{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.10.1.1","start":1,"end":1,"heading":"Homily LIX. John ix. 34–36","excerpt":"Chap. x. ver. 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.”\n\nObserve the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, “not by the door.” Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures “a door,” for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is “into the fold”? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but “climbeth up some other way,” that is, who cutteth out for himself another and an unusual way, “the same is a thief.” Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, “Search the Scriptures” ( c. v. 39 ); and brought forward Moses, and called him and all the Prophets witnesses, for “all,” saith He, “who hear the Prophets shall come to Me”; and, “Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.2","cites":[{"at":1446,"text":"c. v. 39","label":"John 5:39","href":"/jhn/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:1","href":"/jhn/10/#v1-catena"}],"inFull":"/works/chrysostom/59/#iv.lxi-p25"},{"id":"chrysostom.JHN.10.2-4.1","start":2,"end":4,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 2–4. “He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them.”\n\n[3.] He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. “To him,” He saith, “the doorkeeper openeth”; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. “Whose voice the sheep hear, and he calleth his own by name.” Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, “Which of the rulers hath believed on him?” ( c. vii. 48.) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd’s part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is “the door,” we must not again be disturbed, for He also calleth Himself “Shepherd,” and “Sheep,” and in different ways proclaimeth His dispensations. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.2","cites":[{"at":878,"text":"c. vii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:3–4","href":"/jhn/10/#v3-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:3–4","href":"/jhn/10/#v3-catena"}],"inFull":"/works/chrysostom/59/#iv.lxi-p29"},{"id":"chrysostom.JHN.10.5.1","start":5,"end":5,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 5. “And a stranger will they not follow, for they know not the voice of strangers.”\n\nCertainly here He speaketh of Theudas and Judas, (for “all, as many as believed on them, were scattered” [ Acts v. 36], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, “Is it lawful to give tribute unto Cæsar?” He bade them pay it, and Himself gave the two drachm piece. ( Matt. xvii. 27.) Besides this, He indeed came for the saving of the sheep, “That they might have life, and that they might have more abundantly” ( ver. 10 ), but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.3","cites":[{"at":197,"text":"Acts v. 36","label":"Acts 5:36","href":"/act/5/#v36","status":"detected"},{"at":1042,"text":"Matt. xvii. 27","label":"Matthew 17:27","href":"/mat/17/#v27","status":"detected"},{"at":1189,"text":"ver. 10","label":"John 10:10","href":"/jhn/10/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p33"},{"id":"chrysostom.JHN.10.6-9.1","start":6,"end":9,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 6. “This parable spake Jesus unto them, but they understood not what things they were which He spake unto them.”\n\nAnd wherefore spake He obscurely? Because He would make them more attentive; when He had effected this, He removes the obscurity, saying,\n\nVer. 9. “I am the door, by Me if any man enter in, he shall go in and out, and find pasture.”\n\nAs though He had said, “shall be in safety and security,” (but by “pasture,” He here meaneth His nurturing and feeding the sheep, and His power and Lordship,) that is, “shall remain within, and none shall thrust him out.” Which took place in the case of the Apostles, who came in and went out securely, as having become lords of all the world, and none was able to cast them out.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.3","cites":[{"at":258,"text":"Ver. 9","label":"John 10:9","href":"/jhn/10/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p37"},{"id":"chrysostom.JHN.10.8.1","start":8,"end":8,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 8. “All that ever came before Me are thieves and robbers, but the sheep did not hear them.”\n\nHe doth not here speak of the Prophets, (as the heretics assert,) for as many as believed on Christ did hear them also, and were persuaded by them; but of Theudas and Judas, and the other exciters of sedition. Besides, He saith, “the sheep did not hear them,” as praising them; now nowhere is He seen to praise those who refused to hearken to the Prophets, but, on the contrary, to reproach and accuse them vehe mently; whence it is evident that the, “did not hear,” refers to those leaders of sedition.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p44"},{"id":"chrysostom.JHN.10.10.1","start":10,"end":10,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 10. “The thief cometh not but for to steal, and to kill, and to destroy.”\n\nWhich then took place when all (their followers) were slain and perished.\n\n“But I am come that they might have life, and that they might have more.”\n\nAnd what is “more” than life, tell me? The kingdom of heaven. But He doth not as yet say this, but dwelleth on the name of “life,” which was known to them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p46"},{"id":"chrysostom.JHN.10.11-13.1","start":11,"end":13,"heading":"Homily LIX. John ix. 34–36","excerpt":"Ver. 11. “I am the good Shepherd.”\n\nHere He next speaketh concerning the Passion, showing that this should be for the salvation of the world, and that He came to it not unwillingly. Then again He mentioneth the character of the shepherd and the hireling.\n\n“For the shepherd layeth down his life.”\n\nVer. 12. “But he that is an hireling and not a shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf cometh and catcheth them.”\n\nHere He declareth Himself to be Master even as the Father, if so be that He is the Shepherd, and the sheep are His. Seest thou how He speaketh in a more lofty tone in His parables, where the sense is concealed; and giveth no open handle to the listeners? What then doth this hireling? He “seeth the wolf coming, and leaveth the sheep, and the wolf cometh, and scattereth them.” This those false teachers did, but He the contrary. For when He was taken, He said, “Let these go their way, that the saying might be fulfilled” ( c. xviii. 8, 9 ), that not one of them was lost. Here also we may suspect a spiritual wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also. “Because our adversary the devil,” It saith, “walketh about as a roaring lion.” ( 1 Pet. v. 8.) He is also a serpent, and a dragon; for, “Tread ye on serpents and scorpions.” ( Luke x. 19.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","locus":"59.3","cites":[{"at":298,"text":"Ver. 12","label":"John 10:12","href":"/jhn/10/#v12","status":"detected"},{"at":1007,"text":"c. xviii. 8, 9","label":"John 18:8–9","href":"/jhn/18/#v8","status":"detected"},{"at":1300,"text":"1 Pet. v. 8","label":"1 Peter 5:8","href":"/1pe/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/59/#iv.lxi-p51"},{"id":"chrysostom.JHN.10.14-15.1","start":14,"end":15,"heading":"Homily LX. John x. 14, 15","excerpt":"[1.] A great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them. By the first, pointing to Theudas and those like him; by the second, exposing the teachers of the Jews, who neither cared for nor thought about the sheep entrusted to them. On which account Ezekiel of old rebuked them, and said, “Woe, ye shepherds of Israel! Do the shepherds feed themselves? Do not the shepherds feed the sheep?” ( Ezek. xxxiv. 2 , LXX.) But they did the contrary, which is the worst kind of wickedness, and the cause of all the rest. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.1","cites":[{"at":1038,"text":"Ezek. xxxiv. 2","label":"Ezekiel 34:2","href":"/ezk/34/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p4"},{"id":"chrysostom.JHN.10.15.1","start":15,"end":15,"heading":"Homily LX. John x. 14, 15","excerpt":"But wherefore do they not now bring against Him the charge which they did before, when they said, “Thou bearest witness of thyself, thy witness is not true?” ( c. viii. 13.) Because He had often stopped their mouths, and because His boldness towards them had been increased by His miracles. Then because He said above “And the sheep hear his voice, and follow him,” lest any should say, “What then is this to those who believe not?” hear what He addeth, “And I know My sheep, and am known of Mine.” As Paul declared when he said, “God hath not rejected His people whom He foreknew” ( Rom. xi. 2 ); and Moses, “The Lord knew those that were His” ( 2 Tim. ii. 19; comp. Num. xvi. 5 ); “those,” He saith, “I mean, whom He foreknew.” Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, “I know My sheep, and am known of Mine.” But the knowledge is not equal. “Where is it equal?” In the case of the Father and Me, for there, “As the Father knoweth Me, even so know I the Father.” Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, “As the Father knoweth Me, even so know I the Father.” “I know Him as exactly as He knoweth Me.” Wherefore He said, “No man knoweth the Son save the Father, nor the Father save the Son” ( Luke x. 22 ), speaking of a distinct kind of knowledge, and such as no other can possess.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.1","cites":[{"at":160,"text":"c. viii. 13","label":"John 8:13","href":"/jhn/8/#v13","status":"detected"},{"at":584,"text":"Rom. xi. 2","label":"Romans 11:2","href":"/rom/11/#v2","status":"detected"},{"at":647,"text":"2 Tim. ii. 19","label":"2 Timothy 2:19","href":"/2ti/2/#v19","status":"detected"},{"at":668,"text":"Num. xvi. 5","label":"Numbers 16:5","href":"/num/16/#v5","status":"detected"},{"at":1429,"text":"Luke x. 22","label":"Luke 10:22","href":"/luk/10/#v22","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:14–15","href":"/jhn/10/#v14-catena"}],"inFull":"/works/chrysostom/60/#iv.lxii-p8"},{"id":"chrysostom.JHN.10.15.2","start":15,"end":15,"heading":"Homily LX. John x. 14, 15","excerpt":"[2.] “I lay down My life.” This He saith continually, to show that He is no deceiver. So also the Apostle, when he desired to show that he was a genuine teacher, and was arguing against the false apostles, established his authority by his dangers and deaths, saying, “In stripes above measure, in deaths oft.” ( 2 Cor. xi. 23.) For to say, “I am light,” and “I am life,” seemed to the foolish to be a matter of pride; but to say, “I am willing to die,” admitted not any malice or envy. Wherefore they do not say to Him, “Thou bearest witness of thyself, thy witness is not true,” for the speech manifested very tender care for them, if indeed He was willing to give Himself for those who would have stoned Him. On this account also He seasonably introduceth mention of the Gentiles;","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.2","cites":[{"at":312,"text":"2 Cor. xi. 23","label":"2 Corinthians 11:23","href":"/2co/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p11"},{"id":"chrysostom.JHN.10.16.1","start":16,"end":16,"heading":"Homily LX. John x. 14, 15","excerpt":"Ver. 16. “For other sheep also I have,” He saith, “which are not of this fold, them also must I bring.”\n\nObserve again, the word “must,” here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, “Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more.” And be not confounded when you hear Him say, “which are not of this fold” ( Gal. v. 6 ), for the difference relateth to the Law only, as also Paul saith, “Neither circumcision availeth anything, nor uncircumcision.”\n\n“Them also must I bring.” He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that,\n\n“They shall be one fold.”\n\nWhich same thing also Paul declared, saying, “For to make in Himself of twain one new man.” ( Eph. ii. 15.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.2","cites":[{"at":520,"text":"Gal. v. 6","label":"Galatians 5:6","href":"/gal/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p12"},{"id":"chrysostom.JHN.10.17.1","start":17,"end":17,"heading":"Homily LX. John x. 14, 15","excerpt":"Ver. 17. “Therefore doth My Father love Me, because I lay down My life, that I might take it again.”\n\nWhat could be more full of humanity than this saying, if so be that on our account our Lord shall be beloved, because He dieth for us? What then? tell me, was He not beloved during the time before this; did the Father now begin to love Him, and were we the causes of His love? Seest thou how He used condescension? But what doth He here desire to prove? Because they said that He was alien from the Father, and a deceiver, and had come to ruin and destroy He telleth them, “This if nothing else would persuade Me to love you, namely, your being so beloved by the Father, that I also am beloved by Him, because I die for you.” Besides this He desireth also to prove that other point, that He came not to the action unwillingly, (for it unwillingly, how could what was done cause love?) and that this was especially known to the Father. And if He speaketh as a man, marvel not, for we have often mentioned the cause of this, and to say again the same things is superfluous and unpleasant.\n\n“I lay down My life, that I might take it again.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p19"},{"id":"chrysostom.JHN.10.18.1","start":18,"end":18,"heading":"Homily LX. John x. 14, 15","excerpt":"Ver. 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.”\n\nBecause they often took counsel to kill Him, He telleth them, “Except I will, your labor is unavailing.” And by the first He proveth the second, by the Death, the Resurrection. For this is the strange and wonderful thing. Since both took place in a new way, and beyond ordinary custom. But let us give heed exactly to what He saith, “I have power to lay down My life.” And who hath not “power to lay down his life”? Since it is in the power of any that will, to kill himself. But He saith it not so, but how? “I have in such a way the power to lay it down, that no one can effect this against My will.” And this is a power not belonging to men; for we have no power to lay it down in any other way than by killing ourselves. And if we fall into the hands of men who plot against us, and have the power to kill us, we no longer are free to lay it down or not, but even against our will they take it from us. Now this was not the case with Christ, but even when others plotted against Him, He had power not to lay it down. Having therefore said that, “No man taketh it from Me,” He addeth, “I have power to lay down My life,” that is, “I alone can decide as to laying it down,” a thing which doth not rest with us, for many others also are able to take it from us. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p22"},{"id":"chrysostom.JHN.10.18.2","start":18,"end":18,"heading":"Homily LX. John x. 14, 15","excerpt":"“This commandment have I received of My Father.”\n\nWhat commandment was this? To die for the world. Did He then wait first to hear, and then choose, and had He need of learning it? Who that had sense would assert this? But before when He said, “Therefore doth My Father love Me,” He showed that the first motion was voluntary, and removed all suspicion of opposition to the Father; so here when He saith that He received a commandment from the Father, He declared nothing save that, “this which I do seemeth good to Him,” in order that when they should slay Him, they might not think that they had slain Him as one deserted and given up by the Father, nor reproach Him with such reproaches as they did, “He saved others, himself he cannot save”; and, “If thou be the Son of God, come down from the cross” ( Matt. xxvii. 42, 40 ); yet the very reason of His not coming down was, that He was the Son of God.\n\n[3.] Then lest on hearing that, “I have received a command from the Father,” thou shouldest deem that the achievement doth not belong to Him, He hath said preventing the, “The good Shepherd layeth down His life for the sheep”; showing by this that the sheep were His, and that all which took place was His achievement, and that He needed no command. For had He needed a commandment, how could He have said, “I lay it down of Myself”? for He that layeth it down of Himself needeth no commandment. He also assigneth the cause for which He doeth this. And what is that? That He is the Shepherd, and the good Shepherd. Now the good Shepherd needeth no one to arouse him to his duty; and if this be the case with man, much more is it so with God. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.2","cites":[{"at":806,"text":"Matt. xxvii. 42, 40","label":"Matthew 27:42","href":"/mat/27/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p26"},{"id":"chrysostom.JHN.10.19-21.1","start":19,"end":21,"heading":"Homily LX. John x. 14, 15","excerpt":"Ver. 19. “There was a division therefore among the Jews. And some said, He hath a devil (and is mad). Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?”\n\nFor because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said, “Thou hast a devil, who seeketh to kill thee?” ( c. vii. 20 ); and again, “Said we not well that thou art a Samaritan, and hast a devil?” ( c. viii. 48 ); and here, “He hath a devil and is mad, why hear ye him?” Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, “Said we not well that thou hast a devil?” is a sign that they had said so not twice or thrice, but many times. “Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?” For since they could not silence their opponents by words, they now brought proof from His works. “Certainly neither are the words those of one that hath a devil, yet if ye are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that hath a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power.” Seest thou the argument? That they were greater than belonged to man is plain, from the Jews saying, “He hath a devil”; that He had not a devil, He showed by what He did.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","locus":"60.3","cites":[{"at":433,"text":"c. vii. 20","label":"John 7:20","href":"/jhn/7/#v20","status":"detected"},{"at":524,"text":"c. viii. 48","label":"John 8:48","href":"/jhn/8/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/60/#iv.lxii-p30"},{"id":"chrysostom.JHN.10.22-23.1","start":22,"end":23,"heading":"Homily LXI. John x. 22–24","excerpt":"But it is necessary rather to enquire into the whole passage from the beginning.\n\n“It was,” It saith, “at Jerusalem, the Feast of the dedication, and it was winter.” This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judæa, because the Passion was nigh. “Then came the Jews round about Him, and said, How long dost thou make us to doubt?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p5"},{"id":"chrysostom.JHN.10.24.1","start":24,"end":24,"heading":"Homily LXI. John x. 22–24","excerpt":"“If thou be the Christ, tell us plainly.”\n\nHe did not reply, “What enquire ye of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?” But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, “How long dost thou make us to doubt?” seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, “Tell us”; yet He had often told them. For He said to the woman of Samaria, “I Am that speak unto thee” ( c. iv. 26 ); and to the blind man, “Thou hast both seen Him, and it is He that talketh with thee.” ( c. ix. 37.) And He had told them also, if not in the same, at least in other words. And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.1","cites":[{"at":1171,"text":"c. iv. 26","label":"John 4:26","href":"/jhn/4/#v26","status":"detected"},{"at":1272,"text":"c. ix. 37","label":"John 9:37","href":"/jhn/9/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p8"},{"id":"chrysostom.JHN.10.24-25.1","start":24,"end":25,"heading":"Homily LXI. John x. 22–24","excerpt":"And the mode of questioning was full of much hatred. “Tell us plainly, Art thou the Christ?” Yet He spake all things openly, being ever present at their feasts, and in secret He said nothing; but they brought forward words of deceit, “How long dost thou make us to doubt?” in order that having drawn Him out, they might again find some handle against Him. For that in every case they questioned Him not in order to learn, but to find fault with His words, is clear, not from this passage only, but from many others also. Since when they came to Him and asked, “Is it lawful to give tribute unto Cæsar or not?” ( Matt. xxii. 17 ), when they spake about putting away a wife ( Matt. xix. 3 ), when they enquired about her who, they said, had had seven husbands ( Matt. xxii. 23 ), they were convicted of bringing their questions to Him, not from desire of learning, but from an evil intention. But there He rebuked them, saying, “Why tempt ye Me, ye hypocrites?” showing that He knew their secret thoughts, while here He said nothing of the kind; teaching us not always to rebuke those who plot against us, but to bear many things with meekness and gentleness.\n\nSince then it was a sign of folly, when the works proclaimed Him aloud, to seek the witness of words, hear how He answereth them, at once hinting to them that they made these enquiries superfluously, and not for the sake of learning, and at the same time showing that He uttered a voice plainer than that by words, namely, that by works.\n\nVer. 25. “I told you often,” He saith, “and ye believe not: the works that I do in My Father’s Name, they are they that bear witness of Me.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.1","cites":[{"at":612,"text":"Matt. xxii. 17","label":"Matthew 22:17","href":"/mat/22/#v17","status":"detected"},{"at":674,"text":"Matt. xix. 3","label":"Matthew 19:3","href":"/mat/19/#v3","status":"detected"},{"at":760,"text":"Matt. xxii. 23","label":"Matthew 22:23","href":"/mat/22/#v23","status":"detected"},{"at":1498,"text":"Ver. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p11"},{"id":"chrysostom.JHN.10.25-26.1","start":25,"end":26,"heading":"Homily LXI. John x. 22–24","excerpt":"[2.] A remark which the more tolerable among them continually made to one another; “A man that is a sinner cannot do such miracles.” And again, “A devil cannot open the eyes of the blind”: and, “No man can do such miracles except God be with him.” ( c. iii. 2.) And beholding the miracles that He did, they said, “Is not this the Christ?” Others said, “When Christ cometh, will He do greater miracles than those which this Man hath done?” ( c. vii. 31.) And these very persons as many as then desired to believe on Him, saying, “What sign showest thou us, that we may see, and believe thee?” ( c. vi. 30.) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, “If ye believe not My works, how will ye believe My words? so that your questioning is superfluous.”\n\nVer. 26. “But,” He saith, “I told you, and ye believe not, because ye are not of My sheep.”\n\n“For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.2","cites":[{"at":250,"text":"c. iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":441,"text":"c. vii. 31","label":"John 7:31","href":"/jhn/7/#v31","status":"detected"},{"at":594,"text":"c. vi. 30","label":"John 6:30","href":"/jhn/6/#v30","status":"detected"},{"at":865,"text":"Ver. 26","label":"John 10:26","href":"/jhn/10/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p15"},{"id":"chrysostom.JHN.10.27-30.1","start":27,"end":30,"heading":"Homily LXI. John x. 22–24","excerpt":"Ver. 27–30. “For My sheep hear My voice, and follow Me; and I give unto them eternal life ; neither can any man pluck them out of My hand. The Father, which gave them Me, is greater than all, and no man is able to pluck them out of My Father’s hand. I and the Father are One.”\n\nObserve how in renouncing He exciteth them to follow Him. “Ye hear Me not,” He saith, “for neither are ye sheep, but they who follow, these are of the flock.” This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.\n\n“What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?” By no means. And in order that thou mayest learn that the expression, “The Father which gave them to Me,” is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, “No man plucketh them out of My hand,” He proceedeth to show, that His hand and the Father’s is One. Since had not this been so, it would have been natural for Him to say, “The Father which gave them to Me is greater than all, and no man can pluck them out of My hand.” But He said not so, but, “out of My Father’s hand.” Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, “I and the Father are One.” As though He had said “I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p21"},{"id":"chrysostom.JHN.10.33-36.1","start":33,"end":36,"heading":"Homily LXI. John x. 22–24","excerpt":"Ver. 33–36. “For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God”; hear His answer; “If the Scripture called them gods unto whom the word of God came, how say ye that I blaspheme, because I said, I am the Son of God?”\n\nWhat He saith is of this kind: “If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?” Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, “Whom the Father hath sanctified and sent.” And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p29"},{"id":"chrysostom.JHN.10.37-38.1","start":37,"end":38,"heading":"Homily LXI. John x. 22–24","excerpt":"Ver. 37, 38. “If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works.”\n\nSeest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe?\n\n[3.] “That I am in the Father, and the Father in Me.”\n\n“For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father, he hath learnt also the Son.” Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p35"},{"id":"chrysostom.JHN.10.39-41.1","start":39,"end":41,"heading":"Homily LXI. John x. 22–24","excerpt":"Ver. 39–41. “Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized. And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true.”\n\nWhen He hath uttered anything great and sublime, He quickly retireth, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore doth the Evangelist mention the place? That thou mayest learn that He went there to remind them of the things there done and said by John, and of his testimony; at least when they came there, they straightway remembered John. Wherefore also they said, “John indeed did no miracle,” since how did it follow that they should add this, unless the place had brought the Baptist to their memory, and they had come to remember his testimony. And observe how they form incontrovertible syllogisms. “John indeed did no miracle,” “but this man doth,” saith some one; “hence therefore his superiority is shown. If therefore men believed him who did no miracles, much more must they believe this man.” Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness, they added, “Yet if he did no miracle, still he spake all things truly concerning this man”; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:40–42","href":"/jhn/10/#v40-catena"}],"inFull":"/works/chrysostom/61/#iv.lxiii-p41"},{"id":"chrysostom.JHN.10.42.1","start":42,"end":42,"heading":"Homily LXI. John x. 22–24","excerpt":"Ver. 42. “Many therefore believed on Him.” There were many things that attracted them. They remembered the words which John had spoken, calling Christ “mightier than himself,” and “light,” and “life,” and “truth,” and all the rest. They remembered the Voice which came down from heaven, and the Spirit which appeared in the shape of a dove, and pointed Him out to all; and with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. “For,” saith some one, “if it was right that we should believe John, much more ought we to believe this man; if him without miracles, much more this man, who besides the testimony of John, hath also the proof from miracles.” Seest thou how much the abiding in this place, and the being freed from the presence of evil men, profited them? wherefore Jesus continually leadeth and draweth them away from the company of those persons; as also He seemeth to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","locus":"61.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/61/#iv.lxiii-p46"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.10.1.1","start":1,"end":1,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"2. “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.” For they declared that they were not blind; yet could they see only by being the sheep of Christ. Whence claimed they possession of the light, who were acting as thieves against the day? Because, then, of their vain and proud and incurable arrogance, did the Lord Jesus subjoin these words, wherein He has given us also salutary lessons, if we lay them to heart. For there are many who, according to a custom of this life, are called good people,—good men, good women, innocent, and observers as it were of what is commanded in the law; paying respect to their parents, abstaining from adultery, doing no murder, committing no theft, giving no false witness against any one, and observing all else that the law requires—yet are not Christians; and for the most part ask boastfully, like these men, “Are we blind also?” But just because all these things that they do, and know not to what end they should have reference, they do to no purpose, the Lord has set forth in today’s lesson the similitude of His own flock, and of the door that leads into the sheepfold. Pagans may say, then, We live well. If they enter not by the door, what good will that do them, whereof they boast? For to this end ought good living to benefit every one, that it may be given him to live for ever: for to whomsoever eternal life is not given, of what benefit is the living well? For they ought not to be spoken of as even living well, who either from blindness know not the end of a right life, or in their pride despise it. But no one has the true and certain hope of living always, unless he know the life, that it is Christ; and enter by the gate into the sheepfold.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p5"},{"id":"augustine.JHN.10.1-5.1","start":1,"end":5,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"6. Thus far, however, the Lord Jesus speaks in covert language; not as yet is He understood. He names the door, He names the sheepfold, He names the sheep: all this He sets forth, but does not yet explain. Let us read on then, for He is coming to those words, wherein He may think proper to give us some explanation of what He has said; from the explanation of which He will perhaps enable us to understand also what He has not explained. For He gives us what is plain, for food; what is obscure, for exercise. “He that entereth not by the door into the sheepfold, but climbeth up some other way.” Woe to the wretch, for he is sure to fall! Let him then be humble, let him enter by the door: let him walk on the level ground, and he shall not stumble. “The same,” He says, “is a thief and a robber.” The sheep of another he desires to call his own sheep,—his own, that is, as carried off by stealth, for the purpose, not of saving, but of slaying them. Therefore is he a thief, because what is another’s he calls his own; a robber, because what he has stolen he also kills. “But he that entereth in by the door is the shepherd of the sheep: to him the porter openeth.” Concerning this porter we shall make inquiry, when we have heard of the Lord Himself what is the door and who is the shepherd. “And the sheep hear his voice: and he calleth his own sheep by name.” For He has their names written in the book of life. “He calleth his own sheep by name.” Hence, says the apostle, “The Lord knoweth them that are His.” “And he leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p12"},{"id":"augustine.JHN.10.6.1","start":6,"end":6,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"7. “This parable spake Jesus unto them; but they understood not what He spake unto them.” Nor we also, perhaps. What, then, is the difference between them and us, before even we can understand these words? This, that we on our part knock, that it may be opened unto us; while they, by disowning Christ, refused to enter for salvation, and preferred remaining outside to be destroyed. In as far, then, as we listen to these words with a pious mind, in as far as, before we understand them, we believe them to be true and divine, we stand at a great distance from these men. For when two persons are listening to the words of the gospel, the one impious, the other pious, and some of these are such as neither perhaps understands, the one says, It has said nothing; the other says, It has said the truth, and what it has said is good, but we do not understand it. This latter, because he believes, now knocks, that he may be worthy to have it opened up to him, if he continue knocking; but the other still hears the words, “If ye believe not, ye shall not understand.” Why do I draw your attention to this? Even for this reason, that when I have explained as I can these obscure words, or, because of their great abstruseness, I have either myself failed to arrive at an understanding of them, or wanted the faculty of explaining what I do understand, or every one has been so dull as not to follow me, even when I give the explanation, yet should he not despair of himself; but continue in faith, walk on in the way, and hear the apostle saying, “And if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk therein.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p14"},{"id":"augustine.JHN.10.7.1","start":7,"end":7,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"8. Let us begin, then, with hearing His exposition of what we have heard Him propounding. “Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.” See, He has opened the very door which was shut in His former description. He Himself is the door. We have come to know it; let us enter, or rejoice that we are already within. “All that ever came are thieves and robbers.” What is this, Lord, “All that ever came”? How so hast Thou not come? But understand; I said, “All that ever came,” meaning, of course, exclusive of myself. Let us recollect then. Before His coming came the prophets: were they thieves and robbers? God forbid. They did not come apart from Him, for they came with Him. When about to come, He sent heralds, but retained possession of the hearts of His messengers. Do you wish to know that they came with Him, who is Himself ever existent? Certainly He assumed human flesh at the time appointed. But what means that “ever”? “In the beginning was the Word.” With Him, therefore, came those who came with the word of God. “I am,” said He, “the way, and the truth, and the life.” If He is the truth, with Him came those who were truthful. As many, therefore, as were apart from Him, were “thieves and robbers,” that is, had come to steal and to destroy.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p17"},{"id":"augustine.JHN.10.8.1","start":8,"end":8,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"9. “But the sheep did not hear them.” This is a more important point, “the sheep did not hear them.” Before the advent of our Lord Jesus Christ, when He came in humility in the flesh, righteous men preceded, believing in the same way in Him who was to come, as we believe in Him who has come. Times vary, but not faith. For verbs themselves also vary with the tense, when they are variously declined. He is to come, has one sound; He has come, has another: there is a change in the sound between He is to come, and He has come: yet the same faith unites both,—both those who believed that He would come, and those who have believed that He is come. At different times, indeed, but by the one doorway of faith, that is, by Christ, do we see that both have entered. We believe that the Lord Jesus Christ was born of the Virgin, that He came in the flesh, suffered, rose again, ascended into heaven: all this, just as you hear verbs of the past tense, we believe to be already fulfilled. In that faith a partnership is also held with us by those fathers who believed that He would be born of the Virgin, would suffer, would rise again, would ascend into heaven; for to such the apostle pointed when he said, “But we having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.” The prophet said, “I believed, therefore have I spoken:” the apostle says, “We also believe, and therefore speak.” But to let you know that their faith is one, listen to him saying, “Having the same spirit of faith, we also believe.