as found in this text.

10:37-38. Jesus makes one last appeal for faith from his opponents. He says that even if they are not willing to accept Jesus for what he says and who he is, they cannot neglect the miracles . If they would begin with this type of faith, they may learn and understand the central truths that the Father is in [Jesus] and [Jesus] is in the Father. Start with accepting that God was doing the miraculous through Jesus, and move to deeper faith.

10:39. Jesus has talked his way out of being stoned to death (v. 31), but now there is an attempt to seize him , probably a " citizen's arrest" to turn him over to the proper authorities. He does not allow this but escapes, although we are not told specifically that this is a miraculous escape.

Jesus in Retrogression and Progression Simultaneously (10:40-42)

⁴⁰ Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. Here he stayed ⁴¹ and many people came to him. They said, " Though John never performed a miraculous sign, all that John said about this man was true." ⁴² And in that place many believed in Jesus.

10:40. Jesus retreats to a safe place, the former site of John the Baptist's activities (probably " Bethany across the Jordan," see 1:28). This is in the region called Perea, meaning, literally, " across [the Jordan]." This region was nominally controlled by Herod Antipas, the ruler of Galilee, rather than the Roman governor.

10:41-42. The influence of John the Baptist is still present in this place when Jesus arrives. They remember that John had spoken about Jesus (see 1:15,26-27,32-34,36; 3:27-30). The result is that this becomes a community of believers in Jesus.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 10:1-21

LXXXII.
DISCOURSE ON THE GOOD SHEPHERD.
(Jerusalem, December, A. D. 29.)
^dJOHN X. 1-21.

   ^d1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to the injury of God's flock (Eze 34:1-6, Jer 23:1-6, Zec 11:4-11). But other prophecies spoke of the true shepherding of God and his Messiah (Psa 23:1-6, Psa 77:20, Psa 80:1, Psa 95:7, Jer 31:10, Eze 34:31, Mic 7:14, Isa 43:11). The Pharisees were fulfilling the first line of prophecies, and Jesus was fulfilling the second. The sheepfolds of the East are roofless enclosures, made of loose stone, or surrounded by thornbushes. They have but one door. Jesus, the true shepherd, came in the proper and appointed way (and was the proper and appointed Way), thus indicating his office as shepherd. A thief steals by cunning in one's absence; a robber takes by violence from one's person. The Pharisees were both. They stole the sheep in Messiah's absence, and they slew Messiah when he came. They did not come in the ways ordained of God.]  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. [Several small flocks were sometimes kept in one field. The door was fastened from the inside with sticks or bars by the porter, who remained with the sheep during the night, and opened for the shepherds in the morning. The fold is the church, Christ is the door, the sheep [468] are the disciples, and the shepherd is Christ. The porter is probably part of the drapery of the parable. If he represents anybody, it is God, who decides who shall enter through the door.]  4 When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. [In the East, sheep are not driven, but led, and each sheep has and knows its name. Disciples also are led. There is no rough road or thorny path which the feet of Jesus have not first trod. The Pharisees had put forth the beggar to be rid of him; the true shepherd puts forth to feed.]  5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. [The mingled flocks are separated by the calling voices of the several shepherds. The control of the Pharisees was not of this order. The authority of the synagogues had passed into their hands, and their rule was about the same as when thieves and robbers gained possession of the sheepfold. The people were disposed to flee from them -- Mat 9:36.]  6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. [The idea of loving care was so foreign to the nature of the Pharisees that they could not comprehend the figures which clothed such a thought. The word here translated "parable" is not the word "parabole," which John never uses, but the word "paroimia," which the synoptists never use. Paroimia means, literally, "beside the way," i. e., speech not of the common or direct form, i. e., a similitude or allegory.]  7 Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep. [Seeing that they did not understand the allegory, Jesus gives a twofold explanation of it found in Joh 10:7-16.]  8 All that came before me are thieves and robbers: but the sheep did not hear them. [He speaks of the past, and refers to false Messiahs.]  9 I am the door: by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. [The door is here spoken of with [469] reference to the sheep, and hence becomes a symbol of entrance into protection and shelter, or exit to liberty and plenty.]  10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. [Through the life of Jesus, as through a heavenly portal, men have entered upon true civilization, with its schools, colleges, railroads, telegraph, telephone, and innumerable privileges and liberties.]  11 I am the good shepherd [The relations of Christ to his people are so abounding and complex as to overburden any parable which seeks to carry them. He is not only the passive doorway to life, but also the active, energizing force which leads his people through that doorway into life]: the good shepherd layeth down his life for the sheep. [Joh 10:11-14 set forth the perfect self-sacrifice through which the blessings of Christ have been obtained for us. The world-ruling spirit blesses itself through the sacrifice of the people; the Christ-spirit blesses the people through the sacrifice of self.]  12 He that is an hireling, and not a shepherd, whose own the sheep are not [shepherds were not, as a rule, owners of the sheep, but they were expected to love and care for them by reason of their office as shepherds], beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them [the perils of the Oriental shepherd accord with the picture here given -- Gen 13:5, Gen 14:12, Gen 31:39, Gen 31:40, Gen 32:7, Gen 32:8, Gen 37:33, Job 1:7, 1Sa 17:34, 1Sa 17:35]:  13 he fleeth because he is a hireling, and careth not for the sheep. [He flees because he loves his wages rather than the flock.]  14 I am the good shepherd; and I know mine own, and mine own know me,  15 even as the Father knoweth me, and I know the Father [Our Lord's relationship to his flock is one of mutual knowledge and affection, and is far removed from the spirit of hire. The knowledge existing between disciple and Master springs from mutual acquaintanceship and love. Thus it is the same kind of knowledge which exists between Father and Son, though it is not of the [470] same quality, being infinitely less full and perfect]; and I lay down my life for the sheep. [The sacrifice of the good shepherd to shield his sheep has never been in vain.]  16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice: and they shall become one flock, one shepherd. [Jesus was speaking to the Jews, who had been frequently spoken of in Scripture as God's flock. The other sheep were Gentiles. They are spoken of as scattered sheep, and not as flocks, because with them there was no unity. Here, as everywhere, the truth breaks through, revealing Christ as the world's Redeemer, who would break down the middle wall of partition between Jew and Gentile, and cause all true worshipers to have a common relationship to one Master.]  17 Therefore doth the Father love me, because I lay down my life, that I may take it again. [Jesus did not permit his life to be sacrificed so as to become cast away, but to be raised again as an earnest of the resurrection of all flesh.]  18 No one taketh it away 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 received I from my Father. [This shows that his death was voluntary, and with the resurrection which followed, it was in full and perfect accordance with his original commission or commandment from the Father.]  19 There arose a division again among the Jews because of these words. [The word "again" refers to Joh 7:43, Joh 9:16.]  20 And many of them said, He hath a demon, and is mad; why hear ye him? [The theory that demons could produce supernatural effects (Mat 12:24) formed a handy device for explaining away the miracles of Christ.]  21 Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind? [These defenders refer to the well-remembered cure of the man born blind, and argue, as he did, that a demoniac could not work such a miracle. They fail, however, to make a positive confession of faith in Jesus.] [471]

[FFG 468-471]

McGarvey: Joh 10:22-42

LXXXVIII.
FEAST OF THE DEDICATION. THE JEWS ATTEMPT
TO STONE JESUS AND HE RETIRES TO PERÆA.
(Jerusalem and beyond Jordan.)
^dJOHN X. 22-42.

