John 10
DODDJohn 10:11-21
Christ describes himself as the good Shepherd, who will lay down his life for the sheep. John X. 11—21.
JOHN X. 11.
I AM the good Shepherd: the good shepherd giveth his life for the sheep.
JOHN X. 11.
OUR Lord, having thus represented himself as the door of the sheep, and intimated the regards to be maintained towards him, particularly by those that professed themselves teachers of others, now changed the similitude, and said, I may also very properly add, that I am myself, by way of eminence, the good Shepherd, the Person frequently foretold in scripture under that character (Isa. xl. 11; Ezek. xxxiv. 23; xxxvii. 24; and Mic. v. 4); and I must fully answer it in all its branch’s; especially in this, that as the good shepherd on occasion layeth down his very life for the defence of his sheep, and will expose himself to any danger
I am the good Shepherd.] Lamy (in his Harmony, p. 339) very justly supposes that there might be some allusion here to Isa. xl. 11. But nothing can be more precarious than the argument he seems to draw from hence for placing this discourse at the feast of tabernacles, even though it
should be allowed that the xth of Isaiah was read in the synagogue at that time of the year: for it is certain our Lord does not confine himself to the lesson for the day in his quotations from scripture, or his allusions to it.
VOL. 2.
He knows his sheep, and will gather them into one fold.
for their safety (compare 1 Sam. xvii. 34, 35), I not only expose, but sacrifice, my life for the good of my people.
The hireling indeed, who is not the true shepherd, and whose own property the sheep are not, as soon as he is apprehensive of approaching danger, and sees the wolf, for instance, or some other savage beast, coming, immediately regarding nothing but his own safety, is only careful to secure himself, and leaves the sheep and flees away; and so the wolf, meeting with no resistance, seizes on some of them, and disperses the rest of the sheep. Now the hireling flees on such an occasion, because he is an hireling, and is not concerned about the safety of the sheep, but takes the work upon him merely for his own gain and the wages he is to receive: and thus basely will those teachers act in a time of danger who undertake the office merely in regard to their own secular advantage.
But I am the good Shepherd, who have a true affection for my sheep, and am above the influence of all such mean and selfish views: and such is the relation that there is between us, and such the love we have to one another, that I know and acknowledge my [sheep], and take the kindest and most tender care of them; and I am also known, acknowledged, and confided in, by mine: So that we mutually are dear unto each other; and even as the Father knoweth me, and owns his affection and regard to me, by the sure tokens of his presence and approbation; and I also know, or acknowledge and honour, the Father, in the delight with which I do his will; so the affection is reciprocal between me and my sheep: and as it is in love to them, as well as with an ultimate view to his appointment and his glory, that I lay down my life for the sheep he has given me, so also do my sheep acknowledge and confide in me, and so do I protect and patronize them.
And I would farther observe to you, as a point of great importance, that I have other sheep which are not of this fold b (meaning thereby the elect
ave other sheep which are not of this Wolfius, to understand There seems no reason, with ing out of the land of
re again divided in their sentiments out him.
of God among the Gentiles); them also must I at length bring in; and I know that they will hear and obey my voice, notwithstanding that ignorance, vice, and misery, in which they are now involved; and so, all being incorporated into one society, of which I am the Head, the Governor, and Guardian, there shall be one sheepfold, [and] one Shepherd.
And for this reason more especially does the Father love me, and approves it as an act of eminent duty and love to him, because I am come with this design into the world, to lay down my life for the redemption of my sheep, who are dear to him as well as to me, that I may take it again, and possess it forever, to be employed for his glory and for the happiness of my people. For though I am shortly to die by the hands of most cruel enemies, yet no one deprives me of my life, or takes it from me against my will; for I have every moment a power to rescue myself at pleasure, and could even with mine expiring breath command immediate deliverance; but I will manifestly shew that I lay it down of myself, and voluntarily relinquish my body, sooner than my soul would in a course of nature have been dislodged from it: and this in me will be a very regular, though wonderful act; for, as I have life in myself (John v. 26), I have full power and authority thus to lay it down when I shall think fit; and I have also power to resume it at pleasure, by entering into and quickening my body again. And indeed this commandment I have received of my Father, and shall ere long fulfil the charge in both its branches.
not with such propriety be said not to belong to the fold of Israel. The incorporating the Gentiles into one church with the Jews was indeed a grand event, worthy such particular notice: and it deserves our remark, that they are here called the sheep of Christ, even while they were yet in ignorance and idolatry, as he intended at length to bring them home.