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p21"},{"id":"augustine.JHN.10.8.2","start":8,"end":8,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"11. That question has been solved in a way, and perhaps satisfies every one. But I bare still a subject of concern, and what concerns me I shall impart to you, that, in some sort inquiring together, I may through His revelation be found worthy with you to attain the solution. Hear, then, what it is that moves me. By the Prophet Ezekiel the Lord rebukes the shepherds, and among other things says of the sheep, “The wandering sheep have ye not recalled.” He both declares it a wanderer, and calls it a sheep. If, while wandering, it was a sheep, whose voice was it hearing to lead it astray? For doubtless it would not be straying were it hearing the shepherd’s voice: but it strayed just because it heard another’s voice; it heard the voice of the thief and the robber. Surely the sheep do not hear the voice of robbers. “Those that came,” He said,—and we are to understand, apart from me,—that is, “those that came apart from me are thieves and robbers, and the sheep did not hear them.” Lord, if the sheep did not hear them, how can the sheep wander? If the sheep hear only Thee, and Thou art the truth, whoever heareth the truth cannot certainly fall into error. But they err, and are called sheep. For if, in the very midst of their wandering, they were not called sheep, it would not be said by Ezekiel, “The wandering sheep have ye not recalled.” How is it at the same time a wanderer and a sheep? Has it heard the voice of another? Surely “the sheep did not hear them.” Accordingly many are just now being gathered into Christ’s fold, and from being heretics are becoming catholics. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.11","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:3","href":"/jhn/10/#v3-catena"}],"inFull":"/works/augustine/45/#iii.xlvi-p30"},{"id":"augustine.JHN.10.9.1","start":9,"end":9,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"14. By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: “I am the good Shepherd.” And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, “He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out. And when He putteth forth His own sheep, He goeth before them, and the sheep follow Him: for they know His voice”? For who else calleth His own sheep by name, and leadeth them hence unto eternal life, but He who knoweth the names of those that are fore-ordained? Hence He said to His disciples, “Rejoice that your names are written in heaven;” for from this it is that He calleth them by name. And who else putteth them forth, save He who putteth away their sins, that, freed from their grievous fetters, they may be able to follow Him? And who hath gone before them to the place whither they are to follow Him, but He who, rising from the dead, dieth no more; and death shall have no more dominion over Him; and who, when He was manifest here in the flesh, said, “Father, I will that they also whom Thou hast given me be with me where I am”? Hence it is that He saith, “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.” In this He clearly shows that not only the Shepherd, but the sheep also enter in by the door.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.14","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/45/#iii.xlvi-p41"},{"id":"augustine.JHN.10.9-10.1","start":9,"end":10,"heading":"Tractate XLV. Chapter X. 1–10","excerpt":"15. But what is this, “He shall go in and out, and find pasture”? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, as this same John the evangelist saith in his epistle, “They went out from us, but they were not of us,” is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, “And he shall go in and out, and find pasture.” There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But what is that praiseworthy and blessed outgoing? I might say, indeed, that we enter when we engage in some inward exercise of thought; and go out, when we take to some active work without: and since, as the apostle saith, Christ dwelleth in our hearts by faith, to enter by Christ is to give ourselves to thought in accordance with that faith; but to go out by Christ is, in accordance also with that same faith, to take to outside works, that is to say, in the presence of others. Hence, also, we read in a psalm, “Man goeth forth to his work;” and the Lord Himself saith, “Let your works shine before men.” But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, “He shall go in and out, and find pasture,” when He added in the sequel, “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 it more abundantly.” For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","locus":"45.15","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:9–10","href":"/jhn/10/#v9-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:9–10","href":"/jhn/10/#v9-catena"}],"inFull":"/works/augustine/45/#iii.xlvi-p45"},{"id":"augustine.JHN.10.11.1","start":11,"end":11,"heading":"Tractate XLVI. Chapter X. 11–13","excerpt":"1. The Lord Jesus is speaking to His sheep—to those already so, and to those yet to become such—who were then present; for in the place where they were, there were those who were already His sheep, as well as those who were afterwards to become so: and He likewise shows to those then present and those to come, both to them and to us, and to as many also after us as shall yet be His sheep, who it is that had been sent to them. All, therefore, hear the voice of their Shepherd saying, “I am the good Shepherd.” He would not add “good,” were there not bad shepherds. But the bad shepherds are those who are thieves and robbers, or certainly hirelings at the best. For we ought to examine into, to distinguish, and to know, all the characters whom He has here depicted. The Lord has already unfolded two points, which He had previously set forth in a kind of covert form: we already know that He is Himself the door, and we know that He is Himself the Shepherd. Who the thieves and robbers are, was made clear in yesterday’s lesson; and to-day we have heard of the hireling, as we have heard also of the wolf. Yesterday the porter was also introduced by name. Among the good, therefore, are the door, the doorkeeper, the shepherd, and the sheep: among the bad, the thieves and robbers, the hirelings, and the wolf.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","locus":"46.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/46/#iii.xlvii-p3"},{"id":"augustine.JHN.10.11.2","start":11,"end":11,"heading":"Tractate XLVI. Chapter X. 11–13","excerpt":"3. In respect, then, of the profound nature of this question, I shall tell you what I think: let each one make the choice that pleases him, but let him think of it reverently; as it is written, “Think of the Lord with goodness, and in simplicity of heart seek Him.” Perhaps we ought to understand the Lord Himself as the doorkeeper: for the shepherd and the door are in human respects as much different from each other as the doorkeeper and the door; and yet the Lord has called Himself both the Shepherd and the door. Why, then, may we not understand Him also as the doorkeeper? For if we look at His personal qualities, the Lord Christ is neither a shepherd, in the way we are accustomed to know and to see shepherds; nor is He a door, for no artisan made Him: but if, because of some point of similarity, He is both the door and the Shepherd, I venture to say, He is also a sheep. True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: “I am the good Shepherd.” Where is He a sheep? Ask the prophet: “He was led as a sheep to the slaughter.” Ask the friend of the bridegroom: “Behold the Lamb of God, that taketh away the sin of the world.” Moreover, I am going to say something of a still more wonderful kind, in accordance with these points of similarity. For both the lamb, and the sheep, and the shepherd are friendly with one another, but from the lions as their foes the sheep are protected by their shepherds: and yet of Christ, who is both sheep and Shepherd, we have it said, “The Lion of the tribe of Judah hath prevailed.” All this, brethren, understand in connection with points of similarity, not with personal qualities. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","locus":"46.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/46/#iii.xlvii-p6"},{"id":"augustine.JHN.10.12.1","start":12,"end":12,"heading":"Tractate XLVI. Chapter X. 11–13","excerpt":"5. But what are we to say of the hireling? He is not mentioned here among the good. “The good Shepherd,” He says, “giveth His life for the sheep. But he that is an 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.” The hireling does not here bear a good character, and yet in some respects is useful; nor would he be called an hireling, did he not receive hire from his employer. Who then is this hireling, that is both blameworthy and needful? And here, brethren, let the Lord Himself give us light, that we may know who the hirelings are, and be not hirelings ourselves. Who then is the hireling? There are some in office in the church, of whom the Apostle Paul saith, “Who seek their own, not the things that are Jesus Christ’s.” What means that, “Who seek their own”? Who do not love Christ freely, who do not seek after God for His own sake; who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children. For of such also the Lord saith: “Verily, I say unto you, they have their reward.” Listen to what the Apostle Paul says of St. Timothy: “But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your circumstances; for I have no man like-minded, who will naturally care for you. For all seek their own, not the things which are Jesus Christ’s.” The shepherd mourned in the midst of hirelings. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","locus":"46.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/46/#iii.xlvii-p16"},{"id":"augustine.JHN.10.12-13.1","start":12,"end":13,"heading":"Tractate XLVI. Chapter X. 11–13","excerpt":"7. We have seen who the hireling is also. Who, but the devil, is the wolf? And what was said of the hireling? “When he seeth the wolf coming, he fleeth: but the sheep are not his own, and he careth not for the sheep.” Was the Apostle Paul such an one? Certainly not. Was Peter such an one? Far from it. Was such the character of the other apostles, save Judas, the son of perdition? Surely not. Were they shepherds then? Certainly they were. And how is there one Shepherd? I have already said they were shepherds, because members of the Shepherd. In that head they rejoiced, under that head they were in harmony together, with one spirit they lived in the bond of one body; and therefore belonged all of them to the one Shepherd. If, then, they were shepherds, and not hirelings, wherefore fled they when suffering persecution? Explain it to us, O Lord. In an epistle, I have seen Paul fleeing: he was let down by the wall in a basket, to escape the hands of his persecutor. Had he, then, no care of the sheep, whom he thus abandoned at the approach of the wolf? Clearly he had, but he commended them by his prayers to the Shepherd who was sitting in heaven; and for their advantage he preserved himself by flight, as he says in a certain place, “To abide in the flesh is needful for you.” For all had heard from the Shepherd Himself, “If they persecute you in one city, flee ye into another.” May the Lord be pleased to explain to us this point! Lord, Thou saidst to those whom Thou didst certainly wish to be faithful shepherds, and whom Thou didst form into Thine own members, “If they persecute you, flee.” Doest Thou, then, injustice to them, when Thou blamest the hirelings who flee when they see the wolf coming! We ask Thee to tell us what meaning lies hid in the depths of the question. Let us knock, and the keeper of the door, which is Christ, will be here to reveal Himself.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","locus":"46.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:13","href":"/jhn/10/#v13-catena"}],"inFull":"/works/augustine/46/#iii.xlvii-p25"},{"id":"augustine.JHN.10.13.1","start":13,"end":13,"heading":"Tractate XLVI. Chapter X. 11–13","excerpt":"8. Who is the hireling that seeth the wolf coming, and fleeth? He that seeketh his own, not the things which are Jesus Christ’s. He is one that does not venture plainly to rebuke an offender. Look, some one or other has sinned—grievously sinned; he ought to be rebuked, to be excommunicated: but once excommunicated, he will turn into an enemy, hatch plots, and do all the injury he can. At present, he who seeketh his own, not the things that are Jesus Christ’s, in order not to lose what he follows after, the advantages of human friendship, and incur the annoyances of human enmity, keeps quiet and does not administer rebuke. See, the wolf has caught a sheep by the throat; the devil has enticed a believer into adultery: thou holdest thy peace—thou utterest no reproof. O hireling, thou hast seen the wolf coming and hast fled! Perhaps he answers and says: See, I am here; I have not fled. Thou hast fled, because thou hast been silent; thou hast been silent, because thou hast been afraid. The flight of the mind is fear. Thou stoodest with thy body, thou fleddest in thy spirit, which was not the conduct of him who said, “Though I be absent in the flesh, yet am I with you in the spirit.” For how did he flee in spirit, who, though absent in the flesh, yet in his letters reproved the fornicators? Our affections are the motions of our minds. Joy is expansion of the mind; sorrow, contraction of the mind; desire, a forward movement of the mind; and fear, the flight of the mind. For thou art expanded in mind when thou art glad; contracted in mind when thou art in trouble; thou movest forward in mind when thou hast an earnest desire; and thou fleest in mind when thou art afraid. This, then, is how the hireling is said to flee at the sight of the wolf. Why? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","locus":"46.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:12","href":"/jhn/10/#v12-catena"}],"inFull":"/works/augustine/46/#iii.xlvii-p29"},{"id":"augustine.JHN.10.14.1","start":14,"end":14,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"2. I proceed, then, without more delay. When I seek to get into you, that is, into your heart, I preach Christ: were I preaching something else, I should be trying to climb up some other way. Christ, therefore, is my gate to you: by Christ I get entrance, not to your houses, but to your hearts. It is by Christ I enter: it is Christ in me that you have been willingly hearing. And why is it you have thus willingly hearkened to Christ in me? Because you are the sheep of Christ, purchased with the blood of Christ. You acknowledge your own price, which is not paid by me, but is preached by my instrumentality. He, and only He, was the buyer, who shed precious blood—the precious blood of Him who was without sin. Yet made He precious also the blood of His own, for whom He paid the price of blood: for had He not made the blood of His own precious, it would not have been said, “Precious in the sight of the Lord is the death of His saints.” So also when He saith, “The good Shepherd giveth His life for the sheep,” He is not the only one who has done such a deed; and yet if those who have done so are His members, He only Himself was the doer of it. For He was able to do so without them, but whence had they the power apart from Him, who Himself had said, “Without me ye can do nothing”? But from the same source we can show what others also have done, for the apostle John himself, who preached the very gospel you have been hearing, has said in his epistle, “Just as Christ laid down His life for us, so ought we also to lay down our lives for the brethren.” “We ought,” he says: He made us debtors who first set the example. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/47/#iii.xlviii-p4"},{"id":"augustine.JHN.10.15.1","start":15,"end":15,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"3. And now when He saith, “As the Father knoweth me, even so know I the Father,” who can be ignorant of His meaning? For He knoweth the Father by Himself, and we by Him. That He hath knowledge by Himself, we know already: that we also have knowledge by Him, we have like wise learned, for this also we have learned of Him. For He Himself hath said: “No one hath seen God at any time; but the only-begotten Son, who is in the bosom of the Father, He hath declared Him.” And so by Him do we also get this knowledge, to whom He hath declared Him. In another place also He saith: “No one knoweth the Son, but the Father; neither knoweth any one the Father, save the Son, and he to whomsoever the Son will reveal Him.” As He then knoweth the Father by Himself, and we know the Father by Him; so into the sheepfold He entereth by Himself, and we by Him. We were saying that by Christ we have a door of entrance to you; and why? Because we preach Christ. We preach Christ; and therefore we enter in by the door. But Christ preacheth Christ, for He preacheth Himself; and so the Shepherd entereth in by Himself. When the light shows the other things that are seen in the light, does it need some other means of being made visible itself? The light, then, exhibits both other things and itself. Whatever we understand, we understand with the intellect: and how, save by the intellect, do we understand the intellect itself? But does one in the same way with the bodily eye see both other things and [the eye] itself? For though men see with their eyes, yet their own eyes they see not. The eye of the flesh sees other things, itself it cannot [see]: but the intellect understands itself as well other things. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/47/#iii.xlviii-p11"},{"id":"augustine.JHN.10.16.1","start":16,"end":16,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"4. But of the one sheepfold and of the one Shepherd, you are now indeed being constantly reminded; for we have commended much the one sheepfold, preaching unity, that all the sheep should enter by Christ, and none of them should follow Donatus. Nevertheless, for what particular reason this was said by the Lord, is sufficiently apparent. For He was speaking among the Jews, and had been specially sent to the Jews, not for the sake of that class who were bound up in their inhuman hatred and persistently abiding in darkness, but for the sake of some in the nation whom He calls His sheep: of whom He saith, “I am not sent but to the lost sheep of the house of Israel.” He knew them even amid the crowd of His raging foes, and foresaw them in the peace of believing. What, then, does He mean by saying, “I am not sent but to the lost sheep of the house of Israel,” but that He exhibited His bodily presence only to the people of Israel? He did not proceed Himself to the Gentiles, but sent: to the people of Israel He both sent and came in person, that those who proved despisers should receive the greater judgment, because favored also with the sight of His actual presence. The Lord Himself was there: there He chose a mother: there He wished to be conceived, to be born, to shed His blood: there are His footprints, now objects of adoration where last He stood, and whence He ascended to heaven: but to the Gentiles He only sent.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:16–17","href":"/jhn/10/#v16-catena"}],"inFull":"/works/augustine/47/#iii.xlviii-p16"},{"id":"augustine.JHN.10.16.2","start":16,"end":16,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"5. But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, “Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?” Listen also to the Lord Himself. “And other sheep I have,” that is, among the Gentiles, “which are not of this fold,” that is, of the people of Israel: “them also must I bring.” Therefore, even when it is by the instrumentality of His servants, it is He and not another that bringeth them. Listen further: “They shall hear my voice.” See here also, it is He Himself who speaks by His servants, and it is His voice that is heard in those whom He sends. “That there may be one fold, and one shepherd.” Of these two flocks, as of two walls, is the corner-stone formed. And thus is He both door and the corner-stone: all by way of comparison, none of them literally.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/47/#iii.xlviii-p19"},{"id":"augustine.JHN.10.17-18.1","start":17,"end":18,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"7. Hear also what follows. “Therefore doth my Father love me,” He saith, “because I lay down my life, that I might take it again.” What is this that He says? “Therefore doth my Father love me:” because I die, that I may rise again. For the “I” is uttered with special emphasis: “Because I lay down,” He saith, “I lay down my life,” “I lay down.” What is that “I lay down”? I lay it down. Let the Jews no longer boast: they might rage, but they could have no power: let them rage as they can; if I were unwilling to lay down my life, what would all their raging effect? By one answer of His they were prostrated in the dust: when they were asked, “Whom seek ye?” they said, “Jesus;” and on His saying to them, “I am He, they went backward, and fell to the ground.” Those who thus fell to the ground at one word of Christ when about to die, what will they do at the sound of His voice when coming to judgment? “I, I,” I say, “lay down my life, that I may take it again.” Let not the Jews boast, as if they had prevailed; He Himself laid down His life. “I laid me down [to sleep],” He says [elsewhere]. You know the psalm: “I laid me down and slept; and I awaked [rose up], for the Lord sustaineth me.” What of that—“I lay down”? Because it was my pleasure, I did so. What does “I lay down” mean? I died. Was it not a lying down to sleep on His part, who, when He pleased, rose from the tomb as He would from a bed? But He loves to give glory to the Father, that He may stir us up to glorify our Creator. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:16–17","href":"/jhn/10/#v16-catena"}],"inFull":"/works/augustine/47/#iii.xlviii-p25"},{"id":"augustine.JHN.10.18.1","start":18,"end":18,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"10. In what sense, then, did our Lord say here, “I have power to lay down my soul [life]”? Who lays down his soul, and takes it again? Is it as being the Word that Christ does so? Or is it the human soul He possesses that lays down and resumes its own existence? Or is it His fleshly nature that lays down its life and takes it again? Let us sift each of the three questions I have suggested, and choose that which conforms to the standard of truth. For if we say that the Word of God laid down His soul, and took it again, we should have to fear the entrance of a wicked thought, and have it said to us: Then there was a time when that soul was separated from the Word, and a time, after His assumption of that soul, when He was without a soul. I see, indeed, that the Word was once without a human soul, but only so, when “in the beginning was the Word, and the Word was with God, and the Word was God.” But from the time that the Word was made flesh, to dwell amongst us, and manhood was assumed by the Word, that is, our whole nature, soul and flesh, what more could His passion and death do than separate the body from the soul? It separated not the soul from the Word. For if the Lord died, yea, because He died (for He did so for us on the cross), doubtless His flesh breathed out that which was its life: for a short time the soul forsook the flesh, although destined by its own return to raise the flesh again to life. But I cannot say that the soul was separated from the Word. He said to the soul of the thief, “To-day shalt thou be with me in paradise.” He forsook not the believing soul of the robber, and did He abandon His own? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/47/#iii.xlviii-p38"},{"id":"augustine.JHN.10.18-21.1","start":18,"end":21,"heading":"Tractate XLVII. Chapter X. 14–21","excerpt":"14. “This commandment,” He says, “have I received of my Father.” The Word received not the commandment in word, but in the only begotten Word of the Father every commandment resides. But when the Son is said to receive of the Father what He possesses essentially in Himself, as it is said, “As the Father hath life in Himself, so hath He given to the Son to have life in Himself,” while the Son is Himself the life, there is no lessening of His authority, but the setting forth of His generation. For the Father added not after-gifts as to a son whose state was imperfect at birth, but on Him whom He begat in absolute perfection He bestowed all gifts in begetting. In this manner He gave Him equality with Himself, and yet begat Him not in a state of inequality. But while the Lord thus spake, for the light was shining in the darkness, and the darkness comprehended it not, “there was a dissension again created among the Jews for these sayings, and many of them said, He hath a devil, and is mad: why hear ye him?” This was the thickest darkness. Others said, “These are not the words of him that hath a devil; can a devil open the eyes of the blind?” The eyes of such were now begun to be opened.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","locus":"47.14","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/47/#iii.xlviii-p49"},{"id":"augustine.JHN.10.22.1","start":22,"end":22,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"2. Listen to the Gospel: “And it was at Jerusalem the Encœnia.” Encoenia was the festival of the dedication of the temple. For in Greek kainos means new; and whenever there was some new dedication, it was called Encœnia. And now this word is come into common use; if one puts on a new coat, he is said “encœniare” (to renovate, or to hold an encœnia). For the Jews celebrated in a solemn manner the day on which the temple was dedicated; and it was the very feast day when the Lord spake what has just been read.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p5"},{"id":"augustine.JHN.10.23-24.1","start":23,"end":24,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"3. “It was winter. And Jesus walked in the temple in Solomon’s porch. Then came the Jews round about Him, and said unto Him, How long dost thou keep our mind in suspense? If thou be the Christ, tell us plainly.” They were not desiring the truth, but preparing a calumny. “It was winter,” and they were chill; because they were slow to approach that divine fire. For to approach is to believe: he who believes, approaches; who denies, retires. The soul is not moved by the feet, but by the affections. They had become icy cold to the sweetness of loving Him, and they burned with the desire of doing Him an injury. They were far away, while there beside Him. It was not with them a nearer approach in believing, but the pressure of persecution. They sought to hear the Lord saying, I am Christ; and probably enough they only thought of the Christ in a human way. The prophets preached Christ; but the Godhead of Christ asserted in the prophets and in the gospel itself is not perceived even by heretics; and how much less by Jews, so long as the vail is upon their heart? In short, in a certain place, the Lord Jesus, knowing that their views of the Christ were cast in a human mould, not in the Divine, taking His stand on the human ground, and not on that where along with the assumption of humanity He also continued Divine, He said to them, “What think ye of Christ? Whose Son is He?” Following their own opinion, they replied, “Of David.” For so they had read, and this only they retained; because while they read of His divinity, they did not understand it. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p8"},{"id":"augustine.JHN.10.25-26.1","start":25,"end":26,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"4. The Jews made this inquiry of Christ, chiefly in order that, should He say, I am Christ, they might, in accordance with the only sense they attached to such a name, that He was of the seed of David, calumniate Him with aiming at the kingly power. There is more than this in His answer to them: they wished to calumniate Him with claiming to be the Son of David. He replied that He was the Son of God. And how? Listen: “Jesus answered them, I tell you, and ye believe not: the works that I do in my Father’s name, they bear witness of me: but ye believe not; because ye are not of my sheep.” Ye have already learned above (in Lecture XLV.) who the sheep are: be ye sheep. They are sheep through believing, sheep in following the Shepherd, sheep in not despising their Redeemer, sheep in entering by the door, sheep in going out and finding pasture, sheep in the enjoyment of eternal life. What did He mean, then, in saying to them, “Ye are not of my sheep”? That He saw them predestined to everlasting destruction, not won to eternal life by the price of His own blood.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p14"},{"id":"augustine.JHN.10.27-28.1","start":27,"end":28,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"5. “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life.” This is the pasture. If you recollect, He had said before, “And he shall go in and out, and find pasture.” We have entered by believing—we go out at death. But as we have entered by the door of faith, so, as believers, we quit the body; for it is in going out by that same door that we are able to find pasture. The good pasture is called eternal life; there no blade withereth—all is green and flourishing. There is a plant commonly said to be ever-living; there only is it found to live. “I will give,” He says, “unto them,” unto my sheep, “eternal life.” Ye are on the search for calumnies, just because your only thoughts are of the life that is present.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p15"},{"id":"augustine.JHN.10.28-29.1","start":28,"end":29,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"6. “And they shall never perish:” you may hear the undertone, as if He had said to them, Ye shall perish for ever, because ye are not of my sheep. “No one shall pluck them out of my hand.” Give still greater heed to this: “That which my Father gave me is greater than all.” What can the wolf do? What can the thief and the robber? They destroy none but those predestined to destruction. But of those sheep of which the apostle says, “The Lord knoweth them that are His;” and “Whom He did foreknow, them He also did predestinate; and whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified;”—there is none of such sheep as these that the wolf seizes, or the thief steals, or the robber slays. He, who knows what He gave for them, is sure of their number. And it is this that He says: “No one shall pluck them out of my hand;” and in reference also to the Father, “That which my Father gave me is greater than all.” What did the Father give to the Son that was greater than all? To be His own only-begotten Son. What, then, means “gave”? Was He to whom He gave previously existent, or gave He in the act of begetting? For if He previously existed to whom He gave the gift of Sonship, there was a time when He was, and was not the Son. Far be it from us to suppose that the Lord Christ ever was, and yet was not the Son. Of us such a thing may be said: there was a time when we were the sons of men, but were not the sons of God. For we are made the sons of God by grace, but He by nature, for such was He born. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p17"},{"id":"augustine.JHN.10.29.1","start":29,"end":29,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"7. “Out of my hand,” and “out of my Father’s hand.” What is this, “No one plucketh them out of my hand,” and “No one plucketh them out of my Father’s hand”? Have the Father and Son one hand, or is the Son Himself, shall we say, the hand of His Father? If by hand we are to understand power, the power of Father and Son is one; for their Godhead is one. But if we mean hand in the way spoken of by the prophet, “And to whom is the arm of the Lord revealed?” the Father’s hand is the Son Himself, which is not to be so understood as if God had the human form, and, as it were, bodily members: but that all things were made by Him. For men also are in the habit of calling other men their hands, by whom they get done what they wish. And sometimes also the very work done by a man’s hand is called his hand; as one is said to recognize his hand when he recognizes what he has written. Since, then, there are many ways of speaking of the hand of a man, who literally has a hand among the members of his body; how much rather must there be more than one way of understanding it, when we read of the hand of God, who has no bodily form? And in this way it is better here, by the hand of the Father and Son, to understand the power of the Father and the Son; lest, in taking here the hand of the Father as spoken of the Son, some carnal thought also about the Son Himself should set us looking for the Son as somehow to be similarly regarded as the hand of Christ. Therefore, “no one plucketh them out of my Father’s hand;” that is, no one plucketh them from me.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p24"},{"id":"augustine.JHN.10.30-33.1","start":30,"end":33,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"8. But that there may be no more room for hesitation, hear what follows: “I and my Father are one.” Up to this point the Jews were able to bear Him; they heard, “I and my Father are one,” and they bore it no longer; and hardened in their own way, they had recourse to stones. “They took up stones to stone Him.” The Lord, because He suffered not what He was unwilling to suffer, and only suffered what He was pleased to suffer, still addresses them while desiring to stone Him. “The Jews took up stones to stone Him. Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? And they answered, For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God.” Such was their reply to His words, “I and my Father are one.” You see here that the Jews understood what the Arians understand not. For they were angry on this account, that they felt it could not be said, “I and my Father are one,” save where there was equality of the Father and the Son.