   ^d22 And it was the feast of the dedication at Jerusalem:  23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, A. D. 29. The feast was kept in honor of the renovation and purification of the temple in the year B. C. 164, after it had been desecrated by the Syrians under Antiochus Epiphanes (I. Macc. i. 20-60; iv. 36-59; II. Macc. x. 1-8; Jos. Ant. xii. 7. 6, 7). As this feast was commemorative of national deliverance, the rulers considered it an opportune time to tempt Jesus to declare himself to be the Messiah, or coming Deliverer from the present Roman oppression. We are told that it was winter, that we may understand why Jesus walked under cover in Solomon's porch. This was a colonnade on the east side of the temple court, the name probably being derived from the wall against which it was built, which Josephus tells us was the work of Solomon -- Jos. Ant. xx. 9. 7.]  24 The Jews therefore came round [484] about him [as if to detain him until he answered], and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly. [The previous conduct and temper of the questioners, together with the context (which includes an attempt to stone, followed by an effort to arrest), shows that this question was asked for the purpose of committing Jesus to an open declaration which might be used as an accusation against him.]  25 Jesus answered them, I told you, and ye believe not: the works that I do in my Father's name, these bear witness of me. [Jesus was the Christ of the Old Testament, but not the Christ of Pharisaic hopes. Had he assumed to himself in their presence the title of Christ, it would have led them to false expectations. By his declarations and works Jesus had repeatedly published and proved to all his claims to be the true Messiah. He had, at the feast of tabernacles, set himself forth as the Good Shepherd, and on other occasions as the Son of God, etc. (Joh 5:19, Joh 8:36, Joh 8:56). Had they understood or received the Old Testament ideal of the Messiah, they could not have failed to understand his claims.]  26 But ye believe not, because ye are not of my sheep. [Failure to be Christ's sheep was not the cause, but the evidence of their unbelief.]  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, and no one shall snatch them out of my hand. [The thought here is similar to to that set forth on Rom 8:38, Rom 8:39; but both passages must be interpreted in the light of Heb 6:4-8. We can not be taken from God against our will; but our will being free, we may choose to leave him. We can not be [485] protected against ourselves in spite of ourselves. If that were so, no one could be lost.]  30 I and the Father are one. [This assertion as to the unity of power residing in the hand brings forward the idea of the general unity which subsists between the Father and the Son. This unity Jesus asserts fully, without limitation or restriction; the unity of interest, design, and essence are all included. It is the advance from an assertion of special unity to an assertion of general unity.]  31 Then the Jews took up stones again to stone him. [They prepared to act on Lev 24:14-16, and a precedent as to it found at 1Ki 21:10; though the right to stone for blasphemy was now abrogated by the Roman dominion. The repairs and enlargements then going on in the temple no doubt supplied an abundance of missiles. The word "again" refers back to Joh 8:59.]  32 Jesus answered them, Many good works have I showed you from the 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. [Jesus, conscious that he was living the divine life, endeavored to arouse the Jews to a consciousness of that life by asking them to point out what part of it offended them. It was a demand that his claim to be divine be tested and judged by his life. But the Jews insisted upon judging him by his words without in any way taking his life into account. Jesus urged that a divine claim was made good by a divine life, but they replied that a divine claim issuing from a human body was blasphemy.]  34 Jesus answered them, Is it not written in your law [Psa 82:6. The whole Old Testament not infrequently is thus designated as the "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 sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God? [Since the civil rulers of a land are ordained of God (Rom 13:1-7, 1Sa 24:6, 1Sa 24:7), they were regarded as God's delegates or ministers, and as such the inspired Psalmist addresses them, calling them gods. Compare also Exo 22:28. If it was not blasphemy to call those gods who so remotely represented the Deity, how much less did Christ blaspheme in taking unto himself a title to which he had a better right than they, even in the subordinate sense of being a mere messenger. The expression "word of God" is equivalent to "commission from God." Compare Luk 3:2, where John was commissioned. The Jews regarded the Scripture as final authority. Jesus asserted this view by stating that the Scripture could not be broken; that is, could not be undone or set aside. We may regard Jesus as here ratifying their view, since he elsewhere concurred in it -- see Mat 5:19.]  37 If I do not the works of my Father, believe me not.  38 But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father. [Having set aside their false judgment which was based upon his mere words, Jesus again bids them to consider his works or manner of life.]  39 They sought again to take him: and he went forth out of their hand. [The calm reasoning of Jesus cooled their violence, and so far changed their evil designs that they now sought to arrest him that they might bring him before the Sanhedrin. The word "again" refers back to Joh 7:30, Joh 7:32, Joh 7:44.]  40 And he went away again beyond the Jordan into the place where John was at first baptizing; and there he abode. [The word "again" either refers to Joh 1:28, or else it refers to some former escape beyond the Jordan not recorded by John, but by one of the other evangelists. The supplementary nature of John's Gospel makes this latter view somewhat plausible.]  41 And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true. [John at first baptized "in the wilderness of Judæa" and afterwards at Bethany and Ænon. The presence of Jesus in this place recalled to the [487] minds of the people the work of the Baptist and his testimony concerning Jesus. They had held John to be a prophet, yet when they searched for his credentials as a prophet, they found them inextricably intertwined with the claims of Jesus. John had failed to prove himself a prophet by miracles and signs -- the accustomed credentials. But he had done so by his predictions which had come true, and all of these predictions related to Jesus.]  42 And many believed on him there. [The word "there" stands in contrast to Jerusalem, which rejected Jesus.]

[FFG 484-488]

Lapide: Joh 10:1-32

1-41

CHAPTER 10

Ver. 1.— Verily, verily (that is in truth, most truly and most assuredly), I say unto you, He that entereth not, &c. He puts forth this parable to show who He is, and who are His rivals and adversaries. The occasion for it was because the Pharisees had cast out of the synagogue for his confession of Christ the blind man whom He had healed. By doing this they signified that Jesus was not the Messiah, but a false prophet; and consequently that they who believed in Him, as the blind man who had been cured did, erred in their belief, and wandered away from the synagogue, and were apostates from their own Church. Christ therefore puts forth the parable of the door of the sheepfold; to show by it, that so far from His being a false prophet, all others who enter not by Him as the door of the sheepfold into the Church of God, are deceivers and counterfeits. And that consequently the synagogue of the Pharisees was not the synagogue of God, but of Satan. Whereas the true Church of God is the Christian Church which Christ founded and substituted for the Jewish Church, and consequently the blind man when excommunicated from the synagogue, entered by faith in Christ into the true, i.e., the Christian Church.

In order that the reader may easily comprehend the whole parable, I will here give a summary of it. (1.) The sheepfold is the Church of God. (2.) The owner is God the Father. (3.) The door is Christ, or faith in Him, who is inclosed by the Scriptures of the Law and the Prophets as by a door firm-fastened with its bolts. (4.) The porter is the Holy Spirit. (5.) The sheep are not merely the predestinated, as S. Augustine held, but all the faithful that are within the Church. (6.) The true Pastors and Prelates are those who enter through Christ. (7.) To these the porter, i.e., the Holy Spirit, openeth, because faith in Christ, by the which they enter, is the gift of the Holy Spirit. And the Holy Spirit gives them true and lawful power, so that what they do is ratified by God. (8.) They lead out the sheep, i.e., the faithful, into the pastures of sound doctrine, grace, and virtues, go before them by their own example of a good life, and call them by their names, because they have a care for them severally, and exhort, stimulate, and compel them one by one to better things. (9.) He who enters not into the sheepfold through Christ, but by leaping over the wall, or breaking through a window or wall, is a thief and robber of the sheep, that is, of the faithful: for he is busy in killing and destroying them. The other matters are mere ornamental additions, and are not to be applied in illustration of the subject.

Let us consider these points one by one, and review them again.

He that entereth not by the door, &c. Such were Judas of Galilee and Theudas (Act 5:36-37), and others who pretended that they were the Messiah, or endeavoured to arrogate to themselves that which specially belonged to the Messiah. And such, too, the Scribes and Pharisees were beginning to be, who before this had received legitimate authority from God through the merits of Christ, to teach and govern His people; and were therefore His true Pastors and Teachers. But by opposing themselves to Christ, now present among them, and by turning away the people from Him, they became wolves, nay thieves and robbers of the faithful. So S. Augustine, and from him the Gloss. Against the arrogance of the Pharisees, who boasted they could see, He brings forward this similitude, which shows that neither wisdom nor a good life can avail aught except through Him. And S. Chrysostom says: "By the phrase, another way, He signifies the Scribes who taught the doctrines and commandments of men, and transgressed the law." Such were the false prophets of old, and heretics now, of whom Jeremiah writes (Jer 23:21). Hear S. Augustine, "Let pagans, or heretics, or Jews say, 'We live well;' if they enter not by the door, what does it profit them? And they are to be said not to live well who either know not the end of good living through blindness, or else contemn it through pride of heart."

Tropologically:—S. Augustine, "Lowly is the door, even Christ. He who enters by this door must needs be humble, in order that he may be able to enter without hurting his head by striking it against the lintel But he who humbleth not himself, but wishes to climb up by the wall, is exalted only that he may fall." And the same S. Augustine ( Serm. xlix ., de Verb. Dom.) says, "He enters by the door who imitates Christ and His humility. He is a 'thief' who strives to steal away the sheep from Christ, and claim them for himself. He is also a 'robber,' because he kills the souls of the faithful, and hands them over to hell." And so S, Augustine ( in loc.), "He is a thief who calls 'his own' that which is another's." "By making the sheep of God his own," says the Gloss. "He is a 'robber' because he kills what he has stolen," says S. Augustine.

Tropologically:—Salmeron says humorously ( Tract, p. 88), "Men enter ecclesiastical benefices by various means. (1.) By the royal gate, courtiers as recommended by great men. (2.) By the golden gate. (3.) By the gate of consanguinity. (4.) By the gate of gifts (simony). (5.) By the gate of doing service, those who by their obsequiousness are promoted by bishops to benefices. They lie in sickness and wait for the moving of the waters, that is for the vacant post. For he who is first gains favour with the successor, and obtains the benefice."

Ver. 2 . — But he that entereth, &c. By the door S. Chrysostom understands the Holy Scriptures. "For these," he says, "lay open the knowledge of God, protect the sheep, drive away wolves, by precluding access to heretics." So also Theophylact, Leontius, and Euthymius. And also Theodorus of Heraclea ( in Cat.), who gives also a further reason. "Scripture is the door, because he is a true pastor to whom the door gives ingress, that is on whom Scripture confers authority, and thus secures his acceptance." Other fathers regard Christ as the door, as He Himself says expressly. But you will say, Christ is the shepherd of the sheep, therefore He cannot be a door. For the shepherd enters by the door, therefore He cannot Himself be the door. S. Augustine replies; "The Lord Himself is the pastor and the door. He opens Himself who expounds Himself, and the porter is the Holy Spirit, of whom the Lord says, 'He will teach you all truth.' Christ therefore, who is the truth, is the door, and He who teacheth the truth openeth the door." And the Gloss says, "All who hold and teach the truth are one shepherd in Christ the Shepherd." Christ retained for Himself alone the name of door, for the sheep to enter in to God. But the shepherd entereth the door. For Christ Himself and other preachers preach Christ. But you may say more simply with Maldonatus, that Christ the shepherd enters by the door, i.e., by Himself, into the Church, because He enters by His own authority, but others by authority derived from Him. But it is not possible in a parable to make all expressions fit in exactly. Moreover, Syrians and Hebrews delight in parables, heaping them up one on another, and running them into each other. As Christ in this place mixes up the similes of the door and the shepherd.

Ver. 3. — To him the porter openeth. (1.) That is Moses, as bearing testimony to Christ, says S. Chrysostom and others. (See chap. v. 46.) (2.) S. Cyril thinks that it means the angel who presides over the whole Church (S. Michael, as is supposed). (3.) The genuine meaning (according to S. Augustine, Chrysostom, and many others) is, that it means the Holy Ghost, "for the Scriptures opened by Him point out Christ as the Shepherd," says Theophylact. Or rather the Holy Ghost opened a door for Christ into the Church, when He constituted Him the Pastor of the Church, confirmed His authority by His testimony, His grace, and miracles, as when He descended on Him in the form of a dove at His baptism, and afterwards through Him gave sight to the blind, healed the sick, and raised the dead. And He also places over the Church all other Pastors whatsoever, the lawful successors of Christ, and causes them to be acknowledged and accepted, and by them brings in all the other faithful into the Church. He also exposes the frauds of heretics, and causes them to be expelled from the Church.