Voluntarily relinquish my body, &c.] That our Lord did so, evidently appeared from the strong cry he sent forth just before his death, with which the centurion was
reasonably so much impressed. See Luke xxiii. 46, 47, and Mark xv. 39, sect. exci.
Full power and authority to lay it down, &c.] This the word syrene expresses, and the manner of Christ’s death abundantly proved it; and as no reasonable objection can be made to the equity and wisdom of the Divine Being in giving Christ such a power, so the use he made of it (as we may farther shew elsewhere) is truly admirable. See note 1 on Luke xxiii. 46, sect. exci.
Reflections on the Care of Christ or his sh
When our Lord uttered these remarkable expressions there was a division therefore again among the Jews, (as there had been before, chap. vii. 43, sect. ci. and ix. 16, sect. cxxx.) especially on account of these last words. And many of them said, He has certainly a demon dwelling in him, and, by the operation of that evil spirit, is apparently distracted with one of the most malignant kinds of lunacy; why then do you give yourselves the trouble to hear him while he goes on in such extravagant absurdities? But others much more rationally said, These are not by any means the words of a demoniac, or a lunatic; for there is the greatest consistence and energy in them: and besides, could a demon that made a man mad open the eyes of the blind, as it is plain this man has often and very lately done? It is rather madness to imagine that an evil spirit has such power, or that he would employ it to such benevolent purposes.
IMPROVEMENT.
ver.20 THERE is not, perhaps, any where to be found a greater instance of the force of prejudice than in these perverse Jews, who censured Christ as a lunatic and a demoniac for one of the gravest and most excellent speeches that was ever delivered. Let us review it with all due attention and regard.
Let us consider Christ as the good Shepherd, and humbly commit our souls to him, as ever we desire they should be safe and happy. We have known his kind regards to the flock in exposing and laying down his life for them. And he hath not laid it down in vain. Delightful thought! Our compassionate Shepherd, even when the sword of the Lord was awakened to smite him, has not so fallen as to rise no more; but as in this great and good work he voluntarily laid down, so he has also reassume his life; and still bears on his heart the same concern for his flock, and uses his renewed life and exalted dignity for their security and happiness.
ing and laying down his life for them. And he hath not laid it down in vain. Delightful thought! Our compassionate Shepherd, even when the sword of the Lord was awakened to smite him, has not so fallen as to rise no more; but as in this great and good work he voluntarily laid down, so he has also reassume his life; and still bears on his heart the same concern for his flock, and uses his renewed life and exalted dignity for their security and happiness.
good work he voluntarily laid down, so he has also reassume his life; and still bears on his heart the same concern for his flock, and uses his renewed life and exalted dignity for their security and happiness.
Let us humbly acknowledge him as acknowledged by the Father: let us courageously and gratefully own him, and be ready to lay down our lives also for him. We are those other sheep, of whom he spake, who were not originally of the fold, but by his grace are now brought in to the great Shepherd and Bishop of souls. Let us pray that the boundaries of his fold may be still more extended and the whole number of his elect accomplished; that all the flock may at length appear together, and may be conducted by him to the regions of that immortal life which he determines to give it.
he spake, who were not originally of the fold, but by his grace are now brought in to the great Shepherd and Bishop of souls. Let us pray that the boundaries of his fold may be still more extended and the whole number of his elect accomplished; that all the flock may at length appear together, and may be conducted by him to the regions of that immortal life which he determines to give it.
He preaches at the feast of dedication in Solomon’s porch.
In the mean time let us maintain all proper regards to him, and especially the most cheerful confidence in his care; repeating with evangelical views, and so with a peculiar sublimity of sense, those words of David as our own (Psal. xxiii. 1—4), The Lord is my Shepherd, I shall not want: he maketh me to lie down in green pastures; he leadeth me beside the still waters: he restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake: yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff, they comfort me.