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:31–32","href":"/jhn/10/#v31-catena"}],"inFull":"/works/augustine/48/#iii.xlix-p26"},{"id":"augustine.JHN.10.34-36.1","start":34,"end":36,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"9. But see what answer the Lord gave to their dull apprehension. He saw that they could not bear the brilliance of the truth, and He tempered it with words. “Is it not written in your law,” that is, as given to you, “that I said, Ye are gods?” And the Lord called all the Scriptures generally, the law: although elsewhere He speaks more definitely of the law, distinguishing it from the prophets; as it is said, “The law and the prophets were until John;” and “On these two commandments hang all the law and the prophets.” Sometimes, however, He divided the same Scriptures into three parts, as where He saith, “All things must be fulfilled which were written in the law, and the prophets, and the psalms, concerning me.” But now He includes the psalms also under the name of the law, where it is written, “I said, Ye are gods. If He calleth them gods, to whom the word of God came, and the Scripture cannot be broken: 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?” If the word of God came to men, that they might be called gods, how can the very Word of God, who is with God, be otherwise than God? If by the word of God men become gods, if by fellowship they become gods, can He by whom they have fellowship not be God? If lights which are lit are gods, is the light which enlighteneth not God? If through being warmed in a way by saving fire they are constituted gods, is He who gives them the warmth other than God? Thou approachest the light and art enlightened, and numbered among the sons of God; if thou withdrawest from the light, thou fallest into obscurity, and art accounted in darkness; but that light approacheth not, because it never recedeth from itself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:35–37","href":"/jhn/10/#v35-catena"}],"inFull":"/works/augustine/48/#iii.xlix-p27"},{"id":"augustine.JHN.10.37-38.1","start":37,"end":38,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"10. “If I do not the works of my Father, believe me not. But if I do, though ye will not believe me, believe the works; that ye may know and believe that the Father is in me, and I in Him.” The Son says not, “the Father is in me, and I in Him,” as men can say it. For if we think well, we are in God; and if we live well, God is in us: believers, by participating in His grace, and being illuminated by Himself, are in Him, and He in us. But not so is it with the only-begotten Son: He is in the Father, and the Father in Him; as one who is equal is in him whose equal he is. In short, we can sometimes say, We are in God, and God is in us; but can we say, I and God are one? Thou art in God, because God contains thee; God is in thee, because thou art become the temple of God: but because thou art in God, and God is in thee, canst thou say, He that seeth me seeth God; as the Only-begotten said, “He that hath seen me, hath seen the Father also;” and “I and the Father are one”? Recognize the prerogative of the Lord, and the privilege of the servant. The prerogative of the Lord is equality with the Father: the privilege of the servant is fellowship with the Saviour.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p33"},{"id":"augustine.JHN.10.39.1","start":39,"end":39,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"11. “Therefore they sought to apprehend Him.” Would they had apprehended by faith and understanding, not in wrath and murder! For now, my brethren, when I speak thus, it is the weak one wishing to apprehend what is strong, the small what is great, the fragile what is solid; and it is we ourselves—both you who are of the same matter as I am, and I myself who speak to you—who all wish to apprehend Christ. And what is it to apprehend Him? [If] thou hast understood, thou hast apprehended. But not as did the Jews: thou hast apprehended in order to possess, they wished to apprehend in order to make away with Him. And because this was the kind of apprehension they desired, what did He do to them? “He escaped out of their hands.” They failed to apprehend Him, because they lacked the hand of faith. The Word was made flesh; but it was no great task to the Word to rescue His own flesh from fleshy hands. To apprehend the Word in the mind, is the right apprehension of Christ.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.11","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 10:39–40","href":"/jhn/10/#v39-catena"}],"inFull":"/works/augustine/48/#iii.xlix-p35"},{"id":"augustine.JHN.10.40-42.1","start":40,"end":42,"heading":"Tractate XLVIII. Chapter X. 22–42","excerpt":"12. “And He went away again beyond Jordan, into the place where John at first baptized; and there He abode. And many resorted unto Him, and said, John, indeed, did no miracle.” You remember what was said of John, that he was a light, and bore witness to the day. Why, then, say these among themselves, “John did no miracle”? John, they say, signalized himself by no miracle; he did not put devils to flight, he drove away no fever, he enlightened not the blind, he raised not the dead, he fed not so many thousand men with five or seven loaves, he walked not upon the sea, he commanded not the winds and the waves. None of these things did John, and in all he said he bore witness to this man. By lamp-light we may advance to the day. “John did no miracle: but all things that John spake of this man were true.” Here are those who apprehended in a different way from the Jews. The Jews wished to apprehend one who was departing from them, these apprehended one who remained with them. In a word, what is it that follows? “And many believed on Him.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","locus":"48.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/48/#iii.xlix-p36"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.10.1.1","start":1,"end":1,"heading":"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.","excerpt":"CHRYS. Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: 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. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. some some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html#iv.lxi-p26","status":"detected","href":"/jhn/10/#v1-chrysostom","ref":"John 10:1"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.1.2","start":1,"end":1,"heading":"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.","excerpt":"AUG. Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into sheep fold, but climbeth up some other way, the same is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, \" We lead a good life;\" if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill. CHRYS. You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.3.1","start":3,"end":3,"heading":"To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out.","excerpt":"AUG. Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. reveals Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. The door is Christ, the Truth; who openeth the door, but He that trill guide you into all Truth (? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.3.2","start":3,"end":3,"heading":"To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out.","excerpt":"CHRYS. The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone. THEOPHYL. He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies. AUG. But here is a difficulty. Sometimes they who are not sheep hear Christ's voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord's rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html#iii.xlvi-p30","status":"detected","href":"/jhn/10/#v8-augustine","ref":"John 10:8"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.3-4.1","start":3,"end":4,"heading":"To him the porter openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out.","excerpt":"CHRYS. As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; ( Which of the rulers on Him '?) He shews here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name. AUG. He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. And leadeth them out. CHRYS. He led out the sheep, when He sent them not out of the reach of, but into midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice. AUG. And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step? GLOSS. And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html#iv.lxi-p31","status":"detected","href":"/jhn/10/#v2-chrysostom","ref":"John 10:2–4"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html#iv.lxi-p31","status":"detected","href":"/jhn/10/#v2-chrysostom","ref":"John 10:2–4"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.6.1","start":6,"end":6,"heading":"This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.","excerpt":"... For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.7-9.1","start":7,"end":9,"heading":"Then said Jesus unto them again, Verily, verily, Aug- I say unto you, I am the door of the sheep. manebi-","excerpt":"CHRYS. Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again. Verily verily, I say unto you, I am the door of the sheep. AUG. Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and lets us enter with joy. All that ever came before Me are thieves and robbers. CHRYS. He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely. AUG. Understand, All that ever came at variance with Me. The Prophets were not at with Him. They came with Him, who came with pr the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, the Door; by Me if any man enter in he shall be saved.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 25","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxvii.html","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.9-10.1","start":9,"end":10,"heading":"I am the door : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.","excerpt":"ALCUIN. As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved. THEOPHYL. The door admits the sheep into the pasture; And shall go in and out and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us? AUG. What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. THEOPHYL. Or, to go in is to watch over the inner man; to out, to mortify the outward man, i. our members which are upon the earth. He that doth this shall find pasture in the life to come. CHRYS. Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they A found pasture. AUG. But He Himself explains it more satisfactorily to me in what follows: The thief come not, but for to steal, and for to kill: lam come that they might have life, and that they might have it more abundantly. By going in they have life; i. by faith, which worketh by love; by which faith they go into the fold. The just liveth by faith. And by going out they will have it more abundantly: i. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html#iii.xlvi-p45","status":"detected","href":"/jhn/10/#v9-augustine","ref":"John 10:9–10"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 45, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvi.html#iii.xlvi-p45","status":"detected","href":"/jhn/10/#v9-augustine","ref":"John 10:9–10"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.9-10.2","start":9,"end":10,"heading":"I am the door : by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.","excerpt":"GREG. Shall go in, i. to faith: shall go out, i. to sight: and find pasture, i. in eternal fulness. ALCUIN. The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i, by drawing them from the faith; and to destroy, i. by their eternal damnation. CHRYS. The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of sedition, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets. THEOPHYL. Mystically, the thief is the devil, steals by wicked thoughts, kills by the -assent of the mind to them, and destroys by acts.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.11.1","start":11,"end":11,"heading":"I am the good shepherd: the good shepherd giveth his life for the sheep.","excerpt":"AUG. Our Lord has acquainted us with two things which were obscure before; first, that He is the Door; and now again, that He is the Shepherd: am the good Shepherd. Above He said that the shepherd entered by the door. If He is the Door, how doth He enter by Himself? Just as He knows the Father by Himself, and we by Him; so He enters into the fold by Himself, and we by Him. We enter by the door, because we preach Christ; Christ preaches Himself. A light shews both other things, and itself too. There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. His office of Shepherd He hath permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds. But none of us calleth himself the door. He could not have added good, if there were not bad shepherds as well. They are thieves and robbers; or at least mercenaries. GREG. And He adds what that goodness is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shewn us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.12.1","start":12,"end":12,"heading":"But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth : and the wolf catch eth them, and scattereth the sheep.","excerpt":"AUG. Christ 'was not the only one who did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him. AUG. All these however were good shepherds, Dom. not because they shed their blood, but because they did it the sheep. For they shed it not in pride, but in love. Should any among the heretics suffer trouble in consequence of their errors and iniquities, they forthwith boast of their martyrdom; that they may be the better able to steal under so fair a cloak: for they are in reality wolves. But not all who give their bodies to be burned, are to be thought to shed their blood for the sheep; rather against the sheep; for the unwillingly; but for the salvation of the world. He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth. GREG. Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.12.2","start":12,"end":12,"heading":"But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth : and the wolf catch eth them, and scattereth the sheep.","excerpt":"AUG. He seeketh therefore in the Church, not God, but something else. If he sought God he would be chaste; for the soul hath but one lawful husband, God. Whoever seeketh from God any thing beside God, seeketh unchastely. GREG, But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shews with what spirit he stood watch over the flock. AUG. The wolf is the devil, and they that follow him; according Matthew, Which come to you in clothing, but inwardly they are ravening wolves. AUG. Lo, the wolf hath seized a sheep by the throat, the devil hath enticed a man into adultery. The sinner must be excommunicated. But if is excommunicated, he will be an enemy, he will plot, he will do as much harm as he can. Wherefore thou art silent, thou dost not censure, thou hast seen the wolf coming, and fled. Thy body has stood, thy mind has fled. For as joy is relaxation, sorrow contraction, desire a reaching forward of the mind; so fear is the flight of the mind.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html#iii.xlvii-p29","status":"detected","href":"/jhn/10/#v13-augustine","ref":"John 10:13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.12.3","start":12,"end":12,"heading":"But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth : and the wolf catch eth them, and scattereth the sheep.","excerpt":"AUG. We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees, AUG. Indeed he would not be an hireling, did he not receive wages from the hirer. Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. The hireling hurteth, in that he doeth wrong, not in that he speaketh right: the grape bunch hangeth amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ's voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html#iii.xlvii-p22","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.13.1","start":13,"end":13,"heading":"The hireling fleeth, because he is an hireling, and careth not for the sheep.","excerpt":"GREG. The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffer ing of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because lie is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves. AUG. But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, When they persecute you in this city, flee ye into another? Let us knock, then will come ad one, who will explain.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 46, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlvii.html#iii.xlvii-p25","status":"detected","href":"/jhn/10/#v12-augustine","ref":"John 10:12–13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.13.2","start":13,"end":13,"heading":"The hireling fleeth, because he is an hireling, and careth not for the sheep.","excerpt":"AUG. A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it. Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ's ministers flee from the place where they are, when none of Christ's people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.14.1","start":14,"end":14,"heading":"I am the good shepherd, and know my sheep, and am known of mine.","excerpt":"CHRYS. Two evil persons have been mentioned, one that kills, and robs the sheep, another that doth not hinder: one standing for those movers of seditions; the other for the rulers of the Jews, who did not take care of the sheep committed to them. Christ distinguishes Himself from both; from the one who came to do hurt by saying, am come that they might have life; from those who overlook the rapine of the wolves, by saying that He giveth His life for the sheep. Wherefore He saith again, as He said before, am the good Shepherd. And as He had said above that the sheep heard the voice of the Shepherd and followed Him, that no one might have occasion to ask, What sayest Thou then of those that believe not? He adds, And I know My sheep, and am known of Mine. As Paul too saith, God hath not cast away His people, whom He foreknew.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.14-15.1","start":14,"end":15,"heading":"I am the good shepherd, and know my sheep, and am known of mine.","excerpt":"GREG. As if He said, I My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it. THEOPHYL. Hence the difference of the hireling and the Shepherd. The hireling does not know his sheep, because he sees them so little. The Shepherd knows His sheep, because He is so attractive to them. CHRYS. Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 60, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html#iv.lxii-p8","status":"detected","href":"/jhn/10/#v15-chrysostom","ref":"John 10:15"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.16-17.1","start":16,"end":17,"heading":"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, and one shep herd.","excerpt":"AUG. The sheep hitherto spoken of are those of the stock of Israel according to the i. flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they be of this fold: Them also I must bring. CHRYS. What wonder that these should hear My voice, and follow Me, when others are waiting to do the same. Both these flocks are dispersed, and without shepherds; for it follows, And they shall hear My voice. And then He foretells their future union: And there shall be one fold and one Shepherd. GREG. Of two flocks He maketh one fold, uniting the Jews and Gentiles in His faith. THEOPHYL. For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments. AUG. What does He mean then when He says, am not sent but unto the lost sheep the house of Israel? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others. CHRYS. The word must here (I must bring) does not signify necessity, but only that the thing would take place. Therefore doth My Father love Me, because I lay down My life, that I might take it again. They had called Him an alien from His Father. AUG. i. Because I die, to rise again. There is great force in, I lay down. Let not the Jews, He says, boast; rage they may, but if I should not choose to lay down My life, what will they do by raging?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxi.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 47, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html#iii.xlviii-p16","status":"detected","href":"/jhn/10/#v16-augustine","ref":"John 10:16"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 60, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html#iv.lxii-p37","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 47, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html#iii.xlviii-p25","status":"detected","href":"/jhn/10/#v17-augustine","ref":"John 10:17–18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.18.1","start":18,"end":18,"heading":"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.","excerpt":"THEOPHYL. The Father does not bestow His love on the Son as a reward for the death He suffered in our behalf; but He loves Him, as beholding in the Begotten His own essence, whence proceeded such love for mankind. CHRYS. Or He says, in condescension to our weakness, Though there were nothing else which made Me love you, this would, that ye are so loved by My Father, that, by dying for you, I shall win His love. Not that He was not loved by the Father before, or that we are the cause of such love. For the same purpose He shews that He does not come to His Passion unwillingly: No man taketh it from Me, but lay it down of Myself. AUG. Wherein He shewed that His natural death was not the consequence of sin in Him, but of His own simple will, which was the why, the when, and the how: I have power lay it down.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.18.2","start":18,"end":18,"heading":"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.","excerpt":"CHRYS. As they had often plotted to kill Him, He tells them their efforts will be useless, unless He is willing, I have such power over My own life, that no one can take it from Me, against My will. This is not true of men. We have not the power of laying down our own lives, except we put ourselves to death. Our Lord alone has this power. And this being true, it is true also that He can take it again when He pleases: And I have power to take it again: which words declare beyond a doubt a resurrection. That they might not think His death a sign that God had forsaken Him, He adds, This commandment have I received from My Father; i. to lay down My life, and take it again. By which we must not understand that He first waited to hear this commandment, and had to learn His work; He only shews that that work which He voluntarily undertook, was not against the Father's will. THEOPHYL, He only means His perfect agreement with His Father. ALCUIN. For the Word doth not receive a command by word, but containeth in Himself all the Father's commandments. When the Son is said to receive what He possesseth of Himself, His power is not lessened, but only His generation declared. The Father gave the Son every thing in begetting Him. He begat Him perfect. THEOPHYL. After declaring Himself the Master of His own life and death, which was a lofty assumption, He makes a more humble confession; thus wonderfully uniting both characters; shewing that He was neither inferior to or a slave of the Father on the one hand, nor an antagonist on the other; but of the same A power and will.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 60","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.18.3","start":18,"end":18,"heading":"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.","excerpt":"AUG. How doth our Lord lay down His own life? Christ is the Word, and man, i. in soul and body. Doth the Word lay down His life, and take it again; or doth the human soul, or doth the flesh? If it was the Word of God that laid down His soul and took it again, that soul was at one time separated from the Word. But, though death separated the soul and body, death could not separate the Word and the soul. It is still more absurd to say that the soul laid down itself; if it could not be separated from the Word, how could it be from itself? The flesh therefore layeth down its life and taketh it again, not by its own power, but by the power of the Word which dwelleth in it. This refutes the Apollinarians, who say that Christ had not a human, rational soul.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 47","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.19-21.1","start":19,"end":21,"heading":"There was a division therefore again among the Jews for these sayings.","excerpt":"ALCUIN. But the light shined in dark ness, and the darkness comprehended it not. There was a division among the Jews for these sayings And many of them said, He hath a devil, and is mad. CHRYS. Because He spoke as one greater than man, they said He had a devil. But that He had not a devil, others proved from His works: Others said. These are not the words of Him that hath a devil. Can a devil open the eyes of the blind? As if to say, Not even the words themselves are those of one hath a devil; but if the words do not convince you, be persuaded by the works. Our Lord having already given proof who He was by His works, was silent. They were unworthy of an answer. Indeed, as they disagreed amongst themselves, an answer was unnecessary. Their opposition only brought out, for our imitation, our Lord's gentleness, and long suffer ing. ALCUIN. We have heard of the patience of God, and of salvation preached amid revilings. They obstinately preferred tempting Him to obeying Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 60","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.22.1","start":22,"end":22,"heading":"And it was at Jerusalem the feast of the dedi cation, and it was winter.","excerpt":"AUG. And it was at Jerusalem the feast of the dedication. Encaenia is the feast of the dedication of the temple; from the Greek word xcttvbv, signifying new. The dedication of any thing new was called encaenia.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.22.2","start":22,"end":22,"heading":"And it was at Jerusalem the feast of the dedi cation, and it was winter.","excerpt":"THEOPHYL. The Evangelist mentions the time of winter, to shew that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem. GREG. Or ' because the season of cold was in keeping with the cold malicious hearts of the Jews.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.23.1","start":23,"end":23,"heading":"And Jesus walked in the temple in Solomon's porch.","excerpt":"ALCUIN. Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.23.2","start":23,"end":23,"heading":"And Jesus walked in the temple in Solomon's porch.","excerpt":"ALCUIN. It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated? THEOPHYL. Be thou also careful, in the winter time, i. while yet in this stormy wicked world, to celebrate the dedication of thy spiritual temple, by ever renewing thyself, ever rising upward in heart. Then will ffKivv! Jesus be present with thee in Solomon's porch, and give thee safety under His covering. But in another life no man will be able to dedicate Himself.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.24.1","start":24,"end":24,"heading":"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,","excerpt":"AUG. The Jews cold in love, burning in their malevolence, approached Him not to honour, -but persecute. 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. They did not want to know the truth, but only to find ground of accusation. CHRYS. Being able to find no fault with His works, they tried to catch Him in His words. And mark their perversity. When He instructs by His discourse, they say, What sign shewest Thou? When He demonstrates by His works, they say, Thou be the Christ, tell us plainly. Either way they are determined to oppose Him. There is great malice that speech, Tell us plainly. He had spoken plainly, openly when up at the feasts, and had hid nothing. They preface before however with flattery: How long dost Thou make to doubt? if they were anxious to know the truth, but really only meaning to provoke Him to say something that they might lay hold of. ALCUIN. They accuse Him of keeping their minds in suspense and uncertainty, who had come to save their souls. AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets, they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.25-27.1","start":25,"end":27,"heading":"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.","excerpt":"ALCUIN. And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who enquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and ye believed not: the works that I do in My Fathers name, they bear witness of Me. CHRYS. He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But ye believe not, because ye are not of My sheep. AUG. He saw that they were persons predestinated to eternal death, and not those for whom He had bought eternal life, at the price of His blood. The sheep believe, and follow the Shepherd. THEOPHYL. After He had said, Ye are not of My sheep, He exhorts them to become such: My sheep hear My voice. ALCUIN. i. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life. And I give unto them eternal life.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.26-29.1","start":26,"end":29,"heading":"But ye believe not, because ye are not of my sheep, as I said unto you.","excerpt":"AUG. This is the pasture of which He spoke before: And shall find pasture. Eternal life is called a goodly pasture: the grass thereof not, all is spread with verdure. But these cavillers thought only of this present life. And they shall not perish eternally; as if to say, Ye shall perish eternally, because ye are not of My sheep. THEOPHYL. But how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately. AUG. And He adds why they do not perish: Neither shall any man pluck them out of My hand. Of Tim. those sheep of which it is said, The Lord knoweth them that are His, the wolf robbeth none, the thief taketh none, the robber killeth none. Christ is confident of their safety; and He knows what He gave up for them. HILARY. This is the speech of conscious power. Yet to shew, that though of the Divine nature He hath His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.29.1","start":29,"end":29,"heading":"My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.","excerpt":"AUG. The Son, born from everlasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Him; viz. to be His Word, to be His Son, to be the brightness of His light, Wherefore no man taketh His sheep out of His hand, any more than from His Father's hand: And no man is able to pluck them out of My Father's hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made. Men often call other men hands, when they make use of them for any purpose. And sometimes a man's work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when he recognises his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too. HILARY. The hand of the Son is spoken of as the hand of the Father, to let thee see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also. CHRYS. Then that thou mayest not suppose power protects the sheep, while He is Himself too weak to do so, He adds, and My Father ate one.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.29.2","start":29,"end":29,"heading":"My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.","excerpt":"AUG. Mart both those words, one and are, and thou wilt be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. non oec There are both Father and Son. And if one, then there is no difference of persons between them. AUG. We are one. What He is, that am I, in respect of essence, not of relation, HILARY. The heretics, since they cannot gainsay these words, endeavour by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature; i. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son's nature, since there is no falling off of the Father's divinity in begetting Him. They are one whilst the sheep that are not plucked out of the Son's hand, are not plucked out of the Father's hand: whilst in Him working, the Father worketh; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplished. But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honour, and virtue: and the same nature cannot will different things.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 36, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxxvii.html#iii.xxxvii-p19","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.31-32.1","start":31,"end":32,"heading":"Then the Jews took up stones again to stone him.","excerpt":"AUG. At this speech, I and My Father are one, the Jews could not restrain their rage, but ran to take up stones, after their hardhearted way: Then the Jews took up stones again stone Him. HILARY. The heretics now, as unbelieving and rebellious against our Lord in heaven, shew their impious hatred by the stones, i. the words they cast at Him; as if they would drag Him down again from His throne to the cross. THEOPHYL. Our Lord remonstrates with them; Many good works have I shewed you from My Father, shewing that they had no just reason for their anger. ALCUIN. Healing of the sick, teaching, miracles. He shewed them of the Father, because He sought His Father's glory in all of them. For which of these works do ye stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father; For a good work we stone Thee not, but for blasphemy; and because that Thou, being a man, makest Thyself God. AUG. This is their answer to the speech, I and My Father are one. Lo, the Jews understood what the Arians under stand not. For they are angry for this very reason, that they could not conceive but that by saying, and My Father are one, He meant the equality of the Father and the Son. HILARY. The Jew saith, Thou being a man, the Arian, Thou being a creature: but both say, Thou makest Thyself God. The Arian supposes a God of a new and different substance, firmed and defended it, in the very sense in which they had taken it....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html#iii.xlix-p26","status":"detected","href":"/jhn/10/#v30-augustine","ref":"John 10:30–33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.32.1","start":32,"end":32,"heading":"Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?","excerpt":"HILARY. Before proving that He and His Father are one, He answers the absurd and foolish charge brought against Him, that He being man made Himself God. When the Law applied this title to holy men, and the indelible word of God sanctioned this use of the incommunicable name, it could not be a crime in Him, even though He were man, to make Himself God. The Law called those who were mere men, gods; and if any man could bear the name religiously, and without arrogance, surely that man could, who was sanctified by the Father, in a sense in which none else is sanctified to the Sonship; as the blessed Paul saith, Declared to be the Son of God with power, according to the Spirit of holiness. For all this reply refers to Himself as man; the Son of God being also the Son of man.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.35-37.1","start":35,"end":37,"heading":"If he called them gods, unto whom the word of God came, and the scripture cannot be broken ;","excerpt":"AUG. Or sanctified, i. begetting, gave Him holiness, begat Him holy. If men to whom the word of God came were called gods, much more the Word of God Himself is God. If men by partaking of the word of God were made gods, much more is the Word of which they partake, God. THEOPHYL. Or, sanctified, set apart to be sacrificed for the world: a proof that He was God in a higher sense than the rest. To save the world is a divine work, not that of a man made divine by grace. CHRYS. Or, we must consider this a speech of humility, made to conciliate men. After it he leads them to higher things; If I do not the works of My Father, believe Me not; which is as much as to say, that He is not inferior to the Father. As they could not see His substance, He directs them to His works, as being like and equal to the Father's. For the equality of their works, proved the equality of their power.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html#iii.xlix-p27","status":"detected","href":"/jhn/10/#v34-augustine","ref":"John 10:34–36"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.38.1","start":38,"end":38,"heading":"But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.","excerpt":"HILARY. What place hath adoption, or the mere conception of a name then, that we should not believe Him to be the Son of God by nature, when He tells us to believe Him to be the Son of God, because the Father's nature shewed itself in Him by His works? A creature is not equal and like to God: no other nature has power com parable to the divine. He declares that He is carrying on not His own work, but the Father's, lest in the greatness of the works, the nativity of His nature be forgotten. And as sacra- under the sacrament of the assumption of a human body in the womb of Mary, the Son of God was not discerned, this must be gathered from His work; But if I do, though ye believe not Me, believe the works. Why doth the sacrament of a human birth hinder the understanding of the divine, when the divine birth accomplishes all its work by aid of the human? Then He tells them what they should gather from His works; That ye may know and believe, that the Father is in Me, and I in Him. The same declaration again, am the Son of God: I and the Father are one. AUG. The Son doth not say, The Father is in Me, and I in Him, in the sense in which men who think and act aright may say the like; meaning that they partake of God's grace, and are enlightened by His Spirit. The Son of God is in the Father, and the Father in Him, as an equal in an equal.