And the sheep hear his voice. Just as sheep when they hear the call of the shepherd, so do Christian people acknowledge the true pastor (and those whom He substitutes as His deputies), listen to His voice, and follow Him in all things. S. Augustine, and Bede after him, understand by the sheep only the predestinated, for they are called sheep, and are distinguished from the goats (Mat 23:33). But this relates to the judgment when the elect and saved are separated from the reprobate. But the present passage relates to the Church militant, where the elect are mingled with the reprobate, and cannot be separated. Both then are called sheep. The sheep then are all the faithful. For they are all of them in the Church, and acknowledge, love, and worship Christ as their Shepherd.

And calleth His own sheep by name, i.e., one by one. For the shepherd looks after them singly, and calls them, both in a body and separately, to follow Him to the pasture. And if any of them be sick He takes it out by itself, gives remedies, and if necessary carries it on His shoulders. Moreover, skilful shepherds commonly give names to their sheep and other animals, and call to them by their names. And in like manner Christ and every pastor give names to Christians at their baptism, and call them by them. He also takes care of them one by one, so as to feed them by His example and the Holy Sacraments, and thus leads them to salvation and heavenly glory.

Leontius observes that Christ here sets forth eight signs and duties of a true pastor; that he enters by the door, that the Porter opens to him, that he can address his sheep by their several names, that he leads forth his sheep, that he goes before them, that his sheep follow him, and that he lays down his life for the sheep. Such was S. Chrysostom, who, speaking on his banishment, thus addresses his people ( Hom. xi.), "Ye are my father, ye are my mother, ye are my life, ye are my grace. If ye make progress, I am delighted. Ye are my crown, my riches, my treasure. I am prepared to be offered a thousand times for you; nor need you thank me for this. I am only discharging a debt. For a good pastor ought to lay down his life for his sheep. For to such an one death brings immortal life."

And leads them forth to the pastures, which are not without, but within the fold, that is in the Church itself. For in the Church the pastor teaches the people, celebrates Mass, baptizes, administers the Sacraments, &c. Besides, the Church is the assembly of the faithful, and therefore where the faithful are there also is the Church, or a part thereof

Ver. 4. — And when he leadeth forth his sheep (to the pastures) he goeth before them, to lead the way, to defend them from the wolf and the spoiler, and to lead those that follow him by a direct and convenient road to better pastures. And so in like manner Christ and every true pastor (1.) go before the faithful in their way to heaven by the example of a holy life. Let a pastor therefore consider that he ought to be the leader and guide of the faithful in sanctity, to surpass them all, to give to all a bright pattern of virtues, so that looking on him, they may follow him to greater heights, as S. Peter says (1 Epist. chap. v. 3). (2.) A pastor by his vigilance and energy protects the faithful from heretics, scandals, and other evils. (3.) He points out the straight way to heaven, and feeds and nurtures them with the best advice he can.

Anagogically. St Augustine says, He who went before the sheep is He who being raised from the dead, dieth no more, and who said to the Father, "I will that they also whom Thou hast given Me, be with Me where I am." (Joh 17:24)

And the sheep follow him, for they know his voice. They distinguish his voice from that of others, and therefore follow it.

Ver. 5. — But a stranger will they not follow, for they know not the voice of strangers, i.e., of heretics, Jews, heathens, and all wicked and deceitful men, for the genuine sheep of Christ fly from them as from wolves.

Ver. 6.— This parable spake Jesus unto them, but they knew not what things they were which he snake unto them. In the Greek παζοιμίον, a similitude, proverb. (See note on Pro 1:5.) The Pharisees and Jews, against whom He launched it (and the apostles also), did not understand it, as being involved and obscure.

Ver. 7.— Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. Maldonatus thinks that Christ here speaks of two doors, the door of the house, i.e., Holy Scriptures, and the door of the sheepfold, which is Christ. He believes that the word door is used in two senses, one by which the shepherds themselves, and the other by which the sheep enter. But this distinction is more subtil than solid. For Christ speaks in both cases of one and the same door, that is of the sheepfold. What He said obscurely and parabolically (ver. 1) He explained in the parable. "He opened," says S. Augustine, "that which was closed. He is the door. Let us enter that we may rejoice in having so done." This distinction evades indeed one difficulty, i.e., how Christ enters as a shepherd through the door; that is, how He enters the door of the Church by Scripture witnessing to Him. But it does not escape the other difficulty—how the same person is both the shepherd and the door. We must say, therefore, that He united together two parables (as was said above, ver. 2). For Christ intended to teach two things. First, that no one could enter into the Church, and afterwards into heaven, that is be justified and sanctified, except through Him. This He shows by the parable of the door. For as there is no ingress into the fold except through the door, so there is no entrance into the Church, militant and triumphant, except through Christ; and secondly, that He is the true Shepherd, as laying down His life for the sheep; but that the others were hirelings, whom the sheep ought not to follow. This He sets forth by the parable of the shepherd. But because this latter subject is connected with the former, He mixes up the two parables together.

Ver. 8. — All that ever came before me were thieves and robbers. What then! were all the prophets thieves and robbers? S. Augustine ( contra Faustum, xvi. 12, and S. Jerome, lib. ii . contra Pelag.) replies that the prophets came not of their own accord, but were sent by God. And again they were not sent in addition to Christ, but with Christ, as His precursors, and announcing His advent. They were therefore not contrary to Christ, but counted as one with Him, as having come for His sake, and by His order and guidance. "They came with the Word of God. He sent them as the heralds of Him who was to come, and He possessed the hearts of those whom He had sent." Euthymius adds, "They came indeed before Christ, but they entered through the door." He speaks specially of those impostors who claimed to be the long-expected Messiah. They were thieves and robbers, such as Judas of Galilee, Theudas, and afterwards Simon Magus, Barchochebas, and many others, who claimed for themselves the name and title of the Christ. So S. Cyril, Chrysostom, Theophylact, Euthymius, and others.

But the sheep did not hear them. Because they discovered that they did not bring the token of the Messiah, as predicted by the prophets, but wished to steal away the faithful from Christ to claim them for themselves, and to cast them into hell.

Ver. 9. — I am the door, &c. Rupertus thinks that this relates to a different door and a different sheepfold from the other, according to what is said (ver. 16), "Other sheep I have," &c. But there is only one fold of Christ; one Church, that is. As He subjoins, "There shall be one fold and one shepherd." The meaning of the door already spoken of, Christ partly confirms, partly explains when He adds, "By Me if any man, enter in, he shall be saved." That is, if any man believe in Me, and therefore through faith in Me and by My grace enters the Church, "he shall be saved," i.e., shall be justified and blessed, if he continues, that is, in My faith, grace and charity even unto death. So S. Gregory ( Epist. lib. vii . 49). "He enters through the door into the sheepfold who enters through Christ. But he enters through Christ who believes and teaches the truth concerning Him—the Creator and Redeemer of mankind, and abides by what he preached."

And will go in and out. Will go out to the pastures, and after having fed will return to the resting-place, as sheep do. For the faithful will, when well fed, enter the fold of the Church, and again when hungry will go forth to the pastures of the soul, without any peril, for I will guide them to and fro.  So Maldonatus.

But to go in and out signifies among the Hebrews to act with freedom, do one's own work, &c., and is connected with what follows. It means, the faithful man will move about everywhere without fear; will do his duty, and whatever he does, whether at home or abroad, will everywhere find food for his soul. The phrase denotes security, confidence, and freedom of converse; and of doing everything, everywhere, for and through Christ. So Cyril, Chrysostom.

Symbolically and tropologically, S. Gregory ( Hom. xiv.) "The faithful withdraws within himself by contemplation, and comes forth in action to do good works." "He will enter in," says S. Augustine, "for inward meditation, he will go forth for outward action." The author of De spiritu et anima, says, "He will enter within to contemplate My Godhead, he will go forth to contemplate My Manhood, and in either case will find wondrous pastures." And in another place S. Gregory writes, "Within, they have the pastures of contemplation; without, the pastures of good works; inwardly they enrich their mind with devotions, outwardly they satiate themselves with good works." And lastly, Theophylact says, "He will enter in who has a care for the inward man; he will go out who mortifies his members upon earth."

Anagogically, Rupertus says, "He enters the Church by faith, to find therein pastures; he will go out when at death he migrates therefrom into heaven." "He enters," says S. Augustine, "into the Church through the door of faith, and goes forth through the same door of living faith into eternal life, where he will find pasture." And S. Gregory, "He will enter into faith, he will go forth to hope, and will find pasture in eternal satiety."

Ver. 10.— The thief cometh not, &c. He shows what is the end and aim of him whom before He called a thief, and what on the contrary was His own. The thief and robber of the sheep,—as for instance a heretic or schismatic, a Scribe or Pharisee, or especially a false-Christ,—comes to carry off the sheep ( i.e., the faithful) from God and the Church, whose property they are, to hand them over to the synagogue of Satan, and there kill them by heresy and sin, and cast them into hell. But I who am the true Shepherd of the sheep ( i.e., of the faithful) came down from heaven, not for My own sake, but for that of the faithful, that being freed by Me, they may have the life of grace, even yet more abundantly. The word πεζισσὸν may be taken either as an adverb ( abundantly ), or as an adjective ( abundant ), that is, surpassing, exceeding all measure, that is, that they may abound in My doctrine and grace, and may live thereby, quick in spirit, enriched with spiritual gifts both in this world by grace, and in the world to come by glory. So S. Cyril and others. Rupertus adds, "that Christians may have more abundant grace than the Jews under the old law." This abounding life of the spirit, inspired by Christ, you may see in S. Peter and the other Apostles, in Martyrs, Confessors, Virgins, &c. Hence the glowing language of S. Paul, "Who shall separate us from the love of Christ," &c. (Rom. viii.)

