Verse 1. Verily, verily. See Barnes "John 3:3".
I say unto you. Some have supposed that what follows here was
delivered on some other occasion than the one mentioned in the last
chapter; but the expression verily, verily, is one which is not
used at the commencement of a discourse, and the discourse itself
seems to be a continuation of what was said before. The Pharisees
professed to be the guides or shepherds of the people. Jesus, in the
close of the last chapter, had charged them with being blind, and of
course of being unqualified to lead the people. He proceeds here to
state the character of a true shepherd, to show what was a hireling,
and to declare that he was the true shepherd and guide of his people.
This is called (John 10:6) a parable, and it is an eminently
beautiful illustration of the office of the Messiah, drawn from an
employment well known in Judea. The Messiah was predicted under the
image of a shepherd, Ezekiel 34:23; 37:24; Zechariah 13:7. Hence at the
close of the discourse they asked him whether he were the Messiah,
John 10:24.
Into the sheepfold. The sheepfold was an inclosure made in fields
where the sheep were collected by night to defend them from robbers,
wolves, &c. It was not commonly covered, as the seasons in Judea were
mild. By the figure here we are to understand the Jewish people, or the
church of God, which is often likened to a flock, Ezekiel 34:1-19
Jeremiah 23:1-4; Zechariah 13:1. By the door, here, is meant the Lord Jesus
Christ, John 10:7,9. He is"the way, the truth, and the life,"
John 14:6. And, as the only proper way of entering the fold was by
the door, so the only way of entering the church of God is by believing
on him and obeying his commandments. The particular application of this
place, however, is to religious teachers, who cannot enter properly
on the duties of teaching and guarding the flock except by the Lord
Jesus--that is, in the way which he has appointed. The Pharisees claimed
to be pastors, but not under his appointment. They entered some
other way. The true pastors of the church are those who enter by the
influences of the Spirit of Jesus, and in the manner which he has
appointed.
Some other way. Either at a window or over the wall.
A thief. One who silently and secretly takes away the property of
another.
A robber. One who does it by violence or bloodshed. Jesus
here designates those pastors or ministers of religion who are influenced
not by love to him, but who seek the office from ambition, or the
love of power, or wealth, or ease; who come, not to promote the welfare
of the church, but to promote their own interests. Alas! in all churches
there have been many--many who for no better ends have sought the
pastoral office. To all such Jesus gives the names of thieves and
robbers.
{a} "He that entereth not" Romans 10:15; Hebrews 5:4
Verse 2. He that entereth by the door. This was the way in which a
shepherd had access to his flock. In John 10:7 Jesus says he is the
door. In this place he refers to those who by him--that is, in
accordance with his spirit and law--become ministers of religion.
Is the shepherd of the sheep. Christ does not here refer to himself,
for he is the way or door by which others enter; but he refers to
all the ministers of the gospel who have access to the church by
him. In the original, the article "the" is wanting before the word
shepherd--"is a shepherd." By his entering in this manner he shows
that he is a shepherd-- one who cares for his flock, and does not come
to kill and destroy.
{b} "the door is the shepherd" John 10:7,9
Verse 3. To him the porter openeth. The porter is the doorkeeper. It
seems that the more wealthy Jews who owned flocks employed some person
to take charge of the flock. At first all shepherds attended their
flocks personally by day and by night, and this continued to be
commonly the practice, but not always.
The sheep hear his voice. The voice of the shepherd. A flock will
readily discern the well-known voice of one who is accustomed to attend
them. The meaning is, that the people of God will be found disposed to
listen to the instructions of those who are appointed by Christ, who
preach his pure doctrines, and who show a real love for the church of
God. There is scarcely any better test of fidelity in the pastoral
office than the approbation of the humble and obscure people of God,
when they discern in the preacher the very manner and spirit of the
doctrines of the Bible.
He calleth his own sheep by name. It was customary, and is still,
we are told by travellers, for shepherds to give particular names
to their sheep, by which they soon learned to regard the voice of the
shepherd. By this our Saviour indicates, doubtless, that it is the duty
of a minister of religion to seek an intimate and personal acquaintance
with the people of his charge; to feel an interest in them as
individuals, and not merely to address them together; to learn
their private wants; to meet them in their individual trials, and to
administer to them personally the consolations of the gospel.
