John 10

Joh 10:1-21. The Good Shepherd.

This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone--cannot help itself, but is shut up to another's aid" [Luther in Stier].

1-2. He that entereth not by the door--the legitimate way (without saying what that was, as yet).

into the sheepfold--the sacred enclosure of God's true people.

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 (Mt 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.

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].

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.].

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; Ep 2:18).

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 Mt 11:27).

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.

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.

Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.

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 (1 Maccabees 4:52,56,59; and Josephus, Antiquities, 7.7.7).

it was winter--implying some inclemency. Therefore,

24. Then came the Jews--the rulers. (See on Joh 1:19).

How long dost thou make us to doubt?--"hold us in suspense" (Margin).

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?

25-26. Jesus answered them, I told you--that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).

27-30. My sheep hear my voice, &c.--(See on Joh 10:8).

31. Then the Jews took up stones again to stone Him--and for precisely the same thing as before (Joh 8:58, 59).

32. Many good works have I showed you--that is, works of pure benevolence (as in Ac 10:38, "Who went about doing good," &c.; see Mr 7:37).

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].

for which of those works do ye stone me?--"are ye stoning (that is, going to stone) me?"

33. for a blasphemy--whose legal punishment was stoning (Le 24:11-16).

thou, being a man--that is, a man only.

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; 8:59).

34-36. Is it not written in your law--in Psa 82:6, respecting judges or magistrates.

Ye are gods--being the official representatives and commissioned agents of God.

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; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.

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.

40-42. went away again beyond Jordan ... the place where John at first baptized--(See on Joh 1:28).