Ver. 11.— I am the good Shepherd, &c. I, the one only Prince of Shepherds, who will lay down My life for My sheep, to redeem them by My death from death, and confer on them both present and eternal life. Neither prophets, nor apostles, nor any one else could do this. For though they were slain for the sake of the faithful, yet they did not redeem them, sanctify, or beatify them. So Rupertus, Chrysostom, &c. S. Augustine adds that the prophets and apostles are counted as one and the same shepherd with Christ, as being under Him, sent also and guided and protected by Him. Christ therefore is that special and singular Pastor foretold by Ezekiel 34:23. (See notes in loc.)

Christ passes from the parable of the door to the more striking parable of the Shepherd. He is the door by which the sheep enter, and also the Shepherd of the sheep: that is not any ordinary one, but the chief, special, and Divine Shepherd. And He enters through the door, that is, by Himself and His own authority.

Besides this Christ rejoices in the title of Shepherd, as being most appropriate and most sweet. He used to be thus represented in very ancient pictures, at Rome, as carrying a sheep on His shoulders. Many of the patriarchs, who were types and ancestors of Christ, were shepherds, learning thereby (says Philo) to be shepherds of men, &c. "If therefore thou wishest to know and to discharge the office of a true Pastor, see how a shepherd treats his sheep. Be so eminent in doctrine and sanctity among thy faithful ones, as to appear like a rational pastor among the irrational sheep, and as an angel among men." (S. Chrysostom) He attends to his sheep one by one; let him lead them into richer pastures. He goes before them by his virtuous example, as S. Paul exhorts Titus (Tit 2:7). As a parish priest he drives away all heretics and hurtful persons. And let him feed his flock with sound doctrines and sacraments, and not fatten himself on the milk of his flock (Ezek. xxxiv. 2). Let him not be mercenary, seeking his own profit, paying court to the well-to-do and noble, and despising the rustics and mean of his flock. For Christ went about villages and towns, preaching the Gospel to the poor (Matt.xi.). Fisher, Bishop of Rochester, was a noble example of this; he refused to exchange his poor bishoprick for a wealthier one, saying that he could render a better account at the day of judgment for his few sheep and small gains than he could for greater ones. For he said, "If men did but know how exact an account would be required, they would not seek to obtain great and wealthy bishoprics." (Sanders in Schism. Angl.) A good shepherd tenderly feeds and fosters the lambs and delicate ones of his flock (see Ezek. xxxiv. 4). And so does a parish priest and a bishop. (See the life of S. Abraham written by S. Ephrem.) He came from being an anchoret to be the pastor of a wild and barbarous people, and though cruelly entreated by them, brought them by his indomitable patience, gentleness, and charity, to submit to the laws of Christ.

Jacob, like a true shepherd, watched over his flock by day and night (Gen 31:40); and shepherds were watching over their flocks by night when Christ was born. So too should a parish priest or a bishop vigilantly watch over his flock, as his first duty. A shepherd risks his own life in guarding his sheep. So should a parish priest, when persecution or pestilence threatens; as did SS. Athanasius, Chrysostom, Basil, Ambrose. Lastly, S. Peter, the chief pastor of the Church, lays down notes for the pastors under him (1Pe 5:2). See also S. Gregory ( in Pastorali ), S. Bernard ( de Consider. ad Eugenium ), and S. Augustine ( Tract de Pastoribus et Ovibus ).

All these duties are summed up in charity, for charity supremely loves God, and for His sake the faithful committed to its care by God. (See also chap. xxi. 15.)

The good Shepherd layeth down his life for the sheep. This does not relate so much to the parable itself, as to that which is signified by it. For the natural Shepherd ought to count his own life of greater value than the lives of his sheep. And yet he ought to protect his sheep even at the risk of his life. But the shepherd of souls is bound, by his duty, to expose his bodily life to danger, for the spiritual life of the faithful committed to his charge. And hence he is bound to stand by them in the time of the plague, or provide some other qualified person to administer the sacraments to the sick, as did S. Charles Borromeo: and for this reason was canonised. And so also all the apostles, excepting S. John, suffered martyrdom for the sake of the faithful committed to their care. And so also nearly all the Roman Pontiffs down to S. Sylvester. But the leader of them all was Christ, who alone, as the best of Shepherds, laid down His life as a ransom, while all the others did so merely to manifest their faith, and as a pattern of virtue.

Ver. 12. — But he that is an hireling, &c. An hireling seeks not the good of the sheep but merely his own profit. "Hirelings are they," says S. Augustine, "who seek their own things, and not the things of Christ and of the sheep." So too S. Basil. But the apostles, though they fed not their own sheep, but the sheep of Christ, were not hirelings, because they sought not their own temporal gain, but the spiritual and eternal gain of the faithful. "He is called a hireling, and not a shepherd," says S. Gregory ( Hom. xiv.), "who feeds the Lord's sheep, not from deepest love, but for worldly gain. The hireling is he who holds the post of a shepherd, but seeks not to gain souls; is eager for earthly advantages, rejoices in the honour of the prelacy, feeds on temporal gains, delights in the reverence paid to him by men."

Seeth the wolf coming. "For in a time of tranquillity," says S. Gregory, "very often the hireling, as well as the true shepherd, stands on guard over the flock. But the approach of the wolf shows the temper of mind with which they did so. The wolf attacks the sheep when the violent and the spoiler oppress those who are faithful and humble. But he who seemed to be a shepherd and was not, leaves the sheep and runs away, because through fear for himself he does not venture to withstand his injustice."

Fleeth : "Not by change of place," says S. Gregory, "but by withdrawing support. He flies, because he saw injustice and held his peace: he flies, because he conceals himself by silence. To whom the prophet well says, "Ye have not gone up against him, nor raised up a wall for the house of Israel to stand in the battle in the day of the Lord" (Eze 13:5).

And the wolf catcheth them, i.e. A heretic, or any wicked man, who strives to pervert the faithful by word or example, or (as S. Gregory says) "the devil, who seizes them when he draws away this man to luxury, inflames another with avarice, puffs up another with pride, parts asunder others through anger, stimulates another with envy, supplants another by deceit. The devil therefore scatters the flock when he kills the faithful by temptations. But the hireling is not inflamed by zeal against such attacks, is not enkindled by any warmth of love. Because by looking after mere outward advantages, he carelessly takes no account of the inward injury which is done to the flock."

And hence, Christ leaves it to be gathered by contrast that the good shepherd when he sees the wolf coming neither flies nor forsakes his sheep, but stands firm and fights for them even to death, and in this way lays down his life for them. But when it is allowable for a pastor to fly when persecuted, and when not, see notes on S. Mat 10:23. Also S. Augustine ( Epis. clxxx . ad Honoratum ). I use on this matter the words of S. Gregory the more freely, because he had full experience of those things in his own person.

Ver. 13.— The hireling fleeth because he is an hireling, and careth not for the sheep. As though it were said directly, he who loves not the sheep, but worldly gain, cannot stand firm when the sheep are in danger. For while he is aiming at honour, and rejoicing in worldly gain, he is afraid of exposing himself to danger, lest he should lose that which he loves. For no one takes such diligent care for that which is another's as he does for his own. And therefore the hireling cares more for his own life than for the sheep which are not his; and flies when the wolf comes, as caring more for his own life than for the sheep.

Ver. 14.— I am the good shepherd, and know My sheep. Christ knows His sheep not merely with the watchful and tender eyes of His Godhead (as 8. Cyril says), but also with the eyes of His manhood (for it is as man that He is the Pastor of His Church). He knows who are His faithful ones, what are their gifts, and also what are their weaknesses, that He may increase the one, and heal the other. He knows them therefore not merely speculatively, but practically, and heaps on them all His gifts, benefits, and graces.

And am known of Mine, with the eyes of faith, hope, and charity, because they believe in Me, hope in Me, and love Me above all things. "Because I love them, they love Me in return, for love is the loadstone of love: if thou wishest to be loved, thou thyself must love. Love is the powerful allurement of love." So Theophylact. And besides this His love of us, He inspires in us love for Him in return. And this love is our highest good, leading us to heaven and making us blessed.

Ver. 15.— As the Father knoweth Me, &c. By this comparison Christ points out both the origin and also the greatness of the love which He bestows on His sheep. The boundless knowledge and love which exists between the Father and Myself, is the source of the love which exists between Myself and My faithful ones. Both because divine and uncreated love is the source of all human and created love; and also because it is the Father's will that I should love My faithful ones with great and special love, as He loves Me, and I love Him with boundless affection; for He wishes to adopt My faithful ones through Me who am His Son by nature, and He therefore loves them supremely as His children. And I do the same, because I submit in all things to the love and will of the Father; nay more, My love is the same as the Father's, as our will, our nature, and our Godhead is the same.

But here note the word "as" signifies similarity, not equality. For the Father loves the Son, and the Son loves the Father with uncreated, and therefore infinite love. But the Son, as man, loves His own with a created and finite love, and is loved with a like love by them in return. But there will be here also a kind of equality, if with Maldonatus you explain it thus: "When Christ says, I know My sheep, He speaks as God; but when He says, The Father knoweth Me, and I know My Father, He speaks of Himself as man. For just as Christ (as God) knows His sheep, and His sheep as men know Him in return; so the Father, as God, knows the Son as man, and the Son, as man, acknowledges His Father, and calls Him Father, as we do ourselves. 'I ascend to My Father, and your Father'" (Joh 20:17).

And I lay down My life for My sheep. This refers back to verse 14. "I know My sheep," I love them, i.e., most ardently, and therefore I lay down, i.e., I will shortly lay down, My life for them. He put in the words, "as the Father knoweth Me," to represent the source and the intensity of His love for His people, by His love for the Father, for it was this love which urged Him to lay down His life for His sheep. But the words "I lay down" signify that the death of Christ was not compulsory, but voluntary, self-chosen, and even loved for their salvation. So Leontius. And Christ thus expresses Himself below (ver. 18). "No man taketh it from Me, but I lay it down of Myself." And the words also signify, "I lay it down for a time, in order to take it again." The death of Christ therefore was not so much a death as the placing His soul for three days in Limbus.