Leadeth them out. He leads them from the fold to pasture or to
water. Perhaps there is here intended the care of a faithful pastor to
provide suitable instruction for the people of his charge, and to
feed them with the bread of life. See a beautiful and touching
description of the care of the Great Shepherd in Psalms 23:1-6.
{c} "To him" Revelation 3:20
{d} "calleth his own sheep" Ezekiel 34:11; Romans 8:30
{e} "leadeth them out" Ezekiel 34:11; Romans 8:30
Verse 4. He putteth forth. Or leads them out of the fold.
He goeth before them. He leads them, and guides them, and does not
leave them. A shepherd spent his time with his flocks. He went before
them to seek the best pastures and watering- places, and to defend them
from danger. In this is beautifully represented the tender care of him
who watches for souls as one that must give account.
{f} "they know his voice" Song of Solomon 2:8; 5:2
Verse 5. A stranger, &c. This was literally true of a flock.
Accustomed to the voice and presence of a kind shepherd, they would not
regard the command of a stranger. It is also true spiritually. Jesus by
this indicates that the true people of God will not follow false
teachers-- those who are proud, haughty, and self-seeking, as were the
Pharisees. Many may follow such, but humble and devoted Christians
seek those who have the mild and self-denying spirit of their Master
and Great Shepherd. It is also true in reference to those who are
pastors in the churches. They have an influence which no stranger or
wandering minister can have. A church learns to put confidence in a
pastor; he knows the wants of his people, sees their danger, and can
adapt his instructions to them. A stranger, however eloquent, pious, or
learned, can have few of these commit the churches to the care of
wandering strangers, of those who have no permanent relation to the
church, than it would be for a flock to be committed to a foreigner
who knew nothing of it, and who had no particular interest in it. The
pastoral office is one of the wisest institutions of heaven. The
following extract from The Land and the Book (Thomson) will show how
strikingly this whole passage accords with what actually occurs at
this day in Palestine:
"This is true to the letter. They are so tame
and so trained that they follow their keeper with the
utmost docility. He leads them forth from the fold, or
from their houses in the villages, just where he
pleases. As there are many flocks in such a place
as this, each one takes a different path, and it is his
business to find pasture for them. It is necessary,
therefore, that they should be taught to follow, and
not to stray away into the unfenced fields of corn
which lie so temptingly on either side. Any one that
thus wanders is sure to get into trouble. The shepherd
calls sharply from time to time to remind them of his
presence. They know his voice and follow on; but if a
stranger call, they stop short, lift up their heads
in alarm, and, if it is repeated, they turn and flee,
because they know not the voice of a stranger. This is
not the fanciful costume of a parable; it is simple fact.
I have made the experiment repeatedly. The shepherd goes
before, not merely to point out the way, but to see
that it is practicable and safe. He is armed in order
to defend his charge, and in this he is very courageous.
Many adventures with wild beasts occur not unlike that
recounted by David, and in these very mountains; for,
though there are now no lions here, there are wolves in
abundance; and leopards and panthers, exceedingly fierce,
prowl about these wild wadies. They not unfrequently
attack the flock in the very presence of the shepherd,
and he must be ready to do battle at a moment's warning.
I have listened with intense interest to their
graphic descriptions of downright and desperate fights
with these savage beasts. And when the thief and the
robber come (and come they do), the faithful shepherd
has often to put his life in his hand to defend his
flock. I have known more than one case in which he
had literally to lay it down in the contest. A poor
faithful fellow last spring, between Tiberias and Tabor,
instead of fleeing, actually fought three Bedouin robbers
until he was hacked to pieces with their khanjars, and
died among the sheep he was defending."
{g} "but will flee from him" 2 Timothy 3:5; Revelation 2:2
Verse 6. This parable. See Barnes "Matthew 13:3".
They understood not, &c. They did not understand the meaning or
design of the illustration.
Verse 7. I am the door. I am the way by which ministers and people
enter the true church. It is by his merits, his intercession, his aid,
and his appointment that they enter.
