mh_parser/vol_split/43 - John/Chapter 10.xml

<div2 id="John.xi" n="xi" next="John.xii" prev="John.x" progress="82.91%" title="Chapter X">
<h2 id="John.xi-p0.1">J O H N.</h2>
<h3 id="John.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="John.xi-p1">In this chapter we have, I. Christ's parabolical
discourse concerning himself as the door of the sheepfold, and the
shepherd of the sheep, <scripRef id="John.xi-p1.1" osisRef="Bible:John.10.1-John.10.18" parsed="|John|10|1|10|18" passage="Joh 10:1-18">ver.
1-18</scripRef>. II. The various sentiments of people upon it,
<scripRef id="John.xi-p1.2" osisRef="Bible:John.10.19-John.10.21" parsed="|John|10|19|10|21" passage="Joh 10:19-21">ver. 19-21</scripRef>. III. The
dispute Christ had with the Jews in the temple at the feast of
dedication, <scripRef id="John.xi-p1.3" osisRef="Bible:John.10.22-John.10.39" parsed="|John|10|22|10|39" passage="Joh 10:22-39">ver. 22-39</scripRef>.
IV. His departure into the country thereupon, <scripRef id="John.xi-p1.4" osisRef="Bible:John.10.40-John.10.42" parsed="|John|10|40|10|42" passage="Joh 10:40-42">ver. 40-42</scripRef>.</p>
<scripCom id="John.xi-p1.5" osisRef="Bible:John.10" parsed="|John|10|0|0|0" passage="Joh 10" type="Commentary"/>
<scripCom id="John.xi-p1.6" osisRef="Bible:John.10.1-John.10.18" parsed="|John|10|1|10|18" passage="Joh 10:1-18" type="Commentary"/><div class="Commentary" id="Bible:John.10.1-John.10.18">
<h4 id="John.xi-p1.7">The Good Shepherd.</h4>
<p class="passage" id="John.xi-p2">1 Verily, verily, I say unto you, He that
entereth not by the door into the sheepfold, but climbeth up some
other way, the same is a thief and a robber.   2 But he that
entereth in by the door is the shepherd of the sheep.   3 To
him the porter openeth; and the sheep hear his voice: and he
calleth his own sheep by name, and leadeth them out.   4 And
when he putteth forth his own sheep, he goeth before them, and the
sheep follow him: for they know his voice.   5 And a stranger
will they not follow, but will flee from him: for they know not the
voice of strangers.   6 This parable spake Jesus unto them:
but they understood not what things they were which he spake unto
them.   7 Then said Jesus unto them again, Verily, verily, I
say unto you, I am the door of the sheep.   8 All that ever
came before me are thieves and robbers: but the sheep did not hear
them.   9 I am the door: by me if any man enter in, he shall
be saved, and shall go in and out, and find pasture.   10 The
thief cometh not, but for to steal, and to kill, and to destroy: I
am come that they might have life, and that they might have
<i>it</i> more abundantly.   11 I am the good shepherd: the
good shepherd giveth his life for the sheep.   12 But he that
is a hireling, and not the shepherd, whose own the sheep are not,
seeth the wolf coming, and leaveth the sheep, and fleeth: and the
wolf catcheth them, and scattereth the sheep.   13 The
hireling fleeth, because he is a hireling, and careth not for the
sheep.   14 I am the good shepherd, and know my <i>sheep,</i>
and am known of mine.   15 As the Father knoweth me, even so
know I the Father: and I lay down my life for the sheep.   16
And other sheep I have, which are not of this fold: them also I
must bring, and they shall hear my voice; and there shall be one
fold, <i>and</i> one shepherd.   17 Therefore doth my Father
love me, because I lay down my life, that I might take it again.
  18 No man taketh it from me, but I lay it down of myself. I
have power to lay it down, and I have power to take it again. This
commandment have I received of my Father.</p>
<p class="indent" id="John.xi-p3">It is not certain whether this discourse
was at the <i>feast of dedication</i> in the winter (spoken of
<scripRef id="John.xi-p3.1" osisRef="Bible:John.10.22" parsed="|John|10|22|0|0" passage="Joh 10:22"><i>v.</i> 22</scripRef>), which may
be taken as the date, not only of what follows, but of what goes
before (that which countenances this is, that Christ, in his
discourse there, carries on the metaphor of the sheep, <scripRef id="John.xi-p3.2" osisRef="Bible:John.10.26-John.10.27" parsed="|John|10|26|10|27" passage="Joh 10:26,27"><i>v.</i> 26, 27</scripRef>, whence it seems
that that discourse and this were at the same time); or whether
this was a continuation of his parley with the Pharisees, in the
close of the foregoing chapter. The Pharisees supported themselves
in their opposition to Christ with this principle, that they were
the <i>pastors of the church,</i> and that Jesus, having no
commission from them, was an intruder and an impostor, and
therefore the people were bound in duty to stick to <i>then,</i>
against <i>him.</i> In opposition to this, Christ here describes
who were the false shepherds, and who the true, leaving them to
infer what they were.</p>
<p class="indent" id="John.xi-p4">I. Here is the parable or similitude
proposed (<scripRef id="John.xi-p4.1" osisRef="Bible:John.10.1-John.10.5" parsed="|John|10|1|10|5" passage="Joh 10:1-5"><i>v.</i> 1-5</scripRef>);
it is borrowed from the custom of that country, in the management
of their sheep. Similitudes, used for the illustration of divine
truths, should be taken from those things that are most familiar
and common, that the things of God be not clouded by that which
should clear them. The preface to this discourse is solemn:
<i>Verily, verily, I say unto you,—Amen, amen.</i> This vehement
asseveration intimates the certainty and weight of what he said; we
find <i>amen</i> doubled in the church's praises and prayers,
<scripRef id="John.xi-p4.2" osisRef="Bible:Ps.41.13 Bible:Ps.72.19 Bible:Ps.89.52" parsed="|Ps|41|13|0|0;|Ps|72|19|0|0;|Ps|89|52|0|0" passage="Ps 41:13,72:19,89:52">Ps. xli. 13; lxxii. 19;
lxxxix. 52</scripRef>. If we would have our <i>amens</i> accepted
in heaven, let Christ's <i>amens</i> be prevailing on earth; his
repeated <i>amens.</i></p>
<p class="indent" id="John.xi-p5">1. In the parable we have, (1.) The
evidence of a thief and robber, that comes to do mischief to the
flock, and damage to the owner, <scripRef id="John.xi-p5.1" osisRef="Bible:John.10.1" parsed="|John|10|1|0|0" passage="Joh 10:1"><i>v.</i> 1</scripRef>. <i>He enters not by the
door,</i> as having no lawful cause of entry, but <i>climbs up some
other way,</i> at a window, or some breach in the wall. How
industrious are wicked people to do mischief! What plots will they
lay, what pains will they take, what hazards will they run, in
their wicked pursuits! This should shame us out of our slothfulness
and cowardice in the service of God. (2.) The character that
distinguishes the rightful owner, who has a property in the sheep,
and a care for them: <i>He enters in by the door,</i> as one having
authority (<scripRef id="John.xi-p5.2" osisRef="Bible:John.10.2" parsed="|John|10|2|0|0" passage="Joh 10:2"><i>v.</i> 2</scripRef>),
and he comes to do them some good office or other, to <i>bind up
that which is broken,</i> and <i>strengthen that which is sick,</i>
<scripRef id="John.xi-p5.3" osisRef="Bible:Ezek.34.16" parsed="|Ezek|34|16|0|0" passage="Eze 34:16">Ezek. xxxiv. 16</scripRef>. Sheep
need man's care, and, in return for it, are serviceable to man
(<scripRef id="John.xi-p5.4" osisRef="Bible:1Cor.9.7" parsed="|1Cor|9|7|0|0" passage="1Co 9:7">1 Cor. ix. 7</scripRef>); they clothe
and feed those by whom they are coted and fed. (3.) The ready
entrance that the shepherd finds: <i>To him the porter openeth,</i>
<scripRef id="John.xi-p5.5" osisRef="Bible:John.10.3" parsed="|John|10|3|0|0" passage="Joh 10:3"><i>v.</i> 3</scripRef>. Anciently they
had their sheepfolds within the outer gates of their houses, for
the greater safety of their flocks, so that none could come to them
the right way, but such as the porter opened to or the master of
the house gave the keys to. (4.) The care he takes and the
provision he makes for his sheep. The <i>sheep hear his voice,</i>
when he speaks familiarly to them, when they come into the fold, as
men now do to their dogs and horses; and, which is more, he
<i>calls his own sheep by name,</i> so exact is the notice he takes
of them, the account he keeps of them; and he leads them our from
the fold to the green pastures; and (<scripRef id="John.xi-p5.6" osisRef="Bible:John.10.4-John.10.5" parsed="|John|10|4|10|5" passage="Joh 10:4,5"><i>v.</i> 4, 5</scripRef>) when he <i>turns them
out</i> to graze he does not drive them, but (such was the custom
in those times) he goes before them, to prevent any mischief or
danger that might meet them, and they, being used to it, <i>follow
him,</i> and are safe. (5.) The strange attendance of the sheep
upon the shepherd: <i>They know his voice,</i> so as to discern his
mind by it, and to distinguish it from that of a stranger (for
<i>the ox knows his owner,</i> <scripRef id="John.xi-p5.7" osisRef="Bible:Isa.1.3" parsed="|Isa|1|3|0|0" passage="Isa 1:3">Isa. i.
3</scripRef>), and <i>a stranger will they not follow,</i> but, as
suspecting some ill design, will flee from him, not <i>knowing his
voice,</i> but that it is not the voice of their own shepherd. This
is the parable; we have the key to it, <scripRef id="John.xi-p5.8" osisRef="Bible:Ezek.34.31" parsed="|Ezek|34|31|0|0" passage="Eze 34:31">Ezek. xxxiv. 31</scripRef>: <i>You my flock are men,
and I am your God.</i></p>
<p class="indent" id="John.xi-p6">2. Let us observe from this parable, (1.)
That good men are fitly compared to sheep. Men, as creatures
depending on their Creator, are called the <i>sheep of his
pasture.</i> Good men, as new creatures, have the good qualities of
sheep, <i>harmless</i> and inoffensive as sheep; <i>meek</i> and
quiet, without noise; <i>patient</i> as sheep under the hand both
of the shearer and of the butcher; <i>useful</i> and profitable,
tame and tractable, to the shepherd, and <i>sociable</i> one with
another, and much used in sacrifices. (2.) The church of God in the
world is a <i>sheepfold,</i> into which the <i>children of God</i>
that were scattered abroad are <i>gathered together</i> (<scripRef id="John.xi-p6.1" osisRef="Bible:John.11.52" parsed="|John|11|52|0|0" passage="Joh 11:52"><i>ch.</i> xi. 52</scripRef>), and in which
they are united and incorporated; it is a good fold, <scripRef id="John.xi-p6.2" osisRef="Bible:Ezek.34.14" parsed="|Ezek|34|14|0|0" passage="Eze 34:14">Ezek. xxxiv. 14</scripRef>. See <scripRef id="John.xi-p6.3" osisRef="Bible:Mic.2.12" parsed="|Mic|2|12|0|0" passage="Mic 2:12">Mic. ii. 12</scripRef>. This fold is well
fortified, for God himself is as a <i>wall of fire about it,</i>
<scripRef id="John.xi-p6.4" osisRef="Bible:Zech.2.5" parsed="|Zech|2|5|0|0" passage="Zec 2:5">Zech. ii. 5</scripRef>. (3.) This
sheepfold lies much exposed to thieves and robbers; crafty seducers
that debauch and deceive, and cruel persecutors that destroy and
devour; <i>grievous wolves</i> (<scripRef id="John.xi-p6.5" osisRef="Bible:Acts.20.29" parsed="|Acts|20|29|0|0" passage="Ac 20:29">Acts
xx. 29</scripRef>); thieves that would steal Christ's sheep from
him, to sacrifice them to devils, or steal their food from them,
that they might perish for lack of it; <i>wolves</i> in sheep's
clothing, <scripRef id="John.xi-p6.6" osisRef="Bible:Matt.7.15" parsed="|Matt|7|15|0|0" passage="Mt 7:15">Matt. vii. 15</scripRef>.
(4.) The great Shepherd of the sheep takes wonderful care of the
flock and of all that belong to it. God is the great Shepherd,
<scripRef id="John.xi-p6.7" osisRef="Bible:Ps.23.1" parsed="|Ps|23|1|0|0" passage="Ps 23:1">Ps. xxiii. 1</scripRef>. He knows those
that are his calls them by name, marks them for himself, leads them
out to fat pastures, makes them both feed and rest there, speaks
comfortably to them, guards them by his providence, guides them by
his Spirit and word, and goes before them, <i>to set them in the
way of his steps.</i> (5.) The under-shepherds, who are entrusted
to feed the flock of God, ought to be careful and faithful in the
discharge of that trust; magistrates must defend them, and protect
and advance all their secular interests; ministers must serve them
in their spiritual interests, must <i>feed their souls</i> with the
word of God faithfully opened and applied, and with gospel
ordinances duly administered, <i>taking the oversight of them.</i>
They must <i>enter by the door</i> of a regular ordination, and to
such <i>the porter will open;</i> the Spirit of Christ will <i>set
before them an open door,</i> give them authority in the church,
and assurance in their own bosoms. They must know the members of
their flocks by name, and watch over them; must lead them into the
pastures of public ordinances, preside among them, be their mouth
to God and God's to them; and in their conversation must be
examples to the believers. (6.) Those who are truly the sheep of
Christ will be very observant of their Shepherd, and very cautious
and shy of strangers. [1.] <i>They follow their Shepherd,</i> for
they <i>know his voice,</i> having both a discerning ear, and an
obedient heart. [2.] <i>They flee from a stranger,</i> and dread
following him, because they know not his voice. It is dangerous
following those in whom we discern not the <i>voice of Christ,</i>
and who would draw us from <i>faith in him</i> to <i>fancies
concerning him.</i> And those who have experienced the power and
efficacy of divine truths upon their souls, and have the savour and
relish of them, have a wonderful sagacity to discover Satan's
wiles, and to discern between good and evil.</p>
<p class="indent" id="John.xi-p7">II. The Jew's ignorance of the drift and
meaning of this discourse (<scripRef id="John.xi-p7.1" osisRef="Bible:John.10.6" parsed="|John|10|6|0|0" passage="Joh 10:6"><i>v.</i>
6</scripRef>): <i>Jesus spoke this parable</i> to them, this
figurative, but wise, elegant, and instructive discourse, <i>but
they understood not what the things were which he spoke unto
them,</i> were not aware whom he meant by the <i>thieves and
robbers</i> and whom by the <i>good Shepherd.</i> It is the sin and
shame of many who hear the word of Christ that they do not
understand it, and they do not because they will not, and because
they will <i>mis-understand it.</i> They have no acquaintance with,
nor taste of, the things themselves, and therefore do not
understand the parables and comparisons with which they are
illustrated. The Pharisees had a great conceit of their own
knowledge, and could not bear that it should be questioned, and yet
they had not sense enough to <i>understand the things that Jesus
spoke of;</i> they were above their capacity. Frequently the
greatest pretenders to knowledge are most ignorant in the things of
God.</p>
<p class="indent" id="John.xi-p8">III. Christ's explication of this parable,
opening the particulars of it fully. Whatever difficulties there
may be in the sayings of the Lord Jesus, we shall find him ready to
explain himself, if we be but willing to understand him. We shall
find one scripture expounding another, and the <i>blessed
Spirit</i> interpreter to the <i>blessed Jesus.</i> Christ, in the
parable, had distinguished the shepherd from the robber by this,
that he <i>enters in by the door.</i> Now, in the explication of
the parable, he makes himself to be both <i>the door</i> by which
the shepherd enters and the shepherd that enters in by the door.