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.39-40.1","start":39,"end":40,"heading":"Therefore they sought again to take him: but he escaped out of their hand,","excerpt":"BEDE. The Jews still persist in their madness; Therefore they sought again to take Him. AUG. To lay hold of Him, not by faith and the understanding, but with bloodthirsty violence. Do thou so lay hold of Him, that thou mayest have sure hold; they would fain have laid hold on Him, but they could not: for it follows, But He escaped out of their hand. They did lay hold of Him with the hand of faith. It was no great matter for the Word to rescue His flesh from the hands of flesh. CHRYS. Christ, after discoursing on some high truth, commonly retires immediately, to give time to the fury of people to abate, during His absence. Thus He did now: He went away again beyond Jordan, into the place where John at first baptized. He went there that He might recall to people's minds, what had gone on there; John's preaching and testimony to Himself.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48, section 11","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html#iii.xlix-p35","status":"detected","href":"/jhn/10/#v39-augustine","ref":"John 10:39"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 61","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.10.40-42.1","start":40,"end":42,"heading":"And went away again beyond Jordan into the place where John at first baptized; and there he abode.","excerpt":"AUG. Did not cast out devils, did not give sight to the blind, did not raise the dead. CHRYS. Mark their reasoning, John did no miracle, but this Man did; wherefore He is the superior. But lest the absence of miracles should lessen the weight of John's testimony, they add, But all things that John spake of this Man were true. Though he did no miracle, yet every thing he said of Christ was true, whence they conclude, if John was to be believed., much more this Man, who has the evidence of miracles. Thus it follows, And many believed on Him. AUG. These laid hold of Him while abiding, not, like the Jews, when departing. Let us approach by the candle to the day. John is the candle, and gave testimony to the day. THEOPHYL. We may observe that our Lord often brings out the people into solitary places, thus ridding them of the society of the unbelieving, for their furtherance in the faith: just as He led the people into the wilderness, when He gave them the old Law. Mystically, Christ departs from Jerusalem, i. from the Jewish people; and goes to a place where are springs of water, i. to the Gentile Church, that hath the waters of baptism. And many resort unto Him, passing over the Jordan, i. through baptism.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 61, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiii.html#iv.lxiii-p43","status":"detected","href":"/jhn/10/#v39-chrysostom","ref":"John 10:39–41"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.10.1.1","start":1,"end":1,"heading":"Verily, verily, I say to you","excerpt":"1. Verily, verily, I say to you. As Christ had to do with scribes and priests, who were reckoned pastors of the Church, it was necessary that they should be divested of the honor of this title, if he wished his doctrine to be received. The small number of believers might also diminish greatly the authority of his doctrine. He therefore contends that we ought not to reckon, in the number of shepherds or of sheep, all who outwardly claim a place in the Church. But we shall never be able, by means of this mark, to distinguish the lawful shepherds from the reprobate, and the true sheep from the counterfeit, if all have the same object, and beginning, and end.\n\nThis warning has been highly useful in all ages, and in the present day it is especially necessary. No plague is more destructive to the Church, than when wolves ravage under the garb of shepherds We know also how grievous an offense it is, when bastard or degenerate Israelites pretend to be the sons of the Church, and, on this pretense, insult believers. But in the present day, there is nothing by which weak and ignorant persons are more alarmed, than when they see the sanctuary of God occupied by the greatest enemies of the Church; for it is not easy to make them understand, that it is the doctrine of Christ which the shepherds of the Church so fiercely resist. Besides, as the greater part of men are led into various errors by false doctrines, while the views and expectations of each person are directed to others, scarcely any person permits himself to be conducted into the right path.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.1.2","start":1,"end":1,"heading":"","excerpt":"We must therefore, above all things, guard against being deceived by pretended shepherds or counterfeit sheep, if we do not choose, of our own accord, to expose ourselves to wolves and thieves The name of “The Church” is highly honorable, and justly so; but the greater the reverence which it deserves, so much the more careful and attentive ought we to be in marking the distinction between true and false doctrine. Christ here declares openly, that we ought not to reckon as shepherds all who boast of being such, and that we ought not to reckon as sheep all who boast of outward marks. He speaks of the Jewish Church, but what he says applies equally well to our own. We ought also to consider his purpose and design, that weak consciences may not be alarmed or discouraged, when they perceive that they who rule in the Church, instead of pastors or shepherds, are hostile or opposed to the Gospel; and that they may not turn aside from the faith, because they have few fellow-disciples, in listening to Christ, among those who are called Christians.\n\nHe who entereth not by the door. It is useless, I think, to scrutinize too closely every part of this parable. Let us rest satisfied with this general view, that, as Christ states a resemblance between the Church and a sheepfold, in which God assembles all his people, so he compares himself to a door, because there is no other entrance into the Church but by himself. Hence it follows that they alone are good shepherds who lead men straight to Christ; and that they are truly gathered into the fold of Christ, so as to belong to his flock, who devote themselves to Christ alone.\n\nBut all this relates to doctrine; for, since","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.1.3","start":1,"end":1,"heading":"","excerpt":"all the treasures of wisdom and knowledge are hidden in Christ, (Colossians 2:3,)\n\nhe who turns aside from him to go elsewhere neither keeps the road nor enters by the door. Now, whoever shall not despise Christ or his instructor will easily rid himself of that hesitation which keeps so many in a state of perplexity, what is the Church, and who are they to whom we ought to listen as shepherds For if they who are called shepherds attempt to lead us away from Christ, we ought to flee from them, at the command of Christ, as we would flee from wolves or thieves; and we ought not to form or maintain intercourse with any society but that which is agreed in the pure faith of the Gospel. For this reason Christ exhorts his disciples to separate themselves from the unbelieving multitude of the whole nation, not to suffer themselves to be governed by wicked priests, and not to allow themselves to be imposed upon by proud and empty names.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[{"at":65,"text":"Colossians 2:3","label":"Colossians 2:3","href":"/col/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.3.1","start":3,"end":3,"heading":"To him the porter openeth","excerpt":"3. To him the porter openeth. If by the word Porter any one choose to understand God, I do not object; and Christ even appears expressly to contrast the judgment of God with the false opinion of men in approving of pastors, as if he had said, “There are others, indeed, whom the world generally applauds, and on whom it willingly confers honor; but God, who holds the reins of government, does not acknowledge or approve of any but those who lead the sheep by this road.”\n\nHe calleth his own sheep by name. I consider this as referring to the mutual consent of faith; because the disciple and the teacher are united together by the one Spirit of God, so that the teacher goes before, and the disciple follows. Some think that it denotes the intimate knowledge which every shepherd ought to have of each of his flock, but I do not know if this rests on solid grounds.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.4.1","start":4,"end":4,"heading":"Because they know his voice","excerpt":"4. Because they know his voice. Though he speaks here of ministers, yet, instead of wishing that they should be heard, he wishes that God should be heard speaking by them; for we must attend to the distinction which he has laid down, that he alone is a faithful pastor or shepherd of the Church, who conducts and governs his sheep by the direction of Christ. We must attend to the reason why it is said that the sheep follow; it is, because they know how to distinguish shepherds from wolves by the voice This is the spirit of discernment, by which the elect discriminate between the truth of God and the false inventions of men. So then, in the sheep of Christ a knowledge of the truth goes before, and next follows an earnest desire to obey, so that they not only understand what is true, but receive it with warm affection. And not only does he commend the obedience of the faith, because the sheep assemble submissively at the voice of the shepherd, but also because they do not listen to the voice of strangers, and do not disperse when any one cries to them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.6.1","start":6,"end":6,"heading":"This parable","excerpt":"6. This parable. This is the reason why, proudly vaunting of their wisdom, they rejected the light of Christ; for in a matter not very obscure they are exceedingly dull of apprehension.\n\nBut they did not understand what things they were which he spoke to them. In this clause the Greek manuscripts differ. Some copies might be literally rendered, they did not understand what he said Another reading, which I have followed, is more full, though it amounts to the same meaning. The third reading is, that they did not know that he who spoke of himself was the Son of God; but this is not much approved.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.7.1","start":7,"end":7,"heading":"I am the door","excerpt":"7. I am the door. If this explanation had not been added, the whole discourse would have been allegorical. He now explains more clearly what was the chief part of the parable when he declares that he is the door The amount of what is stated is, that the principal point of all spiritual doctrine, on which souls are fed, consists in Christ. Hence also Paul, one of the shepherds, says:\n\nI reckon nothing to be worth knowing but Jesus Christ, (1 Corinthians 2:2.)\n\nAnd this mode of expression conveys the same meaning as if Christ had testified that to him alone we must all be gathered together. Therefore, he invokes and exhorts all who desire salvation to come to him. By these words, he means that in vain do they wander about who leave him to go to God, because there is but one open door, and all approach in any other way is prohibited.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[{"at":443,"text":"1 Corinthians 2:2","label":"1 Corinthians 2:2","href":"/1co/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.8.1","start":8,"end":8,"heading":"","excerpt":"... Nor would it even be unreasonable to extend this statement to the Gentiles, that all who, from the beginning of the world, have professed to be teachers, and have not labored to gather sheep to Christ, have abused this title for destroying souls. But this does not at all apply to Moses and the Prophets, who had no other object in view than to establish the kingdom of Christ. For it ought to be observed, that a contrast is here made between the words of Christ and those things which are opposed to them. But so far are we from discovering any contradiction between the Law and the doctrine of the Gospel, that the Law is nothing else than a preparation for the Gospel. In short, Christ testifies that all the doctrines, by which the world has been led away from him, are so many deadly plagues; because, apart from him, there is nothing but destruction and horrible confusion. Meanwhile, we see of what importance antiquity is with God, and in what estimation it ought to be held by us, when it enters, as it were, into a contest with Christ. That no man may be moved by the consideration, that there have been teachers, in all ages, who gave themselves no concern whatever about directing men to Christ, Christ expressly states that it is of no consequence how many there have been of this description, or how early they began to appear; for it ought to be considered that there is but one door, and that they who leave it, and make openings or breaches in the walls, are thieves","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.8.2","start":8,"end":8,"heading":"But the sheep did not hear them","excerpt":"But the sheep did not hear them. He now confirms more clearly what he had already spoken more obscurely and in the figure of an allegory, that they who were led out of the way by impostors did not belong to the Church of God. This is said, first, that when we see a great multitude of persons going astray, we may not resolve to perish through their example; and, next, that we may not waver, when God permits impostors to deceive many. For it is no light consolation, and no small ground of confidence, when we know that Christ, by his faithful protection, has always guarded his sheep, amidst the various attacks and crafty devices of wolves and robbers, so that there never was one of them that deserted him.\n\nBut here a question arises, When does a person begin to belong to the flock of the Son of God? For we see many who stray and wander through deserts during the greater part of their life, and are at length brought into the fold of Christ. I reply, the word sheep is here used in two ways. When Christ says afterwards, that he has other sheep besides, he includes all the elect of God, who had at that time no resemblance to sheep At present, he means sheep which bore the shepherd’s mark. By nature, we are at the greatest possible distance from being sheep; but, on the contrary, are born lions, tigers, wolves, and bears, until the Spirit of Christ tames us, and from wild and savage beasts forms us to be mild sheep Thus, according to the secret election of God, we are already sheep in his heart, before we are born; but we begin to be sheep in ourselves by the calling, by which he gathers us into his fold. Christ declares that they who are called into the order of believers are so firmly bound together, that they cannot stray or wander, or be carried about by any wind of new doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.8.3","start":8,"end":8,"heading":"","excerpt":"It will perhaps be objected, that even those who had been devoted to Christ frequently go astray, and that this is proved by frequent experience, and that it is not without good reason that Ezekiel ascribes it to the good Shepherd, that he gathers the scattered sheep, (Ezekiel 34:12.) I readily acknowledge that it frequently happens, that they who had belonged to the household of faith are, for a time, estranged; but this is not at variance with Christ’s statement, for, so far as they go astray, they cease, in some respects, to be sheep What Christ means is simply this, that all the elect of God, though they were tempted to go astray in innumerable ways, were kept in obedience to the pure faith, so that they were not exposed as a prey to Satan, or to his ministers. But this work of God is not less astonishing, when he again gathers the sheep which had wandered for a little, than if they had all along continued to be shut up in the fold. It is always true, and without a single exception, that\n\nthey who go out from us were not of us, but that they who were of us remain with us to the end, (1 John 2:19.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[{"at":270,"text":"Ezekiel 34:12","label":"Ezekiel 34:12","href":"/ezk/34/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.9.1","start":9,"end":9,"heading":"If any man enter by me","excerpt":"9. If any man enter by me. The highest consolation of believers is, that when they have once embraced Christ, they learn that they are out of danger; for Christ promises to them salvation and happiness. He afterwards divides it into two parts.\n\nHe shall go in and out, and find pasture. First, they shall go safely wherever they find necessary; and, next, they shall be fed to the full. By going in and out, Scripture often denotes all the actions of the life, as we say in French, aller et venir, (to go and come,) which means, to dwell These words, therefore, present to us a twofold advantage of the Gospel, that our souls shall find pasture in it, which otherwise become faint and famished, and are fed with nothing but wind; and, next, because he will faithfully protect and guard us against the attacks of wolves and robbers.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.10.1","start":10,"end":10,"heading":"The thief cometh not","excerpt":"10. The thief cometh not. By this saying, Christ — if we may use the expression — pulls our ear, that the ministers of Satan may not come upon us by surprise, when we are in a drowsy and careless state; for our excessive indifference exposes us, on every side, to false doctrines. For whence arises credulity so great, that they who ought to have remained fixed in Christ, fly about in a multitude of errors, but because they do not sufficiently dread or guard against so many false teachers? And not only so, but our insatiable curiosity is so delighted with the new and strange inventions of men, that, of our own accord, we rush with mad career to meet thieves and wolves. Not without reason, therefore, does Christ testify that false teachers, whatever may be the mildness and plausibility of their demeanour, always carry about a deadly poison, that we may be more careful to drive them away from us. A similar warning is given by Paul,\n\nSee that no man rob you through vain philosophy, (Colossians 2:8.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.10.2","start":10,"end":10,"heading":"I am come","excerpt":"I am come. This is a different comparison; for Christ, having hitherto called himself the door, and declared that they who bring sheep to this door are true shepherds, now assumes the character of a shepherd, and indeed affirms that he is the only shepherd Indeed, there is no other to whom this honor and title strictly belongs; for, as to all the faithful shepherds of the Church, it is he who raises them up, endows them with the necessary qualifications, governs them by his Spirit, and works by them; and therefore they do not prevent him from being the only Governor of his Church, or from holding the distinction of being the only Shepherd For, though he employs their ministry, still he does not cease to fulfill and discharge the office of a shepherd by his own power; and they are masters and teachers in such a manner as not to interfere with his authority as a Master. In short, when the term shepherd is applied to men, it is used, as we say, in a subordinate sense; and Christ shares the honor with his ministers in such a manner, that he still continues to be the only shepherd both of themselves and of the whole flock.\n\nThat they may have life. When he says that he is come, that the sheep may have life, he means that they only who do not submit to his staff and crook (Psalm 23:4) are exposed to the ravages of wolves and thieves; and — to give them greater confidence — he declares that life is continually increased and strengthened in those who do not revolt from him. And, indeed, the greater progress that any man makes in faith, the more nearly does he approach to fullness of life, because the Spirit, who is life, grows in him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.ii.html","locus":null,"cites":[{"at":1288,"text":"Psalm 23:4","label":"Psalms 23:4","href":"/psa/23/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.11.1","start":11,"end":11,"heading":"The good shepherd giveth his life for the sheep","excerpt":"11. The good shepherd giveth his life for the sheep. From the extraordinary affection which he bears towards the sheep, he shows how truly he acts towards them as a shepherd; for he is so anxious about their salvation, that he does not even spare his own life. Hence it follows, that they who reject the guardianship of so kind and amiable a shepherd are exceedingly ungrateful, and deserve a hundred deaths, and are exposed to every kind of harm. The remark of Augustine is exceedingly just, that this passage informs us what we ought to desire, what we ought to avoid, and what we ought to endure, in the government of the Church. Nothing is more desirable than that the Church should be governed by good and diligent shepherds Christ declares that he is the good shepherd, who keeps his Church safe and sound, first, by himself, and, next, by his agents. Whenever there is good order, and fit men hold the government, then Christ shows that he is actually the shepherd But there are many wolves and thieves who, wearing the garb of shepherds, wickedly scatter the Church. Whatever name such persons may assume, Christ threatens that we must avoid them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.12.1","start":12,"end":12,"heading":"But the hireling","excerpt":"12. But the hireling. By hirelings we are to understand those who retain the pure doctrine, and who proclaim the truth, as Paul says, to serve a purpose rather than from pure zeal. Though such persons do not serve Christ faithfully, yet we ought to hear them; for Christ wished that the Pharisees should be heard, because they sat in Moses’ seat, (Matthew 23:2;) and, in like manner, we ought to give such honor to the Gospel, as not to shrink from its ministers, though they be not good men. And as even the slightest offenses render the Gospel distasteful to us, that we may not be hindered by such false delicacy, let us always remember what I have formerly suggested, that if the Spirit of Christ does not operate so powerfully in ministers, as to make it plainly evident that he is their shepherd, we suffer the punishment of our sins, and yet our obedience is proved.\n\nAnd he who is not the shepherd. Though Christ claims for himself alone the name of a shepherd, yet he indirectly states that, in some respects, he holds it in common with the agents by whom he acts. For we know that there have been many, since the time of Christ, who did not hesitate to shed their blood for the salvation of the Church; and even the prophets, before his coming, did not spare their own life. But in his own person he holds out a perfect example, so as to lay down a rule for his ministers. For how base and shameful is our indolence, if our life is more dear to us than the salvation of the Church, which Christ preferred to his own life!","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[{"at":348,"text":"Matthew 23:2","label":"Matthew 23:2","href":"/mat/23/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.12.2","start":12,"end":12,"heading":"","excerpt":"What is here said about laying down life for the sheep, may be viewed as an undoubted and principal mark of paternal affection. Christ intended, first, to demonstrate what a remarkable proof he gave of his love toward us, and, next, to excite all his ministers to imitate his example. Yet we must attend to the difference between them and him. He laid down his life as the price of satisfaction, shed his blood to cleanse our souls, offered his body as a propitiatory sacrifice, to reconcile the Father to us. Nothing of all this can exist in the ministers of the Gospel, all of whom need to be cleansed, and receive atonement and reconciliation to God by that single sacrifice. But Christ does not argue here about the efficacy or benefit of his death, so as to compare himself to others, but to prove with what zeal and affection he is moved towards us, and, next, to invite others to follow his example. In short, as it belongs exclusively to Christ to procure life for us by his death, and to fulfill all that is contained in the Gospel, so it is the universal duty of all pastors or shepherds, to defend the doctrine which they proclaim, even at the expense of their life, and to seal the doctrine of the Gospel with their blood, and to show that it is not in vain that they teach that Christ has procured salvation for themselves and for others.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.12.3","start":12,"end":12,"heading":"","excerpt":"But here a question may be put. Ought we to reckon that man a hireling, who, for any reason whatever, shrinks from encountering the wolves? This was anciently debated as a practical question, when tyrants raged cruelly against the Church. Tertullian, and others of the same class, were, in my opinion, too rigid on this point. I prefer greatly the moderation of Augustine, who allows pastors to flee on the condition that, by their flight, they contribute more to the public safety than they would do by betraying the flock committed to their charge. And he shows that this is done, when the Church is not deprived of well-qualified ministers, and when the life of the pastor in particular is so eagerly sought, that his absence mitigates the rage of enemies. But it the flock — as well as the pastor — be in danger, and if there be reason to believe that the pastor flees, not so much from a desire to promote the public advantage as from a dread of dying, Augustine contends that this is not at all lawful, because the example of his flight will do more injury than his life can do good in future. The reader may consult the Epistle to Bishop Honoratus, (Ep. 108) On this ground it was lawful for Cyprian to flee, who was so far from shuddering at death, that he nobly refused to accept the offer of saving his life by a treacherous denial of his Master. Only it must be held that a pastor ought to prefer his flock, or even a single sheep, to his own life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.13.1","start":13,"end":13,"heading":"The hireling fleeth","excerpt":"13. The hireling fleeth. The reason is, because he careth not for the sheep, which means, that his heart is not moved by the scattering of the flock, because he thinks that it does not at all belong to him. For he who looks to the hire, and not to the flock, though he may deceive others, when the Church is in a state of tranquillity, yet when he comes into the contest, will give proof of his treachery.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.14.1","start":14,"end":14,"heading":"And I know my sheep, and am known by mine","excerpt":"14. And I know my sheep, and am known by mine. In the former clause, he again holds out his love towards us; for knowledge proceeds from love, and is accompanied by care. But it means also that he utterly disregards all who do not obey the Gospel, as he repeats in the second clause, and confirms what he had formerly said, that — on the other hand — he is known by the sheep","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.15.1","start":15,"end":15,"heading":"As the Father knoweth me","excerpt":"15. As the Father knoweth me. It is unnecessary, and is not even expedient, that we should enter into those thorny questions, How is it that the Father knows his Wisdom? For Christ simply declares that, so far as he is the bond of our union with God, he is placed between Him and us; as if he had said, that it is no more possible for him to forget us, than that he should be rejected or disregarded by the Father. At the same time, he demands the duty which we mutually owe to him, because, as he employs all the power which he has received from the Father for our protection, so he wishes that we should be obedient and devoted to him, as he is wholly devoted to his Father, and refers everything to him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.16.1","start":16,"end":16,"heading":"And I have other sheep","excerpt":"16. And I have other sheep. Though some refer this indiscriminately to all, both Jews and Gentiles, who were not yet disciples of Christ, yet I have no doubt that he had in his eye the calling of the Gentiles. For he gives the appellation fold to the assemblage of the ancient people, by which they were separated from the other nations of the world, and united into one body as the heritage of God. The Jews had been adopted by God in such a manner, that he surrounded them with certain enclosures, which consisted of rites and ceremonies, that they might not be confounded with unbelievers, though the door of the fold was the gracious covenant of eternal life confirmed in Christ. For this reason he calls those sheep which had not the same mark, but belonged to a different class, other sheep In short, the meaning is, that the pastoral office of Christ is not confined within the limits of Judea, but is far more extensive.\n\nAugustine’s observation on this passage is undoubtedly true, that, as there are many wolves within the Church, so there are many sheep without But this is not applicable, in every respect, to the present passage, which relates to the outward aspect of the Church, because the Gentiles, who had been strangers for a time, were afterwards invited into the kingdom of God, along with the Jews. Yet I acknowledge that Augustine’s statement applies in this respect, that Christ gives the name of sheep to unbelievers, who in themselves were the farthest possible from being entitled to be called sheep And not only does he point out, by this term, what they will be, but rather refers this to the secret election of God, because we are already God’s sheep, before we are aware that He is our shepherd. In like manner, it is elsewhere said that we were enemies, when he loved us, (Romans 5:10;) and for this reason Paul also says that we were known by God, before we knew him, (Galatians 4:9.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[{"at":1805,"text":"Romans 5:10","label":"Romans 5:10","href":"/rom/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.16.2","start":16,"end":16,"heading":"Them also I must bring","excerpt":"Them also I must bring. He means that the election of God will be secure, so that nothing of all that he wishes to be saved shall perish. For the secret purpose of God, by which men were ordained to life, is at length manifested in his own time by the calling, — the effectual calling, when he regenerates by his Spirit, to be his sons, those who formerly were begotten of flesh and blood.\n\nBut it may be asked, How were the Gentiles brought to be associated with the Jews? For the Jews were not under the necessity of rejecting the covenant which God made with their fathers, in order to become Christ’s disciples; and the Gentiles, on the other hand, were not under the necessity of submitting to the yoke of the Law, that, being ingrafted in Christ, they might be associated with the Jews. Here we must attend to the distinction between the substance of the covenant and the outward appendages. For the Gentiles could not assent to the faith of Christ in any other way than by embracing that everlasting covenant on which the salvation of the world was founded. In this manner were fulfilled the predictions,\n\nStrangers shall speak the language of Canaan, (Isaiah 19:18.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.16.3","start":16,"end":16,"heading":"","excerpt":"Many nations shall come, and say, Come, and let us go up to the mountain of the Lord, (Isaiah 2:4; Micah 4:2.)\n\nAbraham was also called\n\na father of many nations, (Genesis 17:5; Romans 4:17,) because they shall come from the East and from the West, who shall sit down with him in the kingdom of God, (Matthew 8:11.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[{"at":87,"text":"Isaiah 2:4","label":"Isaiah 2:4","href":"/isa/2/#v4","status":"detected"},{"at":99,"text":"Micah 4:2","label":"Micah 4:2","href":"/mic/4/#v2","status":"detected"},{"at":164,"text":"Genesis 17:5","label":"Genesis 17:5","href":"/gen/17/#v5","status":"detected"},{"at":178,"text":"Romans 4:17","label":"Romans 4:17","href":"/rom/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.17.1","start":17,"end":17,"heading":"On this account the Father loveth me","excerpt":"17. On this account the Father loveth me. There is, indeed, another and a higher reason why the Father loveth the Son; for it was not in vain that a voice was heard from heaven,\n\nThis is my beloved Son, in whom the good-pleasure of God dwells, (Matthew 3:17; 17:5.)\n\nBut as he was made man on our account, and as the Father delighted in him, in order that he might reconcile us to himself, we need not wonder if he declares it to be the reason why the Father loveth him, that our salvation is dearer to him than his own life. This is a wonderful commendation of the goodness of God to us, and ought justly to arouse our whole souls into rapturous admiration, that not only does God extend to us the love which is due to the only-begotten Son, but he refers it to us as the final cause. And indeed there was no necessity that Christ should take upon him our flesh, in which he was beloved, but that it might be the pledge of the mercy of his Father in redeeming us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[{"at":245,"text":"Matthew 3:17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":259,"text":"17:5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.17.2","start":17,"end":17,"heading":"That I may take it again. As","excerpt":"That I may take it again. As the disciples might be deeply grieved on account of what they had heard about the death of Christ, and as their faith might even be greatly shaken, he comforts them by the hope of his resurrection, which would speedily take place; as if he said, that he would not die on the condition of being swallowed up by death, but in order that he might soon rise again as a conqueror. And even at the present day, we ought to contemplate the death of Christ, so as to remember, at the same time, the glory of his resurrection. Thus, we know that he is life, because, in his contest with death, he obtained a splendid victory, and achieved a noble triumph.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.18.1","start":18,"end":18,"heading":"No man taketh it from me","excerpt":"18. No man taketh it from me. This is another consolation, by which the disciples may take courage as to the death of Christ, that he does not die by constraint, but offers himself willingly for the salvation of his flock. Not only does he affirm that men have no power to put him to death, except so far as he permits them, but he declares that he is free from every violence of necessity. It is otherwise with us, for we are laid under a necessity of dying on account of our sins. True, Christ himself was born a mortal man; but this was a voluntary submission, and not a bondage laid upon him by another. Christ intended, therefore, to fortify his disciples, that, when they saw him shortly afterwards dragged to death, they might not be dismayed, as if he had been oppressed by enemies, but might acknowledge that it was done by the wonderful Providence of God, that he should die for the redemption of his flock. And this doctrine is of perpetual advantage, that the death of Christ is an expiation for our sins, because it was a voluntary sacrifice, according to the saying of Paul,\n\nBy the obedience of one many were made righteous, (Romans 5:19.)\n\nBut I lay it down of myself. These words may be explained in two ways; either that Christ divests himself of life, but still remains what he was, just as a person would lay aside a garment from his body, or, that he dies by his own choice.