Of the sheep. Of the church.
{h} "I am the door of the sheep" Ephesians 2:18
Verse 8. All that ever came before me. This does not refer to the
prophets, but to those who came pretending to be the pastors or guides
of the people. Some have supposed that he referred to those who
pretended to be the Messiah before him; but there is not evidence that
any such person appeared before the coming of Jesus. It is probable
that he rather refers to the scribes and Pharisees, who claimed to be
instructors of the people, who claimed the right to regulate the
affairs of religion, and whose only aim was to aggrandize themselves
and to oppress the people. See Barnes "John 1:18". When the Saviour
says that "all" were thieves, he speaks in a popular sense, using the
word "all" as it is often used in the New Testament, to denote the
great mass or the majority.
Thieves and robbers. See John 10:1; Jeremiah 23:1: "Woe be unto the
pastors that destroy and scatter the sheep of my pasture;"
Ezekiel 24:2,3: "Woe be to the shepherds of Israel that do feed
themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them
that are fed; but ye feed not the flock." This had been the general
character of the Pharisees and scribes. They sought wealth, office,
ease at the expense of the people, and thus deserved the character of
thieves and robbers. They insinuated themselves slyly as a thief, and
they oppressed and spared not, like a robber.
The sheep. The people of God--the pious and humble portion of the
Jewish nation. Though the great mass of the people were corrupted, yet
there were always some who were the humble and devoted people of God.
Comp. Romans 11:3,4. So it will be always. Though the great mass of
teachers may be corrupt, yet the true friends of God will mourn in
secret places, and refuse to "listen to the instruction that causeth to
err."
Verse 9. By me. By my instruction and merits.
Shall be saved. See John 5:24.
Shall go in and out, &c. This is language applied commonly to
flocks. It meant that he shall be well supplied, and defended, and led
"beside the still waters of salvation."
Verse 10. The thief cometh not, &c. The thief has no other design in
coming but to plunder. So false teachers have no other end in view but
to enrich or aggrandize themselves.
I am come that they might have life. See Barnes "John 5:24".
Might have it more abundantly. Literally, that they may have
abundance, or that which abounds. The word denotes that which is not
absolutely essential to life, but which is superadded to make life
happy. They shall not merely have life--simple, bare existence--
but they shall have all those superadded things which are needful to
make that life eminently blessed and happy. It would be vast mercy to
keep men merely from annihilation or hell; but Jesus will give them
eternal joy, peace, the society of the blessed, and all those exalted
means of felicity which are prepared for them in the world of glory.
Verse 11. The good shepherd. The faithful and true shepherd, willing
to do all that is necessary to defend and save the flock.
Giveth his life. A shepherd that regarded his flock would hazard
his own life to defend them. When the wolf comes, he would still remain
to protect them. To give his life, here, means the same as not to fly,
or to forsake his flock; to be willing to expose his life, if necessary,
to defend them. Comp. Judges 12:3 "I put my life in my hands and
passed over," &c.; 1 Samuel 19:5; 28:21. See John 10:15.
The Messiah was often predicted under the character of a shepherd.
{i} "I am the good shepherd" Hebrews 13:20; 1 Peter 2:25
Verse 12. A hireling. A man employed to take care of the sheep, to
whom wages is paid. As he does not own the sheep, and guards them
merely for pay, rather than risk his life he would leave the flock to
the ravages of wild beasts. The word translated hireling is often
employed in a good sense; but here it denotes one who is unfaithful to
his trust; and especially those ministers who preach only for
support, and who are unwilling to encounter any danger or to practise any
self-denial for the welfare of the church of God. They are those who
have no boldness in the cause of their Master, but who, rather than
lose their reputation or place, would see the church corrupted and
wasted by its spiritual foes.
Whose own the sheep are not. Who does not own the sheep.
{k} "leaveth the sheep" Ezekiel 34:2-6; Zechariah 11:17
Verse 13. Because he is a hireling. Because he regards only his wages.
He feels no special interest in the flock.
Verse 14. Know my sheep. Know my people, or my church. The word
know here is used in the sense of affectionate regard or
love. It implies such a knowledge of their wants, their dangers, and
their characters, as to result in a deep interest in their welfare.