Though it may be a solecism in rhetoric to make the same person to
be both the <i>door</i> and the <i>shepherd,</i> it is no solecism
in divinity to make Christ to have his authority from himself, as
he has life in himself; and <i>himself</i> to <i>enter by his own
blood,</i> as the door, <i>into the holy place.</i></p>
<p class="indent" id="John.xi-p9">1. Christ is <i>the door.</i> This he saith
to those who pretended to <i>seek for righteousness,</i> but, like
the Sodomites, <i>wearied themselves to find the door,</i> where it
was not to be found. He saith it to the Jews, who would be thought
God's only sheep, and to the Pharisees, who would be thought their
only shepherds: <i>I am the door</i> of the sheepfold; the door of
the church.</p>
<p class="indent" id="John.xi-p10">(1.) In general, [1.] He is as a <i>door
shut,</i> to keep out thieves and robbers, and such as are not fit
to be admitted. The shutting of the door is the securing of the
house; and what greater security has the church of God than the
interposal of the Lord Jesus, and his wisdom, power, and goodness,
betwixt it and all its enemies? [2.] He is as a <i>door open</i>
for passage and communication. <i>First,</i> By Christ, as the
door, we have our first admission into the flock of God, <scripRef id="John.xi-p10.1" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6"><i>ch.</i> xiv. 6</scripRef>. <i>Secondly,</i>
We go in and out in a religious conversation, assisted by him,
accepted in him; walking up and down in his name, <scripRef id="John.xi-p10.2" osisRef="Bible:Zech.10.12" parsed="|Zech|10|12|0|0" passage="Zec 10:12">Zech. x. 12</scripRef>. <i>Thirdly,</i> By him
God comes to his church, visits it, and communicates himself to it.
<i>Fourthly,</i> By him, as the door, the sheep are at last
admitted into the heavenly kingdom, <scripRef id="John.xi-p10.3" osisRef="Bible:Matt.25.34" parsed="|Matt|25|34|0|0" passage="Mt 25:34">Matt. xxv. 34</scripRef>.</p>
<p class="indent" id="John.xi-p11">(2.) More particularly,</p>
<p class="indent" id="John.xi-p12">[1.] Christ is the door of <i>the
shepherds,</i> so that none who come not in by him are to be
accounted <i>pastors,</i> but (according to the rule laid down,
<scripRef id="John.xi-p12.1" osisRef="Bible:John.10.1" parsed="|John|10|1|0|0" passage="Joh 10:1"><i>v.</i> 1</scripRef>) <i>thieves and
robbers</i> (though they pretended to be <i>shepherds</i>); but the
<i>sheep did not hear them.</i> This refers to all those that had
the character of shepherds in <i>Israel,</i> whether magistrates or
ministers, that exercised their office without any regard to the
Messiah, or any other expectations of him than what were suggested
by their own carnal interest. Observe, <i>First,</i> The character
given of them: they are <i>thieves and robbers</i> (<scripRef id="John.xi-p12.2" osisRef="Bible:John.10.8" parsed="|John|10|8|0|0" passage="Joh 10:8"><i>v.</i> 8</scripRef>); all that <i>went before
him,</i> not in time, many of them were faithful shepherds, but all
that <i>anticipated</i> his commission, and went before he sent
them (<scripRef id="John.xi-p12.3" osisRef="Bible:Jer.23.21" parsed="|Jer|23|21|0|0" passage="Jer 23:21">Jer. xxiii. 21</scripRef>),
that assumed a precedency and superiority above him, as the
antichrist is said to <i>exalt himself,</i> <scripRef id="John.xi-p12.4" osisRef="Bible:2Thess.2.4" parsed="|2Thess|2|4|0|0" passage="2Th 2:4">2 Thess. ii. 4</scripRef>. "The scribes, and Pharisees,
and chief priests, <i>all, even as many as have come before me,</i>
that have endeavoured to forestal my interest, and to prevent my
gaining any room in the minds of people, by prepossessing them with
prejudices against me, they are <i>thieves and robbers,</i> and
steal those hearts which they have no title to, defrauding the
right owner of his property." They condemned our Saviour as a thief
and a robber, because he did not come in by them as the door, nor
take out a license from them; but he shows that they ought to have
received their commission from him, to have been admitted by him,
and to have come after him, and because they did not, but stepped
<i>before him,</i> they were <i>thieves and robbers.</i> They would
not come in as his disciples, and therefore were condemned as
usurpers, and their pretended commissions vacated and superseded.
Note, Rivals with Christ are robbers of his church, however they
pretend to be <i>shepherds,</i> nay, <i>shepherds of shepherds.
Secondly,</i> The care taken to preserve the sheep from them:
<i>But the sheep did not hear them.</i> Those that had a true
savour of piety, that were spiritual and heavenly, and sincerely
devoted to God and godliness, could by no means approve of the
traditions of the elders, nor relish their formalities. Christ's
disciples, without any particular instructions from their Master,
made no conscience of eating with unwashen hands, or plucking the
ears of corn on the sabbath day; for nothing is more opposite to
true Christianity than Pharisaism is, nor any thing more
disrelishing to a soul truly devout than their hypocritical
devotions.</p>
<p class="indent" id="John.xi-p13">[2.] Christ is the door of <i>the sheep</i>
(<scripRef id="John.xi-p13.1" osisRef="Bible:John.10.9" parsed="|John|10|9|0|0" passage="Joh 10:9"><i>v.</i> 9</scripRef>): <i>By me</i>
(<b><i>di emou</i></b>—<i>through me</i> as the door) <i>if any
man enter into the sheepfold,</i> as one of the flock, he <i>shall
be saved;</i> shall not only by safe from thieves and robbers, but
he shall be happy, he <i>shall go in and out.</i> Here are,
<i>First,</i> Plain directions how to come into the fold: we must
come in <i>by Jesus Christ</i> as the door. By faith in him, as the
great Mediator between God and man, we come into covenant and
communion with God. There is no entering into God's church but by
coming into Christ's church; nor are any looked upon as members of
the kingdom of God among men but those that are willing to submit
to the grace and government of the Redeemer. We must now enter by
the <i>door of faith</i> (<scripRef id="John.xi-p13.2" osisRef="Bible:Acts.14.27" parsed="|Acts|14|27|0|0" passage="Ac 14:27">Acts xiv.
27</scripRef>), since the door of <i>innocency</i> is shut against
us, and that <i>pass</i> become unpassable, <scripRef id="John.xi-p13.3" osisRef="Bible:Gen.3.24" parsed="|Gen|3|24|0|0" passage="Ge 3:24">Gen. iii. 24</scripRef>. <i>Secondly,</i> Precious
promises to those who observe this direction. 1. They <i>shall be
saved hereafter;</i> this is the privilege of <i>their home.</i>
These sheep shall be saved from being distrained and impounded by
divine justice for trespass done, satisfaction being made for the
damage by their great Shepherd, saved from being a prey to the
roaring lion; they shall be <i>for ever happy.</i> 2. In the mean
time they shall <i>go in and out and find pasture;</i> this is the
privilege of <i>their way.</i> They shall have their conversation
in the world by the grace of Christ, shall be in his fold as a man
at his own house, where he has <i>free ingress, egress,</i> and
<i>regress.</i> True believers are <i>at home</i> in Christ; when
they go out, they are not <i>shut out</i> as strangers, but have
liberty to come in again; when they come in, they are not <i>shut
in</i> as trespassers, but have liberty to go out. They go out to
the field in the morning, they come into the fold at night; and in
both the Shepherd leads and keeps them, and they <i>find
pasture</i> in both: grass in the field, fodder in the fold. In
public, in private, they have the word of God to converse with, by
which their spiritual life is supported and nourished, and out of
which their gracious desires are satisfied; they are replenished
with the goodness of God's house.</p>
<p class="indent" id="John.xi-p14">2. Christ is the <i>shepherd,</i> <scripRef id="John.xi-p14.1" osisRef="Bible:John.10.11" parsed="|John|10|11|0|0" passage="Joh 10:11"><i>v.</i> 11</scripRef>, &amp;c. He was
prophesied of under the Old Testament as a <i>shepherd,</i>
<scripRef id="John.xi-p14.2" osisRef="Bible:Isa.40.11 Bible:Ezek.34.23 Bible:Ezek.37.24 Bible:Zech.13.7" parsed="|Isa|40|11|0|0;|Ezek|34|23|0|0;|Ezek|37|24|0|0;|Zech|13|7|0|0" passage="Isa 40:11,Eze 34:23,37:24,Zec 13:7">Isa. xl. 11;
Ezek. xxxiv. 23; xxxvii. 24; Zech. xiii. 7</scripRef>. In the New
Testament he is spoken of as the <i>great Shepherd</i> (<scripRef id="John.xi-p14.3" osisRef="Bible:Heb.13.20" parsed="|Heb|13|20|0|0" passage="Heb 13:20">Heb. xiii. 20</scripRef>), the <i>chief
Shepherd</i> (<scripRef id="John.xi-p14.4" osisRef="Bible:1Pet.5.4" parsed="|1Pet|5|4|0|0" passage="1Pe 5:4">1 Pet. v. 4</scripRef>),
the <i>Shepherd and bishop of our souls,</i> <scripRef id="John.xi-p14.5" osisRef="Bible:1Pet.2.25" parsed="|1Pet|2|25|0|0" passage="1Pe 2:25">1 Pet. ii. 25</scripRef>. God, our great owner, the
sheep of whose pasture we are by creation, has constituted his Son
Jesus to be our <i>shepherd;</i> and here again and again he owns
the relation. He has all that care of his church, and every
believer, that a good shepherd has of his flock; and expects all
that attendance and observance from the church, and every believer,
which the shepherds in those countries had from their flocks.</p>
<p class="indent" id="John.xi-p15">(1.) Christ is <i>a shepherd,</i> and not
as the thief, not as those that <i>came not in by the door.</i>
Observe,</p>
<p class="indent" id="John.xi-p16">[1.] The mischievous design of the thief
(<scripRef id="John.xi-p16.1" osisRef="Bible:John.10.10" parsed="|John|10|10|0|0" passage="Joh 10:10"><i>v.</i> 10</scripRef>): <i>The
thief cometh not</i> with any good intent, but to <i>steal, and to
kill, and to destroy. First,</i> Those whom they <i>steal,</i>
whose hearts and affections they steal from Christ and his
pastures, they <i>kill and destroy</i> spiritually; for the
<i>heresies</i> they <i>privily bring in</i> are <i>damnable.</i>
Deceivers of souls are murderers of souls. Those that steal away
the scripture by keeping it in an unknown tongue, that steal away
the sacraments by maiming them and altering the property of them,
that steal away Christ's ordinances to put their own inventions in
the room of them, they <i>kill and destroy;</i> ignorance and
idolatry are destructive things. <i>Secondly,</i> Those whom they
cannot <i>steal,</i> whom they can neither lead, drive, nor carry
away, from the flock of Christ, they aim by persecutions and
massacres to <i>kill and destroy</i> corporally. He that will not
suffer himself to be robbed is in danger of being slain.</p>
<p class="indent" id="John.xi-p17">[2.] The gracious design of the shepherd;
he is come,</p>
<p class="indent" id="John.xi-p18"><i>First,</i> To <i>give life to the
sheep.</i> In opposition to the design of the thief, which is to
<i>kill and destroy</i> (which was the design of the <i>scribes</i>
and <i>Pharisees</i>) Christ saith, <i>I am come among men,</i> 1.
That <i>they might have life.</i> He came to put life into the
flock, the church in general, which had seemed rather like a valley
full of dry bones than like a pasture covered over with flocks.
Christ came to vindicate divine truths, to purify divine
ordinances, to redress grievances, and to revive dying zeal, to
<i>seek</i> those of his flock that were <i>lost,</i> to <i>bind up
that which was broken</i> (<scripRef id="John.xi-p18.1" osisRef="Bible:Ezek.34.16" parsed="|Ezek|34|16|0|0" passage="Eze 34:16">Ezek.
xxxiv. 16</scripRef>), and this to his church is <i>as life from
the dead.</i> He came to <i>give life</i> to particular believers.
Life is inclusive of all good, and stands in opposition to the
death threatened (<scripRef id="John.xi-p18.2" osisRef="Bible:Gen.2.17" parsed="|Gen|2|17|0|0" passage="Ge 2:17">Gen. ii.