Ver. 16.— And other sheep I have, &c. Other sheep, i.e., those who will be My sheep. This is spoken by anticipation. He means the Gentiles, and thus predicts their call and conversion, to show that He was to be the King and Shepherd of all nations, just as up to this time He had been of the Jews: and that, consequently, He did not care (comparatively) whether the Jews (few as they were in number) would be unbelieving and rebellious, since He was about to put countless Gentiles in their place. So Rupertus, who adds, "and they will hear My voice," striking quietly at the Jews.

And there will be one fold, and one shepherd. Some suppose that in the end of the world, God will convert all the Jews by Elias, and all the Gentiles by Enoch, and thus there will become one Church, made up of them both, and one Pastor, Christ, and His Vicar the Supreme Pontiff, who will be called the Angelic Pastor. (See the list of hopes, described symbolically, in the life of S. Malachi.) But they are in error. For neither will Elias convert all the Jews, nor Enoch all the Gentiles. For there will be then many unbelievers and followers of antichrist. But this is far from being the meaning of Christ. It was, that after His death and resurrection His apostles would be dispersed among all nations, and convert them, so that both Jews and Gentiles would be gathered into one Church of believers, under one Shepherd, Christ, and His Vicar, the Roman Pontiff. This is not to be looked forward to as something future, for it took place in the time of Constantine the first Christian emperor, who christianised nearly all the nations which were subject to him. The Apostle graphically sets this before us (Eph.2)

Ver. 17. — Therefore doth My Father love me, &c. Lest the Jews should despise Him as a mere man who would die on the Cross, He meets the objection by saying that His death would be glorious, and an object of desire, because He could of His own accord submit to it from love of, and obedience to the Father, and therefore to be loved, honoured, and exalted, that at the Name of Jesus every knee should bow, &c. (Phi 2:10).

I lay down My life, i.e., My soul. So S. Augustine and others, who from this passage prove that Christ had a human soul, in opposition to Apollinarius, who maintained that His Divinity was in the place of a soul. But others understand by it "life," which is caused by the union of soul and body. It comes to the same thing. That I may take it again. I do not destroy it but only lay it aside for a short time, that I may rise and take it again. S. Cyril refers back to the words "My Father loveth Me." He loves Me not merely because I set My sheep free by My death, but also because I quicken them by My rising again. As S. Paul says, Rom. iv. 25.

Ver. 18.— No one taketh it from Me, but I lay it down of Myself. For though the Jews are about to slay Me by force, yet this force of theirs would not avail against Me, unless I allow it of My own accord. And again, "Though I allow it, yet it is still in My power to die, or not to die. For by My Godhead I can impart such strength to My manhood, that it cannot be destroyed by any nails, blows, scourgings, or wounds which I suffer by My own will; just as I support the bodies of the beatified, and render them impassible." So Toletus. And hence Christ on the Cross cried aloud and gave up the ghost to show that He died without compulsion, and of His own accord, when He might, had He so willed, have lived on. For He who had strength to cry aloud, had strength also to live, so that the centurion beholding this said, "Truly this was the Son of God" (Mat 27:54).

I have power, &c. By My mighty and glorious Resurrection, which My soul will effect through the Power of My Divinity, hypostatically united to it. He here signifies that He is God as well as man; as man He lays down His life, as God He resumes it. So S. Cyril.

This commandment have I received from My Father. This was the reason for laying down His life. He was so ordered by the Father, lest the Jews should object "You have taken this duty on yourself, that Thou mightest be worshipped, as the Mediator, Messiah, and Saviour of the world." It is hence clear that it was a weighty commandment He received, that of suffering and dying on the Cross. "He became obedient" (to the commandment of the Father, for obedience properly so called presupposes a command, and is in fact its correlative; for obedience is that which is ordered, and a command implies obedience, for it is the formal object of obedience) "even to the death of the cross." So S. Cyril, S. Ambrose ( de Fide, v. 5), & Thomas, Suarez and others. But this command did not physically compel the will of Christ to obey it. It left it free. But it pertained to the Person of the Word to "prevent" the will of Jesus by supplies of grace, to which It foresaw it would willingly consent, and obey the command. And it was in this respect, that is in consequence of the continual keeping ( custodiam ) of the Word, that the manhood of Christ was said to be extrinsically impeccable, not because the Word predetermined It, but because It supplied It with fitting aids, with which It foresaw it would freely obey the command. For by this foreknowledge of future conditional events the freedom of Christ's will is fully preserved (see Suarez, part iii. Quæst. xviii.). And by this generous obedience in so difficult a matter, Christ obtained salvation for us, and glory for Himself. Set then, 0 Religious, this command of the Father, and this obedience of Christ before thine eyes, when any difficult task is imposed on thee by thy Superior.  R. Juda says admirably ( Pirke Avoth. cap. v.), "Be daring as a leopard, swift as an eagle, nimble as a deer, courageous as a lion, to do the will of thy Father which is in heaven"

Ver. 20.— And many of them said, &c.

Ver. 21.— Others said, &c. For he is proud as Lucifer, and instigated by him, He calls God His Father and makes Himself the Son of God.

He is thoroughly mad in saying that he lays down His life of Himself, though we see that He is alive, and no one does so except by compulsion. Moreover, Christ did not reply to these calumnies, as not being worthy of an answer, and also because He allowed those who supported Him to answer, for we give greater credit to others than to one who testifies of himself.

Ver. 22 — And it was at Jerusalem the feast of the dedication. When the first temple was dedicated, as S. Cyril holds, or rebuilt by Zerubbabel, as S. Chrysostom and others suppose, or what is more probable its rededication, after its profanation by Antiochus Epiphanes. The feast was held on the 25th of the month Casleu. It was celebrated with great rejoicing, and was called the feast of Lights (see Josephus, Ant xii. 2, and 2 Macc. 1: 18). All which S. John records from (Joh 7:2 to this point took place in the two months between the Feast of Tabernacles and the Feast of the Dedication: and in the three following months up to the Feast of the Passover there occurred the events which are recorded here to the end of the Gospel, and also in S. Luke from chap. 15 onwards.

Tropologically:—These Encænia set forth the renewal of a mind polluted by sin, and sanctified and consecrated anew to God by repentance.

And it was winter. This was stated, says Theophylact, to signify the approaching time of the Passion which took place the following spring. S. Cyril adds that it was said in order to give the reason why Jesus walked in the Porch, so as to be under cover from the cold. Mystically there is here signified (says the Gloss) the coldness of the Jews, who draw not near to the fire, i.e. who believe not in Christ.  S. Augustine says, "The Jews were cold in charity and love, and were burning with eagerness to do hurt; they approached Him not as followers, but pressed on Him as persecutors." "Do thou also," says Theophylact, "while it is winter, that is while this present life is shaken with the whirlwinds of iniquity, keep the spiritual dedication feast, by daily renewing thyself, and by ordering the ascensions of thy heart." Christ will be present to thee in Solomon's Porch, making for thee a peaceable resting-place.

Ver. 23. — And Jesus waited in the temple. In the Porch (or Portico), the outer part of the temple. In Solomon's porch. The temple of the Jews had two parts. The first, the Sanctuary, frequented only by the Priests, who discharged three functions, burning morning and evening incense on the altar of incense, lighting the lamps and replacing the shew-bread every Sabbath. The inner part, the Holy of Holies, which the High Priest alone entered once every year on the day of expiation. But since Christ was not descended from the tribe of Levi, He could not enter either of these parts of the temple.

But in front of the temple there was a Court or Vestibule; the upper part was the court of the Priests, the outer part, adjoining the inner court, was the court of the people, where they prayed and witnessed the sacrifices which were offered in the Court of the Priests. It was in this Court that Christ went to and fro and taught, and it had porticoes all round it, in which the people took shelter from the weather. Ribera ( de Templo, 1. 6) and others think that this was called Solomon's Porch. Others with Villalpandus, Maldonatus, &c., think more probably that this particular portico was called Solomon's as having been built by him long after the building of the temple, when the slope of the hill was levelled, and the portico was built at the eastern side of the temple. (See Josephus, B. Jud. vi. 6.) It was called Solomon's to distinguish it from the other porticoes which others added to the temple. Or else, as Baronius thinks, when the temple was burnt by the Chaldeans this portico alone remained, or else was rebuilt in the same form as that in which it had been erected by Solomon. (See on Act 3:11.)

Ver. 24.— Then came the Jews, &c. How long dost thou keep us in suspense? We wish to see the Messiah, and hope that Thou wilt declare Thyself to be He. They pretend this, in order to draw a confession from Christ, on which to accuse Him. For as says S. Augustine, "They do not desire the truth, but are getting up a charge, to accuse Him of making Himself the Messiah." So also S. Chrysostom, Theophylact, and Euthymius. But Christ so guarded His reply as not to give room for a false charge, and yet made it clear to the faithful that He was Christ the Son of God.

If thou art Christ, tell us plainly. That we may all be able to worship Thee openly as the Messiah. So did these hypocrites fulfil the predictions of David (Psa 22:16 and Psa 118:12). For, as S. Chrysostom says, "Christ spake everything openly, and said nothing secretly." And S. Augustine, "They sought to hear from Him that He was Christ, that so they might accuse Him of claiming kingly power."

Ver 25.— Jesus answered them, I told you, &c. I have told you plainly that I am the Messiah. But ye said, Thou bearest witness of Thyself. Thy witness is not true (Joh 8:15). But what I have said I constantly confirm by miracles. For I do them in the name, that is by the authority, will, and supernatural Power of God the Father. But ye continue obstinately in your unbelief, and falsely state that they are the works of the devil. How then will ye believe My words? So S. Chrysostom.