Thus the word "knoweth," in John 10:15, is in John 10:17
explained by the word "loveth." Jesus knows the hearts, the dangers,
and the wants of his people, and his kindness as their shepherd prompts
him to defend and aid them.
Am known of mine. That is, he is known and loved as their Saviour
and Friend. They have seen their sins, and dangers, and wants; they
have felt their need of a Saviour; they have come to him, and they have
found him and his doctrines to be such as they need, and they have
loved him. And as a flock follows and obeys its kind shepherd, so they
follow and obey him who leads them beside the still waters, and makes
them to lie down in green pastures.
{l} "know my sheep" 2 Timothy 2:19
{m} "and am known of mine" 1 John 5:20
Verse 15. As the Father knoweth me, &c. See Barnes "Matthew 11:27"
See Barnes "Luke 10:22".
I lay down my life for the sheep. That is, I give my life as an
atoning sacrifice for their sins. I die in their place, to redeem them
from sin, and danger, and death. See John 10:17,18.
{n} "As the Father" Matthew 11:27
{o} "I lay down" John 15:13; Isaiah 53:4,5
Verse 16. Other sheep. There are others who shall be members of my
redeemed church.
I have. This does not imply that they were then his friends, but
that they would be. There were others whom it was his purpose
and intention to call to the blessings of the gospel and salvation.
The purpose was so sure, and the fact that they would believe on him so
certain, that he could use the present tense as if they were already
his own. This purpose was in accordance with the promise
(Isaiah 53:11), "He shall see of the travail of his soul, and shall be
satisfied." An instance of a parallel expression occurs in Acts 18:10
"I have much people in this city" (Corinth). That is, it was the
purpose of God to bless the preaching of Paul, and give
him many souls as the seals of his ministry. It was so certain that
they would believe in the Saviour, that it could be spoken of as if it
were already done. This certainty could have existed only in consequence
of the intention of God that it should be so. It did not
consist in any disposition to embrace the gospel which was foreseen,
for they were the most corrupt and licentious people of antiquity, and
it must have been because God meant that it should be so.
Declarations like these are full proof that God has a plan in regard
to the salvation of men, and that the number is known and determined by
him. Learn--
1. That it is not a question of chance or uncertainty whether men shall
be saved.
2. That there is encouragement for preaching the gospel. There are those
whom God means to save, and if he intends to do it it will be done.
Not of this fold. Not Jews. This is a distinct intimation that the
gospel was to be preached to the Gentiles--a doctrine extremely
offensive to the Jews. This prediction of the Saviour has been
strikingly confirmed in the conversion of millions of the Gentiles to
the gospel.
Them also I must bring. Bring into the church and kingdom of heaven.
This was to be done, not by his personal ministry, but by the labour of
his apostles and other ministers.
One fold. One church; there shall be no distinction, no peculiar
national privileges. The partition between the Jews and the Gentiles
shall be broken down, and there shall be no pre-eminence of rank or
honour, Ephesians 2:14: "Christ hath broken down the middle wall of
partition between us;" Romans 10:12: "There is no difference between
the Jew and the Greek."
One shepherd. That is, the Lord Jesus--the common Saviour, deliverer,
and friend of all true believers, in whatever land they were born and
whatever tongue they may speak. This shows that Christians of all
denominations and countries should feel that they are one--redeemed
by the same blood, and going to the same eternal home. Comp.
1 Corinthians 12:13; Galatians 3:28; Colossians 3:11; Acts 17:26.
{p} "And other" Isaiah 49:6; 56:8
{q} "And there shall be one fold" Ezekiel 37:22; Ephesians 2:14
Verse 17. I lay down my life. I give myself to die for my people, in
Jewish and pagan lands. I offer myself a sacrifice to show the
willingness of my Father to save them; to provide an atonement, and
thus to open the way for their salvation. This proves that the
salvation of man was an object dear to God, and that it was a source of
peculiar gratification to him that his Son was willing to lay down
his life to accomplish his great purposes of benevolence.