17</scripRef>); that <i>we might have life,</i> as a criminal has
when he is pardoned, as a sick man when he is cured, a dead man
when he is raised; that we might be justified, sanctified, and at
last glorified. 2. That they might have it <i>more abundantly,</i>
<b><i>kai perisson echosin</i></b>. As we read it, it is
<i>comparative,</i> that they might have a life <i>more
abundant</i> than that which was lost and forfeited by sin, more
abundant than that which was promised by the law of Moses, length
of days in Canaan, more abundant than could have been expected or
than we are <i>able to ask or think.</i> But it may be construed
without a note of comparison, <i>that they might have
abundance,</i> or might <i>have it abundantly.</i> Christ came to
give life and <b><i>perisson ti</i></b>—<i>something more,</i>
something <i>better,</i> life with advantage; that in Christ we
might not only live, but live comfortably, live plentifully, live
and rejoice. Life in abundance is <i>eternal life,</i> life without
death or fear of death, life and <i>much more.</i></p>
<p class="indent" id="John.xi-p19"><i>Secondly,</i> To <i>give his life for
the sheep,</i> and this that he might give life <i>to them</i>
(<scripRef id="John.xi-p19.1" osisRef="Bible:John.10.11" parsed="|John|10|11|0|0" passage="Joh 10:11"><i>v.</i> 11</scripRef>): <i>The
good shepherd giveth his life for the sheep.</i> 1. It is the
property of every good shepherd to hazard and expose his life for
the sheep. Jacob did so, when he would go through such a fatigue to
attend them, <scripRef id="John.xi-p19.2" osisRef="Bible:Gen.31.40" parsed="|Gen|31|40|0|0" passage="Ge 31:40">Gen. xxxi. 40</scripRef>.
So did David, when he <i>slew the lion and the bear.</i> Such a
shepherd of souls was St. Paul, who would gladly <i>spend, and be
spent,</i> for their service, and <i>counted not his life dear to
him,</i> in comparison with their salvation. But, 2. It was the
prerogative of the great Shepherd to give his life to purchase his
flock (<scripRef id="John.xi-p19.3" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx. 28</scripRef>), to
satisfy for their trespass, and to shed his blood to wash and
cleanse them.</p>
<p class="indent" id="John.xi-p20">(2.) Christ is <i>a good shepherd,</i> and
not as a hireling. There were many that were not thieves, aiming to
kill and destroy the sheep, but passed for shepherds, yet were very
careless in the discharge of their duty, and through their neglect
the flock was greatly damaged; <i>foolish shepherds, idle
shepherds,</i> <scripRef id="John.xi-p20.1" osisRef="Bible:Zech.11.15 Bible:Zech.11.17" parsed="|Zech|11|15|0|0;|Zech|11|17|0|0" passage="Zec 11:15,17">Zech. xi. 15,
17</scripRef>. In opposition to these,</p>
<p class="indent" id="John.xi-p21">[1.] Christ here <i>calls himself the good
shepherd</i> (<scripRef id="John.xi-p21.1" osisRef="Bible:John.10.11" parsed="|John|10|11|0|0" passage="Joh 10:11"><i>v.</i>
11</scripRef>), and again (<scripRef id="John.xi-p21.2" osisRef="Bible:John.10.14" parsed="|John|10|14|0|0" passage="Joh 10:14"><i>v.</i>
14</scripRef>) <b><i>ho poimen ho kalos</i></b>—<i>that shepherd,
that good Shepherd,</i> whom God had promised. Note, Jesus Christ
is the best of shepherds, the best in the world to take the
over-sight of souls, none so skilful, so faithful, so tender, as
he, no such feeder and leader, no such protector and healer of
souls as he.</p>
<p class="indent" id="John.xi-p22">[2.] He <i>proves himself</i> so, in
opposition to all hirelings, <scripRef id="John.xi-p22.1" osisRef="Bible:John.10.12-John.10.14" parsed="|John|10|12|10|14" passage="Joh 10:12-14"><i>v.</i> 12-14</scripRef>. Where observe,</p>
<p class="indent" id="John.xi-p23"><i>First,</i> The carelessness of the
unfaithful shepherd described (<scripRef id="John.xi-p23.1" osisRef="Bible:John.10.12-John.10.13" parsed="|John|10|12|10|13" passage="Joh 10:12,13"><i>v.</i> 12, 13</scripRef>); he that is a hireling,
that is employed as a servant and is paid for his pains, <i>whose
own the sheep are not,</i> who has neither profit nor loss by them,
<i>sees the wolf coming,</i> or some other danger threatening, and
<i>leaves the sheep</i> to the wolf, for in truth he <i>careth not
for them.</i> Here is plain reference to that of the idol-shepherd,
<scripRef id="John.xi-p23.2" osisRef="Bible:Zech.11.17" parsed="|Zech|11|17|0|0" passage="Zec 11:17">Zech. xi. 17</scripRef>. Evil
shepherds, magistrates and ministers, are here described both by
their bad principles and their bad practices.</p>
<p class="indent" id="John.xi-p24"><i>a.</i> Their <i>bad principles,</i> the
root of their bad practices. What makes those that have the charge
of souls in trying times to betray their trust, and in quiet times
not to mind it? What makes them false, and trifling, and
self-seeking? It is because they are <i>hirelings,</i> and <i>care
not for the sheep.</i> That is, (<i>a.</i>) The wealth of the world
is the chief of their good; it is because they are
<i>hirelings.</i> They undertook the shepherds' office, as a trade
to live and grow rich by, not as an opportunity of serving Christ
and doing good. It is the love of money, and of their own bellies,
that carries them on in it. Not that those are hirelings who, while
they <i>serve at the altar, live,</i> and live comfortably, <i>upon
the altar.</i> The labourer is worthy of his meat; and a scandalous
maintenance will soon make a scandalous ministry. But those are
<i>hirelings</i> that love the wages more than the work, and <i>set
their hearts</i> upon that, as the hireling is said to do,
<scripRef id="John.xi-p24.1" osisRef="Bible:Deut.24.15" parsed="|Deut|24|15|0|0" passage="De 24:15">Deut. xxiv. 15</scripRef>. See
<scripRef id="John.xi-p24.2" osisRef="Bible:1Sam.2.29 Bible:Isa.56.11 Bible:Mic.3.5 Bible:Mic.3.11" parsed="|1Sam|2|29|0|0;|Isa|56|11|0|0;|Mic|3|5|0|0;|Mic|3|11|0|0" passage="1Sa 2:29,Isa 56:11,Mic 3:5,11">1 Sam. ii. 29;
Isa. lvi. 11; Mic. iii. 5, 11</scripRef>. (<i>b.</i>) The work of
their place is the least of their care. They <i>value not the
sheep,</i> are unconcerned in the souls of others; their business
is to be their brothers' lords, not their brothers' keepers or
helpers; they <i>seek their own things,</i> and do not, like
Timothy, <i>naturally care for the state of souls.</i> What can be
expected but that they will flee when the <i>wolf comes.</i> He
<i>careth not for the sheep,</i> for he is one <i>whose own the
sheep are not.</i> In one respect we may say of the best of the
under-shepherds that the sheep are <i>not their own,</i> they have
not dominion over them not property in them (<i>feed my sheep</i>
and <i>my lambs,</i> saith Christ); but in respect of dearness and
affection they should be <i>their own.</i> Paul looked upon those
as <i>his own</i> whom he called his <i>dearly beloved and longed
for.</i> Those who do not cordially espouse the church's interests,
and make them their own, will not long be faithful to them.</p>
<p class="indent" id="John.xi-p25"><i>b.</i> Their <i>bad practices,</i> the
effect of these bad principles, <scripRef id="John.xi-p25.1" osisRef="Bible:John.10.12" parsed="|John|10|12|0|0" passage="Joh 10:12"><i>v.</i> 12</scripRef>. See here, (<i>a.</i>) How
basely the hireling deserts his post; when he sees <i>the wolf
coming,</i> though then there is most need of him, he <i>leaves the
sheep and flees.</i> Note, Those who mind their safety more than
their duty are an easy prey to Satan's temptations. (<i>b.</i>) How
fatal the consequences are! the hireling fancies the sheep may look
to themselves, but it does not prove so: <i>the wolf catches
them,</i> and <i>scatters the sheep,</i> and woeful havoc is made
of the flock, which will all be charged upon the treacherous
shepherd. The blood of perishing souls is required at the hand of
the careless watchmen.</p>
<p class="indent" id="John.xi-p26"><i>Secondly,</i> See here the grace and
tenderness of the good Shepherd set over against the former, as it
was in the prophecy (<scripRef id="John.xi-p26.1" osisRef="Bible:Ezek.34.21-Ezek.34.22" parsed="|Ezek|34|21|34|22" passage="Eze 34:21,22">Ezek. xxxiv.
21, 22</scripRef>, &amp;c.): <i>I am the good Shepherd.</i> It is
matter of comfort to the church, and all her friends, that, however
she may be damaged and endangered by the treachery and
mismanagement of her under-officers, the Lord Jesus is, and will
be, as he ever has been, <i>the good Shepherd.</i> Here are two
great instances of the shepherd's goodness.</p>
<p class="indent" id="John.xi-p27"><i>a.</i> His <i>acquainting</i> himself
with his flock, with all that belong or in any wise appertain to
his flock, which are of two sorts, both known to him:—</p>
<p class="indent" id="John.xi-p28">(<i>a.</i>) He is acquainted with all that
<i>are now of his flock</i> (<scripRef id="John.xi-p28.1" osisRef="Bible:John.10.14-John.10.15" parsed="|John|10|14|10|15" passage="Joh 10:14,15"><i>v.</i> 14, 15</scripRef>), as the good Shepherd
(<scripRef id="John.xi-p28.2" osisRef="Bible:John.10.3-John.10.4" parsed="|John|10|3|10|4" passage="Joh 10:3,4"><i>v.</i> 3, 4</scripRef>): <i>I
know my sheep and am known of mine.</i> Note, There is a mutual
acquaintance between Christ and true believers; they know one
another very well, and knowledge notes affection.</p>
<p class="indent" id="John.xi-p29">[<i>a.</i>] Christ <i>knows his sheep.</i>
He knows with a <i>distinguishing</i> eye who are his sheep, and
who are not; he knows the sheep under their many infirmities, and
the goats under their most plausible disguises. He knows with a
<i>favourable</i> eye those that in truth are his own sheep; he
takes cognizance of their state, concerns himself for them, has a
tender and affectionate regard to them, and is continually mindful
of them in the intercession he ever lives to make within the veil;
he visits them graciously by his Spirit, and has communion with
them; he <i>knows</i> them, that is, he approves and accepts of
them, as <scripRef id="John.xi-p29.1" osisRef="Bible:Ps.1.6 Bible:Ps.37.18 Bible:Exod.33.17" parsed="|Ps|1|6|0|0;|Ps|37|18|0|0;|Exod|33|17|0|0" passage="Ps 1:6,37:18,Ex 33:17">Ps. i. 6;
xxxvii. 18; Exod. xxxiii. 17</scripRef>.</p>
<p class="indent" id="John.xi-p30">[<i>b.</i>] He is <i>known of them.</i> He
observes them with an eye of favour, and they observe him with an
eye of faith. Christ's knowing his sheep is put before their
knowing him, for he knew and loved us first (<scripRef id="John.xi-p30.1" osisRef="Bible:1John.4.19" parsed="|1John|4|19|0|0" passage="1Jo 4:19">1 John iv. 19</scripRef>), and it is not so much our
knowing him as our being known of him that is our happiness,
<scripRef id="John.xi-p30.2" osisRef="Bible:Gal.4.9" parsed="|Gal|4|9|0|0" passage="Ga 4:9">Gal. iv. 9</scripRef>. Yet it is the
character of Christ's sheep that <i>they know him;</i> know him
from all pretenders and intruders; they know his mind, know his
voice, know by experience the power of his death. Christ speaks
here as if he gloried in being known by his sheep, and thought
their respect an honour to him. Upon this occasion Christ mentions
(<scripRef id="John.xi-p30.3" osisRef="Bible:John.10.15" parsed="|John|10|15|0|0" passage="Joh 10:15"><i>v.</i> 15</scripRef>) the mutual
acquaintance between his Father and himself: <i>As the Father
knoweth me, even so know I the Father.</i> Now this may be
considered, either, <i>First,</i> As the <i>ground</i> of that
intimate acquaintance and relation which subsist between Christ and
believers. The covenant of grace, which is the bond of this
relation, is founded in the covenant of redemption between the
Father and the Son, which, we may be sure, stands firm; for the
Father and the Son understood one another perfectly well in that
matter, and there could be no mistake, which might leave the matter
at any uncertainty, or bring it into any hazard. The Lord Jesus
<i>knows whom he hath chosen,</i> and is sure of them (<scripRef id="John.xi-p30.4" osisRef="Bible:John.13.18" parsed="|John|13|18|0|0" passage="Joh 13:18"><i>ch.</i> xiii. 18</scripRef>), and they also
<i>know whom they have trusted,</i> and are sure of him (<scripRef id="John.xi-p30.5" osisRef="Bible:2Tim.1.12" parsed="|2Tim|1|12|0|0" passage="2Ti 1:12">2 Tim. i. 12</scripRef>), and the ground of both
is the perfect knowledge which the Father and the Son had of one
another's mind, when <i>the counsel of peace was between them
both.</i> Or, <i>Secondly,</i> As an apt similitude, illustrating
the intimacy that is between Christ and believers. It may be
connected with the foregoing words, thus: <i>I know my sheep, and
am known of mine, even as the Father knows me, and I know the
Father;</i> compare <scripRef id="John.xi-p30.6" osisRef="Bible:John.17.21" parsed="|John|17|21|0|0" passage="Joh 17:21"><i>ch.</i> xvii.
