John 10

1 sheepfold. The Eastern sheepfold is sometimes a space enclosed with stone walls or strong wickerwork, for the protection of the sheep at night. The “sheepfold” here represents the whole Church of God: see ver. 16.

a thief and a robber. The “thief” is one who steals; the “robber” one who steals with violence. So in ver. 8.

2 the shepherd. Or, as R.V. marg., “a shepherd.” The sign by which a shepherd may be known.

sheep. The “sheep” are those who know the voice of the Good Shepherd and of every true shepherd—the true children of God, both among the Jews and the Gentiles: see ver. 16.

3 the porter. It is unnecessary to attach a symbolical meaning to every particular in the allegory. The main points of comparison designed are explained by our Lord Himself: see note on Matt. xiii. 3.

by name. Sheep are objects of much endearment in Oriental countries, having names given to them, to which they respond; and they follow the shepherd, who walks before them, instead of going after them, as in Great Britain and other countries.

4 his own sheep. “When he hath put forth all his own,” R.V.

5 a stranger will they not follow. The whole picture, in its details, is a transcript of simple fact: see The Land and the Book, ch. xiv. The spiritual significance is equally clear. The true-hearted child of God may for a while be imposed upon by specious men; but ere long he discovers their hollowness and imposture, and refuses to follow them.

6 parable. Rather, “allegory.” The word (rendered elsewhere “proverb”) is different from that translated “parable” (Matt. xiii., etc.).

unto them. To the Pharisees mentioned in ix. 40.

7 of the sheep. That is, of the sheepfold; the only entrance alike for sheep and for shepherd.

8. All that [ever] came before me. This may mean, all that came before me, pretending to have Divine authority as Messiah or teacher.

did not hear them. See note on ver. 5.

9 by me, etc. Salvation is obtained by immediate access to Christ: there is no door between the soul and Him.

he shall be saved, etc. Referring, not only to shepherds, but to believers generally. The

10. The thief, etc. False teachers proved themselves to be such by their selfishness and rapacity (see Ezek. xxxiv. 1-10, and notes).

more abundantly. “More” is a needless word, not in original.

12 a hireling. The “hireling” is one who serves merely for gain, without any personal interest in the flock. Such a person may seem to be better than a “thief” or “robber”; but the sheep are not safe in his care; for he will risk nothing and suffer nothing for them. He is no true shepherd; for he lacks the essential characteristic of one, that close personal intimacy which exists between Jesus and every one of His sheep (14), resembling that which subsists between the Father and the Son (15).

14,15. These verses should be thus read and connected: “And I know mine own, and mine own know me; even as the Father knoweth me, and I know the Father” (R.V.).

16 one fold. Rather, “one flock” (R.V.). The disciples of Jesus, whether Jews or Gentiles, shall be essentially “one flock,” united by their relation to the “one Shepherd.” Our Lord does not say “one fold”; for their unity is not that of any mere external organisation. There are many “folds,” but one “flock.” Cp. note on ver. 1.

17. Therefore doth my Father, etc. Cp. Phil. ii. 6-11, and notes. This assurance not only sets before us the mutual love of the Father and the Son, but connects it most closely with their Divine compassion for mankind.

that I might take it again. It was necessary to the fulfilment of the Divine purpose of mercy that our Lord should resume His life: see Rom. iv. 25, and note.

18 of myself. My death is my own voluntary act (see xviii. 5-8), for I have the right to my own life; yet it is also an act of obedience to the “commandment” which “I have received from the Father.”

21 a devil (demon). See note on vii. 20. Here are two distinct arguments, from the sayings themselves, and from the miracle.

22. Feast of the Dedication. This festival (also called the Feast of Lights) occurred in December, and lasted eight days from the 25th of Chisleu: see 1 Macc. iv. 59; 2 Macc. x. 1-8; Joseph. Ant. xii. 7, § 7. It was instituted by Judas Maccabeus in 164 B.C. to commemorate the rededication of the Temple after its desecration by Antiochus Epiphanes. It was a time of great rejoicing.

winter. This is mentioned as the reason why our Lord used to walk at this time under cover, in Solomon’s porch, which was the eastern colonnade of the Temple; standing probably where that of Solomon formerly stood: see Acts iii. 11, and note. The whole verse betokens an eyewitness.

24. How long, etc.? Perhaps the meaning is, “How long dost thou keep us in suspense?” The object of this question appears to have been to obtain from Jesus an express declaration, upon which they might ground proceedings against Him.

26 as I said. Westcott, following high MS. authority, omits these words.

27. My sheep hear, etc. Implying. But you do not; which proves (26) that you are not of my sheep.

28 any [man]. Rather, “any one” (see R.V.); including the powers of darkness, as well as human enemies. For “pluck,” R.V. reads “snatch”; so in ver. 29.

29. My Father which gave [them] me. The best reading is that of the R.V. marg., “that which the Father hath given me is greater than all.” The meaning is that the Church, as the Father’s gift to the Son, is mightier than all the forces that can be brought against it.

30. I and my (the) Father are one. The connexion appears to be as follows: “No one shall pluck them out of my hand.” But does that seem too lofty a word? Should I rather say, “out of my Father’s hand?” Then I say this also, and quite truly; for my hand and the hand—the power—of God are the same. I and the Father are One (Stier). The Jews rightly understood Him to lay claim to the possession of Divine attributes: see ver. 33.

32. Many good works, etc. To those who disbelieve His words, our Lord again adduces the evidence of His works, in proof of His claim to be one with the Father.

34 law. “Law” is here put for the Old Testament generally; the quotation being from the Psalms: cp. xii. 34; xv. 25.

gods. See note on Psa. lxxxii. 6.

35 unto whom the word of God came. That is, to whom God gave His commission (cp. Jer. i. 2; ii. 1; Ezek. i. 3; iii. 16), appointing them judges and rulers.

cannot be broken. That is, cannot be set aside. This passage shows that the name “God” might in some cases be given to men without blasphemy. But, if sinful mortals (Psa. lxxxii. 2, 7) were so addressed in Scripture, when appointed by Providence to judge and rule, how much more may this title be claimed by me, “the Holy One of God” sent forth with His commission to the world!

40 beyond Jordan, etc. At Bethany in Persea (see on i. 28; xi. 1).

into the place where John at first baptised. A natural reminiscence of one of John’s disciples.

41. John did no miracle, etc. Reminded by the place of John’s testimony, they see its confirmation in the life and teaching of Jesus, convincing them that John was a prophet, though he wrought no miracles, and consequently that Jesus is the Messiah. And therefore they believed on Jesus. Thus the simple-minded and candid find conclusive evidence where the prejudiced find none.