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[{"at":1141,"text":"Romans 5:19","label":"Romans 5:19","href":"/rom/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.18.2","start":18,"end":18,"heading":"This commandment have I received from my Father","excerpt":"This commandment have I received from my Father. He recalls our attention to the eternal purpose of the Father, in order to inform us that He had such care about our salvation, that he dedicated to us his only-begotten Son great and excellent as he is; and Christ himself, who came into the world to be in all respects obedient to the Father, confirms the statement, that he has no other object in view than to promote our benefit.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.19.1","start":19,"end":19,"heading":"A division therefore arose again","excerpt":"19. A division therefore arose again. The advantage gained by Christ’s discourse was, that it procured him some disciples; but as his doctrine has also many adversaries, hence arises a division, so that they are split into parties, who formerly appeared to be one body of the Church. for all, with one consent, professed that they worshipped the God of Abraham and complied with the Law of Moses; but now, when Christ comes forward, they begin to differ on his account. If that profession had been sincere, Christ, who is the strongest bond of charity, and whose office it is to gather those things which are scattered, would not break up their agreement. But Christ, by the light of his Gospel, exposes the hypocrisy of many who, while they had nothing but a false and hypocritical pretense, boasted that they were the people of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.19.2","start":19,"end":19,"heading":"","excerpt":"Thus, the wickedness of many is still the reason why the Church is troubled by divisions, and why contentions are kindled. Yet those who disturb the peace, throw the blame on us, and call us Schismatics; for the principal charge which the Papists bring against us is, that our doctrine has shaken the tranquillity of the Church. Yet the truth is, that, if they would yield submissively to Christ, and give their support to the truth, all the commotions would immediately be allayed. But when they utter murmurs and complaints against Christ, and will not allow us to be at rest on any other condition than that the truth of God shall be extinguished, and that Christ shall be banished from his kingdom, they have no right to accuse us of the crime of schism; for it is on themselves, as every person sees, that this crime ought to be charged. We ought to be deeply grieved that the Church is torn by divisions arising among those who profess the same religion; but it is better that there are some who separate themselves from the wicked, to be united to Christ their Head, than that all should be of one mind in despising God. Consequently, when schisms arise, we ought to inquire who they are that revolt from God and from his pure doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.20.1","start":20,"end":20,"heading":"He hath a devil","excerpt":"20. He hath a devil. They employ the most offensive reproach which they can devise, in slandering Christ, that all may shudder at the thought of hearing him. For wicked men, that they may not be forced to yield to God, in a furious manner, and with closed eyes, break out into proud contempt of him, and excite others to the same rage, so that not a single word of Christ is heard in silence. But the doctrine of Christ has sufficient power in itself to defend it against slanders. And this is what believers mean by their reply,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.21.1","start":21,"end":21,"heading":"These are not the words of a demoniac","excerpt":"21. These are not the words of a demoniac. It is as if they demanded that men should judge from the fact itself; for the truth, as we have said, is strong enough to maintain itself. And this is the only protection of our faith, that wicked men will never be able to hinder the power and wisdom of God, and his goodness also, from shining in the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.23.1","start":23,"end":23,"heading":"And Jesus was walking in the temple, in Solomon’s porch","excerpt":"23. And Jesus was walking in the temple, in Solomon’s porch. The Evangelist gives to Solomon’s porch the designation of the temple; not that it was the sanctuary, but only an appendage to the temple Nor does he mean the ancient porch which was built by Solomon, which had been altogether destroyed by the Chaldeans, but that which the Jews — perhaps immediately after their return from the Babylonish captivity — built after the pattern of the ancient porch, and gave it the same name, that it might be more highly honored; and Herod afterwards built a new temple.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.24.1","start":24,"end":24,"heading":"The Jews therefore surrounded him","excerpt":"24. The Jews therefore surrounded him. This was undoubtedly a cunning attack on Christ, at least on the part of those with whom the scheme originated. For the common people might, without any fraud, desire that Christ would openly declare that God had sent him to be a deliverer; but a few persons, by trick and stratagem, wished to draw this word from him amidst the crowd, that he might be killed by a mob, or that the Romans might lay hands on him.\n\nHow long dost thou keep our soul in suspense? By complaining of being kept in suspense, they pretend that they are so ardently desirous of the promised redemption, that their minds are eagerly and incessantly occupied by the expectation of Christ. And this is the true feeling of piety, to find nowhere else than in Christ alone, what will satisfy our minds, or give them true composure; as he himself says,\n\nCome to me, all you who labor and are heavy laden, and I will refresh you, and your souls shall find rest, (Matthew 11:28, 29.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.24.2","start":24,"end":24,"heading":"","excerpt":"Therefore, those who come to Christ ought to be prepared in the same manner as those men pretend to be. But they are wrong in accusing Christ, as if he had not hitherto confirmed their faith; for it was entirely their own fault that they had not a full and perfect knowledge of him. But this is always the case with unbelievers, that they choose rather to remain in doubt than to be founded on the certainty of the word of God. Thus, in our own day, we see many who voluntarily shut their eyes, and spread the clouds of their doubt, in order to darken the clear light of the Gospel. We see also many light spirits, who fly about in idle speculations, and never find, throughout their whole life, a permanent abode.\n\nTell us plainly. When they demand that Christ shall declare himself freely, or openly and boldly, their meaning is, that he may no longer convey his meaning indirectly, and in a circuitous manner. Thus they charge his doctrine with obscurity, which, on the contrary, was abundantly plain and distinct, if the men who heard it had not been deaf. Now this history warns us, that we cannot avoid the artifices and slanders of wicked men, if we are called to preach the Gospel. Wherefore, we ought to be on the watch, and not to be surprised at it as a new thing, when the same thing happens to us as to our Master.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.25.1","start":25,"end":25,"heading":"I have told you","excerpt":"25. I have told you. Our Lord Jesus does not conceal that he is the Christ, and yet he does not teach them as if they were willing to learn, but rather reproaches them with obstinate malice, because, though they had been taught by the word and works of God, they had not yet made any progress. Accordingly, that they do not know him, he imputes to their own fault, as if he said: “My doctrine is easily enough understood, but the blame lies with you, because you maliciously resist God.”\n\nThe works which I do. He speaks of his works, in order to convict them of being doubly obstinate; for, besides the doctrine, they had a striking testimony in his miracles, if they had not been ungrateful to God. He twice repeats the words, You do not believe, in order to prove that, of their own accord, they were deaf to doctrine, and blind to works; which is a proof of extreme and desperate malice. He says that he did the works in the name of his Father; because his design was, to testify the power of God in them, by which it might be openly declared that he came from God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.26.1","start":26,"end":26,"heading":"Because you are not of my sheep","excerpt":"26. Because you are not of my sheep. He assigns a higher reason why they do not believe either in his miracles or in his doctrine. It is, because they are reprobate. We must observe Christ’s design; for, since they boasted of being the Church of God, that their unbelief may detract nothing from the authority of the Gospel, he affirms that the gift of believing is a special gift. And, indeed, before that men know God, they must first be known by him, as Paul says, (Galatians 4:9.) On the other hand, those to whom God does not look must always continue to look away from him. If any one murmur at this, arguing that the cause of unbelief dwells in God, because he alone has power to make sheep; I reply, He is free from all blame, for it is only by their voluntary malice that men reject his grace. God does all that is necessary to induce them to believe, but who shall tame wild beasts? This will never be done, till the Spirit of God change them into sheep They who are wild will in vain attempt to throw on God the blame of their wildness, for it belongs to their own nature. In short, Christ means that it is not wonderful, if there are few who obey his Gospel, because all whom the Spirit of God does not subdue to the obedience of faith are wild and fierce beasts. So much the more unreasonable and absurd is it, that the authority of the Gospel should depend on the belief of men; but believers ought rather to consider, that they are the more strongly bound to God, because, while others remain in a state of blindness, they are drawn to Christ by the illumination of the Spirit. Here, too, the ministers of the Gospel have ground of consolation, if their labor be not profitable to all.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[{"at":469,"text":"Galatians 4:9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.27.1","start":27,"end":27,"heading":"My sheep hear my voice","excerpt":"27. My sheep hear my voice. He proves by an argument drawn from contraries, that they are not sheep, because they do not obey the Gospel. For God effectually calls all whom he has elected, so that the sheep of Christ are proved by their faith. And, indeed, the reason why the name of sheep is applied to believers is, that they surrender themselves to God, to be governed by the hand of the Chief Shepherd, and, laying aside the fierceness of their nature, become mild and teachable. It is no small consolation to faithful teachers, that, though the greater part of the world do not listen to Christ, yet he has his sheep whom he knows, and by whom he is also known Let them do their utmost to bring the whole world into the fold of Christ; but when they do not succeed according to their wish, let them be satisfied with this single consideration, that they who are sheep will be gathered by their agency. The rest has been already explained.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.28.1","start":28,"end":28,"heading":"And they shall never perish","excerpt":"28. And they shall never perish. It is an inestimable fruit of faith, that Christ bids us be convinced of our security when we are brought by faith into his fold. But we must also observe on what foundation this certainty rests. It is because he will be a faithful guardian of our salvation, for he testifies that our salvation is in his hand And if this were not enough, he says that they will be safely guarded by the power of his Father This is a remarkable passage, by which we are taught that the salvation of all the elect is not less certain than the power of God is invincible. Besides, Christ did not intend to throw this word foolishly into the air, but to give a promise which should remain deeply axed in their minds; and, therefore, we infer that the statement of Christ is intended to show that the elect are absolutely certain of their salvation. We are surrounded, indeed, by powerful adversaries, and so great is our weakness, that we are every moment in imminent danger of death; but as He who keeps what we have committed to him (2 Timothy 1:12) is greater or more powerful than all, we have no reason to tremble as if our life were in danger.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[{"at":1049,"text":"2 Timothy 1:12","label":"2 Timothy 1:12","href":"/2ti/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.28.2","start":28,"end":28,"heading":"","excerpt":"Hence, too, we infer how mad is the confidence of the Papists, which relies on free-will, on their own virtue, and on the merits of their works. Widely different is the manner in which Christ instructs his followers, to remember that, in this world, they may be said to be in the midst of a forest, surrounded by innumerable robbers, and are not only unarmed and exposed as a prey, but are aware that the cause of death is contained in themselves, so that, relying on the guardianship of God alone, they may walk without alarm. In short, our salvation is certain, because it is in the hand of God; for our faith is weak, and we are too prone to waver. But God, who has taken us under his protection, is sufficiently powerful to scatter, with his breath alone, all the forces of our adversaries. It is of great importance for us to turn our eye to this, that the fear of temptations may not dismay us; for Christ even intended to point out the way in which sheep are made to live at ease in the midst of wolves.\n\nAnd none can wrest them out of my Father’s hand. The word and, in this passage, means therefore For, since the power of God is invincible, Christ infers that the salvation of believers is not exposed to the ungovernable passions of their enemies, because, ere they perish, God must be overcome, who has taken them under the protection of his hand.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.31.1","start":31,"end":31,"heading":"Then the Jews again took up stones","excerpt":"31. Then the Jews again took up stones. As true religion, in maintaining the glory of God, burns with its own zeal which the Spirit of God directs, so unbelief is the mother of rage, and the devil hurries on the wicked in such a manner, that they breathe nothing but slaughter. This result shows with what intention they put the question to Christ; for the open confession, of which they pretended to be desirous, instantly drives them to madness. And yet, though they are hurried along, with such violence, to oppress Christ, there can be no doubt that they assigned some plausible reason for their judgment, as if they were acting according to the injunction of the Law, by which God commands that false prophets shall be stoned, (Deuteronomy 13:5.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.32.1","start":32,"end":32,"heading":"Many good works I have shown you","excerpt":"32. Many good works I have shown you. Here Christ not only says that they have no reason for their cruelty, but accuses them of ingratitude, in making so unjust a requital for God’s favors. Nor does he only state that he has done them a service by one or two works, but that in many ways he has been kind to them. Next, he upbraids them with being ungrateful, not only to himself, but rather to God, when he says that he is the minister of the Father, who openly manifested his power, that it might be known and attested to them. For when he says that the good works were from the Father, he means that God was the Author of them. The meaning may be thus summed up, “God intended to make known to you, by me, distinguished benefits; he has conferred them upon you by my hand. Banish me as much as you please, I have done nothing that does not deserve praise and good-will. In persecuting me, therefore, you must show your rage against the gifts of God.” But the question has greater force to pierce their consciences than if he had made a direct assertion.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.33.1","start":33,"end":33,"heading":"We stone thee not for a good work","excerpt":"33. We stone thee not for a good work. Though wicked men carry on open war with God, yet they never wish to sin without some plausible pretense. The consequence is, that when they rage against the Son of God, they are not content with this cruelty, but bring an unprovoked accusation against him, and constitute themselves advocates and defenders of the glory of God. A good conscience must therefore be to us a wall of brass, by which we boldly repel the reproaches and calumnies with which we are assailed. For whatever plausibility may adorn their malice, and whatever reproach they may bring on us for a time, if we fight for the cause of God, he will not refuse to uphold his truth. But as the wicked never want pretences for oppressing the servants of God, and as they have also hardened impudence, so that, even when vanquished, they do not cease to slander, we have need of patience and meekness, to support us to the end.\n\nBut for blasphemy. The word blasphemy, which among profane authors denotes generally every kind of reproach, Scripture refers to God, when his majesty is offended and insulted.\n\nBecause thou, being a man, makest thyself God. There are two kinds of blasphemy, either when God is deprived of the honor which belongs to him, or when anything unsuitable to his nature, or contrary to his nature, is ascribed to him. They argue therefore that Christ is a blasphemer and a sacrilegious person, because, being a mortal man, he lays claim to Divine honor. And this would be a just definition of blasphemy, if Christ were nothing more than a man. They only err in this, that they do not design to contemplate his Divinity, which was conspicuous in his miracles.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.34.1","start":34,"end":34,"heading":"Is it not written in your Law?","excerpt":"34. Is it not written in your Law? He clears himself of the crime charged against him, not by denying that he is the Son of God, but by maintaining that he had justly said so. Yet he adapts his reply to the persons, instead of giving a full explanation of the fact; for he reckoned it enough for the present to expose their malice. In what sense he called himself the Son of God he does not explain fully, but states indirectly. The argument which he employs is not drawn from equals, but from the less to the greater.\n\nI said, You are gods. Scripture gives the name of gods to those on whom God has conferred an honorable office. He whom God has separated, to be distinguished above all others, is far more worthy of this honorable title. Hence it follows, that they are malicious and false expounders of Scripture, who admit the first, but take offense at the second. The passage which Christ quotes is in Psalm 82:6,\n\nI have said, You are gods, and all of you are children of the Most High;","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[{"at":908,"text":"Psalm 82:6","label":"Psalms 82:6","href":"/psa/82/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.34.2","start":34,"end":34,"heading":"","excerpt":"where God expostulates with the kings and judges of the earth, who tyrannically abuse their authority and power for their own sinful passions, for oppressing the poor, and for every evil action. He reproaches them that, unmindful of Him from whom they received so great dignity, they profane the name of God. Christ applies this to the case in hand, that they receive the name of gods, because they are God’s ministers for governing the world. For the same reason Scripture calls the angels gods, because by them the glory of God beams forth on the world. We must attend to the mode of expression:","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.35.1","start":35,"end":35,"heading":"To whom the word of God was addressed","excerpt":"35. To whom the word of God was addressed. For Christ means that they were authorized by an undoubted command of God. Hence we infer that empires did not spring up at random, nor by the mistakes of men, but that they were appointed by the will of God, because he wishes that political order should exist among men, and that we should be governed by usages and laws. For this reason Paul says, that all who\n\nresist the power are rebels against God, because there is no power but what is ordained by God, (Romans 13:1, 2.)\n\nIt will, perhaps, be objected, that other callings also are from God, and are approved by him, and yet that we do not, on that account, call farmers, or cowherds, or cobblers, gods I reply, this is not a general declaration, that all who have been called by God to any particular way of living are called gods; but Christ speaks of kings, whom God has raised to a more elevated station, that they may rule and govern. In short, let us know that magistrates are called gods, because God has given them authority. Under the term Law, Christ includes the whole doctrine by which God governed his ancient Church; for since the prophets were only expounders of the Law, the Psalms are justly regarded as an appendage to the Law. That the Scripture cannot be broken means, that the doctrine of Scripture is inviolable.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[{"at":504,"text":"Romans 13:1, 2","label":"Romans 13:1–2","href":"/rom/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.36.1","start":36,"end":36,"heading":"Whom the Father hath sanctified","excerpt":"36. Whom the Father hath sanctified. There is a sanctification that is common to all believers. But here Christ claims for himself something far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed, (John 6:27.) But this refers strictly to the person of Christ, so far as he is manifested in the flesh. Accordingly, these two things are joined, that he has been sanctified and sent into the world. But we must also understand for what reason and on what condition he was sent It was to bring salvation from God, and to prove and exhibit himself, in every possible way, to be the Son of God.\n\nDo you say that I blaspheme? The Arians anciently tortured this passage to prove that Christ is not God by nature, but that he possesses a kind of borrowed Divinity. But this error is easily refuted, for Christ does not now argue what he is in himself, but what we ought to acknowledge him to be, from his miracles in human flesh. For we can never comprehend his eternal Divinity, unless we embrace him as a Redeemer, so far as the Father hath exhibited him to us. Besides, we ought to remember what I have formerly suggested, that Christ does not, in this passage, explain fully and distinctly what he is, as he would have done among his disciples; but that he rather dwells on refuting the slander of his enemies.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vi.html","locus":null,"cites":[{"at":352,"text":"John 6:27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.37.1","start":37,"end":37,"heading":"If I do not the works","excerpt":"37. If I do not the works Lest the Jews might reply that it was in vain for him to boast of sanctification, and of all that depended on it, he again draws their attention to his miracles, in which there was a sufficiently evident proof of his Divinity. This is in the shape of a concession, as if he had said, “I do not wish you to be bound to give me credit on any other condition than that you see the fact plainly before your eyes. You may safely reject me, if God has not openly given testimony to me.”\n\nThe works of my Father. He gives them this name, because those works were truly Divine, and because so great power shone in them, that they could not be ascribed to a man.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.38.1","start":38,"end":38,"heading":"But if I do","excerpt":"38. But if I do. He shows that they are held plainly convicted of unbelieving and sacrilegious contempt, because they render no reverence or honor to what are undoubtedly the works of God. This is a second concession, when he says, “Though I allow you to doubt of my doctrine, you cannot deny, at least, that the miracles which I have performed are from God. You therefore openly reject God, and not a man.”\n\nThat you may know and believe. Though he places knowledge before faith, as if faith were inferior to it, he does so, because he has to do with unbelieving and obstinate men, who never yield to God, until they are vanquished and constrained by experience; for rebels wish to know before they believe And yet our gracious God indulges us so far, that he prepares us for faith by a knowledge of his works. But the knowledge of God and of his secret wisdom comes after faith, because the obedience of faith opens to us the door of the kingdom of heaven.\n\nThat the Father is in me, and I in him. He repeats the same thing which he had said before in other words, I and my Father are one All tends to this point, that in his ministry there is nothing contrary to his Father. “The Father, he says, is in me; that is, Divine power is manifested in me.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.38.2","start":38,"end":38,"heading":"And I am in my Father","excerpt":"And I am in my Father; that is, “I do nothing but by the command of God, so that there is a mutual connection between me and my Father.” For this discourse does not relate to the unity of essence, but to the manifestation of Divine power in the person of Christ, from which it was evident that he was sent by God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.39.1","start":39,"end":39,"heading":"Therefore they sought again to seize him","excerpt":"39. Therefore they sought again to seize him. This was undoubtedly that they might drive him out of the temple, and immediately stone him; for their rage was not at all abated by the words of Christ. As to what the Evangelist says, that he escaped out of their hands, this could not be accomplished in any other way than by a wonderful exertion of Divine power. This reminds us that we are not exposed to the lawless passions of wicked men, which God restrains by his bridle, whenever he thinks fit.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.40.1","start":40,"end":40,"heading":"He went away beyond Jordan","excerpt":"40. He went away beyond Jordan. Christ passed beyond Jordan, that he might not have to fight continually without any advantage. He has therefore taught us, by his example, that we ought to avail ourselves of opportunities, when they occur. As to the place of his retreat, the reader may consult the observations which I have made at Chapter 1, verse 28.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.10.41.1","start":41,"end":41,"heading":"And many came to him","excerpt":"41. And many came to him. This large assembly shows that Christ did not seek solitude, in order to cease from the discharge of his duty, but to erect a sanctuary of God in the wilderness, when Jerusalem, which was his own abode and dwelling-place, had obstinately driven him out. And indeed this was a dreadful vengeance of God, that, while the temple chosen by God was a den of robbers, (Jeremiah 7:11; Matthew 21:13,) the Church of God was collected in a despised place.\n\nJohn indeed did no miracle. They infer that Christ is more excellent than John, because he has distinguished himself by so many miracles, while John did not perform a single miracle Not that we ought always to judge from miracles, but that miracles, when united with doctrine, have no small weight, as has already been repeatedly mentioned. Their argument is defective; for they compare Christ with John, but they express only one part of the comparison. Besides, they take for granted, that John was an eminent prophet of God, and that he was endued with extraordinary grace of the Holy Spirit. They justly argue, therefore, that Christ ought to be preferred to John, because it was only by the fixed Providence of God that it was brought about that John, though in other respects a very great prophet, yet was not honored by performing any miracle. Hence they conclude, that this was done on Christ’s account, that he might be more highly esteemed.\n\nBut all that John said. It appears that this was not spoken by themselves, but was added by the Evangelist, in order to show that there were two reasons which induced them to believe in Christ. On the one hand, they saw that the testimony which John had given to him was true; and, on the other hand, the miracles of Christ procured for him greater authority.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvi.vii.html","locus":null,"cites":[{"at":389,"text":"Jeremiah 7:11","label":"Jeremiah 7:11","href":"/jer/7/#v11","status":"detected"},{"at":404,"text":"Matthew 21:13","label":"Matthew 21:13","href":"/mat/21/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.10.1-3.1","start":1,"end":3,"heading":"In the parable we have","excerpt":"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, v. 1. He enters not by the door, as having no lawful cause of entry, but climbs up some other way, 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: He enters in by the door, as one having authority (v. 2), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Ezek. xxxiv. 16. Sheep need man's care, and, in return for it, are serviceable to man (1 Cor. ix. 7); they clothe and feed those by whom they are coted and fed. (3.) The ready entrance that the shepherd finds: To him the porter openeth, v. 3. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":133,"text":"v. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"},{"at":675,"text":"v. 2","label":"John 10:2","href":"/jhn/10/#v2","status":"detected"},{"at":801,"text":"Ezek. xxxiv. 16","label":"Ezekiel 34:16","href":"/ezk/34/#v16","status":"detected"},{"at":888,"text":"1 Cor. ix. 7","label":"1 Corinthians 9:7","href":"/1co/9/#v7","status":"detected"},{"at":1038,"text":"v. 3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.1-5.1","start":1,"end":5,"heading":"Here is the parable or similitude proposed","excerpt":"I. Here is the parable or similitude proposed (v. 1-5); 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: Verily, verily, I say unto you,—Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Ps. xli. 13; lxxii. 19; lxxxix. 52. If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":47,"text":"v. 1-5","label":"John 10:1–5","href":"/jhn/10/#v1","status":"detected"},{"at":557,"text":"Ps. xli. 13","label":"Psalms 41:13","href":"/psa/41/#v13","status":"detected"},{"at":570,"text":"lxxii. 19","label":"Psalms 72:19","href":"/psa/72/#v19","status":"detected"},{"at":581,"text":"lxxxix. 52","label":"Psalms 89:52","href":"/psa/89/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.1-5.2","start":1,"end":5,"heading":"Let us observe from this parable","excerpt":"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 sheep of his pasture. Good men, as new creatures, have the good qualities of sheep, harmless and inoffensive as sheep; meek and quiet, without noise; patient as sheep under the hand both of the shearer and of the butcher; useful and profitable, tame and tractable, to the shepherd, and sociable one with another, and much used in sacrifices. (2.) The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together (ch. xi. 52), and in which they are united and incorporated; it is a good fold, Ezek. xxxiv. 14. See Mic. ii. 12. This fold is well fortified, for God himself is as a wall of fire about it, Zech. ii. 5. (3.) This sheepfold lies much exposed to thieves and robbers; crafty seducers that debauch and deceive, and cruel persecutors that destroy and devour; grievous wolves (Acts xx. 29); 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; wolves in sheep's clothing, Matt. vii. 15. (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, Ps. xxiii. 1. 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, to set them in the way of his steps. (5.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":621,"text":"ch. xi. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"},{"at":700,"text":"Ezek. xxxiv. 14","label":"Ezekiel 34:14","href":"/ezk/34/#v14","status":"detected"},{"at":721,"text":"Mic. ii. 12","label":"Micah 2:12","href":"/mic/2/#v12","status":"detected"},{"at":810,"text":"Zech. ii. 5","label":"Zechariah 2:5","href":"/zec/2/#v5","status":"detected"},{"at":991,"text":"Acts xx. 29","label":"Acts 20:29","href":"/act/20/#v29","status":"detected"},{"at":1182,"text":"Matt. vii. 15","label":"Matthew 7:15","href":"/mat/7/#v15","status":"detected"},{"at":1325,"text":"Ps. xxiii. 1","label":"Psalms 23:1","href":"/psa/23/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.1-5.3","start":1,"end":5,"heading":"","excerpt":"... 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 feed their souls with the word of God faithfully opened and applied, and with gospel ordinances duly administered, taking the oversight of them. They must enter by the door of a regular ordination, and to such the porter will open; the Spirit of Christ will set before them an open door, 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.] They follow their Shepherd, for they know his voice, having both a discerning ear, and an obedient heart. [2.] They flee from a stranger, and dread following him, because they know not his voice. It is dangerous following those in whom we discern not the voice of Christ, and who would draw us from faith in him to fancies concerning him. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.3-5.1","start":3,"end":5,"heading":"","excerpt":"... The sheep hear his voice, 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 calls his own sheep by name, 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 (v. 4, 5) when he turns them out 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, follow him, and are safe. (5.) The strange attendance of the sheep upon the shepherd: They know his voice, so as to discern his mind by it, and to distinguish it from that of a stranger (for the ox knows his owner, Isa. i. 3), and a stranger will they not follow, but, as suspecting some ill design, will flee from him, not knowing his voice, but that it is not the voice of their own shepherd. This is the parable; we have the key to it, Ezek. xxxiv. 31: You my flock are men, and I am your God.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":322,"text":"v. 4, 5","label":"John 10:4–5","href":"/jhn/10/#v4","status":"detected"},{"at":748,"text":"Isa. i. 3","label":"Isaiah 1:3","href":"/isa/1/#v3","status":"detected"},{"at":972,"text":"Ezek. xxxiv. 31","label":"Ezekiel 34:31","href":"/ezk/34/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.6.1","start":6,"end":6,"heading":"The Jew's ignorance of the drift and meaning of this discourse","excerpt":"II. The Jew's ignorance of the drift and meaning of this discourse (v. 6): Jesus spoke this parable to them, this figurative, but wise, elegant, and instructive discourse, but they understood not what the things were which he spoke unto them, were not aware whom he meant by the thieves and robbers and whom by the good Shepherd. 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 mis-understand it. 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 understand the things that Jesus spoke of; they were above their capacity. Frequently the greatest pretenders to knowledge are most ignorant in the things of God.\n\nIII. 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 blessed Spirit interpreter to the blessed Jesus. Christ, in the parable, had distinguished the shepherd from the robber by this, that he enters in by the door. Now, in the explication of the parable, he makes himself to be both the door 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 door and the shepherd, it is no solecism in divinity to make Christ to have his authority from himself, as he has life in himself; and himself to enter by his own blood, as the door, into the holy place.