Joh 10:1-2, 7, 9 | Clarke | e4.org | CHAPTER X. Christ speaks the parable of the sheepfold , 1-6. Proclaims himself the door of the sheepfold , 7-10, and the good shepherd who lays down his life for the sheep , 11-18. The Jews are again divided, and some revile and some vindicate our Lord , 19-21. His discourse with the Jews at the temple, on the feast of dedication , 22-29. Having asserted that he was one with the Father, the Jews attempt to stone him , 30, 31. He vindicates his conduct, and appeals to his works , 32-38. They strive to apprehend him; he escapes, and retires beyond Jordan , 39, 40. Many resort to and believe on him there , 41, 42. NOTES ON CHAP. X. Verse 1. Verily, verily , &c.] From , 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 . Christ, says Calmet, having declared himself to be the light of the world , which should blind some while it illuminated others, , 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 wilfully 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 practise them may render them incredible. Quesnel . He that entereth not by the door ] Christ assures us, , 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, &c. 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.

‏ John 10:1-2

CHAPTER X.

Christ speaks the parable of the sheepfold, 1-6.

Proclaims himself the door of the sheepfold, 7-10,

and the good shepherd who lays down his life for the sheep,

11-18.

The Jews are again divided, and some revile and some vindicate our Lord, 19-21.

His discourse with the Jews at the temple, on the feast of dedication, 22-29.

Having asserted that he was one with the Father, the Jews attempt to stone him, 30, 31.

He vindicates his conduct, and appeals to his works, 32-38.

They strive to apprehend him; he escapes, and retires beyond Jordan, 39, 40.

Many resort to and believe on him there, 41, 42.

NOTES ON CHAP. X.

Verse 1. Verily, verily, &c.] 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 wilfully 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 practise them may render them incredible. Quesnel.

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, &c. 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.

Verse 2. 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.

‏ John 10:7

Verse 7. 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.

‏ John 10:9

Verse 9. I am the door: by me if any man enter, &c.] 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.

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.