John 10:22
Christ, discoursing of his union with the Father, is charged with blasphemy; and, being assaulted by the Jews, retires beyond Jordan. John X. 22, to the end.
JOHN X. 22. AND it was at Jerusalem the feast of the dedication, and it was winter. 23 And Jesus walked in the temple, in Solomon’s porch. NOW it may be proper to observe, that the time when these discourses were delivered by our Lord was the feast of dedication, which was observed at Jerusalem in memorial of the purification of the temple after it had been polluted by the idolatries and impieties of Antiochus; and consequently it was winter. And, to shelter himself from the inclemencies of the weather, Jesus was then walking in the covered walk that went round the temple, and was now in that part of it which was called Solomon’s porch.
a The feast of dedication.] As it is expressly said this feast was in winter, it is plain it could not be observed in remembrance of the dedication of Solomon’s temple, which was just after harvest (1 Kings viii. 2); nor of that of Nehemiah’s, which was in the spring (Ezra vi. 15, 16); but the feast here intended must be that instituted by Judas Maccabeus on his having purified the temple and altar from the pollutions and idolatries of Antiochus Epiphanes. This was celebrated every year for eight days successively, in the month of December (1 Mac. iv. 52, 59); and is mentioned by Josephus as a festival to which great regard was paid in his time. See Joseph. Antiq. lib. xii. cap. 7 (al. 11), § 6, 7, and Selden. de Syned. lib. iii. cap. 13, § 7.
b Solomon’s porch.] Josephus informs us (Antiq. lib. viii. cap. 3 (al. 2), § 2, 9, and lib. xx. cap. 9 (al. 8), § 7) that Solomon, when he built the temple (finding the area of Mount Sion too small to answer his magnificent plan), filled up a part of the adjacent valley, and built an outward portico over it towards the east. This was a most noble structure, supported by a wall 400 cubits high, and consisting of stones of a vast bulk, each stone (as it is said) being twenty cubits long and six cubits high. And Josephus speaks of it as continuing even to the time of Albinus and Agrippa, which was several years after the death of Christ. This is called Solomon’s porch, Acts iii. 11, and v. 12.
e asserts that e and the Father are
Then several of the Jews surrounded him, and said unto him, How long dost thou hold us in an anxious and uneasy suspense? If thou art indeed the Messiah, tell us so plainly and expressly: which they said with a malicious design to insnare and accuse him.
And Jesus answered them, I have in effect told you over and over, yet you believe me not; and, had I offered nothing more, the works which I do in my Father’s name sufficiently declare it, as it is clearly to be seen that they bear witness of me in a language which you would easily understand if you were to judge impartially. But you do not believe, because you are not persons of such simplicity and sincerity as I described under the character of my sheep. For, as I said unto you but just now (ver. 4, 14, 16), My sheep hear my voice, and I know and take care of them; and they, like sheep accustomed to their shepherd, acknowledge and follow me. And the consequence of that will be such as would make it well worth your while to lay aside all these prejudices, and to join with them: for I give unto them an invaluable blessing, even eternal life; and guard them with such almighty power and constant care, that they shall never perish, neither shall any enemy, be he ever so subtle, or ever so outrageous, be able to pluck them out of my hand, or injure them while they remain in it. Nor indeed is it possible that any should; for my Father, who gave [them] to me on purpose that I might redeem and save them, is confessedly greater than all; and therefore they must needs be safe, as none is able to pluck [them] out of my Father’s hand. Now it is a most certain truth that I and the Father are
e I have in effect told you over and over.] What he had just been saying of himself, in the preceding verses, as the great Shepherd, was in sense equivalent to a declaration of his being the Messiah. I mention that discourse as what had just been delivered, because I think it most natural to explain the 22d verse as referring to what was said before, and not merely to what follows: for else the evangelist would probably have said, After these things was the feast of dedication. Compare John v. 1; vi. 4; and vii. 1, 2.