That I might take it again. Be raised up from the dead, and
glorified, and still carry on the work of redemption. See this same
sentiment sublimely expressed in Philippians 2:5-11.
{r} "because I lay down" Isaiah 53:7-12; Hebrews 2:9
Verse 18. No man taketh it from me. That is, no one could take it by
force, or unless I was willing to yield myself into his hands. He had
power to preserve his life, as he showed by so often escaping from
the Pharisees; he voluntarily went up to Jerusalem, knowing that he
would die; he knew the approach of Judas to betray him; and he
expressly told Pilate at his bar that he could have no power at all
against him except it were given him by his Father, John 19:11.
Jesus had a right to lay down his life for the good of men. The patriot
dies for his country on the field of battle; the merchant exposes his
life for gain; and the Son of God had a right to put himself in the way
of danger and of death, when a dying world needed such an atoning
sacrifice. This shows the peculiar love of Jesus. His death was
voluntary. His coming was voluntary-the fruit of love. His death
was the fruit of love. He was permitted to choose the time and
mode of his death. He did. He chose the most painful, lingering,
ignominious manner of death then known to man, and THUS showed his love.
I have power. This word often means authority. It includes all
necessary power in the case, and the commission or authority of his
Father to do it.
Power to take it again. This shows that he was divine. A dead
man has no power to raise himself from the grave. And as Jesus had this
power after he was deceased, it proves that there was some other
nature than that which had expired, to which the term "I" might be still
applied. None but God can raise the dead; and as Jesus had this power
over his own body it proves that he was divine.
This commandment. My Father has appointed this, and commissioned me
to do it.
{s} "I lay it down" Philippians 2:6-8
{t} "I have power" John 2:19
{u} "This commandment" John 6:38
Verse 19. No Barnes text on this verse.
Verse 20. He hath a devil. John 7:20.
Is mad. Is deranged, or a maniac. His words are incoherent and
unintelligible.
{v} "He hath a devil" John 7:20
Verse 21. Not the words, &c. His words are sober, grave, pious, full
of wisdom. The preaching of Jesus always produced effect. It made bitter
enemies or decided friends. So will all faithful preaching. It is not
the fault of the gospel that there are divisions, but of the unbelief
and mad passions of men.
{w} "open the eyes of the blind" John 9:6
Verse 22. The feast of the dedication. Literally, the feast of the
renewing, or of the renovation. This feast was instituted by
Judas Maccabaeus, in the year 164 B.C. The temple and city were taken by
Antiochus Epiphanes in the year 167 B.C. He slew forty thousand
inhabitants, and sold forty thousand more as slaves. In addition to this,
he sacrificed a sow on the altar of burnt-offerings, and a broth being
made of this, he sprinkled it all over the temple. The city and temple
were recovered three years afterward by Judas Maccabaeus, and the temple
was purified with great pomp and solemnity. The ceremony of
purification continued through eight days, during which Judas presented
magnificent victims, and celebrated the praise of God with hymns and
psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the
forefront of the temple with crowns of gold and with shields, and the
gates and chambers they renewed and hanged doors upon them,"
1 Mac. iv. 52-59. On this account it was called the feast of renovation
or dedication. Josephus calls it the feast of lights, because the
city was illuminated, as expressive of joy. The feast began on the
twenty-fifth day of Chisleu, answering to the fifteenth day of
December. The festival continued for eight days, with continued
demonstrations of joy.
It was winter. The feast was celebrated in the winter. The word here
implies that it was cold and inclement, and it is given as a reason why
he walked in Solomon's porch.
Solomon's porch. The porch or covered way on the east of the temple.
See Barnes "Matthew 21:12".
Verse 23. No Barnes text on this verse.
{x} "Solomon's porch" Acts 3:11; 5:12
Verse 24. Tell us plainly. The Messiah was predicted as a
shepherd. Jesus had applied that prediction to himself. They
supposed that that was an evidence that he claimed to be the Messiah.
He also wrought miracles, which they considered as evidence that he was
the Christ, John 7:31. Yet the rulers made a difficulty. They
alleged that he was from Galilee, and that the Messiah could not come
from thence, John 7:52. He was poor and despised. He came contrary
to the common expectation. A splendid prince and conqueror had been
expected. In this perplexity they came to him for a plain and positive
declaration that he was the Messiah.