21</scripRef>. 1. As the Father knew the Son, and loved him, and
owned him in his sufferings, when he was <i>led as a sheep to the
slaughter,</i> so Christ knows his sheep, and has a watchful tender
eye upon them, will be with them when they are <i>left alone,</i>
as his Father was with him. 2. As the Son knew the Father, loved
and obeyed him, and always did those things that pleased him,
confiding in him as his God even when he seemed to forsake him, so
believers know Christ with an obediential fiducial regard.</p>
<p class="indent" id="John.xi-p31">(<i>b.</i>) He is acquainted with those
that are <i>hereafter to be of this flock</i> (<scripRef id="John.xi-p31.1" osisRef="Bible:John.10.16" parsed="|John|10|16|0|0" passage="Joh 10:16"><i>v.</i> 16</scripRef>): <i>Other sheep I have,</i>
have a right to and an interest in, <i>which are not of this
fold,</i> of the Jewish church; <i>them also I must bring.</i>
Observe,</p>
<p class="indent" id="John.xi-p32">[<i>a.</i>] The eye that Christ had to the
poor Gentiles. He had sometimes intimated his special concern for
<i>the lost sheep of the house of Israel;</i> to them indeed his
personal ministry was confined; but, saith he, <i>I have other
sheep.</i> Those who in process of time should believe in Christ,
and be brought into obedience to him from among the Gentiles, are
here called <i>sheep,</i> and he is said to have them, though as
yet they were <i>uncalled,</i> and many of them <i>unborn,</i>
because they were chosen of God, and given to Christ in the
counsels of divine love from eternity. Christ has a right, by
virtue of the Father's donation and his own purchase, to many a
soul of which he has not yet the possession; thus he had <i>much
people</i> in Corinth, when as yet it lay in wickedness, <scripRef id="John.xi-p32.1" osisRef="Bible:Acts.18.10" parsed="|Acts|18|10|0|0" passage="Ac 18:10">Acts xviii. 10</scripRef>. "Those other sheep
<i>I have,</i>" saith Christ, "I have them on my heart, have them
in my eye, am as sure to have them as if I had them already." Now
Christ speaks of those <i>other sheep, First,</i> To take off the
contempt that was put upon him, as having <i>few followers,</i> as
having but a <i>little flock,</i> and therefore, if a <i>good</i>
shepherd, yet a <i>poor</i> shepherd: "But," saith he, "I have more
sheep than you see." <i>Secondly,</i> To take down the pride and
vain-glory of the Jews, who thought the Messiah must gather all his
sheep from among them. "No," saith Christ, "I have others whom I
will set with the lambs of my flock, though you disdain to set them
with the dogs of your flock."</p>
<p class="indent" id="John.xi-p33">[<i>b.</i>] The purposes and resolves of
his grace concerning them: "<i>Them also I must bring,</i> bring
home to God, bring into the church, and, in order to this, bring
off from their vain conversation, bring them back from their
wanderings, as that <i>lost sheep,</i>" <scripRef id="John.xi-p33.1" osisRef="Bible:Luke.15.5" parsed="|Luke|15|5|0|0" passage="Lu 15:5">Luke xv. 5</scripRef>. But why <i>must</i> he bring them?
What was the necessity? <i>First,</i> The <i>necessity of their
case</i> required it: "I <i>must</i> bring, or they must be left to
wander endlessly, for, like sheep, they will never come back of
themselves, and no other can or will bring them." <i>Secondly,</i>
The <i>necessity of his own engagements</i> required it; he must
bring them, or he would not be faithful to his trust, and true to
his undertaking. "They are <i>my own,</i> bought and paid for, and
therefore I <i>must not</i> neglect them nor leave them to perish."
He <i>must</i> in honour <i>bring</i> those with whom he was
entrusted.</p>
<p class="indent" id="John.xi-p34">[<i>c.</i>] The happy effect and
consequence of this, in two things:—<i>First,</i> "They shall hear
my voice. Not only my voice shall be heard <i>among them</i>
(whereas they have not heard, and therefore could not believe, now
the <i>sound</i> of the gospel shall <i>go to the ends of the
earth</i>), but it shall be heard <i>by them;</i> I will speak, and
give to them to hear." Faith comes by hearing, and our diligent
observance of the voice of Christ is both a means and an evidence
of our being brought to Christ, and to God by him. <i>Secondly,
There shall be one fold and one shepherd.</i> As there is one
shepherd, so there shall be one fold. Both Jews and Gentiles, upon
their turning to the faith of Christ, shall be incorporated in one
church, be joint and equal sharers in the privileges of it, without
distinction. Being united to Christ, they shall unite in him; two
sticks shall become one in the hand of the Lord. Note, One shepherd
makes one fold; one Christ makes one church. As the church is one
in its constitution, subject to one head, animated by one Spirit,
and guided by one rule, so the members of it ought to be one in
love and affection, <scripRef id="John.xi-p34.1" osisRef="Bible:Eph.4.3-Eph.4.6" parsed="|Eph|4|3|4|6" passage="Eph 4:3-6">Eph. iv.
3-6</scripRef>.</p>
<p class="indent" id="John.xi-p35"><i>b.</i> Christ's <i>offering up himself
for his sheep</i> is another proof of his being a <i>good
shepherd,</i> and in this he yet more <i>commended his love,</i>
<scripRef id="John.xi-p35.1" osisRef="Bible:John.10.15 Bible:John.10.17 Bible:John.10.18" parsed="|John|10|15|0|0;|John|10|17|0|0;|John|10|18|0|0" passage="Joh 10:15,17,18"><i>v.</i> 15, 17,
18</scripRef>.</p>
<p class="indent" id="John.xi-p36">(<i>a.</i>) He declares his purpose of
<i>dying for his flock</i> (<scripRef id="John.xi-p36.1" osisRef="Bible:John.10.15" parsed="|John|10|15|0|0" passage="Joh 10:15"><i>v.</i>
15</scripRef>): <i>I lay down my life for the sheep.</i> He not
only ventured his life for them (in such a case, the hope of
<i>saving</i> it might balance the fear of <i>losing it</i>), but
he actually <i>deposited</i> it, and submitted to a necessity of
dying for our redemption; <b><i>tithemi</i></b>—<i>I put it</i> as
a pawn or pledge; as purchase-money paid down. Sheep appointed for
the slaughter, ready to be sacrificed, were ransomed with the blood
of the shepherd. He laid down his life, <b><i>hyper ton
probaton</i></b>, not only for the good of the sheep, but <i>in
their stead.</i> Thousands of sheep had been offered in sacrifice
for their shepherds, as sin-offerings, but here, by a surprising
reverse, the shepherd is sacrificed for the sheep. When David, the
shepherd of Israel, was himself guilty, and the destroying angel
drew his sword against the flock for his sake, with good reason did
he plead, <i>These sheep, what evil have they done? Let thy hand be
against me,</i> <scripRef id="John.xi-p36.2" osisRef="Bible:2Sam.24.17" parsed="|2Sam|24|17|0|0" passage="2Sa 24:17">2 Sam. xxiv.
17</scripRef>. But the Son of David was sinless and spotless; and
his sheep, what evil have they not done? Yet he saith, <i>Let thine
hand be against me.</i> Christ here seems to refer to that
prophecy, <scripRef id="John.xi-p36.3" osisRef="Bible:Zech.13.17" parsed="|Zech|13|17|0|0" passage="Zec 13:17">Zech. xiii. 7</scripRef>,
<i>Awake, O sword, against my shepherd;</i> and, though the smiting
of the shepherd be for the present the <i>scattering</i> of the
flock, it is in order to the gathering of them in.</p>
<p class="indent" id="John.xi-p37">(<i>b.</i>) He takes off the offence of the
cross, which to many is a stone of stumbling, by four
considerations:—</p>
<p class="indent" id="John.xi-p38">[<i>a.</i>] That his <i>laying down his
life for the sheep</i> was the condition, the performance of which
entitled him to the honours and powers of his exalted state
(<scripRef id="John.xi-p38.1" osisRef="Bible:John.10.17" parsed="|John|10|17|0|0" passage="Joh 10:17"><i>v.</i> 17</scripRef>):
"<i>Therefore doth my Father love me, because I lay down my
life.</i> Upon these terms I am, as Mediator, to expect my Father's
acceptance and approbation, and the glory designed me—that I
become a sacrifice for the chosen remnant." Not but that, as the
Son of God, he was beloved of his Father from eternity, but as
<i>God-man,</i> as <i>Immanuel,</i> he was <i>therefore</i> beloved
of the Father because he undertook to <i>die for the sheep;
therefore</i> God's soul delighted in him as his elect because
herein he was his <i>faithful servant</i> (<scripRef id="John.xi-p38.2" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii. 1</scripRef>); therefore he said, <i>This is
my beloved Son.</i> What an instance is this of God's love to man,
that he loved his Son the more for loving us! See what a value
Christ puts upon his Father's love, that, to recommend himself to
that, he would lay down his life for the sheep. Did he think God's
love recompence sufficient for all his services and sufferings, and
shall we think it too little for ours, and court the smiles of the
world to make it up? <i>Therefore doth my Father love me,</i> that
is, me, and all that by faith become one with me; me, and the
mystical body, <i>because I lay down my life.</i></p>
<p class="indent" id="John.xi-p39">[<i>b.</i>] That his laying down his life
was in order to his resuming it: <i>I lay down my life, that I may
receive it again. First,</i> This was the effect of his Father's
love, and the first step of his exaltation, the fruit of that love.
Because he was God's <i>holy one,</i> he must not <i>see
corruption,</i> <scripRef id="John.xi-p39.1" osisRef="Bible:Ps.16.10" parsed="|Ps|16|10|0|0" passage="Ps 16:10">Ps. xvi.
10</scripRef>. God loved him too well to leave him in the grave.
<i>Secondly,</i> This he had in his eye, in laying down his life,
that he might have an opportunity of declaring himself to be the
Son of God with power by his resurrection, <scripRef id="John.xi-p39.2" osisRef="Bible:Rom.1.4" parsed="|Rom|1|4|0|0" passage="Ro 1:4">Rom. i. 4</scripRef>. By a divine stratagem (like that
before Ai, <scripRef id="John.xi-p39.3" osisRef="Bible:Josh.8.15" parsed="|Josh|8|15|0|0" passage="Jos 8:15">Josh. viii. 15</scripRef>)
he yielded to death, as if he were smitten before it, that he might
the more gloriously conquer death, and triumph over the grave. He
laid down a <i>vilified</i> body, that he might assume a
<i>glorified</i> one, fit to ascend to the world of spirits; laid
down a life adapted to this world, but assumed one adapted to the
other, like a corn of wheat, <scripRef id="John.xi-p39.4" osisRef="Bible:John.12.24" parsed="|John|12|24|0|0" passage="Joh 12:24"><i>ch.</i> xii. 24</scripRef>.</p>
<p class="indent" id="John.xi-p40">[<i>c.</i>] That he was perfectly voluntary
in his sufferings and death (<scripRef id="John.xi-p40.1" osisRef="Bible:John.10.18" parsed="|John|10|18|0|0" passage="Joh 10:18"><i>v.</i> 18</scripRef>): "No one doth or can force my
life from me against my will, but I freely <i>lay it down of
myself,</i> I deliver it as my own act and deed, for I <i>have</i>
(which no man has) <i>power to lay it down, and to take it
again.</i>"</p>
<p class="indent" id="John.xi-p41"><i>1st,</i> See here the power of Christ,
as the Lord of life, particularly of his own life, which he had
<i>in himself.</i> 1. He had power to <i>keep his life</i> against
all the world, so that it could not be wrested from him without his
own consent. Though Christ's life seemed to be taken by storm, yet
really it was surrendered, otherwise it had been impregnable, and
never taken. The Lord Jesus did not fall into the hands of his
persecutors because he could not avoid it, but threw himself into
their hands because his hour was come. <i>No man taketh my life
from me.</i> This was such a challenge as was never given by the
most daring hero. 2. He had power to <i>lay down his life.</i> (1.)
He had ability to do it. He could, when he pleased, slip the knot
of union between soul and body, and, without any act of violence
done to himself, could disengage them from each other: having
voluntarily <i>taken up</i> a body, he could voluntarily lay it
down again, which appeared when he cried with a loud voice, and
gave up the ghost. (2.) He had authority to do it,
<b><i>exousian</i></b>. Though we could find instruments of
cruelty, wherewith to make an end of our own lives, yet <i>Id
possumus quod jure possumus—we can do that, and that only, which
we can do lawfully.</i> We are not at liberty to do it; but Christ
had a sovereign authority to dispose of his own life as he pleased.
He was no debtor (as we are) either to life or death, but perfectly
<i>sui juris.</i> 3. He had power to <i>take it again;</i> we have
not. Our life, once laid down, is <i>as water spilt upon the
ground;</i> but Christ, when he laid down his life, still had it
within reach, within call, and could resume it. Parting with it by
a voluntary conveyance, he might limit the surrender at pleasure,
and he did it with a power of revocation, which was necessary to
preserve the intentions of the surrender.</p>
<p class="indent" id="John.xi-p42"><i>2ndly,</i> See here the grace of Christ;
since none could demand his life of him by law, or extort it by
force, he <i>laid it down of himself,</i> for our redemption. He
offered himself to be the Saviour: <i>Lo, I come;</i> and then, the
necessity of our case calling for it, he offered himself to be a
sacrifice: <i>Here am I, let these go their way; by which will we
are sanctified,</i> <scripRef id="John.xi-p42.1" osisRef="Bible:Heb.10.10" parsed="|Heb|10|10|0|0" passage="Heb 10:10">Heb. x.
10</scripRef>. He was both the offerer and the offering, so that
<i>his laying down his life</i> was his offering up himself.</p>
</div><scripCom id="John.xi-p42.2" osisRef="Bible:John.10.19-John.10.21" parsed="|John|10|19|10|21" passage="Joh 10:19-21" type="Commentary"/><div class="Commentary" id="Bible:John.10.19-John.10.21">
<h4 id="John.xi-p42.3">Sentiments Concerning
Christ.</h4>
<p class="passage" id="John.xi-p43">19 There was a division therefore again among
the Jews for these sayings.   20 And many of them said, He
hath a devil, and is mad; why hear ye him?   21 Others said,
These are not the words of him that hath a devil. Can a devil open
the eyes of the blind?</p>
<p class="indent" id="John.xi-p44">We have here an account of the people's
different sentiments concerning Christ, on occasion of the
foregoing discourse; there was a division, a <i>schism,</i> among
them; they differed in their opinions, which threw them into heats
and parties. Such a ferment as this they had been in before
(<scripRef id="John.xi-p44.1" osisRef="Bible:John.7.43 Bible:John.9.16" parsed="|John|7|43|0|0;|John|9|16|0|0" passage="Joh 7:43,9:16"><i>ch.</i> vii. 43; ix.