d Neither shall any enemy pluck them &c.] This is the plain import and enerv of the original (κ. αἰτήσου τ. αἰτή), which is greatly enervated by adding the word man in the translation, as the authors of English version have frequently done. (Compare Mat. xi. 27; Mark xiii. 5; an Jam. i. 13.) The sheep of Christ are exposed to so great danger from the infernal lion (1 Pet. v. 8), that I doubt not but this text most eminently refers to the care of their Shepherd to guard them from his assaults.
about to stone him, as making himself God.
one, and the union between us is so strict and intimate, in nature as well as in affection and design, that his almighty power is mine, to be employed for the defence of my sheep; and no one can deprive them of eternal life without prevailing against him as well as me.
Then the Jews, transported with rage, took up some of the stones which lay in the court of the temple, where they were still repairing some of the buildings, and armed themselves with them again, as they had formerly done (John viii. 59, p. 79), in order to stone him.
But Jesus, with his usual mildness and strength of reason, answered them, I have shewed you many good works from my Father; and for which of these works do you go about to stone me? or what have I ever done among you but acts of beneficence and kindness?
The Jews replying, said unto him, Whatever thy other works have been, it is very apparent, from what has just now passed, that we do not stone thee for a good work, but for the most detestable blasphemy; even because thou, being only a wretched, mortal, sinful man, makest thyself God; pretending to be one with him in so extraordinary a manner, that his omnipotence and other divine perfections are thine.
Jesus, not judging it proper at that time to bring the sublime doctrine of his Deity into farther debate, answered them, Is it not written in your law, or in those sacred books which you own to be of Divine original (Psal. lxxxii. 6), where it is plain the persons that are spoken of are princes and magistrates, “I have said, Ye are gods; and all of you are children of the Most High?” Now if the Psalmist thus applied this character, and it appears he called them gods, to whom the word of God then came,
I and the Father are one.] If we attend, not only to the obvious meaning of these words in comparison with other passages of Scripture, but to the connection of this celebrated text, it so plainly demonstrates the Deity of our blessed Redeemer, that I think it may be left to speak for itself, without any laboured comment. How widely different that sense is in which Christians are said to be one with God (John xvii. 21), will sufficiently appear
by considering how flagrantly absurd and blasphemous it would be to draw that inference from their union with God which Christ does from his.
To whom the word of God came] I apprehend the coming of the word of God to them which is here mentioned refers to the message then delivered to them in the name of God, rather than, in the general, to their receiving a commission from him: but the difference is not very material.
Magistrates being called gods, much more may he claim the title.
merely with regard to that office which by Divine designation they bore (and certainly the scripture cannot be broken, nor can you, with any shew of reason, pretend to censure the propriety of those expressions which a divinely inspired writer has used); How is it then that you are so offended now? or how do you pretend to say concerning him whom the Father hath so solemnly sanctified, or set apart to this great work in his eternal counsels, and whom he at length has sent into the world under such an exalted character, Thou blasphemest; because I said, I am the Son of God? when you allow there is a sense in which even oppressive magistrates may be honoured with such a title.
And when I claim this character, and speak so high of myself, I do not expect to be credited merely on my own affirmation: if I do not the works of my Father, such glorious works as could not be performed by any but a Divine agent, believe me not. But if it be apparent that I do such works, though you believe not me, and are regardless of my own testimony in the case, yet at least believe the mighty works that I perform; and let the evidence of these remove the prejudices you have entertained, that ye may know and believe that the Father [is] in me, and I in him, by such a union as abundantly justifies the expression which seems to give you such peculiar offence.