{1} "make us to doubt", or, "hold us in suspense"
Verse 25. I told you. It is not recorded that Jesus had told them in
so many words that he was the Christ, but he had used expressions
designed to convey the same truth, and which many of them understood
as claiming to be the Messiah. See John 5:19; 8:36,56; 10:1.
The expression "the Son of God" they understood to be equivalent to the
Messiah. This he had often used of himself in a sense not to be
mistaken.
The works. The miracles, such as restoring the blind, curing the
sick, &c.
In my Father's name. By the power and command of God. Jesus was
either the Messiah or an impostor. The Pharisees charged him with being
the latter (Matthew 26:60,61; 27:63; John 4:36); but God would not give such
power to an impostor. The power of working miracles is an attestation of
God to what is taught. See Barnes "Matthew 4:24".
{y} "the works that I do" John 5:36
Verse 26. Are not of my sheep. Are not my people, my followers. You do
not possess the spirit of meek and humble disciples. Were it not for
pride, and prejudice, and vainglory--for your false notions of the
Messiah, and from a determination not to believe, you would have learned
from my declarations and works that I am the Christ.
As I said unto you. Comp. John 8:47.
{z} "ye believe not" John 8:47; 1 John 4:6
Verse 27. My sheep. My church, my people, those who have the true
spirit of my followers. The name is given to his people because it was
an illustration which would be well understood in a country abounding
in flocks. There is also a striking resemblance, which he proceeds to
state, between them.
Hear my voice. See John 10:3,4. Applied to Christians, it means
that they hear and obey his commandments.
I know them. See John 10:14.
They follow me. A flock follows its shepherd to pastures and
streams, John 10:3. Christians not only obey Christ, but they
imitate him; they go where his Spirit and providence lead them; they
yield themselves to his guidance, and seek to be led by him. When
Jesus was upon earth many of his disciples followed or attended
him from place to place. Hence Christians are called his followers,
and in Revelation 14:4 they are described as "they that follow the Lamb."
{a} "My sheep hear my voice" John 10:4
Verse 28. I give unto them eternal life. See John 5:24.
Shall never perish. To perish here means to be destroyed, or to
be punished in hell. Matthew 10:28: "Which is able to destroy (the same
word) both soul and body in hell."
Matthew 18:14: "It is not the will of your Father which is in heaven
that one of these little ones should perish." John 3:15: "That
whosoever believeth in him should not perish." Romans 2:12: "They who
have sinned without law shall also perish without law."
John 17:12; 1 Corinthians 1:18. In all these places the word refers to
future punishment, and the declaration of the Saviour is that his
followers, his true disciples, shall never be cast away. The original is
expressed with remarkable strength: "They shall not be destroyed for ever."
Syriac: "They shall not perish to eternity." This is spoken of all
Christians--that is, of all who ever possess the character of true
followers of Christ, and who can be called his flock.
Shall any. The word any refers to any power that might attempt it.
It will apply either to men or to devils. It is an affirmation that no
man, however eloquent in error, or persuasive in infidelity, or cunning
in argument, or mighty in rank; and that no devil with all his malice,
power, cunning, or allurements, shall be able to pluck them from his hand.
Pluck them. In the original to rob; to seize and bear away as a
robber does his prey. Jesus holds them so secure and so certainly that
no foe can surprise him as a robber does, or overcome him by force.
My hand. The hand is that by which we hold or secure
an object. It means that Jesus has them safely in his own care and
keeping. Comp. Romans 8:38,39.
{b} "they shall never perish" John 17:12
Verse 29. Which gave them me. See John 6:37.
Is greater. Is more powerful.
Than all. Than all others--men, angels, devils. The word includes
everything--everything that could attempt to pluck them away from
God; in other words, it means that God is supreme. It implies,
farther, that God will keep them, and will so control all other
beings and things that they shall be safe.
None is able. None has power to do it. In these two verses we are
taught the following important truths:
1st. That Christians are given by God the Father to Christ.
