John 10

Notes on the verses

Chap. X. Ver. 1—21. Jesus the door of God’s sheep-fold— and the Good Shepherd himself.—In part of this allegory, Jesus Christ speaks of himself as the only door—the only way by which men can enter into the true church, or fold of God. The allusion is to the gate by which the shepherd leads his sheep into the blessed pastures. When he says, “ All who came before me are thieves and robbers,’ he does not reflect on the prophets of the Old Testament, who made no pretensions to be themselves the way, or the door, unto eternal life but pointed maT to the Messiah as such. The thieves an robbers here alluded to, were those false teachers who pretended to point out some other way of life and salvation, than through his mediation and atonement: whether by men’s effect of well directed surgery: that performed by Christ was wholly a miracle, effected by the power of God.

The simple means employed could have had no effect in this case; and were merely employed as symbols. |—Bagster. CuHap. X. Ver.1. That entereth not by the door—That is, by the gate of the sheepfold. The sheepfold was an inclosure sometimes in the manner of a building, and made of stone, or fenced with reeds. 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, 30 that two lambs could not come out together. To this inclosure there is an aliusion in these words.—Orient. Cust. No. 1293. Paen Ver. 2. He that entereth in by the door is the shepherd—That is, thieves and robbers are not allowed to enter in by the door, but those only who belong to the sheepfold.

Ver. 3. He calleth his mon sheep by name.—In Judea, and other Eastern countries, the shepherds give names to their sheep, who answer to them, as do our dogs and horses, following them when called.—Macknight: Ph Ver. 4. The sheep follow him: for they know his voice.—Not only is this the case in the East, but Polybiws mentions, that in Italy the shepherds were aeceustomed to sound a horn and the sheep would follow them.—Orient. Cust. tereth the sheep. d Eze.34.11. 13 The hireling fleeth, because he is a hire- |x 2nigus.| fold, and one shepherd. Pp.. This tcommandment have I received of my q 18.53.7..12 19 | There was a division therefore again ver, | and is mad; why hear ye him ? 21 Others said, These are not the words of own moral obedience, or by a course of ritual ceremonies and observances.

—_- But Christ is also here spoken of as “the Good Shepherd,” which is_an allegory much more familiar to us than the preceding. Under this figure he is repeatedly represented to us by the prophets, (see (Isaiah 40:11). (Ezekiel 34:23). (Zechariah 13)Ts &c.,) as well as in the latter parts of the New Testament. As the Good Shepherd, he is distinguished from “‘ the hireling. who careth not for the sheep,” as well as from the robber, who comes to steal them. He is the Good Shepherd, as that character expresses his tenderness towards them:—“ He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young.” ((Isaiah 40)

11.) A good che herd will also risk his life in defence of the sheep, as David dil-when he kept his father’s sheep, ((1 Samuel 17:34-36);) but Taz Good Shepherd not merely risked, but gave, or, as it is here expressed laid down his life forhis sheep. Jesus is not only the Goo Shepherd, but “the Great Shepherd of the sheep.” ((Hebrews 13:20).’ ‘‘ The Chief Shepherd,” ((1 Peter 5:2),) “ whose own the sheep are,” having ‘“‘purchased them with his own most precious blood.”: We are farther informed, that this Good Shepherd intimately knows his sheep, and is known of them: He calls them all by name—they know his voice and follow him; but will not follow strangers, for they know not the voice of strangers; all which circumstances relate to the divine communion which subsists between Christ and true believers; being drawn to him by the x 3 oe ERs Father’s grace; as he hath said, ‘“ No man can come unto me unless the Father which hath sent me draw him.”

(Ch, vi. 44.) But Christ has other sheep beside those of the Jewish fold. Blessed be God, his sheep are not confined to one quarter of Ver. 8. All that ever came before me.—Campbell says, the words ‘’ before me,” are wanting in some of the most ancient, and in a great number of other MSS. and in some ancient versions of early editions. He reads, ‘‘ All who have entered in another manner.” ‘The double comparison of Christ to a sheep door and to a shepherd, introduces a confusion of metaphor, not uncommon in the East. 3,: 4 Ver. 12. But…. hireling.—’‘It is not the bare receiving hire which denominates a man a hireling; for the labourer is worthy of his hire, (Jesus himself being Judge, (Luke 10)

7,) but the loving hire more than the work— the working for the sake of hire.” Wesley.; Ver. 14, 15. And know my sheep, &c.—Campbell reads, (we think preferably,) “1 both know my own, and am known by them, (even as the Father knoweth me, and I know the Father,) and I give my life for the sheep.” Ver. 18. No man taketh it—Campbell, “No man forceth it’—frem me. See (John 19:11). P: Ver. 20. He hath a devil, and is mad.—They suppose him mad in consequence of being possessed. i Ver. 20, 21. Hath a devil.—The Greek in both these verses is not diabolos. but dainion, or demon. 2 Ver. 24. How long dost thou make us to dowbt—i. e. hold us in suspense. Ver. 28. Neither shall any man pluck.—Campbell, ‘* Neither shall any one wrest.”

The noun ‘‘ man” is certainly improperly supplied, (as in many other places;) and Dr. Campbell’s version is more literal. Ver. 29. To pluck.—Campbell, “ to wrest,” as before. _ Ver. 30. I and my Father.—Doddridge, ‘The Father;” for the pronoun is not in the original, nor is it wanted. Are one.—Not éis, one person, but en, one thing; meaning one divine Being—one God. Ver. 34. In your law—i. e. in the sacred books; thus the’Psalmist himself used the term frequently, Ps. exix. Ver. 35. The word of God came.—Some refer this to the divine decree which made them magistrates, or judges; but Doddridge refers it rather to the divine message, “ Isaid, Ye are gods.” (Psalms 31:6). — And the scripture cannot be broken.—We should prefer reading these words as Doddridge does, in a parenthesis, thus—‘’ If he called them gods to whom the word of God came, (and the scripturé cannot be broken,) Say ye ”’ &c.

Ver. 36. Whom the Father hath sanctified:—This term, “ sanctify,” does not always mean to make holy; ‘but often, especially in the Old Testament, to devote to a sacred purpose or office.