Ver. 26.— But ye believe not, &c. Ye will not submit to Me as your Shepherd, and accept Me as your Messiah. But ye rather wish Me to submit Myself to you, and to be My superiors, censors, and calumniators. It is ambition which makes you grudge Me the headship of the Church; and that ye refuse to believe Me. S. Augustine by "sheep" understands the elect. But this is not the proper nor the adequate cause of their rejecting Christ. For reprobation is not the cause, but rather the result of unbelief and sin. It was not that God had cast off the Jews that they sinned by unbelief. But it was because they chose to disbelieve and sin, that God cast them off. And it was not an adequate cause, because many of them who disbelieved in Him, believed in Him afterwards through the preaching of the apostles. And again some then believed in Christ who were not predestinated, but afterwards fell away into sin, as Judas and others.

Ver. 27. — My sheep hear my voice. He leaves the inference to them: but ye hear not my voice, and are therefore not My sheep. (See above, ver. 4.)

Ver. 28. — And I give unto them eternal life. The sheep of Christ are of two kinds: first, all Christians; and secondly, those alone who are predestinated to glory. The words of Christ relate to the second class. And S. Augustine shows why they do not perish. For they are of those sheep of whom it is said, "The Lord knoweth who are His." They are specially the sheep of Christ, none of whom perish. And yet of the former class Christ also says, "I give unto them eternal life," that is, as far as I may. I make them the promise. I give them all necessary helps. I wish for their salvation. If then any of them perish it is not My fault but theirs, for they will not co-operate with My grace. For neither the devil nor any one else is able to pluck them out of My hand, if they resolve to abide in it, and will not be torn away. For My grace, if they cooperate with it, has power to keep them from being taken from Me. But if they leave Me of their own will, it is not a tearing away, but their own voluntary act. So S. Cyril, Leontius, Theophylact, and Maldonatus. Christ means to say that no power can take them away, but they have full liberty to go away from Christ.

I give unto them eternal life, that is if they abide in faith and obedience to Me. I give it in this world through grace by hope, and I will hereafter give it in glory. He invites the Jews by this promise to become His sheep, and reproves them for refusing to do so. The faithful are in the "hand," that is under the protection and guardianship of Christ. This is signified by the hand, which ministers to the whole body (see S. Isidore, Etym. xi. 1).

Ver. 29.— My Father which gave them Me is greater than all (the Vulgate and Latin fathers read " majus," the Greek fathers μείξων ), and no one is able to pluck them out of My Father's hand. Because the Divine Nature which the Father gave Me, and its almighty power, is greater than all created beings, even angels and devils, and as no one can pluck them out of My Father's hand, so can they not pluck them out of My own, for the hand and the power of the Father and Myself are one and the same. (So S. Augustine, Bede, Maldonatus; and see S. Ambrose, de Spir. Sancto, iii. 18. S. Hilary, de Trin. lib. vii., and Tertullian, contra Praxeam ) . He says this against the Jews who regarded Him as a mere man, "Know then that the Eternal Father gave Me a Divine Nature and Personality far higher than any created nature, whether angels or men." Others explain it, that the sheep committed to Me by the Father must be more highly valued by Me than anything else; and no one can pluck them either out of My Father's hand, or out of My own hand. But the first explanation is both the most sublime, and most full of meaning.

S. Cyril explains it thus, "My Father has committed to Me, His Incarnate Son, the care of His sheep. As God I have equal power with Him, and as man My hand is strengthened by the Almighty Hand of the Father." Whence the Interlinear Gloss explains the word "hand" by "Me, who am the Hand of the Father." For as S. Augustine says, "men call their 'hands' those persons through whom they do what they wish." The two explanations come to the same thing.

Ver. 30.— I and My Father are one, not only by agreement and consent of will, as the Arians hold, but also one in Essence and Godhead, the same in number,^* not in species, for otherwise there would be more Gods than one. Christ speaks here as God and the Word of the Father. And from this the fathers prove His Godhead against the Arians. And the Jews understood the words in the same sense, and consequently sought to stone Him as a blasphemer. And Christ Himself explained them in the same sense, for He said, I am the Son of God. It is clear also from His line of argument, "being one with the Father I have the same Almighty power." For where the essence is the same, the power is also the same. So says S. Hilary ( de Trinit. lib. viii.), "The Father and the Son are One, not as He speaks of the faithful (in chap. xvii.), 'That they may be one,' but one in nature, honour, and power." "He steers between Scylla and Charybdis," says S. Augustine ( in loc. ) "between Arius and Sabellius; for by speaking of 'One' He signifies Oneness of nature. But by saying 'we are' He indicates a plurality of persons, which Sabellius denied, affirming that God was One in Person, as well as in Essence." S. Augustine says the same ( de Trinit. vi. 2). See Bellarmine ( de Christo, i. 6).

Ver. 31.— The Jews therefore look up stones to stone Him, as a blasphemer. The Jews show in this their hypocrisy, malignity, and hatred of Christ, and that they did not honestly, but craftily and insidiously, ask Him whether He were the Christ. But Christ as being God kept them from casting on Him the stones which they held in their hands. "Hard as stones," says S. Augustine, "they rushed to the stones." Mystically, says S. Hilary ( de Trinit. lib. vii), "And now also heretics hurl the stones of their words, to cast down, if they can, Christ from His throne; inspired, no doubt, by Lucifer, who aimed at obtaining this throne of Godhead, and therefore grudged it to Christ, and is active in taking it away by means of heretics."

Ver. 32. — Jesus answered, &c. He replied not to the words, for none had been spoken, but to the crafty intention of the Jews. He answered, i.e., He asked them for what cause do ye wish to stone Me? By works He means the miracles which He had wrought by the authority and supernatural aid of God the Father. And He thus quietly reproves their ingratitude and malignity. I have healed, He would say, your blind, and lame, and sick, by My Divine power, when destitute of all human aid; why do ye ungratefully repay My many kindnesses by evil treatment, and wish to stone Me?

Ver. 33. — The Jews answered, For a good work, &c. "The Jews" (says S. Augustine) "understood that which the Arians understand not. For they felt that it could not be said, 'I and the Father are one,' unless the Father and the Son were equal."

Ver. 34. — Jesus answered them, Is it not written in your 1aw ( Ps 82: 6), I said, Ye are gods? The word in Hebrew is plural. God is called Elohim, as ruling and governing the world, and as the judge and punisher of evil-doing. Whence angels and judges who share this power are called gods, not by nature or by hypostatical union (as Christ), but by participating in the Divine judgments (see Ex. vii. 1, xxii. 28; Psa 8:6, in the Hebrew Elohim). But there, as S. Hilary observes ( Lib. vii . de Trinit.), the word Elohim is limited by the context, so as to make it clear that the word does not signify God, but angels or judges. And so in Ps. lxxxii., "God standeth in the congregation of princes. He is the judge among gods." The gods who are judged are men or angels, He who judges them is the One True God. "Just as Christ here," says S. Augustine, "judges as God the Pharisees and rulers of the Jews, who were gods, so to speak, upon earth." On this account He quotes this psalm which is in Hebrew Elohim, judges. Elohim, the highest of all, judges the earthly rulers who are under Him. This is supported by the Chaldee Targum, which explains, "Ye are gods, and are all the children of the Highest;" "ye are the angels of the high God." And that which is properly said of angels is extended to all Israelites and the faithful, for they are the sons of God. But when the word "Elohim" is used "absolutely" (without limitation) it signifies the One and True God.

Christ therefore, instead of overthrowing the opinion of the Jews, rather confirms it.

Ver. 35. — If He called them gods unto whom the word of God came, whom the Word of God appointed judges and gave them authority by Moses and his successors, and commanded them to judge rightly as partaking His authority, making them (says Euthymius) gods, as it were, upon earth. And the Scripture cannot be broken : no one, i.e., can take from them the name of judges, which the irrevocable word of Scripture has given them.

Ver. 36. — Say ye of Him, &c. This is an argument from the less to the greater. "If judges, who only participate in the power of God, are rightly called gods, much more can I be called God, who am the Very Word of God."

S. Augustine and Bede more acutely, but less to the point, maintain that the force of the argument is this, if they who are merely partakers of the word of God are called gods, much more am I, who am not merely a partaker of the word of God, but the Word of God Itself

Note here that the words, "He whom the Father hath sanctified," have several meanings. (1.) He to whom the Father hath communicated the sanctity wherewith He is holy, whom the Father, when He begat Him, made to be holy, says S. Augustine. For God the Father who is holy begat the Son who is holy. So Bede, Toletus, and others. The Son is therefore holy in His generation and essence. (2.) The Father sanctified Christ as man, by means of the Hypostatical Union; for by this (speaking accurately) is the manhood of Christ sanctified in the highest degree. For by the very act wherewith the Person of the Word (Itself uncreated and infinite Sanctity) assumed the humanity, and united it hypostatically to Itself, It clearly sanctified it, and thus infused into its soul the pre-eminent sanctity of charity, grace, and all other virtues. And so S. Hilary says, "Jesus was sanctified to be His Son, since S. Paul says, 'He was predestinated to be the Son of God with power, by the Spirit of sanctification.'" And so too S. Chrysostom, and S. Athanasius ( de Incarn. Verb. sub. init. ) "Sanctified" is therefore the same as "sealed," as I said Joh 6:27. (3.) Theophylact says, "He sanctified, that is He sanctioned His sacrifice for the world, showing that He was not such a god as the others were; for to save the world is the work of God, not of a man deified by grace. As Christ says (xvii. 19), I sanctify Myself, i.e., I sacrifice Myself, I offer Myself as a holy Victim." (4.) Maldonatus says: "He sanctified Me, i.e., He designated and destined Me to the office of Saviour," referring to Jer. i. 5, though the truer meaning of the passage is different, as I have there stated.

Ver. 37.— If I do not the works of My Father, believe Me not. He appeals to the miracles which He wrought by the command and supernatural power of God the Father. For these, as being divine, proved Him to be the very Son of God.