16</scripRef>); and where there has once been a division again.
Rents are sooner made than made up or mended. This division was
occasioned by the sayings of Christ, which, one would think, should
rather have united them all in him as their centre; but they set
them at variance, as Christ foresaw, <scripRef id="John.xi-p44.2" osisRef="Bible:Luke.12.51" parsed="|Luke|12|51|0|0" passage="Lu 12:51">Luke xii. 51</scripRef>. But it is better that men
should be <i>divided</i> about the doctrine of Christ than
<i>united</i> in the service of sin, <scripRef id="John.xi-p44.3" osisRef="Bible:Luke.11.21" parsed="|Luke|11|21|0|0" passage="Lu 11:21">Luke xi. 21</scripRef>. See what the debate was in
particular.</p>
<p class="indent" id="John.xi-p45">I. Some upon this occasion spoke ill of
Christ and of his sayings, either openly in the face of the
assembly, for his enemies were very impudent, or privately among
themselves. They said, <i>He has a devil, and is mad, why do you
hear him?</i> 1. They reproach him as a demoniac. The worst of
characters is put upon the best of men. He is a distracted man, he
raves and is delirious, and no more to be heard than the rambles of
a man in bedlam. Thus still, if a man preaches seriously and
pressingly of another world, he shall be said to talk like an
enthusiast; and his conduct shall be imputed to fancy, a heated
brain, and a crazed imagination. 2. They ridicule his hearers:
"<i>Why hear you him?</i> Why do you so far encourage him as to
take notice of what he says?" Note, Satan ruins many by putting
them out of conceit with the word and ordinances, and representing
it as a weak and silly thing to attend upon them. Men would not
thus be laughed out of their necessary food, and yet suffer
themselves to be laughed out of what is more necessary. Those that
hear Christ, and mix faith with what they hear, will soon be able
to give a good account <i>why they hear him.</i></p>
<p class="indent" id="John.xi-p46">II. Others stood up in defence of him and
his discourse, and, though the stream ran strong, dared to swim
against it; and, though perhaps they did not believe on him as the
Messiah, they could not bear to hear him thus abused. If they could
say no more of him, this they would maintain, that he was a man in
his wits, that he had not a devil, that he was neither senseless
nor graceless. The absurd and most unreasonable reproaches, that
have sometimes been cast upon Christ and his gospel, have excited
those to appear for him and it who otherwise had no great affection
to either. Two things they plead:—1. The excellency of his
doctrine: "<i>These are not the words of him that hath a devil;</i>
they are not idle words; distracted men are not used to talk at
this rate. These are not the words of one that is either violently
possessed with a devil or voluntarily in league with the devil."
Christianity, if it be not the true religion, is certainly the
greatest cheat that ever was put upon the world; and, if so, it
must be of the devil, who is the father of all lies: but it is
certain that the doctrine of Christ is no doctrine of devils, for
it is levelled directly against the devil's kingdom, and Satan is
too subtle to be divided against himself. So much of holiness there
is in the words of Christ that we may conclude they are <i>not the
words of one that has a devil,</i> and therefore are the words of
one that was sent of God; are not from hell, and therefore must be
from heaven. 2. The power of his miracles: <i>Can a devil,</i> that
is, a man that has a devil, <i>open the eyes of the blind?</i>
Neither mad men nor bad men can work miracles. Devils are not such
lords of the power of nature as to be able to work such miracles;
nor are they such friends to mankind as to be willing to work them
if they were able. The devil will sooner put out men's eyes than
open them. Therefore Jesus <i>had not a devil.</i></p>
</div><scripCom id="John.xi-p46.1" osisRef="Bible:John.10.22-John.10.38" parsed="|John|10|22|10|38" passage="Joh 10:22-38" type="Commentary"/><div class="Commentary" id="Bible:John.10.22-John.10.38">
<h4 id="John.xi-p46.2">Christ's Conference with the
Jews.</h4>
<p class="passage" id="John.xi-p47">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.   24 Then came the Jews round about
him, and said unto him, How long dost thou make us to doubt? If
thou be the Christ, tell us plainly.   25 Jesus answered them,
I told you, and ye believed not: the works that I do in my Father's
name, they bear witness of me.   26 But ye believe not,
because ye are not of my sheep, as I said unto you.   27 My
sheep hear my voice, and I know them, and they follow me:   28
And I give unto them eternal life; and they shall never perish,
neither shall any <i>man</i> pluck them out of my hand.   29
My Father, which gave <i>them</i> me, is greater than all; and no
<i>man</i> is able to pluck <i>them</i> out of my Father's hand.
  30 I and <i>my</i> Father are one.   31 Then the Jews
took up stones again to stone him.   32 Jesus answered them,
Many good works have I showed you from my Father; for which of
those works do ye stone me?   33 The Jews answered him,
saying, For a good work we stone thee not; but for blasphemy; and
because that thou, being a man, makest thyself God.   34 Jesus
answered them, Is it not written in your law, I said, Ye are gods?
  35 If he called them gods, unto whom the word of God came,
and the scripture cannot be broken;   36 Say ye of him, whom
the Father hath sanctified, and sent into the world, Thou
blasphemest; because I said, I am the Son of God?   37 If I do
not the works of my Father, believe me not.   38 But if I do,
though ye believe not me, believe the works: that ye may know, and
believe, that the Father <i>is</i> in me, and I in him.</p>
<p class="indent" id="John.xi-p48">We have here another rencounter between
Christ and the Jews in the temple, in which it is hard to say which
is more strange, the gracious words that came out of his mouth or
the spiteful ones that came out of theirs.</p>
<p class="indent" id="John.xi-p49">I. We have here the time when this
conference was: <i>It was at the feast of dedication, and it was
winter,</i> a feast that was annually observed by consent, in
remembrance of the dedication of a new altar and the purging of the
temple, by Judas Maccabæus, after the temple had been profaned and
the altar defiled; we have the story of it at large in the history
of the Maccabees (lib. 1, cap. 4); we have the prophecy of it,
<scripRef id="John.xi-p49.1" osisRef="Bible:Dan.8.13-Dan.8.14" parsed="|Dan|8|13|8|14" passage="Da 8:13,14">Dan. viii. 13, 14</scripRef>. See
more of the feast, <scripRef id="John.xi-p49.2" osisRef="Bible:2Macc.1.18" parsed="|2Macc|1|18|0|0" passage="2 Mac. i. 18">2 Mac. i. 18</scripRef>. The return of their liberty
was to them as life from the dead, and, in remembrance of it, they
kept an annual feast on the twenty-fifth day of the month
<i>Cisleu,</i> about the beginning of <i>December,</i> and seven
days after. The celebrating of it was not confined to Jerusalem, as
that of the divine feasts was, but every one observed it in his own
place, not as a <i>holy time</i> (it is only a divine institution
that can sanctify a day), but as a <i>good time,</i> as the days of
Purim, <scripRef id="John.xi-p49.3" osisRef="Bible:Esth.9.19" parsed="|Esth|9|19|0|0" passage="Es 9:19">Esth. ix. 19</scripRef>. Christ
forecasted to be now at Jerusalem, not in honour of the feast,
which did not require his attendance there, but that he might
improve those eight days of vacation for good purposes.</p>
<p class="indent" id="John.xi-p50">II. The place where it was (<scripRef id="John.xi-p50.1" osisRef="Bible:John.10.23" parsed="|John|10|23|0|0" passage="Joh 10:23"><i>v.</i> 23</scripRef>): <i>Jesus walked in
the temple in Solomon's porch;</i> so called (<scripRef id="John.xi-p50.2" osisRef="Bible:Acts.3.11" parsed="|Acts|3|11|0|0" passage="Ac 3:11">Acts iii. 11</scripRef>), not because built by Solomon,
but because built in the same place with that which had borne his
name in the first temple, and the name was kept up for the greater
reputation of it. Here Christ walked, to observe the proceedings of
the great sanhedrim that sat here (<scripRef id="John.xi-p50.3" osisRef="Bible:Ps.82.1" parsed="|Ps|82|1|0|0" passage="Ps 82:1">Ps.
lxxxii. 1</scripRef>); <i>he walked,</i> ready to give audience to
any that should apply to him, and to offer them his services. He
walked, as it should seem, for some time <i>alone,</i> as one
neglected; walked pensive, in the foresight of the ruin of the
temple. Those that have any thing to say to Christ may find him in
the temple and walk with him there.</p>
<p class="indent" id="John.xi-p51">III. The conference itself, in which
observe,</p>
<p class="indent" id="John.xi-p52">1. A weighty question put to him by the
Jews, <scripRef id="John.xi-p52.1" osisRef="Bible:John.10.24" parsed="|John|10|24|0|0" passage="Joh 10:24"><i>v.</i> 24</scripRef>. They
<i>came round about him,</i> to tease him; he was waiting for an
opportunity to do them a kindness, and they took the opportunity to
do him a mischief. Ill-will for good-will is no rare and uncommon
return. He could not enjoy himself, no, not in the temple, his
Father's house, without disturbance. They came about him, as it
were, to lay siege to him: <i>encompassed him about like bees.</i>
They came about him as if they had a joint and unanimous desire to
be satisfied; came as one man, pretending an impartial and
importunate enquiry after truth, but intending a general assault
upon our Lord Jesus; and they seemed to speak the sense of their
nation, as if they were the mouth of all the Jews: <i>How long dost
thou make us to doubt? If thou be the Christ tell us.</i></p>
<p class="indent" id="John.xi-p53">(1.) They quarrel with him, as if he had
unfairly held them in suspense hitherto. <b><i>Ten psychen hemon
aireis</i></b>—<i>How long dost thou steal away our hearts?</i>
Or, <i>take away our souls?</i> So some read it; basely intimating
that what share he had of the people's love and respect he did not
obtain fairly, but by indirect methods, as Absalom stole the hearts
of the men of Israel; and as seducers deceive the <i>hearts of the
simple,</i> and so <i>draw away disciples after them,</i> <scripRef id="John.xi-p53.1" osisRef="Bible:Rom.16.18 Bible:Acts.20.30" parsed="|Rom|16|18|0|0;|Acts|20|30|0|0" passage="Ro 16:18,Ac 20:30">Rom. xvi. 18; Acts xx. 30</scripRef>.
But most interpreters understand it as we do: "<i>How long dost
thou keep us in suspense?</i> How long are we kept debating whether
thou be the Christ or no, and not able to determine the question?"
Now, [1.] It was the effect of their infidelity, and powerful
prejudices, that after our Lord Jesus had so fully proved himself
to be the Christ they were still in doubt concerning it; this they
willingly hesitated about, when they might easily have been
satisfied. The struggle was between their convictions, which told
them he was Christ, and their corruptions, which said, No, because
he was not such a Christ as they expected. Those who choose to be
sceptics may, if they please, hold the balance so that the most
cogent arguments may not weigh down the most trifling objections,
but scales may still hang even. [2.] It was an instance of their
impudence and presumption that they laid the blame of their
doubting upon Christ himself, as if he <i>made them to</i> doubt by
inconsistency with himself, whereas in truth they made themselves
doubt by indulging their prejudices. If Wisdom's sayings appear
doubtful, the fault is not in the object, but in the eye; they are
all <i>plain to him that understands.</i> Christ would make us to
believe; we make ourselves to <i>doubt.</i></p>
<p class="indent" id="John.xi-p54">(2.) They challenge him to give a direct
and categorical answer whether he was the Messiah or no: "<i>If
thou be the Christ,</i> as many believe thou art, <i>tell us
plainly,</i> not by parables, as, <i>I am the light of the
world,</i> and <i>the good Shepherd,</i> and the like, but
<i>totidem verbis—in so many words,</i> either that thou art the
Christ, or, as John Baptist, that thou art not," <scripRef id="John.xi-p54.1" osisRef="Bible:John.1.20" parsed="|John|1|20|0|0" passage="Joh 1:20"><i>ch.</i> i. 20</scripRef>. Now this pressing query of
theirs was <i>seemingly good;</i> they pretended to be desirous to
know the truth, as if they were ready to embrace it; but it was
<i>really bad,</i> and put with an ill design; for, if he should
tell them plainly that he was the Christ, there needed no more to
make him obnoxious to the jealousy and severity of the Roman
government. Every one knew the Messiah was to be a king, and
therefore whoever pretended to be the Messiah would be prosecuted
as a traitor, which was the thing they would have been at; for, let
him tell them ever so plainly that he was the Christ, they would
have this to say presently, <i>Thou bearest witness of thyself,</i>
as they had said, <scripRef id="John.xi-p54.2" osisRef="Bible:John.8.13" parsed="|John|8|13|0|0" passage="Joh 8:13"><i>ch.</i> viii.
13</scripRef>.</p>
<p class="indent" id="John.xi-p55">2. Christ's answer to this question, in
which,</p>
<p class="indent" id="John.xi-p56">(1.) He justifies himself as not at all
accessary to their infidelity and skepticism, referring them, [1.]