2nd. That Jesus gives to them eternal life, or procures by his death
and intercession, and imparts to them by his Spirit, that religion
which shall result in eternal life.
3rd. That both the Father and the Son are pledged to keep them so that
they shall never fall away and perish. It would be impossible for any
language to teach more explicitly that the saints will persevere.
4th. That there is no power in man or devils to defeat the purpose of
the Redeemer to save his people. We also see our safety, if we truly,
humbly, cordially, and daily commit ourselves to God the Saviour. In
no other way can we have evidence that we are his people than by such a
persevering resignation of ourselves to him, to obey his law, and to
follow him through evil report or good report. If we do that we are
safe. If we do not that we have no evidence of piety, and are not,
cannot be safe.
{d} "gave them me" John 17:2
Verse 30. I and my Father are one. The word translated "one" is not in
the masculine, but in the neuter gender. It expresses
union, but not the precise nature of the union. It may express
any union, and the particular kind intended is to be inferred from the
connection. In the previous verse he had said that he and his Father
were united in the same object--that is, in redeeming and preserving
his people. It was this that gave occasion for this remark. Many
interpreters have understood this as referring to union of design and of
plan. The words may bear this construction. In this way they were
understood by Erasmus, Calvin, Bucer, and others. Most of the Christian
fathers understood them, however, as referring to the oneness or
unity of nature between the Father and the Son; and that this was
the design of Christ appears probable from the following considerations:
1st. The question in debate was not about his being united with the
Father in plan and counsel, but in power. He affirmed that
he was able to rescue and keep his people from all enemies, or
that he had power superior to men and devils--that is, that he had
supreme power over all creation. He affirmed the same of his Father.
In this, therefore, they were united. But this was an attribute
only of God, and they thus understood him as claiming equality to
God in regard to omnipotence.
2nd. The Jews understood him as affirming his equality with God, for
they took up stones to punish him for blasphemy (John 10:31,33), and
they said to him that they understood him as affirming that he was
God, John 10:33.
3rd. Jesus did not deny that it was his intention to be so
understood. See Barnes "John 10:34", also on Matthew 10:35-37.
4th. He immediately made another declaration implying the same thing,
leaving the same impression, and which they attempted to punish in the
same manner, John 10:37-39. If Jesus had not intended so to be
understood, it cannot be easily reconciled with moral honesty that he
did not distinctly disavow that such was his intention. The Jews
were well acquainted with their own language. They understood him in this
manner, and he left this impression on their minds.
{e} "I and my father" John 17:11,22
Verse 31. The Jews took up stones. Stoning was the punishment of a
blasphemer, Leviticus 24:14-16. They considered him guilty of blasphemy
because he made himself equal with God, John 10:33.
Again. They had before plotted against his life (John 5:16,18)
and once at least they had taken up stones to destroy him,
John 8:59.
{f} "The Jews" John 8:59
Verse 32. Many good works. Many miracles of benevolence--healing the
sick, &c. His miracles were good works, as they tended to promote
the happiness of men, and were proofs of his benevolence. He had
performed no other works than those of benevolence; he knew that they
could charge him with no other, and he confidently appealed to them
as witnesses of that. Happy would it be if all, when they are opposed and
persecuted, could appeal even to their persecutors in proof of their own
innocence.
Verse 33. For blasphemy. See Barnes "Matthew 9:3".
Makest thyself God. See Barnes "John 5:18". This shows how
they understood what he had said.
Makest thyself. Dost claim to be God, or thy language implies
this.
{g} "and because" John 5:16; 10:30; Psalms 82:6; Romans 13:1
Verses 34-38. Jesus answered them. The answer of Jesus consists of
two parts. The first (John 10:34-36) shows that they ought not
to object to his use of the word God, even if he were no more than
a man. The second (John 10:37,38) repeats substantially what he had
before said, left the same impression, and in proof of it he appealed to
his works.
Verse 34. In your law. Psalms 82:6. The word law here, is used
to include the Old Testament.
I said. The Psalmist said, or God said by the Psalmist.