Ver. 38. — But if I do, &c., and I in the Father, working by the same Godhead and omnipotence which I have received from Him. Accordingly S. Augustine, Cyril, Leontius, &c., consider that the words, "I in the Father and the Father in Me," mean the same as "I and the Father are one." S. Augustine says ( in loc.), "We are in God, and God in us. But can we say, 'I and God are one?' Thou art in God, because God containeth thee; God is in thee, because thou art made the temple of God. But because thou art in God, and God in thee, canst thou therefore say, 'He who seeth God seeth Me,' as the only Begotten said, 'He that seeth Me, seeth the Father also, and I and the Father are one?' Recognise what is proper to the Lord, and also the duty of the servant. What is proper to the Lord is equality with the Father; the duty of the servant is to be partaker of the Saviour."

Ver. 39. — The Jews therefore sought again to take Him, but He escaped out of their hands. "That their anger might be appeased by His withdrawal," says S. Chrysostom. S. Augustine, acutely but symbolically, "They took Him not, because they had not the hand of faith." He escaped by His Divine Power, making Himself invisible. As He did, Joh 8:59.

Ver. 40.— And went away again beyond Jordan, into the place where John at first baptized. In Bethabara, or Bethania, where Christ was baptized by him. He afterwards baptized in Ænon (see Joh 3:23), frequently shifting His abode. He went through other districts of Jordan, He withdrew to Bethabara, that the people who followed Him thither might call to mind the testimony which John had borne to Him on the very spot, and also the testimony of God the Father at His baptism, and might on this account believe in Him. So S. Chrysostom.

And there abode : till the Passover and his own Passion drew nigh, when He returned to Jerusalem, and raised up Lazarus, which provoked the scribes and rulers against Him.

Ver. 41. — And many resorted, &c. And yet we believed him. Therefore we ought the more firmly to believe in Jesus, who proves that He is the Messiah by so many signs and miracles. So S. Chrysostom.

There was also another reason for their believing in Christ; namely, that they found Him to be mightier than John in His miracles, in the power of His discourses, in His holiness of life, as John had foretold. And hence they inferred, If we see that the other things which John spake of Him are true, it is therefore equally true (as he said) that Jesus was the Messiah.

Ver. 41 . — An

Lapide: Joh 10:32-41

Ver. 32. — Jesus answered, &c. He replied not to the words, for none had been spoken, but to the crafty intention of the Jews. He answered, i.e., He asked them for what cause do ye wish to stone Me? By works He means the miracles which He had wrought by the authority and supernatural aid of God the Father. And He thus quietly reproves their ingratitude and malignity. I have healed, He would say, your blind, and lame, and sick, by My Divine power, when destitute of all human aid; why do ye ungratefully repay My many kindnesses by evil treatment, and wish to stone Me?

Ver. 33. — The Jews answered, For a good work, &c. "The Jews" (says S. Augustine) "understood that which the Arians understand not. For they felt that it could not be said, 'I and the Father are one,' unless the Father and the Son were equal."

Ver. 34. — Jesus answered them, Is it not written in your 1aw ( Ps 82: 6), I said, Ye are gods? The word in Hebrew is plural. God is called Elohim, as ruling and governing the world, and as the judge and punisher of evil-doing. Whence angels and judges who share this power are called gods, not by nature or by hypostatical union (as Christ), but by participating in the Divine judgments (see Ex. vii. 1, xxii. 28; Psa 8:6, in the Hebrew Elohim). But there, as S. Hilary observes ( Lib. vii . de Trinit.), the word Elohim is limited by the context, so as to make it clear that the word does not signify God, but angels or judges. And so in Ps. lxxxii., "God standeth in the congregation of princes. He is the judge among gods." The gods who are judged are men or angels, He who judges them is the One True God. "Just as Christ here," says S. Augustine, "judges as God the Pharisees and rulers of the Jews, who were gods, so to speak, upon earth." On this account He quotes this psalm which is in Hebrew Elohim, judges. Elohim, the highest of all, judges the earthly rulers who are under Him. This is supported by the Chaldee Targum, which explains, "Ye are gods, and are all the children of the Highest;" "ye are the angels of the high God." And that which is properly said of angels is extended to all Israelites and the faithful, for they are the sons of God. But when the word "Elohim" is used "absolutely" (without limitation) it signifies the One and True God.

Christ therefore, instead of overthrowing the opinion of the Jews, rather confirms it.

Ver. 35. — If He called them gods unto whom the word of God came, whom the Word of God appointed judges and gave them authority by Moses and his successors, and commanded them to judge rightly as partaking His authority, making them (says Euthymius) gods, as it were, upon earth. And the Scripture cannot be broken : no one, i.e., can take from them the name of judges, which the irrevocable word of Scripture has given them.

Ver. 36. — Say ye of Him, &c. This is an argument from the less to the greater. "If judges, who only participate in the power of God, are rightly called gods, much more can I be called God, who am the Very Word of God."

S. Augustine and Bede more acutely, but less to the point, maintain that the force of the argument is this, if they who are merely partakers of the word of God are called gods, much more am I, who am not merely a partaker of the word of God, but the Word of God Itself

Note here that the words, "He whom the Father hath sanctified," have several meanings. (1.) He to whom the Father hath communicated the sanctity wherewith He is holy, whom the Father, when He begat Him, made to be holy, says S. Augustine. For God the Father who is holy begat the Son who is holy. So Bede, Toletus, and others. The Son is therefore holy in His generation and essence. (2.) The Father sanctified Christ as man, by means of the Hypostatical Union; for by this (speaking accurately) is the manhood of Christ sanctified in the highest degree. For by the very act wherewith the Person of the Word (Itself uncreated and infinite Sanctity) assumed the humanity, and united it hypostatically to Itself, It clearly sanctified it, and thus infused into its soul the pre-eminent sanctity of charity, grace, and all other virtues. And so S. Hilary says, "Jesus was sanctified to be His Son, since S. Paul says, 'He was predestinated to be the Son of God with power, by the Spirit of sanctification.'" And so too S. Chrysostom, and S. Athanasius ( de Incarn. Verb. sub. init. ) "Sanctified" is therefore the same as "sealed," as I said Joh 6:27. (3.) Theophylact says, "He sanctified, that is He sanctioned His sacrifice for the world, showing that He was not such a god as the others were; for to save the world is the work of God, not of a man deified by grace. As Christ says (xvii. 19), I sanctify Myself, i.e., I sacrifice Myself, I offer Myself as a holy Victim." (4.) Maldonatus says: "He sanctified Me, i.e., He designated and destined Me to the office of Saviour," referring to Jer. i. 5, though the truer meaning of the passage is different, as I have there stated.

Ver. 37.— If I do not the works of My Father, believe Me not. He appeals to the miracles which He wrought by the command and supernatural power of God the Father. For these, as being divine, proved Him to be the very Son of God.

Ver. 38. — But if I do, &c., and I in the Father, working by the same Godhead and omnipotence which I have received from Him. Accordingly S. Augustine, Cyril, Leontius, &c., consider that the words, "I in the Father and the Father in Me," mean the same as "I and the Father are one." S. Augustine says ( in loc.), "We are in God, and God in us. But can we say, 'I and God are one?' Thou art in God, because God containeth thee; God is in thee, because thou art made the temple of God. But because thou art in God, and God in thee, canst thou therefore say, 'He who seeth God seeth Me,' as the only Begotten said, 'He that seeth Me, seeth the Father also, and I and the Father are one?' Recognise what is proper to the Lord, and also the duty of the servant. What is proper to the Lord is equality with the Father; the duty of the servant is to be partaker of the Saviour."

Ver. 39. — The Jews therefore sought again to take Him, but He escaped out of their hands. "That their anger might be appeased by His withdrawal," says S. Chrysostom. S. Augustine, acutely but symbolically, "They took Him not, because they had not the hand of faith." He escaped by His Divine Power, making Himself invisible. As He did, Joh 8:59.

Ver. 40.— And went away again beyond Jordan, into the place where John at first baptized. In Bethabara, or Bethania, where Christ was baptized by him. He afterwards baptized in Ænon (see Joh 3:23), frequently shifting His abode. He went through other districts of Jordan, He withdrew to Bethabara, that the people who followed Him thither might call to mind the testimony which John had borne to Him on the very spot, and also the testimony of God the Father at His baptism, and might on this account believe in Him. So S. Chrysostom.

And there abode : till the Passover and his own Passion drew nigh, when He returned to Jerusalem, and raised up Lazarus, which provoked the scribes and rulers against Him.

Ver. 41. — And many resorted, &c. And yet we believed him. Therefore we ought the more firmly to believe in Jesus, who proves that He is the Messiah by so many signs and miracles. So S. Chrysostom.

There was also another reason for their believing in Christ; namely, that they found Him to be mightier than John in His miracles, in the power of His discourses, in His holiness of life, as John had foretold. And hence they inferred, If we see that the other things which John spake of Him are true, it is therefore equally true (as he said) that Jesus was the Messiah.

Ver. 41 . — And many believed on Him, for doubtless, as S. Augustine says, "they apprehended Him when He was tarrying with them, and not as the Jews wished to apprehend Him, as He was going away. Let us therefore by the lamp attain to the day; for John was a lamp, and bore witness to the day."

* Used in a logical sense. (Back to the place).

Tafsiran/Catatan -- Lainnya

Evidence: Joh 10:2

True believers are likened to sheep, which: know the voice of their shepherd; are easily led (they submit without resistance); flock together (in unity); need a shepherd (or they stray); were a type of Israel ( Mat 10:6 ); imitate one another; are productive (wool, leather, meat, and milk); were a sign of God’s blessing (see Deu 7:13 ); will be divided from the " goats" at the Judgment; were offered in sacrifice.

Evidence: Joh 10:9

A Hebrew servant who was given his freedom had the option to stay with a master he loved. If he chose to give up his freedom, his master took him to the doorpost and pierced his ear with an awl, " and he shall serve him forever" ( Exo 21:5-6 ). In the same way, the sinner, upon conversion, is given freedom from sin and becomes a servant of Jesus Christ ( 1Co 7:22 ), to serve Him forever. He presents his body as a living sacrifice. His ear is forever open to the Door of the Savior ( Joh 10:9 ).