To what he had said: <i>I have told you.</i> He had told them that
he was the Son of God, the Son of man, that he had life in himself,
that he had <i>authority to execute judgment,</i> &amp;c. And is
not this the Christ then? These things he had told them, and they
believed not; why then should they be told them again, merely to
gratify their curiosity? <i>You believed not.</i> They pretended
that they only doubted, but Christ tells them that they did not
believe. Skepticism in religion is no better than downright
infidelity. It is now for us to teach God how he should teach us,
nor prescribe to him how plainly he should tell us his mind, but to
be thankful for divine revelation as we have it. If we do not
believe this, neither should we be persuaded if it were ever so
much adapted to our humour. [2.] He refers them to his works, to
the example of his life, which was not only perfectly pure, but
highly beneficent, and of a piece with his doctrine; and especially
to his miracles, which he wrought for the confirmation of his
doctrine. It was certain that no man could do those miracles except
God were with him, and God would not be with him to attest a
forgery.</p>
<p class="indent" id="John.xi-p57">(2.) He condemns them for their obstinate
unbelief, notwithstanding all the most plain and powerful arguments
used to convince them: "<i>You believed not;</i> and again, <i>You
believed not.</i> You still are what you always were, obstinate in
your unbelief." But the reason he gives is very surprising: "<i>You
believed not, because you are not of my sheep:</i> you believe not
in me, because you belong not to me." [1.] "You are not disposed to
be my followers, are not of a tractable teachable temper, have no
inclination to receive the doctrine and law of the Messiah; you
will not herd yourselves with my sheep, will not come and see, come
and hear my voice." Rooted antipathies to the gospel of Christ are
the bonds of iniquity and infidelity. [2.] "You are not
<i>designed</i> to be my followers; you are not of those that were
given me by my Father, to be brought to grace and glory. You are
not of the number of the elect; and your unbelief, if you persist
in it, will be a certain evidence that you are not." Note, Those to
whom God never gives the grace of faith were never designed for
heaven and happiness. What Solomon saith of immorality is true of
infidelity, It is <i>a deep ditch, and he that is abhorred of the
Lord shall fall therein,</i> <scripRef id="John.xi-p57.1" osisRef="Bible:Prov.22.14" parsed="|Prov|22|14|0|0" passage="Pr 22:14">Prov.
xxii. 14</scripRef>. <i>Non esse electum, non est causa
incredulitatis propriè dicta, sed causa per accidens. Fides autem
est donum Dei et effectus prædestinationis—The not being included
among the elect is not the</i> proper <i>cause of infidelity, but
merely the</i> accidental <i>cause. But faith is the gift of God,
and the effect of predestination.</i> So Jansenius distinguishes
well here.</p>
<p class="indent" id="John.xi-p58">(3.) He takes this occasion to describe
both the gracious disposition and the happy state of those that are
his sheep; for such there are, though <i>they</i> be not.</p>
<p class="indent" id="John.xi-p59">[1.] To convince them that they were not
his sheep, he tells them what were the characters of his sheep.
<i>First,</i> They <i>hear his voice</i> (<scripRef id="John.xi-p59.1" osisRef="Bible:John.10.27" parsed="|John|10|27|0|0" passage="Joh 10:27"><i>v.</i> 27</scripRef>), for they know it to be his
(<scripRef id="John.xi-p59.2" osisRef="Bible:John.10.4" parsed="|John|10|4|0|0" passage="Joh 10:4"><i>v.</i> 4</scripRef>), and he has
undertaken that they shall hear it, <scripRef id="John.xi-p59.3" osisRef="Bible:John.10.16" parsed="|John|10|16|0|0" passage="Joh 10:16"><i>v.</i> 16</scripRef>. They discern it, <i>It is the
voice of my beloved,</i> <scripRef id="John.xi-p59.4" osisRef="Bible:Song.2.8" parsed="|Song|2|8|0|0" passage="So 2:8">Cant. ii.
8</scripRef>. They delight in it, are in their element when they
are sitting at his feet to hear his word. They do according to it,
and make his word their rule. Christ will not account those his
sheep that are deaf to his calls, deaf to his charms, <scripRef id="John.xi-p59.5" osisRef="Bible:Ps.58.5" parsed="|Ps|58|5|0|0" passage="Ps 58:5">Ps. lviii. 5</scripRef>. <i>Secondly,</i> They
<i>follow him;</i> they submit to his guidance by a willing
obedience to all his commands, and a cheerful conformity to his
spirit and pattern. The word of command has always been, <i>Follow
me.</i> We must eye him as our leader and captain, and <i>tread in
his steps,</i> and walk as he walked—follow the prescriptions of
his word, the intimations of his providence, and the directions of
his Spirit—<i>follow the Lamb</i> (the <i>dux gregis—the leader
of the flock</i>) <i>whithersoever he goes.</i> In vain do we
<i>hear his voice</i> if we do not <i>follow him.</i></p>
<p class="indent" id="John.xi-p60">[2.] To convince them that it was their
great unhappiness and misery not to be of Christ's sheep, he here
describes the blessed state and case of those that are, which would
likewise serve for the support and comfort of his poor despised
followers, and keep them from envying the power and grandeur of
those that were not of his sheep.</p>
<p class="indent" id="John.xi-p61"><i>First,</i> Our Lord Jesus <i>takes
cognizance</i> of his sheep: They <i>hear my voice,</i> and <i>I
know them.</i> He distinguishes them from others (<scripRef id="John.xi-p61.1" osisRef="Bible:2Tim.2.19" parsed="|2Tim|2|19|0|0" passage="2Ti 2:19">2 Tim. ii. 19</scripRef>), has a particular
regard to every individual (<scripRef id="John.xi-p61.2" osisRef="Bible:Ps.34.6" parsed="|Ps|34|6|0|0" passage="Ps 34:6">Ps. xxxiv.
6</scripRef>); he knows their wants and desires, knows their souls
in adversity, where to find them, and what to do for them. He knows
others afar off, but knows them near at hand.</p>
<p class="indent" id="John.xi-p62"><i>Secondly,</i> He has provided a
happiness for them, suited to them: <i>I give unto them eternal
life,</i> <scripRef id="John.xi-p62.1" osisRef="Bible:John.10.28" parsed="|John|10|28|0|0" passage="Joh 10:28"><i>v.</i> 28</scripRef>. 1.
The estate settled upon them is rich and valuable; it is life,
eternal life. Man has a living soul; therefore the happiness
provided is life, suited to his nature. Man has an immortal soul:
therefore the happiness provided is eternal life, running parallel
with his duration. <i>Life eternal</i> is the felicity and chief
good of a <i>soul immortal.</i> 2. The manner of conveyance is
<i>free: I give it</i> to them; it is not bargained and sold upon a
valuable consideration, but given by the free grace of Jesus
Christ. The donor has power to give it. He who is the fountain of
life, and Father of eternity, has authorized Christ to give eternal
life, <scripRef id="John.xi-p62.2" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2"><i>ch.</i> xvii. 2</scripRef>.
Not <i>I will</i> give it, but <i>I do</i> give it; it is a present
gift. He gives the assurance of it, the pledge and earnest of it,
the first-fruits and foretastes of it, that <i>spiritual</i> life
which is <i>eternal</i> life begun, heaven in the seed, in the bud,
in the embryo.</p>
<p class="indent" id="John.xi-p63"><i>Thirdly,</i> He has undertaken for their
security and preservation to this happiness.</p>
<p class="indent" id="John.xi-p64"><i>a.</i> They shall be <i>saved from
everlasting perdition. They shall by no means perish for ever;</i>
so the words are. As there is an eternal life, so there is an
eternal destruction; the soul not <i>annihilated,</i> but
<i>ruined;</i> its being continued, but its comfort and happiness
irrecoverably lost. All believers are saved from this; whatever
cross they may come under, they shall not <i>come into
condemnation.</i> A man is never undone till he is in hell, and
they shall not go down to that. Shepherds that have large flocks
often lose some of the sheep and suffer them to perish; but Christ
has engaged that none of his sheep shall perish, not one.</p>
<p class="indent" id="John.xi-p65"><i>b.</i> They cannot be kept from their
<i>everlasting happiness;</i> it is in reserve, but he that gives
it to them will preserve them to it. (<i>a.</i>) His own power is
engaged for them: <i>Neither shall any man pluck them out of my
hand.</i> A mighty contest is here supposed about these sheep. The
Shepherd is so careful of their welfare that he has them not only
within his fold, and under his eye, but <i>in his hand,</i>
interested in his special love and taken under his special
protection (<i>all his saints are in thy hand,</i> <scripRef id="John.xi-p65.1" osisRef="Bible:Deut.33.3" parsed="|Deut|33|3|0|0" passage="De 33:3">Deut. xxxiii. 3</scripRef>); yet their enemies
are so daring that they attempt to pluck them out of his
hand—<i>his</i> whose <i>own</i> they are, whose <i>care</i> they
are; but they cannot, they shall not, do it. Note, Those are safe
who are in the hands of the Lord Jesus. The saints are <i>preserved
in Christ Jesus:</i> and their salvation is not in their own
keeping, but in the keeping of a Mediator. The Pharisees and rulers
did all they could to frighten the disciples of Christ from
following him, reproving and threatening them, but Christ saith
that they shall not prevail. (<i>b.</i>) His Father's power is
likewise engaged for their preservation, <scripRef id="John.xi-p65.2" osisRef="Bible:John.10.29" parsed="|John|10|29|0|0" passage="Joh 10:29"><i>v.</i> 29</scripRef>. He now appeared in weakness,
and, lest his security should therefore be thought
<i>insufficient,</i> he brings in his Father as a further security.
Observe, [<i>a.</i>] The power of the Father: <i>My Father is
greater than all;</i> greater than all the other <i>friends</i> of
the church, all the other shepherds, magistrates or ministers, and
able to do that for them which they cannot do. Those shepherds
slumber and sleep, and it will be easy to pluck the sheep out of
their hands; but he keeps his flock day and night. He is greater
than all the enemies of the church, all the opposition given to her
interests, and able to secure his own against all their insults; he
is <i>greater than all</i> the combined force of hell and earth. He
is greater in wisdom than the <i>old serpent,</i> though noted for
subtlety; greater in strength than the great red dragon, though his
name be <i>legion,</i> and his title <i>principalities and
powers.</i> The devil and his angels have had many a push, many a
pluck for the mastery, but have never yet prevailed, <scripRef id="John.xi-p65.3" osisRef="Bible:Rev.12.7-Rev.12.8" parsed="|Rev|12|7|12|8" passage="Re 12:7,8">Rev. xii. 7, 8</scripRef>. <i>The Lord on high
is mightier.</i> [<i>b.</i>] The interest of the Father in the
sheep, for the sake of which this power is engaged for them: "It is
my Father <i>that gave them to me,</i> and he is concerned in
honour to uphold his gift." They were given to the Son as a trust
to be managed by him, and therefore God will still look after them.
All the divine power is engaged for the accomplishment of all the
divine counsels. [<i>c.</i>] The safety of the saints inferred from
these two. If this be so, then <i>none</i> (neither man nor devil)
is <i>able to pluck them out of the Father's hand,</i> not able to
deprive them of the grace they have, nor to hinder them from the
glory that is designed them; not able to put them out of God's
protection, nor get them into their own power. Christ had himself
experienced the power of his Father <i>upholding</i> and
<i>strengthening</i> him, and therefore puts all his followers into
his hand too. He that secured the glory of the Redeemer will secure
the glory of the redeemed. Further to corroborate the security,
that the sheep of Christ may have strong consolation, he asserts
the union of these two undertakers: "<i>I and my Father are
one,</i> and have jointly and severally undertaken for the
protection of the saints and their perfection." This denotes more
than the harmony, and consent, and good understanding, that were
between the Father and the Son in the work of man's redemption.
Every good man is so far one with God as to concur with him;
therefore it must be meant of the <i>oneness of the nature</i> of
Father and Son, that they are the same in substance, and equal in
power and glory. The fathers urged this both against the
Sabellians, to prove the distinction and plurality of the persons,
that the Father and the Son are two, and against the Arians, to
prove the unity of the nature, that these two are <i>one.</i> If we
should altogether hold our peace concerning this sense of the
words, even the stones which the Jews took up to cast at him would
speak it out, for the Jews understood him as hereby making himself
God (<scripRef id="John.xi-p65.4" osisRef="Bible:John.10.33" parsed="|John|10|33|0|0" passage="Joh 10:33"><i>v.</i> 33</scripRef>) and he
did not deny it. He proves that none could pluck them out <i>of his
hand</i> because they could not pluck them out <i>of the Father's
hand,</i> which had not been a conclusive argument if the Son had
not had the same almighty power with the Father, and consequently
been one with him in essence and operation.</p>
<p class="indent" id="John.xi-p66">IV. The rage, the outrage, of the Jews
against him for this discourse: <i>The Jews took up stones
again,</i> <scripRef id="John.xi-p66.1" osisRef="Bible:John.10.31" parsed="|John|10|31|0|0" passage="Joh 10:31"><i>v.</i> 31</scripRef>.
It is not the word that is used before (<scripRef id="John.xi-p66.2" osisRef="Bible:John.8.59" parsed="|John|8|59|0|0" passage="Joh 8:59"><i>ch.</i> viii. 59</scripRef>), but <b><i>ebastasan
lithous</i></b>—<i>they carried stones</i>—great stones, stones
that were a <i>load,</i> such as they used in stoning malefactors.
They <i>brought</i> them from some place at a distance, as it were
preparing things for his execution without any judicial process; as
if he were convicted of blasphemy upon the notorious evidence of
the fact, which needed no further trial. The absurdity of this
insult which the Jews offered to Christ will appear if we consider,
1. That they had <i>imperiously,</i> not to say <i>impudently,</i>
challenged him to tell them plainly whether he was the Christ or
no; and yet now that he not only said <i>he</i> was the Christ, but
proved himself so, they condemned him as a malefactor. If the
preachers of the truth propose it <i>modestly,</i> they are branded
as cowards; if <i>boldly,</i> as insolent; but <i>Wisdom is
justified of her children.</i> 2. That when they had before made a
similar attempt it was in vain; he <i>escaped through the midst of
them</i> (<scripRef id="John.xi-p66.3" osisRef="Bible:John.8.59" parsed="|John|8|59|0|0" passage="Joh 8:59"><i>ch.</i> viii.
59</scripRef>); yet they repeat their baffled attempt. Daring
sinners will throw stones at heaven, though they return upon their
own heads; and will strengthen themselves against the Almighty,
though none ever hardened themselves against him and prospered.</p>
<p class="indent" id="John.xi-p67">V. Christ's tender expostulation with them
upon occasion of this outrage (<scripRef id="John.xi-p67.1" osisRef="Bible:John.10.32" parsed="|John|10|32|0|0" passage="Joh 10:32"><i>v.</i> 32</scripRef>): <i>Jesus answered</i> what
they <i>did,</i> for we do not find that they <i>said any
thing,</i> unless perhaps they stirred up the crown that they had
gathered about him to join with them, crying, <i>Stone him, stone
him,</i> as afterwards, <i>Crucify him, crucify him.</i> When he
could have answered them with fire from heaven, he mildly replied,
<i>Many good works have I shown you from my Father: for which of
those works do you stone me?</i> Words so very tender that one
would think they should have melted a heart of stone. In dealing
with his enemies he still argued from his works (men evidence what
they <i>are</i> by what they <i>do</i>), his <i>good
works</i>—<b><i>kala erga</i></b> excellent, eminent works.