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":68,"text":"v. 6","label":"John 10:6","href":"/jhn/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.7.1","start":7,"end":7,"heading":"Christ is the door","excerpt":"1. Christ is the door. This he saith to those who pretended to seek for righteousness, but, like the Sodomites, wearied themselves to find the door, 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 am the door of the sheepfold; the door of the church.\n\n(1.) In general, [1.] He is as a door shut, 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 door open for passage and communication. First, By Christ, as the door, we have our first admission into the flock of God, ch. xiv. 6. Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; walking up and down in his name, Zech. x. 12. Thirdly, By him God comes to his church, visits it, and communicates himself to it. Fourthly, By him, as the door, the sheep are at last admitted into the heavenly kingdom, Matt. xxv. 34.\n\n(2.) More particularly,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":832,"text":"ch. xiv. 6","label":"John 14:6","href":"/jhn/14/#v6","status":"detected"},{"at":967,"text":"Zech. x. 12","label":"Zechariah 10:12","href":"/zec/10/#v12","status":"detected"},{"at":1153,"text":"Matt. xxv. 34","label":"Matthew 25:34","href":"/mat/25/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.7-8.1","start":7,"end":8,"heading":"","excerpt":"[1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, v. 1) thieves and robbers (though they pretended to be shepherds); but the sheep did not hear them. This refers to all those that had the character of shepherds in Israel, 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, First, The character given of them: they are thieves and robbers (v. 8); all that went before him, not in time, many of them were faithful shepherds, but all that anticipated his commission, and went before he sent them (Jer. xxiii. 21), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, 2 Thess. ii. 4. \"The scribes, and Pharisees, and chief priests, all, even as many as have come before me, 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 thieves and robbers, 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 before him, they were thieves and robbers. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":145,"text":"v. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"},{"at":577,"text":"v. 8","label":"John 10:8","href":"/jhn/10/#v8","status":"detected"},{"at":732,"text":"Jer. xxiii. 21","label":"Jeremiah 23:21","href":"/jer/23/#v21","status":"detected"},{"at":846,"text":"2 Thess. ii. 4","label":"2 Thessalonians 2:4","href":"/2th/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.7-8.2","start":7,"end":8,"heading":"","excerpt":"... 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 shepherds, nay, shepherds of shepherds. Secondly, The care taken to preserve the sheep from them: But the sheep did not hear them. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.9.1","start":9,"end":9,"heading":"Christ is the door of the sheep","excerpt":"[2.] Christ is the door of the sheep (v. 9): By me (di emou—through me as the door) if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, but he shall be happy, he shall go in and out. Here are, First, Plain directions how to come into the fold: we must come in by Jesus Christ 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 door of faith (Acts xiv. 27), since the door of innocency is shut against us, and that pass become unpassable, Gen. iii. 24. Secondly, Precious promises to those who observe this direction. 1. They shall be saved hereafter; this is the privilege of their home. 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 for ever happy. 2. In the mean time they shall go in and out and find pasture; this is the privilege of their way. 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 free ingress, egress, and regress. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":38,"text":"v. 9","label":"John 10:9","href":"/jhn/10/#v9","status":"detected"},{"at":733,"text":"Acts xiv. 27","label":"Acts 14:27","href":"/act/14/#v27","status":"detected"},{"at":829,"text":"Gen. iii. 24","label":"Genesis 3:24","href":"/gen/3/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.9.2","start":9,"end":9,"heading":"","excerpt":"... True believers are at home in Christ; when they go out, they are not shut out as strangers, but have liberty to come in again; when they come in, they are not shut in 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 find pasture 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.10.1","start":10,"end":10,"heading":"The mischievous design of the thief","excerpt":"[1.] The mischievous design of the thief (v. 10): The thief cometh not with any good intent, but to steal, and to kill, and to destroy. First, Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually; for the heresies they privily bring in are damnable. 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 kill and destroy; ignorance and idolatry are destructive things. Secondly, Those whom they cannot steal, whom they can neither lead, drive, nor carry away, from the flock of Christ, they aim by persecutions and massacres to kill and destroy corporally. He that will not suffer himself to be robbed is in danger of being slain.\n\n[2.] The gracious design of the shepherd; he is come,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":42,"text":"v. 10","label":"John 10:10","href":"/jhn/10/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.10.2","start":10,"end":10,"heading":"To give life to the sheep","excerpt":"First, To give life to the sheep. In opposition to the design of the thief, which is to kill and destroy (which was the design of the scribes and Pharisees) Christ saith, I am come among men, 1. That they might have life. 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 seek those of his flock that were lost, to bind up that which was broken (Ezek. xxxiv. 16), and this to his church is as life from the dead. He came to give life to particular believers. Life is inclusive of all good, and stands in opposition to the death threatened (Gen. ii. 17); that we might have life, 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 more abundantly, kai perisson echosin. As we read it, it is comparative, that they might have a life more abundant 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 able to ask or think. But it may be construed without a note of comparison, that they might have abundance, or might have it abundantly. Christ came to give life and perisson ti—something more, something better, life with advantage; that in Christ we might not only live, but live comfortably, live plentifully, live and rejoice. Life in abundance is eternal life, life without death or fear of death, life and much more.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":578,"text":"Ezek. xxxiv. 16","label":"Ezekiel 34:16","href":"/ezk/34/#v16","status":"detected"},{"at":772,"text":"Gen. ii. 17","label":"Genesis 2:17","href":"/gen/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.11.1","start":11,"end":11,"heading":"Christ is the shepherd","excerpt":"2. Christ is the shepherd, v. 11, &c. He was prophesied of under the Old Testament as a shepherd, Isa. xl. 11; Ezek. xxxiv. 23; xxxvii. 24; Zech. xiii. 7. In the New Testament he is spoken of as the great Shepherd (Heb. xiii. 20), the chief Shepherd (1 Pet. v. 4), the Shepherd and bishop of our souls, 1 Pet. ii. 25. God, our great owner, the sheep of whose pasture we are by creation, has constituted his Son Jesus to be our shepherd; 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.\n\n(1.) Christ is a shepherd, and not as the thief, not as those that came not in by the door. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":27,"text":"v. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":98,"text":"Isa. xl. 11","label":"Isaiah 40:11","href":"/isa/40/#v11","status":"detected"},{"at":111,"text":"Ezek. xxxiv. 23","label":"Ezekiel 34:23","href":"/ezk/34/#v23","status":"detected"},{"at":128,"text":"xxxvii. 24","label":"Ezekiel 37:24","href":"/ezk/37/#v24","status":"detected"},{"at":140,"text":"Zech. xiii. 7","label":"Zechariah 13:7","href":"/zec/13/#v7","status":"detected"},{"at":215,"text":"Heb. xiii. 20","label":"Hebrews 13:20","href":"/heb/13/#v20","status":"detected"},{"at":251,"text":"1 Pet. v. 4","label":"1 Peter 5:4","href":"/1pe/5/#v4","status":"detected"},{"at":303,"text":"1 Pet. ii. 25","label":"1 Peter 2:25","href":"/1pe/2/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.11.2","start":11,"end":11,"heading":"To give his life for the sheep, and this that he might give life to them","excerpt":"Secondly, To give his life for the sheep, and this that he might give life to them (v. 11): The good shepherd giveth his life for the sheep. 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, Gen. xxxi. 40. So did David, when he slew the lion and the bear. Such a shepherd of souls was St. Paul, who would gladly spend, and be spent, for their service, and counted not his life dear to him, in comparison with their salvation. But, 2. It was the prerogative of the great Shepherd to give his life to purchase his flock (Acts xx. 28), to satisfy for their trespass, and to shed his blood to wash and cleanse them.\n\n(2.) Christ is a good shepherd, 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; foolish shepherds, idle shepherds, Zech. xi. 15, 17. In opposition to these,\n\n[1.] Christ here calls himself the good shepherd (v. 11), and again (v. 14) ho poimen ho kalos—that shepherd, that good Shepherd, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":84,"text":"v. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":301,"text":"Gen. xxxi. 40","label":"Genesis 31:40","href":"/gen/31/#v40","status":"detected"},{"at":629,"text":"Acts xx. 28","label":"Acts 20:28","href":"/act/20/#v28","status":"detected"},{"at":1028,"text":"Zech. xi. 15, 17","label":"Zechariah 11:15","href":"/zec/11/#v15","status":"detected"},{"at":1028,"text":"Zech. xi. 15, 17","label":"Zechariah 11:17","href":"/zec/11/#v17","status":"detected"},{"at":1121,"text":"v. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":1140,"text":"v. 14","label":"John 10:14","href":"/jhn/10/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.12.1","start":12,"end":12,"heading":"Their bad practices, the effect of these bad principles","excerpt":"b. Their bad practices, the effect of these bad principles, v. 12. See here, (a.) How basely the hireling deserts his post; when he sees the wolf coming, though then there is most need of him, he leaves the sheep and flees. Note, Those who mind their safety more than their duty are an easy prey to Satan's temptations. (b.) How fatal the consequences are! the hireling fancies the sheep may look to themselves, but it does not prove so: the wolf catches them, and scatters the sheep, 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.\n\nSecondly, See here the grace and tenderness of the good Shepherd set over against the former, as it was in the prophecy (Ezek. xxxiv. 21, 22, &c.): I am the good Shepherd. 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, the good Shepherd. Here are two great instances of the shepherd's goodness.\n\na. His acquainting 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:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":60,"text":"v. 12","label":"John 10:12","href":"/jhn/10/#v12","status":"detected"},{"at":782,"text":"Ezek. xxxiv. 21, 22","label":"Ezekiel 34:21–22","href":"/ezk/34/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.12-13.1","start":12,"end":13,"heading":"The carelessness of the unfaithful shepherd described","excerpt":"First, The carelessness of the unfaithful shepherd described (v. 12, 13); he that is a hireling, that is employed as a servant and is paid for his pains, whose own the sheep are not, who has neither profit nor loss by them, sees the wolf coming, or some other danger threatening, and leaves the sheep to the wolf, for in truth he careth not for them. Here is plain reference to that of the idol-shepherd, Zech. xi. 17. Evil shepherds, magistrates and ministers, are here described both by their bad principles and their bad practices.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":62,"text":"v. 12, 13","label":"John 10:12–13","href":"/jhn/10/#v12","status":"detected"},{"at":405,"text":"Zech. xi. 17","label":"Zechariah 11:17","href":"/zec/11/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.12-13.2","start":12,"end":13,"heading":"Their bad principles, the root of their bad practices","excerpt":"a. Their bad principles, 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 hirelings, and care not for the sheep. That is, (a.) The wealth of the world is the chief of their good; it is because they are hirelings. 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 serve at the altar, live, and live comfortably, upon the altar. The labourer is worthy of his meat; and a scandalous maintenance will soon make a scandalous ministry. But those are hirelings that love the wages more than the work, and set their hearts upon that, as the hireling is said to do, Deut. xxiv. 15. See 1 Sam. ii. 29; Isa. lvi. 11; Mic. iii. 5, 11. (b.) The work of their place is the least of their care. They value not the sheep, are unconcerned in the souls of others; their business is to be their brothers' lords, not their brothers' keepers or helpers; they seek their own things, and do not, like Timothy, naturally care for the state of souls. What can be expected but that they will flee when the wolf comes. He careth not for the sheep, for he is one whose own the sheep are not. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":945,"text":"Deut. xxiv. 15","label":"Deuteronomy 24:15","href":"/deu/24/#v15","status":"detected"},{"at":965,"text":"1 Sam. ii. 29","label":"1 Samuel 2:29","href":"/1sa/2/#v29","status":"detected"},{"at":980,"text":"Isa. lvi. 11","label":"Isaiah 56:11","href":"/isa/56/#v11","status":"detected"},{"at":994,"text":"Mic. iii. 5, 11","label":"Micah 3:5","href":"/mic/3/#v5","status":"detected"},{"at":994,"text":"Mic. iii. 5, 11","label":"Micah 3:11","href":"/mic/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.12-13.3","start":12,"end":13,"heading":"","excerpt":"... In one respect we may say of the best of the under-shepherds that the sheep are not their own, they have not dominion over them not property in them (feed my sheep and my lambs, saith Christ); but in respect of dearness and affection they should be their own. Paul looked upon those as his own whom he called his dearly beloved and longed for. Those who do not cordially espouse the church's interests, and make them their own, will not long be faithful to them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.14-15.1","start":14,"end":15,"heading":"He is acquainted with all that are now of his flock","excerpt":"(a.) He is acquainted with all that are now of his flock (v. 14, 15), as the good Shepherd (v. 3, 4): I know my sheep and am known of mine. Note, There is a mutual acquaintance between Christ and true believers; they know one another very well, and knowledge notes affection.\n\n[a.] Christ knows his sheep. He knows with a distinguishing 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 favourable 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 knows them, that is, he approves and accepts of them, as Ps. i. 6; xxxvii. 18; Exod. xxxiii. 17.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":58,"text":"v. 14, 15","label":"John 10:14–15","href":"/jhn/10/#v14","status":"detected"},{"at":92,"text":"v. 3, 4","label":"John 10:3–4","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.14-15.2","start":14,"end":15,"heading":"He is known of them","excerpt":"[b.] He is known of them. 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 (1 John iv. 19), and it is not so much our knowing him as our being known of him that is our happiness, Gal. iv. 9. Yet it is the character of Christ's sheep that they know him; 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 (v. 15) the mutual acquaintance between his Father and himself: As the Father knoweth me, even so know I the Father. Now this may be considered, either, First, As the ground 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 knows whom he hath chosen, and is sure of them (ch. xiii. 18), and they also know whom they have trusted, and are sure of him (2 Tim. i. 12), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was between them both. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":201,"text":"1 John iv. 19","label":"1 John 4:19","href":"/1jn/4/#v19","status":"detected"},{"at":304,"text":"Gal. iv. 9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"},{"at":646,"text":"v. 15","label":"John 10:15","href":"/jhn/10/#v15","status":"detected"},{"at":1327,"text":"ch. xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"},{"at":1406,"text":"2 Tim. i. 12","label":"2 Timothy 1:12","href":"/2ti/1/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.14-15.3","start":14,"end":15,"heading":"","excerpt":"... Or, Secondly, As an apt similitude, illustrating the intimacy that is between Christ and believers. It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare ch. xvii. 21. 1. As the Father knew the Son, and loved him, and owned him in his sufferings, when he was led as a sheep to the slaughter, so Christ knows his sheep, and has a watchful tender eye upon them, will be with them when they are left alone, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":255,"text":"ch. xvii. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.15.1","start":15,"end":15,"heading":"He declares his purpose of dying for his flock","excerpt":"(a.) He declares his purpose of dying for his flock (v. 15): I lay down my life for the sheep. He not only ventured his life for them (in such a case, the hope of saving it might balance the fear of losing it), but he actually deposited it, and submitted to a necessity of dying for our redemption; tithemi—I put it 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, hyper ton probaton, not only for the good of the sheep, but in their stead. 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, These sheep, what evil have they done? Let thy hand be against me, 2 Sam. xxiv. 17. But the Son of David was sinless and spotless; and his sheep, what evil have they not done? Yet he saith, Let thine hand be against me. Christ here seems to refer to that prophecy, Zech. xiii. 7, Awake, O sword, against my shepherd; and, though the smiting of the shepherd be for the present the scattering of the flock, it is in order to the gathering of them in.\n\n(b.) He takes off the offence of the cross, which to many is a stone of stumbling, by four considerations:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":53,"text":"v. 15","label":"John 10:15","href":"/jhn/10/#v15","status":"detected"},{"at":961,"text":"2 Sam. xxiv. 17","label":"2 Samuel 24:17","href":"/2sa/24/#v17","status":"detected"},{"at":1159,"text":"Zech. xiii. 7","label":"Zechariah 13:7","href":"/zec/13/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.16.1","start":16,"end":16,"heading":"He is acquainted with those that are hereafter to be of this flock","excerpt":"(b.) He is acquainted with those that are hereafter to be of this flock (v. 16): Other sheep I have, have a right to and an interest in, which are not of this fold, of the Jewish church; them also I must bring. Observe,\n\n[a.] The eye that Christ had to the poor Gentiles. He had sometimes intimated his special concern for the lost sheep of the house of Israel; to them indeed his personal ministry was confined; but, saith he, I have other sheep. Those who in process of time should believe in Christ, and be brought into obedience to him from among the Gentiles, are here called sheep, and he is said to have them, though as yet they were uncalled, and many of them unborn, 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 much people in Corinth, when as yet it lay in wickedness, Acts xviii. 10. \"Those other sheep I have,\" 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 other sheep, First, To take off the contempt that was put upon him, as having few followers, as having but a little flock, and therefore, if a good shepherd, yet a poor shepherd: \"But,\" saith he, \"I have more sheep than you see.\" Secondly, 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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":73,"text":"v. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"},{"at":977,"text":"Acts xviii. 10","label":"Acts 18:10","href":"/act/18/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.16.2","start":16,"end":16,"heading":"The purposes and resolves of his grace concerning them","excerpt":"[b.] The purposes and resolves of his grace concerning them: \"Them also I must bring, 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 lost sheep,\" Luke xv. 5. But why must he bring them? What was the necessity? First, The necessity of their case required it: \"I must 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.\" Secondly, The necessity of his own engagements required it; he must bring them, or he would not be faithful to his trust, and true to his undertaking. \"They are my own, bought and paid for, and therefore I must not neglect them nor leave them to perish.\" He must in honour bring those with whom he was entrusted.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":251,"text":"Luke xv. 5","label":"Luke 15:5","href":"/luk/15/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.16.3","start":16,"end":16,"heading":"The happy effect and consequence of this, in two things","excerpt":"[c.] The happy effect and consequence of this, in two things:—First, \"They shall hear my voice. Not only my voice shall be heard among them (whereas they have not heard, and therefore could not believe, now the sound of the gospel shall go to the ends of the earth), but it shall be heard by them; 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. Secondly, There shall be one fold and one shepherd. 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, Eph. iv. 3-6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.17.1","start":17,"end":17,"heading":"","excerpt":"[a.] That his laying down his life for the sheep was the condition, the performance of which entitled him to the honours and powers of his exalted state (v. 17): \"Therefore doth my Father love me, because I lay down my life. 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 God-man, as Immanuel, he was therefore beloved of the Father because he undertook to die for the sheep; therefore God's soul delighted in him as his elect because herein he was his faithful servant (Isa. xlii. 1); therefore he said, This is my beloved Son. 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? Therefore doth my Father love me, that is, me, and all that by faith become one with me; me, and the mystical body, because I lay down my life.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":154,"text":"v. 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"},{"at":671,"text":"Isa. xlii. 1","label":"Isaiah 42:1","href":"/isa/42/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.17.2","start":17,"end":17,"heading":"That his laying down his life was in order to his resuming it","excerpt":"[b.] That his laying down his life was in order to his resuming it: I lay down my life, that I may receive it again. First, 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 holy one, he must not see corruption, Ps. xvi. 10. God loved him too well to leave him in the grave. Secondly, 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, Rom. i. 4. By a divine stratagem (like that before Ai, Josh. viii. 15) 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 vilified body, that he might assume a glorified 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, ch. xii. 24.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":287,"text":"Ps. xvi. 10","label":"Psalms 16:10","href":"/psa/16/#v10","status":"detected"},{"at":517,"text":"Rom. i. 4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"},{"at":572,"text":"Josh. viii. 15","label":"Joshua 8:15","href":"/jos/8/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.18.1","start":18,"end":18,"heading":"That he was perfectly voluntary in his sufferings and death","excerpt":"[c.] That he was perfectly voluntary in his sufferings and death (v. 18): \"No one doth or can force my life from me against my will, but I freely lay it down of myself, I deliver it as my own act and deed, for I have (which no man has) power to lay it down, and to take it again.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":66,"text":"v. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.18.2","start":18,"end":18,"heading":"","excerpt":"1st, See here the power of Christ, as the Lord of life, particularly of his own life, which he had in himself. 1. He had power to keep his life 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. No man taketh my life from me. This was such a challenge as was never given by the most daring hero. 2. He had power to lay down his life. (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 taken up 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, exousian. Though we could find instruments of cruelty, wherewith to make an end of our own lives, yet Id possumus quod jure possumus—we can do that, and that only, which we can do lawfully. 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 sui juris. 3. He had power to take it again; we have not. Our life, once laid down, is as water spilt upon the ground; 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.18.3","start":18,"end":18,"heading":"","excerpt":"2ndly, See here the grace of Christ; since none could demand his life of him by law, or extort it by force, he laid it down of himself, for our redemption. He offered himself to be the Saviour: Lo, I come; and then, the necessity of our case calling for it, he offered himself to be a sacrifice: Here am I, let these go their way; by which will we are sanctified, Heb. x. 10. He was both the offerer and the offering, so that his laying down his life was his offering up himself.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":364,"text":"Heb. x. 10","label":"Hebrews 10:10","href":"/heb/10/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.19.1","start":19,"end":19,"heading":"","excerpt":"We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before (ch. vii. 43; ix. 16); 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, Luke xii. 51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luke xi. 21. See what the debate was in particular.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":286,"text":"ch. vii. 43; ix. 16","label":"John 7:43","href":"/jhn/7/#v43","status":"detected"},{"at":590,"text":"Luke xii. 51","label":"Luke 12:51","href":"/luk/12/#v51","status":"detected"},{"at":712,"text":"Luke xi. 21","label":"Luke 11:21","href":"/luk/11/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.20.1","start":20,"end":20,"heading":"","excerpt":"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, He has a devil, and is mad, why do you hear him? 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: \"Why hear you him? 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 why they hear him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.21.1","start":21,"end":21,"heading":"","excerpt":"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: \"These are not the words of him that hath a devil; 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 not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.21.2","start":21,"end":21,"heading":"","excerpt":"... The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? 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 had not a devil.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.22.1","start":22,"end":22,"heading":"We have here the time when this conference was","excerpt":"I. We have here the time when this conference was: It was at the feast of dedication, and it was winter, 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, Dan. viii. 13, 14. See more of the feast, 2 Mac. i. 18. 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 Cisleu, about the beginning of December, 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 holy time (it is only a divine institution that can sanctify a day), but as a good time, as the days of Purim, Esth. ix. 19. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":420,"text":"Dan. viii. 13, 14","label":"Daniel 8:13–14","href":"/dan/8/#v13","status":"detected"},{"at":462,"text":"2 Mac. i. 18","label":"2 Maccabees 1:18","href":null,"status":"detected"},{"at":943,"text":"Esth. ix. 19","label":"Esther 9:19","href":"/est/9/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.23.1","start":23,"end":23,"heading":"The place where it was","excerpt":"II. The place where it was (v. 23): Jesus walked in the temple in Solomon's porch; so called (Acts iii. 11), 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 (Ps. lxxxii. 1); he walked, 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 alone, 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.\n\nIII. The conference itself, in which observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":28,"text":"v. 23","label":"John 10:23","href":"/jhn/10/#v23","status":"detected"},{"at":94,"text":"Acts iii. 11","label":"Acts 3:11","href":"/act/3/#v11","status":"detected"},{"at":375,"text":"Ps. lxxxii. 1","label":"Psalms 82:1","href":"/psa/82/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.24.1","start":24,"end":24,"heading":"A weighty question put to him by the Jews","excerpt":"1. A weighty question put to him by the Jews, v. 24. They came round about him, 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: encompassed him about like bees. 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: How long dost thou make us to doubt? If thou be the Christ tell us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":46,"text":"v. 24","label":"John 10:24","href":"/jhn/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.24.2","start":24,"end":24,"heading":"They quarrel with him, as if he had unfairly held them in suspense hitherto","excerpt":"(1.) They quarrel with him, as if he had unfairly held them in suspense hitherto. Ten psychen hemon aireis—How long dost thou steal away our hearts? Or, take away our souls? 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 hearts of the simple, and so draw away disciples after them, Rom. xvi. 18; Acts xx. 30. But most interpreters understand it as we do: \"How long dost thou keep us in suspense? 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 made them to 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 plain to him that understands. Christ would make us to believe; we make ourselves to doubt.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":455,"text":"Rom. xvi. 18","label":"Romans 16:18","href":"/rom/16/#v18","status":"detected"},{"at":469,"text":"Acts xx. 30","label":"Acts 20:30","href":"/act/20/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.24.3","start":24,"end":24,"heading":"","excerpt":"(2.) They challenge him to give a direct and categorical answer whether he was the Messiah or no: \"If thou be the Christ, as many believe thou art, tell us plainly, not by parables, as, I am the light of the world, and the good Shepherd, and the like, but totidem verbis—in so many words, either that thou art the Christ, or, as John Baptist, that thou art not,\" ch. i. 20. Now this pressing query of theirs was seemingly good; they pretended to be desirous to know the truth, as if they were ready to embrace it; but it was really bad, 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, Thou bearest witness of thyself, as they had said, ch. viii. 13.\n\n2. Christ's answer to this question, in which,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":363,"text":"ch. i. 20","label":"John 1:20","href":"/jhn/1/#v20","status":"detected"},{"at":1049,"text":"ch. viii. 13","label":"John 8:13","href":"/jhn/8/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.25.1","start":25,"end":25,"heading":"","excerpt":"(1.) He justifies himself as not at all accessary to their infidelity and skepticism, referring them, [1.] To what he had said: I have told you. He had told them that he was the Son of God, the Son of man, that he had life in himself, that he had authority to execute judgment, &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? You believed not. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.26.1","start":26,"end":26,"heading":"","excerpt":"(2.) He condemns them for their obstinate unbelief, notwithstanding all the most plain and powerful arguments used to convince them: \"You believed not; and again, You believed not. You still are what you always were, obstinate in your unbelief.\" But the reason he gives is very surprising: \"You believed not, because you are not of my sheep: 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 designed 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 a deep ditch, and he that is abhorred of the Lord shall fall therein, Prov. xxii. 14. 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 proper cause of infidelity, but merely the accidental cause. But faith is the gift of God, and the effect of predestination. So Jansenius distinguishes well here.\n\n(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 they be not.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":1224,"text":"Prov. xxii. 14","label":"Proverbs 22:14","href":"/pro/22/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.26-27.1","start":26,"end":27,"heading":"","excerpt":"[1.] To convince them that they were not his sheep, he tells them what were the characters of his sheep. First, They hear his voice (v. 27), for they know it to be his (v. 4), and he has undertaken that they shall hear it, v. 16. They discern it, It is the voice of my beloved, Cant. ii. 8. 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, Ps. lviii. 5. Secondly, They follow him; 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, Follow me. We must eye him as our leader and captain, and tread in his steps, and walk as he walked—follow the prescriptions of his word, the intimations of his providence, and the directions of his Spirit—follow the Lamb (the dux gregis—the leader of the flock) whithersoever he goes. In vain do we hear his voice if we do not follow him.\n\n[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.\n\nFirst, Our Lord Jesus takes cognizance of his sheep: They hear my voice, and I know them. He distinguishes them from others (2 Tim. ii. 19), has a particular regard to every individual (Ps. xxxiv. 6); 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":133,"text":"v. 27","label":"John 10:27","href":"/jhn/10/#v27","status":"detected"},{"at":169,"text":"v. 4","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"},{"at":223,"text":"v. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"},{"at":278,"text":"Cant. ii. 8","label":"Song of Songs 2:8","href":"/sng/2/#v8","status":"detected"},{"at":527,"text":"Ps. lviii. 5","label":"Psalms 58:5","href":"/psa/58/#v5","status":"detected"},{"at":1533,"text":"2 Tim. ii. 19","label":"2 Timothy 2:19","href":"/2ti/2/#v19","status":"detected"},{"at":1594,"text":"Ps. xxxiv. 6","label":"Psalms 34:6","href":"/psa/34/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.28.1","start":28,"end":28,"heading":"He has provided a happiness for them, suited to them","excerpt":"Secondly, He has provided a happiness for them, suited to them: I give unto them eternal life, v. 28. 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. Life eternal is the felicity and chief good of a soul immortal. 2. The manner of conveyance is free: I give it 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, ch. xvii. 2. Not I will give it, but I do 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 spiritual life which is eternal life begun, heaven in the seed, in the bud, in the embryo.\n\nThirdly, He has undertaken for their security and preservation to this happiness.\n\na. They shall be saved from everlasting perdition. They shall by no means perish for ever; so the words are. As there is an eternal life, so there is an eternal destruction; the soul not annihilated, but ruined; 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 come into condemnation. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":95,"text":"v. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"},{"at":738,"text":"ch. xvii. 2","label":"John 17:2","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.28.2","start":28,"end":28,"heading":"They cannot be kept from their everlasting happiness","excerpt":"b. They cannot be kept from their everlasting happiness; it is in reserve, but he that gives it to them will preserve them to it. (a.) His own power is engaged for them: Neither shall any man pluck them out of my hand. 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 in his hand, interested in his special love and taken under his special protection (all his saints are in thy hand, Deut. xxxiii. 3); yet their enemies are so daring that they attempt to pluck them out of his hand—his whose own they are, whose care 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 preserved in Christ Jesus: 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. (b.) His Father's power is likewise engaged for their preservation, v. 29. He now appeared in weakness, and, lest his security should therefore be thought insufficient, he brings in his Father as a further security. Observe, [a.] The power of the Father: My Father is greater than all; greater than all the other friends 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":498,"text":"Deut. xxxiii. 3","label":"Deuteronomy 33:3","href":"/deu/33/#v3","status":"detected"},{"at":1113,"text":"v. 29","label":"John 10:29","href":"/jhn/10/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.28.3","start":28,"end":28,"heading":"","excerpt":"... 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 greater than all the combined force of hell and earth. He is greater in wisdom than the old serpent, though noted for subtlety; greater in strength than the great red dragon, though his name be legion, and his title principalities and powers. The devil and his angels have had many a push, many a pluck for the mastery, but have never yet prevailed, Rev. xii. 7, 8. The Lord on high is mightier. [b.] The interest of the Father in the sheep, for the sake of which this power is engaged for them: \"It is my Father that gave them to me, 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. [c.] The safety of the saints inferred from these two. If this be so, then none (neither man nor devil) is able to pluck them out of the Father's hand, 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 upholding and strengthening 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":507,"text":"Rev. xii. 7, 8","label":"Revelation 12:7–8","href":"/rev/12/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.29.1","start":29,"end":29,"heading":"","excerpt":"... His Father's power is likewise engaged for their preservation, v. 29. He now appeared in weakness, and, lest his security should therefore be thought insufficient, he brings in his Father as a further security. Observe, [a.] The power of the Father: My Father is greater than all; greater than all the other friends 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 greater than all the combined force of hell and earth. He is greater in wisdom than the old serpent, though noted for subtlety; greater in strength than the great red dragon, though his name be legion, and his title principalities and powers. The devil and his angels have had many a push, many a pluck for the mastery, but have never yet prevailed, Rev. xii. 7, 8. The Lord on high is mightier. [b.] The interest of the Father in the sheep, for the sake of which this power is engaged for them: \"It is my Father that gave them to me, 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. [c.] The safety of the saints inferred from these two. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":67,"text":"v. 29","label":"John 10:29","href":"/jhn/10/#v29","status":"detected"},{"at":1072,"text":"Rev. xii. 7, 8","label":"Revelation 12:7–8","href":"/rev/12/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.30.1","start":30,"end":30,"heading":"","excerpt":"... Further to corroborate the security, that the sheep of Christ may have strong consolation, he asserts the union of these two undertakers: \"I and my Father are one, 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 oneness of the nature 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 one. 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 (v. 33) and he did not deny it. He proves that none could pluck them out of his hand because they could not pluck them out of the Father's hand, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":1049,"text":"v. 33","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.31.1","start":31,"end":31,"heading":"The rage, the outrage, of the Jews against him for this discourse","excerpt":"IV. The rage, the outrage, of the Jews against him for this discourse: The Jews took up stones again, v. 31. It is not the word that is used before (ch. viii. 59), but ebastasan lithous—they carried stones—great stones, stones that were a load, such as they used in stoning malefactors. They brought 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 imperiously, not to say impudently, challenged him to tell them plainly whether he was the Christ or no; and yet now that he not only said he was the Christ, but proved himself so, they condemned him as a malefactor. If the preachers of the truth propose it modestly, they are branded as cowards; if boldly, as insolent; but Wisdom is justified of her children. 2. That when they had before made a similar attempt it was in vain; he escaped through the midst of them (ch. viii. 59); 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":102,"text":"v. 31","label":"John 10:31","href":"/jhn/10/#v31","status":"detected"},{"at":149,"text":"ch. viii. 59","label":"John 8:59","href":"/jhn/8/#v59","status":"detected"},{"at":1096,"text":"ch. viii. 59","label":"John 8:59","href":"/jhn/8/#v59","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.32.1","start":32,"end":32,"heading":"Christ's tender expostulation with them upon occasion of this outrage","excerpt":"V. Christ's tender expostulation with them upon occasion of this outrage (v. 32): Jesus answered what they did, for we do not find that they said any thing, unless perhaps they stirred up the crown that they had gathered about him to join with them, crying, Stone him, stone him, as afterwards, Crucify him, crucify him. When he could have answered them with fire from heaven, he mildly replied, Many good works have I shown you from my Father: for which of those works do you stone me? 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 are by what they do), his good works—kala erga excellent, eminent works. Opera eximia vel præclara; the expression signifies both great works and good works.\n\n1. The divine power of his works convicted them of the most obstinate infidelity. They were works from his Father, so far above the reach and course of nature as to prove him who did them sent of God, and acting by commission from him. These works he showed 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 show, but he showed them at noon-day before the world, ch. xviii. 20. See Ps. cxi. 6. His works so undeniably demonstrated that they were an incontestable demonstration of the validity of his commission.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":74,"text":"v. 32","label":"John 10:32","href":"/jhn/10/#v32","status":"detected"},{"at":1390,"text":"ch. xviii. 20","label":"John 18:20","href":"/jhn/18/#v20","status":"detected"},{"at":1409,"text":"Ps. cxi. 6","label":"Psalms 111:6","href":"/psa/111/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.32.2","start":32,"end":32,"heading":"The divine grace of his works convicted them of the most base ingratitude","excerpt":"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: \"Now for which of these do you stone me? 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, Deut. xxxii. 6; Jer. ii. 5; Mic. vi. 3. (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, Ps. xxxv. 12; xli. 9. When he asks, For which of these do you stone me? 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, Why persecute we him? As Job advises his friends to do, Job xix. 28.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":896,"text":"Deut. xxxii. 6","label":"Deuteronomy 32:6","href":"/deu/32/#v6","status":"detected"},{"at":912,"text":"Jer. ii. 5","label":"Jeremiah 2:5","href":"/jer/2/#v5","status":"detected"},{"at":924,"text":"Mic. vi. 3","label":"Micah 6:3","href":"/mic/6/#v3","status":"detected"},{"at":1066,"text":"Ps. xxxv. 12","label":"Psalms 35:12","href":"/psa/35/#v12","status":"detected"},{"at":1080,"text":"xli. 9","label":"Psalms 41:9","href":"/psa/41/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.33.1","start":33,"end":33,"heading":"","excerpt":"VI. Their vindication of the attempt they made upon Christ, and the cause upon which they grounded their prosecution, v. 33. 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?\n\n1. They would not be thought such enemies to their country as to persecute him for a good work: For a good work we stone thee not. For indeed they would scarcely allow any of his works to be so. His curing the impotent man (ch. v.) and the blind man (ch. ix.) 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 for them, though these were really the things that did most exasperate them, ch. xi. 47. Thus, though most absurd, they could not be brought to own their absurdities.\n\n2. They would be thought such friends to God and his glory as to prosecute him for blasphemy: Because that thou, being a man, makest thyself God. Here is,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":118,"text":"v. 33","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"},{"at":503,"text":"ch. v.","label":"John 5:1–46","href":"/jhn/5/#v1","status":"detected"},{"at":530,"text":"ch. ix.","label":"John 9:1–41","href":"/jhn/9/#v1","status":"detected"},{"at":854,"text":"ch. xi. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.33.2","start":33,"end":33,"heading":"A pretended zeal for the law","excerpt":"(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 stoned, Lev. xxiv. 16. This law, they thought, did not only justify, but sanctify, what they attempted, as Acts xxvi. 9. Note, The vilest practices are often varnished with plausible pretences. As nothing is more courageous than a well-informed conscience, so nothing is more outrageous than a mistaken one. See Isa. lxvi. 5; ch. xvi. 2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":226,"text":"Lev. xxiv. 16","label":"Leviticus 24:16","href":"/lev/24/#v16","status":"detected"},{"at":325,"text":"Acts xxvi. 9","label":"Acts 26:9","href":"/act/26/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.33.3","start":33,"end":33,"heading":"","excerpt":"(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 blasphemy, 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: Thou, being a man, makest thyself God. As it is God's glory that he is God, which we rob him of when we make him altogether such a one as ourselves, so it is his glory that besides him there is no other, which we rob him of when we make ourselves, or any creature, altogether like him. Now, First, 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 one with the Father and that he would give eternal life; and Christ does not deny it, which he would have done if it had been a mistaken inference from his words. But, secondly, They were much mistaken when they looked upon him as a mere man, 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 mere man, and only a made God, as the Socinians say, do in effect charge him 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 blasphemer, and that antichrist.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.34.1","start":34,"end":34,"heading":"Christ's reply to their accusation of him","excerpt":"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 (v. 34, &c.), where he proves himself to be no blasphemer, by two arguments:—\n\n1. By an argument taken from God's word. He appeals to what was written in their law, that is, in the Old Testament; whoever opposes Christ, he is sure to have the scripture on his side. It is written (Ps. lxxxii. 6), I have said, You are gods. It is an argument a minore ad majus—from the less to the greater. If they were gods, much more am I. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":170,"text":"v. 34","label":"John 10:34","href":"/jhn/10/#v34","status":"detected"},{"at":450,"text":"Ps. lxxxii. 6","label":"Psalms 82:6","href":"/psa/82/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.35.1","start":35,"end":35,"heading":"How he explains the text","excerpt":"(1.) How he explains the text (v. 35): He called them gods to whom the word of God came, and the scripture cannot be broken. The word of God's commission came to them, appointing them to their offices, as judges, and therefore they are called gods, Exod. xxii. 28. 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 cannot be broken, or broken in upon, or found fault with. Every word of God is right; the very style and language of scripture are unexceptionable, and not to be corrected, Matt. v. 18.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":31,"text":"v. 35","label":"John 10:35","href":"/jhn/10/#v35","status":"detected"},{"at":249,"text":"Exod. xxii. 28","label":"Exodus 22:28","href":"/exo/22/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.35-36.1","start":35,"end":36,"heading":"How he applies it","excerpt":"(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 (v. 36): If magistrates were called Gods, because they were commissioned to administer justice in the nation, say you of him whom the Father hath sanctified, Thou blasphemest? We have here two things concerning the Lord Jesus:—[1.] The honour done him by the Father, which he justly glories in: He sanctified him, and sent him into the world. Magistrates were called the sons of God, 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 Word, and had the Spirit without measure. They were constituted for a particular country, city, or nation; but he was sent into the world, vested with a universal authority, as Lord of all. They were sent to, as persons at a distance; he was sent forth, as having been from eternity with God. The Father sanctified him, that is, designed him and set him apart to the office of Mediator, and qualified and fitted him for that office. Sanctifying him is the same with sealing him, ch. vi. 27. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":309,"text":"v. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":1318,"text":"ch. vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.36.1","start":36,"end":36,"heading":"","excerpt":"... The Father's sanctifying and sending him is here vouched as a sufficient warrant for his calling himself the Son of God; for because he was a holy thing he was called the Son of God, Luke i. 35. See Rom. i. 4. [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 blasphemer, because he called himself the Son of God: \"Say you of him 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 to condemn him that is most just? Look me in the face, and say it if you can. What! say you of the Son of God that he is a blasphemer?\" If devils, whom he came to condemn, had said so of him, it had not been so strange; but that men, whom he came to teach and save, should say so of him, be astonished, O heavens! at this. 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 wonderful.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":187,"text":"Luke i. 35","label":"Luke 1:35","href":"/luk/1/#v35","status":"detected"},{"at":203,"text":"Rom. i. 4","label":"Romans 1:4","href":"/rom/1/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.37-38.1","start":37,"end":38,"heading":"By an argument taken from his own works","excerpt":"2. By an argument taken from his own works, v. 37, 38. In the former he only answered the charge of blasphemy by an argument ad hominem—turning a man's own argument against himself; but he here makes out his own claims, and proves that he and the Father are one (v. 37, 38): If I do not the works of my Father, believe me not. Though he might justly have abandoned such blasphemous wretches as incurable, yet he vouchsafes to reason with them. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":44,"text":"v. 37, 38","label":"John 10:37–38","href":"/jhn/10/#v37","status":"detected"},{"at":263,"text":"v. 37, 38","label":"John 10:37–38","href":"/jhn/10/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.37-38.2","start":37,"end":38,"heading":"From what he argues","excerpt":"(1.) From what 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 divinity of his works, so we must prove ourselves allied to Christ by the Christianity of ours. [1.] The argument is very cogent; for the works he did were the works of his Father, 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. Opera Deo propria—works peculiar to God, and Opera Deo Digna—works worthy of God—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. First, If I do not the works of my Father, believe me not. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.37-38.3","start":37,"end":38,"heading":"","excerpt":"... None shall perish for the disbelief of that which was not proposed to them with sufficient motives of credibility, Infinite Wisdom itself being judge. Secondly, \"But if I do the works of my Father, if I work undeniable miracles for the confirmation of a holy doctrine, though you believe not me, though you are so scrupulous as not to take my word, yet believe the works: 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 (Rom. i. 20), 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 without excuse.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":561,"text":"Rom. i. 20","label":"Romans 1:20","href":"/rom/1/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.38.1","start":38,"end":38,"heading":"For what he argues","excerpt":"(2.) For what he argues—that you may know and believe, may believe it intelligently, and with an entire satisfaction, that the Father is in me and I in him; which is the same with what he had said (v. 30): I and my Father are one. The Father was so in the Son as that in him dwelt all the fulness of the Godhead, 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 know; not know and explain (for we cannot by searching find it out to perfection), but know and believe it; acknowledging and adoring the depth, when we cannot find the bottom.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":198,"text":"v. 30","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.39.1","start":39,"end":39,"heading":"How they attacked him by force","excerpt":"I. How they attacked him by force. Therefore they sought again to take him, v. 39. 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 Rev. xii. 13. 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 faithful witness 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, malè facta malè factis tegere ne perpluant—to cover one set of bad deeds with another, lest the former should fall through.\n\nII. 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 escaped out of their hands, not by the interposal of any friend that helped him, but by his own wisdom he got clear 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, Ps. ii. 4. He escaped, not because he was afraid to suffer, but because his hour was not come. And he who knew how to deliver himself no doubt knows how to deliver the godly out of temptation, and to make a way for them to escape.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":76,"text":"v. 39","label":"John 10:39","href":"/jhn/10/#v39","status":"detected"},{"at":490,"text":"Rev. xii. 13","label":"Revelation 12:13","href":"/rev/12/#v13","status":"detected"},{"at":1567,"text":"Ps. ii. 4","label":"Psalms 2:4","href":"/psa/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.40.1","start":40,"end":40,"heading":"How he disposed of himself in his retirement","excerpt":"III. How he disposed of himself in his retirement: He went away again beyond Jordan, v. 40. 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,\n\n1. What shelter he found there. He went into a private part of the country, and there he abode; 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 the wise, the mighty, the noble, 1 Cor. i. 26, 27.\n\n2. What success 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 (ch. i. 28), 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":85,"text":"v. 40","label":"John 10:40","href":"/jhn/10/#v40","status":"detected"},{"at":1159,"text":"1 Cor. i. 26, 27","label":"1 Corinthians 1:26–27","href":"/1co/1/#v26","status":"detected"},{"at":1341,"text":"ch. i. 28","label":"John 1:28","href":"/jhn/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.41.1","start":41,"end":41,"heading":"That they flocked after him","excerpt":"(1.) That they flocked after him (v. 41): Many resorted to him. 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 abide at Bethabara, the house of passage, 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 lay in their way, but who would scarcely go a step out of the road for an opportunity of attending on his word.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":34,"text":"v. 41","label":"John 10:41","href":"/jhn/10/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.41.2","start":41,"end":41,"heading":"","excerpt":"(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, John did no miracle, but all things that John spoke of this man were true. 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 John did no miracle, 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 undeniable one, that though he came after John, yet he was preferred far before him. [2.] That Christ exactly answered John Baptist's testimony. John not only did no miracle to divert 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 now: all things that John said of this man were true, that he should be the Lamb of God, should baptize with Holy Ghost and with fire. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.41.3","start":41,"end":41,"heading":"","excerpt":"... 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, 1 Kings x. 6, 7. 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, First, They were confirmed in their belief that John was a prophet, who foretold such things, and spoke of the eminency to which this Jesus would arrive, though his beginning was so small. Secondly, They were prepared to believe that Jesus was the Christ, 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 water spilt upon the ground may afterwards be gathered up again. See Zech. i. 5, 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":478,"text":"1 Kings x. 6, 7","label":"1 Kings 10:6–7","href":"/1ki/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.10.42.1","start":42,"end":42,"heading":"That many believed on him there","excerpt":"(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, v. 42. An emphasis is here to be laid, [1.] Upon the persons that believed on him; they were many. 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; there 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xi.html","locus":null,"cites":[{"at":231,"text":"v. 42","label":"John 10:42","href":"/jhn/10/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.10.1.1","start":1,"end":1,"heading":"","excerpt":"verily) These words are in close connection with those ‘that precede; for the xii, ver. 6, “they understood not what things they were which He spake,” tag reference to ch. ix. 40, “ The Pharisees—heard these words, and said, Are we blind also?” [And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door.” Only one legitimate way of access lies open; all others are closed. ... into the sheep-fold) concerning which, ver. 16, “ There shall be one fold and one Shepherd.” ... of the sheep) This allegory is continued as far as to ver, 30. And sheep seem to have been before His eyes at the time. ... climbing up) over the fence. ... a thief and robber) Ver. 8, “ All that ever came before Me are thieves and robbers.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":83,"text":"ver. 6","label":"John 10:6","href":"/jhn/10/#v6","status":"detected"},{"at":172,"text":"ix. 40","label":"John 9:40","href":"/jhn/9/#v40","status":"detected"},{"at":303,"text":"ver. 1-5","label":"John 10:1–5","href":"/jhn/10/#v1","status":"detected"},{"at":416,"text":"ver. 22","label":"John 10:22","href":"/jhn/10/#v22","status":"detected"},{"at":430,"text":"ver. 21","label":"John 10:21","href":"/jhn/10/#v21","status":"detected"},{"at":628,"text":"ver. 26-30","label":"John 10:26–30","href":"/jhn/10/#v26","status":"detected"},{"at":753,"text":"ver. 9","label":"John 10:9","href":"/jhn/10/#v9","status":"detected"},{"at":890,"text":"ver. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.2-3.1","start":2,"end":3,"heading":"","excerpt":"but he who enters) through Christ : ver. 93 “ The door.” ... to Him) as to one well known. ... the. porter) Christ is regarded as the Shepherd, at verse 11, etc. ; as the Door, at verse 1-10. Just as it is not unworthy of Christ to be called the Door, by which the shepherd enters: so it is not unworthy of God to be called the Porter. The Hebrew yw’ sounds a more honourable designation. As to the thing signified, see Acts xiv. 27, “ How God had opened the door of faith unto the Gentiles :” Col. iv. 3 “ Praying also for us, that God would open unto us a door of utterance.” Comp. Rev. iii. 7, “ He that openeth, and no man ... and no man openeth:” Acts xvi. 14, “ Lydia—whose heart the Lord opened.” C. ... has maintained, in a copious dissertation, published in a. 1739, that the Porter is the Holy Spirit.—ra ... His own sheep) So ver. 4, by an inverse Chiasmus, His own sheep— the sheep. ... He calls) Correlatives. ... His own sheep) All are His own sheep: comp. ver. 12, “ He that—is not the shepherd, whose own the sheep are not.” But. this epithet is more consonant with the call given by name than with the hearing. [The genuine Shepherd is indeed recognised as such by all souls that are duly affected; but He is manifested in a peculiar manner to those, whom His assistance especially helps.—V. ... calls by name) Even sheep were by the ancients distinguished by names.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":36,"text":"ver. 93","label":"John 10:93","href":"/jhn/10/#v93","status":"detected"},{"at":420,"text":"Acts xiv. 27","label":"Acts 14:27","href":"/act/14/#v27","status":"detected"},{"at":494,"text":"Col. iv. 3","label":"Colossians 4:3","href":"/col/4/#v3","status":"detected"},{"at":584,"text":"Rev. iii. 7","label":"Revelation 3:7","href":"/rev/3/#v7","status":"detected"},{"at":652,"text":"Acts xvi. 14","label":"Acts 16:14","href":"/act/16/#v14","status":"detected"},{"at":837,"text":"ver. 4","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"},{"at":971,"text":"ver. 12","label":"John 10:12","href":"/jhn/10/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.4-5.1","start":4,"end":5,"heading":"","excerpt":"He putteth forth) Synonymous with the verb, ... He leadeth out, but more general. ... from him) as from a pestilence. [Nor can you justly say, that their doing so is the result of pride, or obstinacy, or an act of ... they know not [the voice of a stranger], so as to’ follow it : they know it, so as to flee from it. ... is to be added, that it is not right to accept without investigation things which are not known, even though they may possibly happen to be good.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.6-8.1","start":6,"end":8,"heading":"","excerpt":"they understood not) Thus they might have perceived, that they were blind; ch. ix. 41, “ Now ye say, We see; therefore your sin remaineth.” ... the door) Christ is both the Door, and the Shepherd, and our All: there is none else. ... of the sheep) to the sheep. ... as many as have come) are, in the present, indicates that ... have come, is to be taken of time just past; and of the peculiar course of others, to which is opposed the by Me [if any man enter in, he shall be saved], ver. 9. The expression, who have come, is used as at 2 Cor. xi. 4, whosoever cometh [lit. he who cometh, “If he that cometh preacheth another Jesus” ]. Nor does He exclude those thieves and robbers, who also unquestionably had come after Jesus, not merely those who had come before Jesus: as many, namely, as between the beginning of His preaching and the time of this parabolic discourse, which was spoken a little before His passion, had arrogated to themselves the office of teaching among the Jews, after the example of their predecessors. ... thieves) stealthily, appropriating others’ goods, to their own gain. ... robbers) openly, taking away life, to the ruin of the sheep. ... but, although these robbers and thieves offered themselves, the sheep did not hear them : ch. vii. 46, [The officers and Nicodemus not suffering themselves to be led blindly by the Pharisees] “ Never man spake like this Man ;” Matt. vii. 29, “ He taught them as one having authority, and not as the Scribes ;” ix. 36, “ He was moved with compassion on the multitude—because they fainted, and were scattered abroad, as sheep having no shepherd.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":79,"text":"ix. 41","label":"John 9:41","href":"/jhn/9/#v41","status":"detected"},{"at":483,"text":"ver. 9","label":"John 10:9","href":"/jhn/10/#v9","status":"detected"},{"at":536,"text":"2 Cor. xi. 4","label":"2 Corinthians 11:4","href":"/2co/11/#v4","status":"detected"},{"at":1263,"text":"vii. 46","label":"John 7:46","href":"/jhn/7/#v46","status":"detected"},{"at":1396,"text":"Matt. vii. 29","label":"Matthew 7:29","href":"/mat/7/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.9.1","start":9,"end":9,"heading":"","excerpt":"through Me) the Christ known by the sheep, and calling them,—who am the Door. Comp. after thee [“I have not hastened from being a pastor to follow Thee.” Hebr. after Thee], Jer. xvii. 16. ... any man) as a sheep [and a shepherd.—V. ... he shall be saved) Secure from the wolf. Salvation and pasture are joined, as presently after life and abundance, ver. 10, “ That they might have life, and have it abundantly.” ... shall go in and go out) By this Hebraic phrase, there is denoted a continual intimacy with the Shepherd and Master. Comp. Acts i. 21, “These men which have companied with us all the time that the Lord Jesus went in and out among us.” ... i Tt is in conformity with this, that as well the margin of both Editions, declares the note of time, ... to be reading not well established, as also the Germ. Vers, altogether omits it,—K. ... Engl. Vers. “Which may go out before them, and which may go in, and lead them out and bring them in ;—At his word shall they go out, and at his word they shall come in”]. ... shall find) whether he enters in, or goes out : whereas the pasture is unknown to all others. Comp. Exod. xvi. 25, etc., “ Eat that to-day: for to-day is a Sabbath unto the Lord; to-day ye shall not find it in the field.” ... that he may steal) That is peculiarly the act of a thief. There follow worse things. A thief, 1) steals for the sake of his own advantage ; 2) he inflicts loss on others, a) by killing the sheep, 6) by destroying the remainder of their food. There is a climax in the division, not in the subdivision: ... the destruction caused by a thief, is not spiritual, but civil; but a spiritual injury is metaphorically described by it, just as by theft and murder. ... and that he may kill) In antithesis to life.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":173,"text":"Jer. xvii. 16","label":"Jeremiah 17:16","href":"/jer/17/#v16","status":"detected"},{"at":350,"text":"ver. 10","label":"John 10:10","href":"/jhn/10/#v10","status":"detected"},{"at":539,"text":"Acts i. 21","label":"Acts 1:21","href":"/act/1/#v21","status":"detected"},{"at":1124,"text":"Exod. xvi. 25","label":"Exodus 16:25","href":"/exo/16/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.9-11.1","start":9,"end":11,"heading":"","excerpt":"and that he may destroy) In antithesis to abundance [episodv] : concerning which see Psalm xxiii. 1, “The Lord is my Shepherd, I shall not want.” ... the Good Shepherd) He, concerning whom it was foretold by the prophets. The Shepherd, whose peculiar property the sheep are: good, as being the One who lays down His life for the sheep ; also as being He to whom they are an object of care, ver. 13, “The hireling careth not for the sheep.” ... In our day, they who tend for pay the flocks of one town, or one village, are called pastors; but in this passage the signification of the term, pastor, is more noble. [The whole and complete office of Christ is contained in this parabolic discourse concerning the pastor and’ the door.—V. g.] ... lays down) This is five times said, thereby there being expressed the greatest force. In this, the highest benefit, all the remaining benefits conferred by the Shepherd are presupposed, included, and are to be inferred [Isa. liii. 10, 6, When Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in ... hand: All we like sheep have gone astray; we have turned every one to his own way: and the Lord hath laid on Him the iniquity of us all]. ... for the sheep) Christ here declares what kind of a shepherd He evinces Himself towards the sheep: for which reason, it cannot be inferred from this, that He did not die also for the rest of men.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":85,"text":"Psalm xxiii. 1","label":"Psalms 23:1","href":"/psa/23/#v1","status":"detected"},{"at":390,"text":"ver. 13","label":"John 10:13","href":"/jhn/10/#v13","status":"detected"},{"at":962,"text":"Isa. liii. 10, 6","label":"Isaiah 53:10","href":"/isa/53/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.12.1","start":12,"end":12,"heading":"","excerpt":"the hireling) who acts as a shepherd for the sake of his own advantage. ... is put with the participle, but odx here has the effect of giving greater emphasis. ... seizes them) he tears those which he can catch; he scatters the rest: two ways of doing injury. But the Good Shepherd collects together, ver. 16, “ Other sheep I have—not of this fold; them also I must bring,—and there shall be one fold.” ... the sheep) all of them.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":301,"text":"ver. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.13.1","start":13,"end":13,"heading":"","excerpt":"but) This has the force of explaining the word fleeth, repeated from the preceding verse. ... because he is an hireling) Ploce [A word placed twice, so that once the word itself, once an attribute of it, should be understood]. His concern is for the pay, not for the flock. ... and careth not for) Connect with fleeth [i.e. ob ... The antithesis to this is to be observed, ver. 14, 15.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":373,"text":"ver. 14, 15","label":"John 10:14–15","href":"/jhn/10/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.14-15.1","start":14,"end":15,"heading":"","excerpt":"and) Always the beginning of every good thing originates with God and Christ. As the Good Shepherd, He both knows and is known. ... as) This is connected with the preceding verse. Often the relation of believers towards Christ is derived from the peculiar relation of Christ towards the Father: ch. xiv. 20, ... in My Father, and ye in Me, and I in you;” xv. 10, “ ... keep My commandments, ye shall abide in My love, even as I have kept My Father’s commandments and abide in His love; xvii. 8, 21, “I have given unto them the words which Thou gavest Me ;—That they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in us ;” Matt. xi. 27, “ Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him ;” Luke xxii. 29, “I appoint unto you a kingdom, as My Father hath appointed unto Me;” 1 Cor. xi. 3, “The Head of every man is Christ,—and the Head of Christ is God ;” xv. 28, “The Son also Himself shall be subject unto Him that put all things under Him, that God may be all in all ... will I grant to sit with Me on My throne, even as I also overcame, and am set down with My Father on His throne.” ... and for that reason [viz. because I am the Good Shepherd]. Hence [from this act of love] it is that the sheep know the ‘ goodness’ of the Shepherd. ... I lay down) Present. The whole life of Christ was a going to death.