Evidence: Joh 10:10

" Evangelism is about experiencing God. If you choose to be obedient, He will take you on a journey so exciting that your life will never be the same." Bill Fay, Share Jesus Without Fear

" Evangelism is the cure to the disease of church boredom." Todd P. McCollum

" I can tell you that there is no greater joy than leading someone to faith in Jesus Christ. Even if they reject your message, it still feels great to obey Christ. Yet regardless of how we feel, we need to remember this is what He has commanded." D. James Kennedy

Evidence: Joh 10:11

Hundreds of years earlier, David had written that the Lord was his shepherd, and now that Shepherd had become flesh. Here is a continuance of the most famous of psalms, Psalm 23. This was the " Great Shepherd" Himself ( Heb 13:20 ), the One who takes away the " want" of the covetous human heart. He was the path of righteousness, who brought light to the valley of the shadow of death. Here was the Bread of Life, placed by God on a table in the presence of our enemies. Heaven’s cup " ran over," and brought the Father’s goodness and mercy to us, so that we might dwell in the House of the Lord forever.

Evidence: Joh 10:16

The Mormons misrepresent this verse. It is an obvious reference to the Gentiles. See Joh 11:52 ; Rom 15:9-12 ; Eph 2:11-18 .

Evidence: Joh 10:27

See 2Ti 2:19 footnote.

Evidence: Joh 10:30

Was Jesus God in human form? See Joh 10:38 .

Evidence: Joh 10:36

The Deity of Jesus

From Christ Before the Manger by Ron Rhode

A strong argument for the deity of Christ is the fact that many of the names, titles, and attributes ascribed to Yahweh are also ascribed to Jesus Christ.

DESCRIPTION FATHER JESUS

Yahweh ("I AM") Exo 3:14 Joh 8:24

Deu 32:39 Joh 8:58

Isa 43:10 Joh 18:4-6

God Gen 1:1 Isa 7:14

Deu 6:4 Isa 9:6

Psa 45:6-7 Joh 1:1

Joh 1:14

Joh 20:28

Tit 2:13

Heb 1:8

2Pe 1:1

Mat 1:23

1Jo 5:20

Alpha and Omega Isa 41:4 Rev 1:17-18

(First and Last) Isa 48:12 Rev 2:8

Rev 1:8 Rev 22:12-16

Lord Isa 45:23 Mat 12:8

Act 7:59-60

Act 10:36

Rom 10:12

1Co 2:8

1Co 12:3

Phi 2:10-11

Savior Isa 43:3 Mat 1:21

Isa 43:11 Luk 2:11

Isa 49:26 Joh 1:29

Isa 63:8 Joh 4:42

Luk 1:47 2Ti 1:10

1Ti 4:10 Tit 2:13

Heb 5:9

King Psa 95:3 Rev 17:14

Isa 43:15 Rev 19:16

1Ti 6:14-16

Judge Gen 18:25 Joh 5:22

Deu 32:36 2Co 5:10

Psa 50:4 ; Psa 50:6 2Ti 4:1

Psa 58:11

Psa 75:7

Psa 96:13

Light 2Sa 22:29 Joh 1:4 ; Joh 1:9

Psa 27:1 Joh 3:19

Joh 8:12

Joh 9:5

Rock Deu 32:3-4 Rom 9:33

2Sa 22:32 1Co 10:3-4

Psa 89:26 1Pe 2:4-8

Redeemer Psa 130:7-8 Act 20:28

Isa 43:1 Eph 1:7

Isa 48:17 Heb 9:12

Isa 49:26

Isa 54:5

Our Isa 45:24 Jer 23:6

Righteousness Rom 3:21-22

Husband Isa 54:5 Mat 25:1

Hos 2:16 Mar 2:18-19

2Co 11:2

Eph 5:25-32

Rev 21:2

Rev 21:9

Shepherd Gen 49:24 Joh 10:11

Psa 23:1 Heb 13:20

Psa 80:1 1Pe 2:25

1Pe 5:4

Joh 10:16

Creator Gen 1:1 Joh 1:2-3

Job 33:4 Col 1:15-18

Psa 95:5-6 Heb 1:1-3

Psa 102:24-25 Heb 1:10

Isa 40:28 Joh 1:10

Isa 43:1

Act 4:24

Giver of Life Gen 2:7 Joh 5:21

Deu 32:39 Joh 10:28

1Sa 2:6 Joh 11:25

Psa 36:9

Forgiver of Sin Exo 34:6-7 Mat 9:2

Neh 9:17 Mar 2:1-12

Dan 9:9 Act 26:18

Jon 4:2 Col 2:13

Col 3:13

Lord our Healer Exo 15:26 Act 9:34

Omnipresent Psa 139:7-12 Mat 18:20

Pro 15:3 Mat 28:20

Eph 3:17

Eph 4:10

Omniscient 1Ki 8:39 Mat 9:4

Jer 17:10 Mat 11:27

Jer 17:16 Luk 5:4-6

John 2:25

John 16:30

John 21:17

Acts 1:24

Omnipotent Isa 40:10-31 Mat 28:18

Isa 45:5-13 Mar 1:29-34

Rev 19:6 Joh 10:18

Jud 1:24

Preexistent Gen 1:1 Joh 1:15

Joh 1:30

Joh 3:13

Joh 3:31-32

Joh 6:62

Joh 16:28

Joh 17:5

Eternal Psa 102:26-27 Isa 9:6

Hab 3:6 Mic 5:2

Joh 8:58

Immutable Mal 3:6 Heb 13:8

Jam 1:17

Receiver of Mat 4:10 Mat 2:8 ; Mat 2:11

worship Joh 4:24 Mat 14:33

Rev 5:14 Mat 28:9

Rev 7:11 Joh 9:38

Rev 11:16 Phi 2:10-11

Rev 19:4 Heb 1:6

Rev 19:10

Hope Jer 17:7 1Ti 1:1

Speaker with "Thus saith the Lord. .." Mat 23:34-37

divine authority -used hundreds of times Joh 3:5

Joh 7:46

"Truly, truly, I say. . ."

Who raised Jesus Act 2:24 Joh 2:19-22

from the dead? Rom 8:11 Joh 10:17-18

1Co 6:14 Mat 27:40

Act 2:32

Who gets the Isa 42:8 Heb 13:21

glory? Isa 48:11 Joh 17:5

Evidence: Joh 10:37

Preach Christ or nothing: don’t dispute or discuss except with your eye on the cross. CHARLES SPURGEON

Evidence: Joh 10:38

Was Jesus God in human form? See Joh 14:10 .

Pendahuluan / Garis Besar

Robertson: John (Pendahuluan Kitab)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Pendahuluan Kitab)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Garis Besar)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Pendahuluan Kitab)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 10 (Pendahuluan Pasal)

Overview

Joh 10:1, Christ is the door, and the good shepherd; Joh 10:19, Divers opinions of him; Joh 10:23, He proves by his works that he is Christ the Son of God; Joh 10:31, escapes the Jews; Joh 10:39, and goes again beyond Jordan, where many believe on him.

Poole: John 10 (Pendahuluan Pasal)

CHAPTER 10

MHCC: John (Pendahuluan Kitab)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 10 (Pendahuluan Pasal)

(Joh 10:1-5) The parable of the good shepherd.

(Joh 10:6-9) Christ the Door.

(Joh 10:10-18) Christ the good Shepherd.

(Joh 10:19-21) The Jews' opinion concerning Jesus.

(Joh 10:22-30) His discourse at the feast of dedication.

(Joh 10:31-38) The Jews attempt to stone Jesus.

(Joh 10:39-42) He departs from Jerusalem.

Matthew Henry: John (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 10 (Pendahuluan Pasal)

In this chapter we have, I. Christ's parabolical discourse concerning himself as the door of the sheepfold, and the shepherd of the sheep (v. 1-18). II. The various sentiments of people upon it (Joh 10:19-21). III. The dispute Christ had with the Jews in the temple at the feast of dedication (v. 22-39). IV. His departure into the country thereupon (Joh 10:40-42).

Barclay: John (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 10 (Pendahuluan Pasal)

The Shepherd And His Sheep (Joh_10:1-6)

The Shepherd And His Sheep (Joh_10:1-6 Continued)

The Door To Life (Joh_10:7-10)

The True And The False Shepherd (Joh_10:11-15)

The Ultimate Unity (Joh_10:16)

Love's Choice (Joh_10:17-18)

Madman Or Son Of God (Joh_10:19-21)

The Claim And The Promise (Joh_10:22-28)

The Claim And The Promise (Joh_10:22-28 Continued)

The Tremendous Trust And The Tremendous Claim (Joh_10:29-30)

Inviting The Acid Test (Joh_10:31-39)

Peace Before The Storm (Joh_10:40-41)

Constable: John (Pendahuluan Kitab)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Garis Besar)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

Bibliography

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_____. "The Angel at Bethesda--John 5:4." Bibliotheca Sacra 136:541 (January-March 1979):25-39.

_____. "Coming to the Light--John 3:20-21." Bibliotheca Sacra 135:540 (October-December 1978):314-22.

_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. "Grace after Grace--John 1:16." Bibliotheca Sacra 135:537 (January-March 1978):34-45.

_____. "Rivers of Living Water--John 7:37-39." Bibliotheca Sacra 136:543 (July-September 1979):239-48.

_____. "Those Who Have Done Good--John 5:28-29." Bibliotheca Sacra 136:542 (April-June 1979):158-66.

_____. "Untrustworthy Believers--John 2:23-25." Bibliotheca Sacra 135:538 (April-June 1978):139-52.

_____. "Water and Spirit--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "Water and Wind--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

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Copyright 2003 by Thomas L. Constable

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Haydock: John (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

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[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

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Gill: John (Pendahuluan Kitab)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Pendahuluan Kitab)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Garis Besar)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Pendahuluan Kitab)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.