<i>Opera eximia vel præclara;</i> the expression signifies both
<i>great works</i> and <i>good works.</i></p>
<p class="indent" id="John.xi-p68">1. The divine power of his works convicted
them of the most obstinate infidelity. They were works <i>from his
Father,</i> so far above the reach and course of nature as to prove
him who did them <i>sent of God,</i> and acting by commission from
him. These works he <i>showed</i> them; he did them openly before
the people, and not in a corner. His works would bear the test, and
refer themselves to the testimony of the most inquisitive and
impartial spectators. He did not show his works by candle-light, as
those that are concerned only for <i>show,</i> but he showed them
at noon-day before the world, <scripRef id="John.xi-p68.1" osisRef="Bible:John.18.20" parsed="|John|18|20|0|0" passage="Joh 18:20"><i>ch.</i> xviii. 20</scripRef>. See <scripRef id="John.xi-p68.2" osisRef="Bible:Ps.111.6" parsed="|Ps|111|6|0|0" passage="Ps 111:6">Ps. cxi. 6</scripRef>. His works so undeniably
<i>demonstrated</i> that they were an incontestable
<i>demonstration</i> of the validity of his commission.</p>
<p class="indent" id="John.xi-p69">2. The divine grace of his works convicted
them of the most base ingratitude. The works he did among them were
not only miracles, but mercies; not only works of wonder to amaze
them, but works of love and kindness to do them good, and so make
them good, and endear himself to them. He healed the sick, cleansed
the lepers, cast out devils, which were favours, not only to the
persons concerned, but to the public; these he had repeated, and
multiplied: "<i>Now for which of these do you stone me?</i> You
cannot say that I have done you any harm, or given you any just
provocation; if therefore you will pick a quarrel with me, it must
be for some good work, some good turn done you; tell me for which."
Note, (1.) The horrid ingratitude that there is in our sins against
God and Jesus Christ is a great aggravation of them, and makes them
appear exceedingly sinful. See how God argues to this purpose,
<scripRef id="John.xi-p69.1" osisRef="Bible:Deut.32.6 Bible:Jer.2.5 Bible:Mic.6.3" parsed="|Deut|32|6|0|0;|Jer|2|5|0|0;|Mic|6|3|0|0" passage="De 32:6,Jer 2:5,Mic 6:3">Deut. xxxii. 6; Jer.
ii. 5; Mic. vi. 3</scripRef>. (2.) We must not think it strange if
we meet with those who not only hate us without cause, but are our
adversaries for our love, <scripRef id="John.xi-p69.2" osisRef="Bible:Ps.35.12 Bible:Ps.41.9" parsed="|Ps|35|12|0|0;|Ps|41|9|0|0" passage="Ps 35:12,41:9">Ps.
xxxv. 12; xli. 9</scripRef>. When he asks, <i>For which of these do
you stone me?</i> as he intimates the abundant satisfaction he had
in his own innocency, which gives a man courage in a suffering day,
so he puts his persecutors upon considering what was the true
reason of their enmity, and asking, as all those should do that
create trouble to their neighbour, <i>Why persecute we him?</i> As
Job advises his friends to do, <scripRef id="John.xi-p69.3" osisRef="Bible:Job.19.28" parsed="|Job|19|28|0|0" passage="Job 19:28">Job
xix. 28</scripRef>.</p>
<p class="indent" id="John.xi-p70">VI. Their vindication of the attempt they
made upon Christ, and the cause upon which they grounded their
prosecution, <scripRef id="John.xi-p70.1" osisRef="Bible:John.10.33" parsed="|John|10|33|0|0" passage="Joh 10:33"><i>v.</i> 33</scripRef>.
What sin will want fig-leaves with which to cover itself, when even
the bloody persecutors of the Son of God could find something to
say for themselves?</p>
<p class="indent" id="John.xi-p71">1. They would not be thought such enemies
to their country as to persecute him for a good work: <i>For a good
work we stone thee not.</i> For indeed they would scarcely allow
any of his works to be so. His curing the impotent man (<scripRef id="John.xi-p71.1" osisRef="Bible:John.5.1-John.5.46" parsed="|John|5|1|5|46" passage="Joh 5:1-46"><i>ch.</i> v.</scripRef>) and the blind man
(<scripRef id="John.xi-p71.2" osisRef="Bible:John.9.1-John.9.41" parsed="|John|9|1|9|41" passage="Joh 9:1-41"><i>ch.</i> ix.</scripRef>) were so
far from being acknowledged good services to the town, and
meritorious, that they were put upon the score of his crimes,
because done on the sabbath day. But, if he had done any good
works, they would not own that they stoned him <i>for them,</i>
though these were really the things that did most exasperate them,
<scripRef id="John.xi-p71.3" osisRef="Bible:John.11.47" parsed="|John|11|47|0|0" passage="Joh 11:47"><i>ch.</i> xi. 47</scripRef>. Thus,
though most absurd, they could not be brought to own their
absurdities.</p>
<p class="indent" id="John.xi-p72">2. They would be thought such friends to
God and his glory as to prosecute him for blasphemy: <i>Because
that thou, being a man, makest thyself God.</i> Here is,</p>
<p class="indent" id="John.xi-p73">(1.) A pretended zeal for the law. They
seem mightily concerned for the honour of the divine majesty, and
to be seized with a religious horror at that which they imagined to
be a reproach to it. A blasphemer was to be <i>stoned,</i>
<scripRef id="John.xi-p73.1" osisRef="Bible:Lev.24.16" parsed="|Lev|24|16|0|0" passage="Le 24:16">Lev. xxiv. 16</scripRef>. This law,
they thought, did not only justify, but sanctify, what they
attempted, as <scripRef id="John.xi-p73.2" osisRef="Bible:Acts.26.9" parsed="|Acts|26|9|0|0" passage="Ac 26:9">Acts xxvi. 9</scripRef>.
Note, The vilest practices are often varnished with plausible
pretences. As nothing is more <i>courageous</i> than a
well-informed conscience, so nothing is more <i>outrageous</i> than
a mistaken one. See <scripRef id="John.xi-p73.3" osisRef="Bible:Isa.66.5 Bible:John.16.2" parsed="|Isa|66|5|0|0;|John|16|2|0|0" passage="Isa 66:5,Joh 16:2">Isa.
lxvi. 5; <i>ch.</i> xvi. 2</scripRef>.</p>
<p class="indent" id="John.xi-p74">(2.) A real enmity to the gospel, on which
they could not put a greater affront than by representing Christ as
a blasphemer. It is no new thing for the worst of characters to be
put upon the best of men, by those that resolve to give them the
worst of treatment. [1.] The crime laid to his charge is
<i>blasphemy,</i> speaking reproachfully and despitefully of God.
God himself is out of the sinner's reach, and not capable of
receiving any real injury; and therefore enmity to God spits its
venom at his name, and so shows its ill-will. [2.] The proof of the
crime: <i>Thou, being a man, makest thyself God.</i> As it is God's
glory that <i>he is God,</i> which we rob him of when we make him
altogether such a one as ourselves, so it is his glory that
<i>besides him there is no other,</i> which we rob him of when we
make ourselves, or any creature, altogether like him. Now,
<i>First,</i> Thus far they were in the right, that what Christ
said of himself amounted to this—that he was God, for he had said
that he was <i>one with the Father</i> and that he would <i>give
eternal life;</i> and Christ does not deny it, which he would have
done if it had been a mistaken inference from his words. But,
<i>secondly,</i> They were much mistaken when they looked upon him
as a <i>mere man,</i> and that the Godhead he claimed was a
usurpation, and of his own making. They thought it absurd and
impious that such a one as he, who appeared in the fashion of a
poor, mean, despicable man, should profess himself the Messiah, and
entitle himself to the honours confessedly due to the Son of God.
Note, 1. Those who say that Jesus is a <i>mere man,</i> and only a
<i>made God,</i> as the Socinians say, do in effect charge
<i>him</i> with blasphemy, but do effectually prove it upon
themselves. 2. He who, being a man, a sinful man, makes himself a
god as the Pope does, who claims divine powers and prerogatives, is
unquestionably a <i>blasphemer,</i> and <i>that</i> antichrist.</p>
<p class="indent" id="John.xi-p75">VII. Christ's reply to their accusation of
him (for such their vindication of themselves was), and his making
good those claims which they imputed to him as blasphemous
(<scripRef id="John.xi-p75.1" osisRef="Bible:John.10.34" parsed="|John|10|34|0|0" passage="Joh 10:34"><i>v.</i> 34</scripRef>, &amp;c.),
where he proves himself to be no blasphemer, by two
arguments:—</p>
<p class="indent" id="John.xi-p76">1. By an argument taken from <i>God's
word.</i> He appeals to what was <i>written in their law,</i> that
is, in the Old Testament; whoever opposes Christ, he is sure to
have the scripture <i>on his side.</i> It is written (<scripRef id="John.xi-p76.1" osisRef="Bible:Ps.82.6" parsed="|Ps|82|6|0|0" passage="Ps 82:6">Ps. lxxxii. 6</scripRef>), <i>I have said, You
are gods.</i> It is an argument <i>a minore ad majus—from the less
to the greater.</i> If they were gods, much more am I. Observe,</p>
<p class="indent" id="John.xi-p77">(1.) How he explains the text (<scripRef id="John.xi-p77.1" osisRef="Bible:John.10.35" parsed="|John|10|35|0|0" passage="Joh 10:35"><i>v.</i> 35</scripRef>): <i>He called them
gods to whom the word of God came, and the scripture cannot be
broken.</i> The word of God's commission came to them, appointing
them to their offices, as judges, and therefore they are called
<i>gods,</i> <scripRef id="John.xi-p77.2" osisRef="Bible:Exod.22.28" parsed="|Exod|22|28|0|0" passage="Ex 22:28">Exod. xxii.
28</scripRef>. To some the word of God came immediately, as to
Moses; to others in the way of an instituted ordinance. Magistracy
is a divine institution; and magistrates are God's delegates, and
therefore the scripture calleth them gods; and we are sure that the
scripture <i>cannot be broken,</i> or broken in upon, or found
fault with. Every word of God is <i>right;</i> the very style and
language of scripture are unexceptionable, and not to be corrected,
<scripRef id="John.xi-p77.3" osisRef="Bible:Matt.5.18" parsed="|Matt|5|18|0|0" passage="Mt 5:18">Matt. v. 18</scripRef>.</p>
<p class="indent" id="John.xi-p78">(2.) How he applies it. Thus much in
general is easily inferred, that those were very rash and
unreasonable who condemned Christ as a blasphemer, only for calling
himself the Son of God, when yet they themselves called their
rulers so, and therein the scripture warranted them. But the
argument goes further (<scripRef id="John.xi-p78.1" osisRef="Bible:John.10.36" parsed="|John|10|36|0|0" passage="Joh 10:36"><i>v.</i>
36</scripRef>): If magistrates were called Gods, because they were
commissioned to administer justice in the nation, <i>say you of him
whom the Father hath sanctified, Thou blasphemest?</i> We have here
two things concerning the Lord Jesus:—[1.] The honour done him by
the <i>Father,</i> which he justly glories in: He <i>sanctified
him,</i> and <i>sent him into the world.</i> Magistrates were
called <i>the sons of God,</i> though the word of God only came to
them, and the spirit of government came upon them by measure, as
upon Saul; but our Lord Jesus was himself the <i>Word,</i> and had
the <i>Spirit without measure.</i> They were constituted for a
particular country, city, or nation; but he was sent <i>into the
world,</i> vested with a universal authority, as Lord of all. They
were <i>sent to,</i> as persons at a distance; he was <i>sent
forth,</i> as having been from eternity with God. The Father
<i>sanctified him,</i> that is, designed him and set him apart to
the office of Mediator, and qualified and fitted him for that
office. <i>Sanctifying</i> him is the same with <i>sealing</i> him,
<scripRef id="John.xi-p78.2" osisRef="Bible:John.6.27" parsed="|John|6|27|0|0" passage="Joh 6:27"><i>ch.</i> vi. 27</scripRef>. Note,
Whom the Father sends he sanctifies; whom he designs for holy
purposes he prepares with holy principles and dispositions. The
holy God will reward, and therefore will employ, none but such as
he finds or makes holy. The Father's sanctifying and sending him is
here vouched as a sufficient warrant for his calling himself the
<i>Son of God;</i> for because he was a <i>holy thing</i> he was
<i>called the Son of God,</i> <scripRef id="John.xi-p78.3" osisRef="Bible:Luke.1.35" parsed="|Luke|1|35|0|0" passage="Lu 1:35">Luke i.
35</scripRef>. See <scripRef id="John.xi-p78.4" osisRef="Bible:Rom.1.4" parsed="|Rom|1|4|0|0" passage="Ro 1:4">Rom. i. 4</scripRef>.