Then, though they knew not what to answer him, the Jews were so enraged against him,
When you allow — magistrates, &c.] A late learned and pious paraphrast apprehends that our Lord here vindicates his claim to supreme divinity by pleading that the Jewish rulers are called gods, not in a general regard to their office as rulers, but as types of the Messiah, the great Sovereign of the church, who (as it is expressed at the close of this lxxxiiᵈ psalm) was to inherit all nations. But not to urge that it seems improbable that such wicked magistrates as are there spoken of should be described as types of Christ, this explication seems to imply, that every person whose office was typical of the Messiah might be called a god; and, on the other hand, that a creature’s being called by
that name would intimate that he was a typical person; the consequences of which I am sure that worthy writer would abhor. (Compare 2 Cor. iv. 4) I think myself therefore obliged to acquiesce in that plain and natural sense of the passage which the generality of commentators, both ancient and modern, have given. Jesus was charged here by the Jews with ascribing divinity to his human nature; and, in reply to this, he shews that calling himself the Son of God did not imply that; and that his works proved such an union of the human nature with the Divine, as he had before asserted, than which no answer could have been more wise and pertinent.
pes from the Jews, and goes beyond Jordan.
that they sought again to seize him, that they might accuse him of blasphemy before the sanhedrim: but he withdrew himself, as he had done before, in an extraordinary manner, and so escaped out of their hands. (Compare Luke iv. 30, sect. xxxii. and John viii. 59, sect. cv.)
And presently departing from Jerusalem, he went away again into the country beyond Jordan, to the place called Bethabara, where (as it has been observed before, John i. 28, Vol I. p. 125) John was at first baptizing; and there he abode for a while, till the fury of the multitude was a little abated. And many of the inhabitants of that place who had been formerly acquainted with the Baptist, and remembered the strong and repeated testimonies which he had borne to Jesus, came to him there, to attend upon his preaching, and said among themselves, John indeed did no miracle himself, but he foretold extraordinary things of another; and we now find that all the things which John said of this man were exactly true, which is a Divine attestation to the mission and authority of both. And many of them believed on him there, and happily improved this little season of his recess among them, as the means of their instruction and establishment in piety.
IMPROVEMENT.
It is worthy of remark, that we here see our Lord Jesus at a ver. 22 festival, appointed only by human authority, in commemoration of a national deliverance. He came from Galilee to observe it in the temple, though it was winter; and brought with him, as at all times, a heart glowing with the most ardent and amiable zeal for the honour of God and the salvation of men, even of those who were studying to insnare and destroy him.
What prudence, mingled with spirit and sweetness, runs 24, 25 through his answers to them! What inestimable blessings does he propose, to invite them to enter into his fold! May we never forget those gracious words! May we ever be entitled to all the comfort of them! I give unto my sheep eternal life; and they 28 shall never perish, neither shall any pluck them out of my hand. Lord, may we be found in the number of those secure and happy souls, even of those who know thee, and who obey thy voice, 27 and follow thee, whithersoever thou leadest them, by thine example, thy providence, and thy Spirit! Then may we look on
vo . 2
Reflections on our safety under the care of Christ.
our eternal life and happiness as inviolably secure. Safely indeed ocxxiv. may we trust it in his hands who could say, in so sublime and ver. 30 so glorious a sense, I and the Father are one. The enemies of 28, 29 our salvation must triumph then over omnipotence itself before they can wrest the sheep of Christ out of his hands; nor will his fidelity to God, or his love to them, suffer them to be seduced by fraud, any more than destroyed by violence.
Blessed situation of thy little flock! O thou faithful, thou compassionate, thou Almighty Shepherd, gather thou our souls with theirs; and never suffer us to forget of how great importance it is that we still continue near thee, that we look up to thee for our defence and safety, and confide, not in our own power and wisdom, but in thine!
Who could have imagined that any heart could have been so base as to have intended evil, or any hands so cruel as to have armed themselves with instruments of death against such a Person, while speaking such words as these? Yet behold, these Jews do it; and that even in so sacred a place as the temple itself; as the genuine offspring of those who slew the prophet and priest of the Lord, even at his altar. (Compare Mat. xxiii. 31, 35, and Luke xi. 48, 51.) But his wise and gentle reply disarmed them for a few months; and the Divine care and power in an extraordinary manner provided for his escape, and once more rescued him from their murderous hands.
Happy the inhabitants of the country about Jordan to which he retired! especially happy, in that they knew the day of their visitation! The testimony of John the Baptist is now recollected to excellent purposes, though he himself was mouldering in his tomb: nor is there any thing which a faithful minister will more earnestly desire than that, even while dead, he may yet speak, for the honour of Christ and the salvation of souls.