Ye are gods. This was said of magistrates on account of the
dignity and honour of their office, and it shows that the word
translated "god" in that place might be applied to man. Such a use
of the word is, however, rare. See instances in Exodus 7:1; 4:16.
Verse 35. Unto whom the word of God came. That is, who were his
servants, or who received their dignity and honour only because the law
of God was intrusted to them. The word of God here means the command
of God; his commission to them to do justice.
The scripture cannot be broken. See Matthew 5:19. The authority of
the Scripture is final; it cannot be set aside. The meaning is,
"If, therefore, the Scripture uses the word god as
applied to magistrates, it settles the question that
it is right to apply the term to those in office and
authority. If applied to them, it may be to others in
similar offices. It can not, therefore, be blasphemy
to use this word as applicable to a personage so much
more exalted than mere magistrates as the Messiah."
Verse 36. Whom the Father hath sanctified. The word sanctify with
us means to make holy; but this is not its meaning here, for the
Son of God was always holy. The original word means to set apart from a
common to a sacred use; to devote to a sacred purpose, and to designate
or consecrate to a holy office. This is the meaning here. God has
consecrated or appointed his Son to be his Messenger or Messiah to
mankind. See Exodus 28:41; Leviticus 8:30.
And sent into the world. As the Messiah, an office far more exalted
than that of magistrates. I am the Son of God. This the Jews
evidently understood as the same as saying that he was equal with God.
This expression he had often applied to himself. The meaning of this
place may be thus expressed:
"You charge me with blasphemy. The foundation of that
charge is the use of the name God, or the
Son of God, applied to myself; yet that same term
is applied in the Scriptures to magistrates. The use
of it there shows that it is right to apply it to
those who sustain important offices. And especially
you, Jews, ought not to attempt to found a charge
of blasphemy on the application of a word to the
Messiah which in your own Scriptures is applied to
all magistrates."
And we may remark here,
1st. That Jesus did not deny that he meant to apply the term to himself.
2nd. He did not deny that it was properly applied to him.
3rd. He did not deny that it implied that he was God. He affirmed only
that they were inconsistent, and were not authorized to
bring a charge of blasphemy for the application of the name
to himself.
{h} "hath sanctified" Isaiah 11:2,3; 49:1,3; John 6:27
Verse 37. The works of my Father. The very works that my Father does.
See John 5:17: "My Father worketh hitherto, and I work."
See Barnes "John 5:17". The works of his Father are those
which God only can do. As Jesus did them, it shows that the name
"Son of God," implying equality with God, was properly applied to
him. This shows conclusively that he meant to be understood as claiming
to be equal with God. So the Jews naturally understood him
John 10:39 and they were left with this impression on their minds.
{k} "If I do not the works" John 14:10,11; 15:24
Verse 38. Believe the works. Though you do not credit me, yet
consider my works, for they prove that I came from God. No one
could do them unless he was sent of God.
Father is in me, &c. Most intimately connected. See John 5:36.
This expression denotes most intimate union--such as can exist in no
other case. See Matthew 11:27. See Barnes "John 17:21".
Verse 39. Sought again to take him. They evidently understood him as
still claiming equality with God, and under this impression Jesus left
them. Nor can it be doubted that he intended to leave them with this
impression; and if so, then he is divine.
He escaped. See John 8:59.
Verse 40. Where John at first baptized. At Bethabara, or Bethany,
John 1:28.
{l} "the place where John at first baptized" John 1:28
Verse 41. No miracle. He did not confirm his mission by working
miracles, but he showed that he was a prophet by foretelling the
character and success of Jesus. Either miracle or prophecy is conclusive
proof of a divine mission, for no man can foretell a future event, or
work a miracle, except by the special aid of God. It may be remarked
that the people of that place were properly prepared by the ministry of
John for the preaching of Jesus. The persecution of the Jews was the
occasion of his going there, and thus the wrath of man was made to
praise him. It has commonly happened that the opposition of the wicked
has resulted in the increased success of the cause which they have
persecuted. God takes the wise in their own craftiness, and brings glory
to himself and salvation to sinners out of the pride, and passions, and
rage of wicked men.
{m} "all things that John" John 3:30-36
Verse 42. No Barnes text on this verse.
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