[2.] The dishonour done him by the Jews, which he justly complains
of—that they impiously said of him, whom the Father had thus
dignified, that he was a <i>blasphemer,</i> because he called
himself the <i>Son of God: "Say you of him</i> so and so? Dare you
say so? Dare you thus set your mouths against the heavens? Have you
brow and brass enough to tell the God of truth that he lies, or
<i>to condemn him that is most just?</i> Look me in the face, and
say it if you can. What! say you of the Son of God that <i>he is a
blasphemer?</i>" If devils, whom he came to condemn, had said so of
him, it had not been so strange; but that <i>men,</i> whom he came
to teach and save, should say so of him, <i>be astonished, O
heavens! at this.</i> See what is the language of an obstinate
unbelief; it does, in effect, call the holy Jesus a blasphemer. It
is hard to say which is more to be wondered at, that men who
breathe in God's air should yet speak such things, or that men who
have spoken such things should still be suffered to breathe in
God's air. The wickedness of man, and the patience of God, as it
were, contend which shall be most <i>wonderful.</i></p>
<p class="indent" id="John.xi-p79">2. By an argument taken from <i>his own
works,</i> <scripRef id="John.xi-p79.1" osisRef="Bible:John.10.37-John.10.38" parsed="|John|10|37|10|38" passage="Joh 10:37,38"><i>v.</i> 37,
38</scripRef>. In the former he only answered the charge of
blasphemy by an argument <i>ad hominem—turning a man's own
argument against himself;</i> but he here makes out his own claims,
and proves that he and the Father are one (<scripRef id="John.xi-p79.2" osisRef="Bible:John.10.37-John.10.38" parsed="|John|10|37|10|38" passage="Joh 10:37,38"><i>v.</i> 37, 38</scripRef>): <i>If I do not the
works of my Father, believe me not.</i> Though he might justly have
abandoned such blasphemous wretches as incurable, yet he vouchsafes
to reason with them. Observe,</p>
<p class="indent" id="John.xi-p80">(1.) <i>From what</i> he argues—from his
works, which he had often vouched as his credentials, and the
proofs of his mission. As he proved himself sent of God by the
<i>divinity</i> of his works, so we must prove ourselves allied to
Christ by the <i>Christianity</i> of ours. [1.] The argument is
very cogent; for the works he did were the <i>works of his
Father,</i> which the Father only could do, and which could not be
done in the ordinary course of nature, but only by the sovereign
over-ruling power of the God of nature. <i>Opera Deo propria—works
peculiar to God,</i> and <i>Opera Deo Digna—works worthy of
God</i>—the works of a divine power. He that can dispense with the
laws of nature, repeal, altar, and overrule them at his pleasure,
by his own power, is certainly the sovereign prince who first
instituted and enacted those laws. The miracles which the apostles
wrought in his name, by his power, and for the confirmation of his
doctrine, corroborated this argument, and continued the evidence of
it when he was gone. [2.] It is proposed as fairly as can be
desired, and put to a short issue. <i>First, If I do not the works
of my Father, believe me not.</i> He does not demand a blind and
implicit faith, nor an assent to his divine mission further than he
gave proof of it. He did not wind himself into the affections of
the people, nor wheedle them by sly insinuations, nor impose upon
their credulity by bold assertions, but with the greatest fairness
imaginable quitted all demands of their faith, further than he
produced warrants for these demands. Christ is no hard master, who
expects to reap in assents where he has not sown in arguments. None
shall perish for the disbelief of that which was not proposed to
them with sufficient motives of credibility, Infinite Wisdom itself
being judge. <i>Secondly,</i> "But if I do <i>the works of my
Father, if I work</i> undeniable miracles for the confirmation of a
holy doctrine, <i>though you believe not me,</i> though you are so
scrupulous as not to take my word, yet <i>believe the works:</i>
believe your own eyes, your own reason; the thing speaks itself
plainly enough." As the invisible things of the Creator are clearly
seen by his works of creation and common providence (<scripRef id="John.xi-p80.1" osisRef="Bible:Rom.1.20" parsed="|Rom|1|20|0|0" passage="Ro 1:20">Rom. i. 20</scripRef>), so the invisible things
of the Redeemer were seen by his miracles, and by all his works
both of power and mercy; so that those who were not convinced by
these works were <i>without excuse.</i></p>
<p class="indent" id="John.xi-p81">(2.) <i>For what</i> he argues—<i>that you
may know and believe,</i> may believe it intelligently, and with an
entire satisfaction, that <i>the Father is in me and I in him;</i>
which is the same with what he had said (<scripRef id="John.xi-p81.1" osisRef="Bible:John.10.30" parsed="|John|10|30|0|0" passage="Joh 10:30"><i>v.</i> 30</scripRef>): <i>I and my Father are
one.</i> The Father was so in the Son as that in him <i>dwelt all
the fulness of the Godhead,</i> and it was by a divine power that
he wrought his miracles; the Son was so in the Father as that he
was perfectly acquainted with the whole of his mind, not by
communication, but by consciousness, having lain in his bosom. This
we must <i>know;</i> not know and <i>explain</i> (for we cannot by
searching find it out to perfection), but know and <i>believe</i>
it; acknowledging and adoring the depth, when we cannot find the
bottom.</p>
</div><scripCom id="John.xi-p81.2" osisRef="Bible:John.10.39-John.10.42" parsed="|John|10|39|10|42" passage="Joh 10:39-42" type="Commentary"/><div class="Commentary" id="Bible:John.10.39-John.10.42">
<h4 id="John.xi-p81.3">Christ Retires beyond
Jordan.</h4>
<p class="passage" id="John.xi-p82">39 Therefore they sought again to take him: but
he escaped out of their hand,   40 And went away again beyond
Jordan into the place where John at first baptized; and there he
abode.   41 And many resorted unto him, and said, John did no
miracle: but all things that John spake of this man were true.
  42 And many believed on him there.</p>
<p class="indent" id="John.xi-p83">We have here the issue of the conference
with the Jews. One would have thought it would have convinced and
melted them, but their hearts were hardened. Here we are told,</p>
<p class="indent" id="John.xi-p84">I. How they attacked him by force.
Therefore <i>they sought again to take him,</i> <scripRef id="John.xi-p84.1" osisRef="Bible:John.10.39" parsed="|John|10|39|0|0" passage="Joh 10:39"><i>v.</i> 39</scripRef>. Therefore, 1. Because he had
fully answered their charge of blasphemy, and wiped off that
imputation, so that they could not for shame go on with their
attempts to stone him, therefore they contrived to seize him, and
prosecute him as an offender against the state. When they were
constrained to drop their attempt by a popular tumult, they would
try what they could do under colour of a legal process. See
<scripRef id="John.xi-p84.2" osisRef="Bible:Rev.12.13" parsed="|Rev|12|13|0|0" passage="Re 12:13">Rev. xii. 13</scripRef>. Or, 2.
Because he persevered in the same testimony concerning himself,
they persisted in their malice against him. What he had said before
he did in effect say again, for the <i>faithful witness</i> never
departs from what he has once said; and therefore, having the same
provocation, they express the same resentment, and justify their
attempt to stone him by another attempt to take him. Such is the
temper of a persecuting spirit, and such its policy, <i>malè facta
malè factis tegere ne perpluant</i>—<i>to cover one set of bad
deeds with another, lest the former should fall through.</i></p>
<p class="indent" id="John.xi-p85">II. How he avoided them by flight; not an
inglorious retreat, in which there was any thing of human
infirmity, but a glorious retirement, in which there was much of a
divine power. He <i>escaped out of their hands,</i> not by the
interposal of any friend that helped him, but by his own wisdom he
<i>got clear</i> of them; he drew a veil over himself, or cast a
mist before their eyes, or tied the hands of those whose hearts he
did not turn. Note, No weapon formed against our Lord Jesus shall
prosper, <scripRef id="John.xi-p85.1" osisRef="Bible:Ps.2.4" parsed="|Ps|2|4|0|0" passage="Ps 2:4">Ps. ii. 4</scripRef>. He
<i>escaped,</i> not because he was afraid to suffer, but because
<i>his hour was not come.</i> And he who knew how to <i>deliver
himself</i> no doubt knows how to <i>deliver the godly out of
temptation,</i> and to make <i>a way for them to escape.</i></p>
<p class="indent" id="John.xi-p86">III. How he disposed of himself in his
retirement: He <i>went away again beyond Jordan,</i> <scripRef id="John.xi-p86.1" osisRef="Bible:John.10.40" parsed="|John|10|40|0|0" passage="Joh 10:40"><i>v.</i> 40</scripRef>. The bishop of our
souls came not to be fixed in one see, but to go about from place
to place, doing good. This great benefactor was never out of his
way, for wherever he came there was work to be done. Though
Jerusalem was the royal city, yet he made many a kind visit to the
country, not only to his own country Galilee, but to other parts,
even those that lay most remote beyond Jordan. Now observe,</p>
<p class="indent" id="John.xi-p87">1. What <i>shelter</i> he found there. He
went into a private part of the country, and <i>there he abode;</i>
there he found some rest and quietness, when in Jerusalem he could
find none. Note, Though persecutors may drive Christ and his gospel
out of their own city or country, they cannot drive him or it out
of the world. Though Jerusalem was not gathered, nor would be, yet
Christ was glorious, and would be. Christ's going now beyond Jordan
was a figure of the taking of the kingdom of God from the Jews, and
bringing it to the Gentiles. Christ and his gospel have often found
better entertainment among the plain country-people than among
<i>the wise, the mighty, the noble,</i> <scripRef id="John.xi-p87.1" osisRef="Bible:1Cor.1.26-1Cor.1.27" parsed="|1Cor|1|26|1|27" passage="1Co 1:26,27">1 Cor. i. 26, 27</scripRef>.</p>
<p class="indent" id="John.xi-p88">2. What <i>success</i> he found there. He
did not go thither merely for his own security, but to do good
there; and he chose to go thither, where John at first baptized
(<scripRef id="John.xi-p88.1" osisRef="Bible:John.1.28" parsed="|John|1|28|0|0" passage="Joh 1:28"><i>ch.</i> i. 28</scripRef>), because
there could not but remain some impressions of John's ministry and
baptism thereabouts, which would dispose them to receive Christ and
his doctrine; for it was not three years since John was baptizing,
and Christ was himself baptized here at Bethabara. Christ came
hither now to see what fruit there was of all the pains John
Baptist had taken among them, and what they retained of the things
they then heard and received. The event in some measure answered
expectation; for we are told,</p>
<p class="indent" id="John.xi-p89">(1.) That they flocked after him (<scripRef id="John.xi-p89.1" osisRef="Bible:John.10.41" parsed="|John|10|41|0|0" passage="Joh 10:41"><i>v.</i> 41</scripRef>): <i>Many resorted to
him.</i> The return of the means of grace to a place, after they
have been for some time intermitted, commonly occasions a great
stirring of affections. Some think Christ chose to <i>abide</i> at
<i>Bethabara,</i> the <i>house of passage,</i> where the
ferry-boats lay by which they crossed the river Jordan, that the
confluence of people thither might give an opportunity of teaching
many who would come to hear him when it <i>lay in their way,</i>
but who would scarcely go a step out of the road for an opportunity
of attending on his word.</p>
<p class="indent" id="John.xi-p90">(2.) That they reasoned in his favour, and
sought arguments to induce them to close with him as much as those
at Jerusalem sought objections against him. They said very
judiciously, <i>John did no miracle, but all things that John spoke
of this man were true.</i> Two things they considered, upon
recollecting what they had seen and heard from John, and comparing
it with Christ's ministry. [1.] That Christ far exceeded John
Baptist's power, for <i>John did no miracle,</i> but Jesus does
many; whence it is easy to infer that Jesus is greater than John.
And, if John was so great a prophet, how great then is this Jesus!
Christ is best known and acknowledged by such a comparison with
others as sets him superlatively above others. Though John came in
the spirit and power of Elias, yet he did not work miracles, as
Elias did, lest the minds of people should be made to hesitate
between him and Jesus; therefore the honour of working miracles was
reserved for Jesus as a flower of his crown, that there might be a
sensible demonstration, and <i>undeniable</i> one, that though he
came after John, yet he was <i>preferred far before him.</i> [2.]
That Christ exactly answered John Baptist's testimony. John not
only <i>did no miracle</i> to <i>divert</i> people from Christ, but
he said a great deal to direct them to Christ, and to turn them
over as apprentices to him, and this came to their minds
<i>now:</i> all things that <i>John said of this man were true,</i>
that he should be the <i>Lamb of God,</i> should <i>baptize with
Holy Ghost and with fire.</i> Great things John had said of him,
which raised their expectations; so that though they had not zeal
enough to carry them into his country to enquire after him, yet,
when he came into theirs, and brought his gospel to their doors,
they acknowledged him as great as John had said he would be. When
we get acquainted with Christ, and come to know him experimentally,
we find all things that the scripture saith of him to be true; nay,
and that the reality exceeds the report, <scripRef id="John.xi-p90.1" osisRef="Bible:1Kgs.10.6-1Kgs.10.7" parsed="|1Kgs|10|6|10|7" passage="1Ki 10:6,7">1 Kings x. 6, 7</scripRef>. John Baptist was now dead
and gone, and yet his hearers profited by what they had heard
formerly, and, by comparing what they heard then with what they saw
now, they gained a double advantage; for, <i>First,</i> They were
confirmed in their belief that <i>John was a prophet,</i> who
foretold such things, and spoke of the eminency to which this Jesus
would arrive, though his beginning was so small. <i>Secondly,</i>
They were prepared to believe that <i>Jesus was the Christ,</i> in
whom they saw those things accomplished which John foretold. By
this we see that the success and efficacy of the word preached are
not confined to the life of the preacher, nor do they expire with
his breath, but that which seemed as <i>water spilt upon the
ground</i> may afterwards be <i>gathered up again.</i> See
<scripRef id="John.xi-p90.2" osisRef="Bible:Zech.1.5-Zech.1.6" parsed="|Zech|1|5|1|6" passage="Zec 1:5,6">Zech. i. 5, 6</scripRef>.</p>
<p class="indent" id="John.xi-p91">(3.) That many believed on him there.
Believing that he who wrought such miracles, and in whom John's
predictions were fulfilled, was what he declared himself to be, the
Son of God, they gave up themselves to him as his disciples,
<scripRef id="John.xi-p91.1" osisRef="Bible:John.10.42" parsed="|John|10|42|0|0" passage="Joh 10:42"><i>v.</i> 42</scripRef>. An emphasis
is here to be laid, [1.] Upon the persons that believed on him;
they were <i>many.</i> While those that received and embraced his
doctrine at Jerusalem were but as the grape-gleanings of the
vintage, those that believed on him in the country, beyond the
Jordan, were a full harvest gathered in to him. [2.] Upon the place
where this was; it was where John had been preaching and baptizing
and had had great success; <i>there</i> many believed on the Lord
Jesus. Where the preaching of the doctrine of repentance has had
success, as desired, there the preaching of the doctrine of
reconciliation and gospel grace is most likely to be prosperous.
Where John has been acceptable, Jesus will not be unacceptable. The
jubilee-trumpet sounds sweetest in the ears of those who in the day
of atonement have afflicted their souls for sin.</p>
</div></div2>