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":299,"text":"xiv. 20","label":"John 14:20","href":"/jhn/14/#v20","status":"detected"},{"at":660,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":774,"text":"Luke xxii. 29","label":"Luke 22:29","href":"/luk/22/#v29","status":"detected"},{"at":858,"text":"1 Cor. xi. 3","label":"1 Corinthians 11:3","href":"/1co/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.16.1","start":16,"end":16,"heading":"","excerpt":"other sheep) Which are already called sheep, inasmuch as being foreseen. ‘Comp. ch. xi. 52, “ That He should gather together in one the children of God that were scattered abroad,” where He calls them children of God on a similar principle. He says other sheep, not another sheep-fold. For they were scattered in the world. ... I have) This verb has great power. ... of this) the Jewish fold. ... I must) on account of the commandment of the Father. ... bring) by My death. He does not say, lead out, as at ver. 3; nor, introduce into this fold; but simply, bring [lead]. They have no need to change their locality.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":84,"text":"xi. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"},{"at":507,"text":"ver. 3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.16.2","start":16,"end":16,"heading":"","excerpt":"He should gather together in one the children of God—scattered abroad ;” and in His own time, when He hath taken out of the way every hindrance, it shall be consummated. In point of right, Jesus always is the one and only Shepherd : therefore, in point of right and also of fact, He will then become the one. Most sweetly there is put first the one flock, then the one Shepherd. The words bring, and one flock, mutually refer to one another; as also, they shall hear, and one Shepherd. The Shepherd shall bring all into one flock : the whole flock shall hear the one Shepherd.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.18.1","start":18,"end":18,"heading":"","excerpt":"no man) Comp. ver. 29, “No man is able to pluck— out of My Father’s hand.” ... taketh away) by His own power and will. ... from Myself) Jesus of His own accord gave Himself up to His enemies to be taken ; and on the cross itself, not from any feebleness, but with a loud cry, He gave up the ghost. ... and) A most close connection subsists between the two things [laying down His life, and taking it up again] (Comp. the that, ver. 17, I lay [it] down, that I might take it again), over which He possesses a twofold power. ... I have power) So two, that they might have ... is repeated, ver. 10. Add ch. xix. 10 [Pilate], “I have power to crucify Thee, and have power to release Thee.” ... from My Father) He ascribes His highest power to the Father.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":14,"text":"ver. 29","label":"John 10:29","href":"/jhn/10/#v29","status":"detected"},{"at":427,"text":"ver. 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"},{"at":587,"text":"ver. 10","label":"John 10:10","href":"/jhn/10/#v10","status":"detected"},{"at":604,"text":"xix. 10","label":"John 19:10","href":"/jhn/19/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.19-22.1","start":19,"end":22,"heading":"","excerpt":"a division) Whence do such various reasonings concerning Christ originate? ... Inasmuch as His person is not known. ... many) They were wont to take in the worst light xis most lofty and sweetest discourses.’ ... Hebr. 235 words. Comp. what goes before iver. 19, There was a division for these ... also comp. the works alluded to in what follows [ver. 25]. ... Feast of Dedication) instituted by Judas Maccabæus: 1 Macc. iv. 59. [He did not go up to Jerusalem purposely, for the sake of this ecclesiastical feast (as He had done on account of the other feasts, established by the Law), but He was present at it owing to circumstances. He did not remain long in Jerusalem at the Feast of the Passover, mentioned John ii. 3: He remained a little longer after Pentecost, ch. v.; but, after He had accomplished His journey to the Feast of Tabernacles (ch. vii. 8, ‘I go not up ... unto this feast : for My time is not yet fully come”), in order that the end might crown the work with completion [in order to give the finishing stroke to His work], He in fine made a delay there longer than usual, from the Feast of Tabernacles beyond [so as to stay over] the Feast of Dedication.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":347,"text":"ver. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"},{"at":711,"text":"John ii. 3","label":"John 2:3","href":"/jhn/2/#v3","status":"detected"},{"at":852,"text":"vii. 8","label":"John 7:8","href":"/jhn/7/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.24.1","start":24,"end":24,"heading":"","excerpt":"came round about) How gratifying that would have been to the Saviour, if they had done so in faith ! ... and they were saying) owing to the unreasonable impulse of a murmuring nature.-— ... dost-thou raise up) keep in suspense; 2.2. Thou dost: worry to death, Thou dost wear our life out. Let the phrase, ver. 18 ... “no man taketh it away”—My life]; but it was they that were wretchedly worrying themselves to death. He had been long staying amongst them, especially after the Feast of Tabernacles. ... tell us) and showed who He was: see ver. 25, “TI told you, and ye believed not.” Presently after He speaks openly at ver. 30, 36, 38, “I and My Father are one :—Say ye, Thou blasphemest, because I said, I am the Son of God ?—that ye may know and believe that the Father is in Me, and Tin Him.” ... could hear or read this or that, expressed in this or that way, I would be able to believe. But God alone knows how it is most fitting to speak with us, in order to cherish and exercise our faith. ... plainly) freely, in express terms.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":305,"text":"ver. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"},{"at":540,"text":"ver. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"},{"at":621,"text":"ver. 30, 36, 38","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"},{"at":621,"text":"ver. 30, 36, 38","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":621,"text":"ver. 30, 36, 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.25.1","start":25,"end":25,"heading":"","excerpt":"I have told you) A similar formula occurs, Matt. xxvi. 64, “Tell us whether Thou be the Christ, the Son of God? Jesus saith, Thou hast said.” Moreover Jesus often said, even in this chapter, Jesus is the Christ. I told you (and ye believed not; I tell you) and ye believe not ... Comp. ver. 26, arrdy but [ye believe not]. ... the works) which even might have convinced those who do not believe words. ... concerning Me) that I am the Christ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":43,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"},{"at":286,"text":"ver. 26","label":"John 10:26","href":"/jhn/10/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.26-27.1","start":26,"end":27,"heading":"","excerpt":"ye) It is your own fault. ... for ye are not) For the sheep believe, ver. 3, “The sheep hear His voice,” 14, “I know My sheep, and am known of Mine,” 16, 27. This discourse, delivered during the Feast of Dedication, has reference to His discourses delivered before the Feast of Dedication. ... Three pairs of sentences, of which the several parts express both the faith of the sheep and the goodness of the Shepherd, by means of correlatives.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":69,"text":"ver. 3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.28.1","start":28,"end":28,"heading":"","excerpt":"and I) The following and the life are closely connected, ch. viii. 12, “He that followeth Me, shall not walk in darkness, but shall have the light of life.\" ... shall not perish) ch. xvii. 12; Luke xv. 24; Jude ver. 11, ‘lost, ‘ perished’): i.e. they shall not destroy themselves, internally.’ Comp. 1 John v. 18, “ Whosoever is born of God sinneth not: but he that is begotten of God keepeth himself, and that wicked one toucheth him not;” and John xvii. 12, notes, “Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition.” ... and not) Nor will I suffer them to be snatched out of My hand by any external enemy. ... shall snatch [pluck]) can, is included in the future: comp. ver. following.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":61,"text":"viii. 12","label":"John 8:12","href":"/jhn/8/#v12","status":"detected"},{"at":183,"text":"xvii. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":193,"text":"Luke xv. 24","label":"Luke 15:24","href":"/luk/15/#v24","status":"detected"},{"at":211,"text":"ver. 11","label":"John 10:11","href":"/jhn/10/#v11","status":"detected"},{"at":300,"text":"1 John v. 18","label":"1 John 5:18","href":"/1jn/5/#v18","status":"detected"},{"at":445,"text":"John xvii. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.29-30.1","start":29,"end":30,"heading":"","excerpt":"gave) Understand, these sheep. ... greater than all) Greater than all their enemies; greater than the sheep: and (in another sense) greater than even Me; ch. xiv. 28, “My Father is greater than I.” ... to snatch) them, the sheep. ... IL and the Father are one) One, not merely in agreement of will, but in unity of power, and so of ... nature: for omnipotence is an attribute of the nature [of God]; and His discourse is of the unity of the Father and the Son. In these words of Jesus, the Jews, blind as they were, saw more meaning than ... see in the present day. If the Jews had supposed that Jesus wishes merely to be accounted as a divine man, and not as the Son of God, who is as truly God as sons of men are men, they would not have said, whereas Thou art a man, thou makest Thyself God [ver. 83]; nor would they have arraigned Him for blasphemy. By the expression, we are, Sabellius is refuted :? by the word, one, Arius is refuted ;° see ver. 33, 36, 38, “ The Father is in Me, and Tin Him.” Comp. the close of ver. 29 with that of 28.4. Especially also the first person of the plural number has a pre-eminent signification, as applied to the Son and Father ; Jesus seldom uses it of Himself and men. See note on Matt. ch. v. 11, “ Blessed are ye,” etc. [not we].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":158,"text":"xiv. 28","label":"John 14:28","href":"/jhn/14/#v28","status":"detected"},{"at":795,"text":"ver. 83","label":"John 10:83","href":"/jhn/10/#v83","status":"detected"},{"at":947,"text":"ver. 33, 36, 38","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"},{"at":947,"text":"ver. 33, 36, 38","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":947,"text":"ver. 33, 36, 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"},{"at":1020,"text":"ver. 29","label":"John 10:29","href":"/jhn/10/#v29","status":"detected"},{"at":1232,"text":"v. 11","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.31-34.1","start":31,"end":34,"heading":"","excerpt":"they bare) They were therefore large pieces of rock. ... good works) Jesus shows that judgment is to be formed from His works; ver. 37, “If I do not the works of My Father, believe Me not.” ... do ye stone) The Jews had now determined to stone Him; ver. 33, “ For a good work we stone Thee not, but for blasphemy.” ... answered) The Jews had said, Thou sayest that Thou art God, and indeed God by nature (for their blindness lay in joining this Godhead with the manhood) : and Jesus acknowledges ... His claims] this Godhead of nature, without denying His manhood, and does not lower His claims by His subsequent language, but defends them: comp. ver. 39, “ Therefore they sought again to take Him,” as to the question in what sense the Jews understood His words. From these considerations a reply can easily be made to Artemonius, P. ii, c. 1. They had surrounded Jesus, ver. 24; and so in this menacing attitude were threatening Him with death; yet His wisdom and presence of mind remains unshaken. ... in the first person, the inference is drawn, to whom the word of God came, in the following ver. ... gods) Ps. lxxxii. 6; the parallel is added; ... sons of the Most High. ‘Therefore also at ver. 36,’ there ought to be understood ... the Son of God.? The Jews did not admit Jesus to be God in any sense: therefore, in refutation of them, He quotes the psalm. But a comparison drawn from a psalm does not prove that the Godhead of Christ approaches nearer to the godhead of mortals, than to the Godhead of the eternal Father; for He did not ever quote this passage of the psalm to believers.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":127,"text":"ver. 37","label":"John 10:37","href":"/jhn/10/#v37","status":"detected"},{"at":249,"text":"ver. 33","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"},{"at":647,"text":"ver. 39","label":"John 10:39","href":"/jhn/10/#v39","status":"detected"},{"at":872,"text":"ver. 24","label":"John 10:24","href":"/jhn/10/#v24","status":"detected"},{"at":1112,"text":"Ps. lxxxii. 6","label":"Psalms 82:6","href":"/psa/82/#v6","status":"detected"},{"at":1196,"text":"ver. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.35.1","start":35,"end":35,"heading":"","excerpt":"called) God called them, professing in the psalm that it is He who speaks, [ver. 1, God standeth in the congregation, etc.] Whence it is that immediately after the expression, the word of God, is used, 6 ... comp. 1 Kings xviii. 31, “The sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name.” ... unto whom) The reason is herein expressed, why they are called gods, and why in an inferior sense ; comp. ... in reference to, “ They ; ' To complete the correspondence of the parallels.—E. and T. ° God, the Son of God, answering respectively to gods and children of the Most High. and T. knew that He spake the parable in reference to them.” ... the word) And indeed the word in that psalm, which partly calls them gods, partly censures the same persons. ... and not) The Scripture cannot be broken, even in its smallest particular. A most firmly-established axiom. The appellation, gods, though not strictly used, cannot be broken, once that it has been set down in Scripture. 36. ... whom the Father hath sanctified) This sanctification is mentioned in such a way as to be prior in time to Eis being sent into the world (see by all means John xvii. 18, “ As Thou hast sent Me into the world, so,” etc.: comp. ver. 19, 17, “For their sakes I sanctify Myself, that they also,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":76,"text":"ver. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"},{"at":214,"text":"1 Kings xviii. 31","label":"1 Kings 18:31","href":"/1ki/18/#v31","status":"detected"},{"at":1170,"text":"John xvii. 18","label":"John 17:18","href":"/jhn/17/#v18","status":"detected"},{"at":1241,"text":"ver. 19, 17","label":"John 10:19","href":"/jhn/10/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.35.2","start":35,"end":35,"heading":"","excerpt":"hath sent) This sending presupposes the Godhead of the Son, and so confirms it. [The Haphtara, or appointed portion of Scripture, for the Feast of Dedication contains (ver, 22) these words, Jehovah ... the Lord God of hosts hath sent me unto you: Zech. vi. ... the works of My Father) Those very works of a divine nature, which My Father doeth, ch. xiv. 10, 11, “ The words that I speak unto you, I speak not of Myself; but the Father, that dwelleth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me; or else believe Me for the very works’ sake.” His words are characterized by the accompanying works.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":349,"text":"xiv. 10, 11","label":"John 14:10–11","href":"/jhn/14/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.38.1","start":38,"end":38,"heading":"","excerpt":"even though Me) You ought to have believed in Me: even separating Me from the works. ... that ye may know and believe) Faith follows subsequently to knowledge with those that are of a rather dull susceptibility. ... and I in Him) I am none else than the Father, in such a way, however, that I remain still the Son ; and He none else than I, in such a way, however, as that He still remains the Father. And if any one shall have known Me, he knoweth the Father, and hath learned the Son. But if the power of One were less than that of the Other, the knowledge also would mislead; for in that case neither the essence nor the power of One can be learned by means of the Other.—Chrys. on this passage. These two sentences, I and the Father are one, and, the Father in Me and I in the Father, mutually explain one another. Comp. ch. xvii. 11, 21, “Holy Father, keep— those—that they may be one, as We are. As Thou, Father, art in ... Me, and I in Thee, that they also may be one in Us.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":829,"text":"xvii. 11, 21","label":"John 17:11","href":"/jhn/17/#v11","status":"detected"},{"at":829,"text":"xvii. 11, 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.10.39-41.1","start":39,"end":41,"heading":"","excerpt":"He went forth) without any difficulty. ... John) The posthumous fruits of the services of John. ... indeed) The antithesis is between John and this Man, Jesus: not between the works and sayings of John. ... concerning this Man) concerning this Man, who doeth so many miracles.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.10.1.1","start":1,"end":1,"heading":"Verily...I say...you","excerpt":"Three things must be carefully remembered, if we would rightly understand the first nine verses of this chapter. Inattention to them has caused much confused and inconsistent interpretation.\n\n(a) For one thing, the passage is closely connected with the last chapter. The opening sentence should be read on, without break or separation between, together with the forty-first verse of the ninth chapter. Our Lord is still speaking to the hostile Pharisees who asked, \" Are we blind also? \" and got the answer, \" Ye say, We see ; therefore your sin remaineth.\" — It is to them that He goes on to say, \" I say unto you, He that entereth not in by the door is a thief and a robber.\" He is not so much comforting His disciples now, as rebuking and exposing His enemies.\n\n(b) For another thing, the passage is entirely a parable, or allegory. (See sixth verse.) In interpreting it, like almost all our Lord's parables, the one great lesson should be kept in view, which is the key-note to the whole. We must not press every detail and little point too far, and try to attach a spiritual meaning to the lesser parts of the picture. Those who do so always run aground in their exposition, and get into difficulties. To this parable, if any, the old quaint sayings are applicable : \" No parable stands on four legs.\" — \"Squeeze parables too far, and you will draw blood from them, and not milk.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.1.2","start":1,"end":1,"heading":"","excerpt":"Calvin remarks wisely : \" It is useless to scrutinize too closely every part of this parable. Let us rest satisfied with this general view, that as Christ states a resemblance between the Church and a fold, (a sheepfold, in which God assembles all His people,) so He compares Himself to a door, because there is no other entrance into the Church but by Himself. Then it follows that they are good shepherds, who lead men straight to Christ; and that they are truly gathered into Christ's fold, so as to belong to His flock, who devote themselves to Christ alone.\"\n\n(c) For another thing, the object that our Lord had in view, in speaking this parable, must be kept steadily before our eyes. That object was to show the entire unfitness of the Pharisees to be pastors and teachers of the Jews, because they had not taken up their office in the right spirit, and with a right understanding of the work they had to do. He is not in this part speaking of Himself as \"the Shepherd,\" but as \"the Door:\" only as the Door. What Christ is as a \" Shepherd \" comes afterward ; what Christ is as \"the Door \" is the one point of the first nine verses.\n\nThe \"progressive\" character of our Lord's discourses recorded in St. John, is strikingly illustrated in this chapter. Starting from a very simple statement, our Lord goes on to speak of the highest truths. We see the same in the fourth, fifth, and sixth chapters.\n\nThis is one of the twenty-four places in St. John's Gospel, where the double \" verily\" comes in. Here, as elsewhere, it always prefaces some statement of more than ordinary importance and solemnity.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.1.3","start":1,"end":1,"heading":"He that entereth not, &c.","excerpt":"Our Lord here appeals to the common experience of His hearers. They all knew well that any one who was seen entering a sheepfold by climbing over the wall or fence of enclosure, and not by going through the door, would be justly suspected of being a thief. Every true shepherd, as a matter of course, makes use of the door.\n\nThe \" door\" He afterwards interprets to mean Himself. The latent thought evidently is, that any teacher of religion who does not take up and discharge his office with faith in Christ and His atonement, and with an aim to glorify Christ, is unfit for his business, and unable to do any good. Instead of being a shepherd who helps and feeds, he is no better than a \" robber,\" who does harm. Instead of saving souls, he kills them. Instead of bringing life, he brings death to his hearers.\n\nSome, as Chrysostom, Euthymius, Theophylact, Maldonatus, think the \"door\" means the Scriptures. Others, as Tholuck and Hengstenberg, think the \"door\" means a proper divine call to office. Both views seem to me unnatural and incorrect.\n\nAugustine observes: \"Christ's fold is the Catholic Church. Whoso would enter the fold, let him enter in by the door : let him preach very Christ. Let him not only preach very Christ. but seek Christ's glory, not his own.\" — He says again, \" I, seeking to enter into your hearts, preach Christ : if I preach other than that, I shall be striving to climb in some other way. Christ is my Door : through Christ I win your hearts.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.1-9.1","start":1,"end":9,"heading":"JOHN X. 1—9.","excerpt":"We have, for one thing, in these verses, a vivid picture of a false teacher of religion. Our Lord says that he is one who\" enters not by the door into the sheep fold, but climbs up some other way.\"\n\nThe \" door,\" in this sentence, must evidently mean something far more than outward calling and commission. The Jewish teachers, at any rate, were not deficient in this point : they could probably trace up their orders in direct succession to Aaron himself. Ordination is no proof whatever that a man is fit to show others the way to heaven. He may have been regularly set apart by those who have authority to call ministers, and yet all his life may never come near the door, and at last may die nothing better than \" a thief and a robber.\"\n\nThe true sense of the \"door\" must be sought in our Lord's own interpretation. It is Christ Himself who is \" the door.\" The true shepherd of souls is he who enters the ministry with a single eye to Christ, desiring to glorify Christ, doing all in the strength of Christ, preaching Christ's doctrine, walking in Christ's steps, and labouring to bring men and women to Christ. The false shepherd of souls is he who enters the ministerial office with little or no thought about Christ, from worldly and self-exalting motives, but from no desire to exalt Jesus, and the great salvation that is in Him. Christ, in one word, is the grand touchstone of the minister of religion. The man who makes much of Christ is a pastor after God's own heart, whom God delights to honour. The minister who makes little of Christ is one whom God regards as an impostor, — as one who has climbed up to his holy office not by the door, but by \" some other way.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.2.1","start":2,"end":2,"heading":"he that entereth in by the door, &c.","excerpt":"This verse contains the converse of the preceding verse. He that is seen entering the sheepfold by the one proper entrance, the door, may be set down as a true shepherd. Such a man, being duly commissioned by the owner of the flock, and recognized by the sheep as their pastor and friend,, has no need to enter clandestinely, like a thief, or by violence, as a robber.\n\nThe word \"the\" before shepherd is not in the Greek. It should be simply, \"a shepherd.\" The omission of the article seems intentional, to show that our Lord is describing true \" shepherds of sheep \" generally, and not Himself.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.3.1","start":3,"end":3,"heading":"To him...porter openeth, &c.","excerpt":"The whole of this verse is meant to show the character of a true shepherd of sheep, in four respects, (a) The porter opens the gate to him, knowing by his step and manner of approach, that he is a friend, and not an enemy. (6) The sheep recognize his voice, and attend to what he says, (c) He, knowing all his flock individually, calls each sheep by his own peculiar name, (d) He leads them out to feed, desiring daily to promote their health and well-being. In all these four points, he is unlike the thief and robber.\n\nThe different customs of Eastern countries, as compared to our own, must be carefully kept in mind, to understand the expressions of this verse. A fold in Palestine was a space enclosed by high walls, not by low hurdles. It had a gate guarded by a porter at night, as the sheep could not be safely left alone. An Eastern shepherd knows each sheep in his flock, and often has a name for each one. The sheep are led, and not driven.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.3.2","start":3,"end":3,"heading":"","excerpt":"About \" the porter who opens,\" in this verse, opinions differ. Most commentators hold that the \"porter\" means the Holy Ghost, who calls true ministers into the Church, and \" opens hearts; \" and that the sense is, \" to a true pastor the Holy Ghost gives a call to his office, and makes a way into the hearts of hearers.\" This, no doubt, is excellent divinity, but I cannot think our Lord meant anything of the kind. The \" porter \" here is not said to call the pastor, but to open when the pastor comes ; nor yet to open hearts, but the door of the fold, through which the true pastor enters.— The view of Wordsworth, also held by Augustine, Rupertus, Bullinger, and Flacius, — that the \" porter\" is Christ Himself, who is not only \" Door,\" but \"Porter,\" also, — does not appear to me necessary. I prefer, with Glassius, Grotius, Hutcheson, and Bloomfield, regarding the whole sentence as a subordinate feature in the parable, signifying that a true shepherd of sheep not only enters by the lawful door, but that every facility is made for his entrance.\n\nSome, as Chrysostom, Euthymius, and Theophylact, think the \"porter\" may mean \"Moses.\"\n\nOthers, as Ecolampadius, Lampe, Webster, think the \"porter\" means the ministers and teachers of the Church, who have the power of the keys, and the right to admit pastors.\n\nOthers, as Gomarus, Brentius, Maldonatus, Hall, Whitby, Bengel, and Hengstenberg, think the \"porter\" is God the Father.\n\nThe expression, \"his own sheep,\" must not be pressed too far. It simply means that a real shepherd, according to Eastern custom, knowing his own flock individually by name, calls them at once by their names, and proves his relation to them by so doing. If not his own, he could not do so.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.4.1","start":4,"end":4,"heading":"And when he putteth forth, &c.","excerpt":"This verse is simply a continuation of the description of a true and faithful shepherd of sheep. Whenever such an one takes his flock out to pasture, he walks before them, as an Eastern shepherd always does, never requiring them to go where he does not first go himself. Such a shepherd the sheep follow with implicit confidence, and, knowing his voice, go wherever he calls them.\n\nThe words of Moses should be read : \" Let the Lord set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in : that the congregation of the Lord be not as sheep which have no shepherd. \" (Num. xxvii. 16, 17.)\n\nThat Eastern shepherds \" lead \" their sheep, is clear from Exod. iii. 1: \" He led the flock ; \" and Psalm xxiii. 2 : \" He leadeth me.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":665,"text":"Num. xxvii. 16, 17","label":"Numbers 27:16–17","href":"/num/27/#v16","status":"detected"},{"at":746,"text":"Exod. iii. 1","label":"Exodus 3:1","href":"/exo/3/#v1","status":"detected"},{"at":787,"text":"Psalm xxiii. 2","label":"Psalms 23:2","href":"/psa/23/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.5.1","start":5,"end":5,"heading":"And a stranger will they not follow, &c.","excerpt":"This verse concludes the picture of a true shepherd and his flock. It was a fact well known to all our Lord's hearers, that sheep accustomed to one shepherd's voice would not obey a stranger's voice, but would rather be frightened at it. Just so true Christians have a spiritual taste and discernment by which they distinguish a false teacher, and will not hear him. \"Ye have an unction from the Holy One, and know all things.\" (1 John ii. 20.) The poor and illiterate believers often illustrate this in a very extraordinary way.\n\nBrentius observes here the singular faculty which sheep possess of always knowing and recognizing the voice of their own shepherd. He also notices the extraordinary knowledge that the lamb has of its own mother's bleat among a thousand others, as a curious characteristic of an animal in many respects dull and stupid.\n\nScott observes that this verse justifies true Christians in not listening to false teachers. For leaving their parish church perhaps, under these circumstances, many reproach them. Yet the very men who reproach them would not trust their worldly affairs to an ignorant and dishonest lawyer, or their bodies to an incompetent doctor! Can it be wrong to act on the same principles for our souls?\n\nBesser observes : \" Sheep flee from a false shepherd. They will not say, it is enough if we do not follow this strange preacher in those points in which he holds forth unsound teaching. They will have nothing at all to do with him. They will flee from him as from a contagious disease.\" (2 Tim. ii. 17.)\n\nBickersteth observes that this verse, and the third, throw light on the pastoral office of ministers. \" How much of ministerial influence depends on personal knowledge ! Great is the hindrance to the influence when an overgrown population renders it impossible.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":429,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":1534,"text":"2 Tim. ii. 17","label":"2 Timothy 2:17","href":"/2ti/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.6.1","start":6,"end":6,"heading":"This parable...Jesus...them","excerpt":"The word rendered \"parable\" here hardly bears the sense of the expression. It is rather \" allegory, \" or figurative picture. However, it clearly settles that the whole passage must be taken as a picture of spiritual things, and must be carefully handled, and not interpreted too literally. The Greek word used by John for \"parable\" is not used in any other Gospel.\n\n[But they understood not... unto them.] The Pharisees appear to have failed in seeing the application of the parable. This is curious, when we remember how quickly they saw the application to themselves of the parable of the husbandmen who killed the heir of the vineyard. But nothing seems to blind men's eyes so much as pride of office. Wrapped up in their conceit of their own knowledge and dignity, they did not see that they themselves who pretended to be leaders and teachers of the Jewish flocks were not shepherds, but \" thieves and robbers,\" doing more harm than good. They did not see that the fatal defect in their own qualification for office was ignorance of Christ and want of faith in Him. They did not see that no true sheep of Christ could be expected to hear, follow, or obey their teaching. Above all, they did not see that in excommunicating the poor blind man whom our Lord had healed, they were just proving themselves to be \"thieves and robbers,\" and injuring one whom they ought to have helped.\n\nIf even One who \" spake as never man spake \" was not always understood, ministers cannot be surprised if they find they are often not understood now. How little of a sermon is understood, few preachers have the least idea!\n\nFerus remarks that our Lord's hearers must have been blind not to see that their own prophet Ezekiel had already shown the application of the parable. (Chap, xxxiv.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.7.1","start":7,"end":7,"heading":"Then said Jesus...again","excerpt":"Here we see the condescension and patience of our Lord. Seeing His hearers not able to understand Him, He proceeds to explain His meaning more fully. This is an example for all teachers of religion. Without frequent repetition and simplification spiritual lessons can never be taught.\n\n[Verily, verily... you.] Once more this solemn expression is used, and again to the same hearers, the Pharisees.\n\n[I am the door of the sheep.] Here is plain exposition. Jesus here declares that He Himself is the Door through whom, and by faith in whom, both shepherd and sheep must pass, if they would go inside God's fold. \"Every single sheep must enter through Me, if he would join God's flock. Every teacher who wishes to be a shepherd over God's flock, must enter his office looking to Me.\"\n\nThis high claim of dignity must have sounded startling to the Pharisees ! A higher claim we can hardly conceive. None but One, even the Divine Messiah, could have used such an expression. No prophet or apostle ever did.\n\nAt first sight it seems strange that our Lord says, \" I am the Door of the sheep,\" and not simply \" the Door.\" But I think it is meant to teach that the Door is for the benefit of the sheep more than the shepherd, and that He Himself is given more particularly for all His people than for His ministers. Ministers are only servants. The flock might possibly do without them, but they could not do without the flock.\n\nBullinger calls attention to the many beautiful figures under which our Lord represented Himself and His office to the Jews, in St. John's writings. The Bread, the Living Water, the Light of the World, the Door, the Shepherd, are all in five chapters of this Gospel.\n\nMusculus observes that the simple view of Christ being \" the Door,\" is that He is the Mediator between God and man.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.7.2","start":7,"end":7,"heading":"","excerpt":"Webster observes : \" It is worthy of remark that in the Sermon on the Mount, (Matt. vii. 13 — 17,) the description of the strait gait and narrow way immediately precedes the warning against false prophets and ravening wolves.\" The same also may be seen here.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":78,"text":"Matt. vii. 13","label":"Matthew 7:13","href":"/mat/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.8.1","start":8,"end":8,"heading":"All that ever came before me, &c.","excerpt":"These words, \" All, before Me,\" must evidently be limited or qualified. They cannot be taken in their fullest sense. The prophets and John the Baptist were not thieves and robbers. It cannot well be taken to mean, \" All who have claimed to be the Messiah.\" There is no evidence that many claimants did appear before our Lord, if any. Besides, the word \"are,\" in the present tense, seems to exclude those who lived before our Lord's time.\n\nThe great knot of the difficulty lies in the words, \" came before Me.\" The Greek word rendered \"before \" has only four meanings : (1) before in point of time ; (2) before in point of place ; (3) before in point of dignity and honour ; (4) before in the way of substitution. Of these, the two first seem out of the question, and we are shut up to the two last. I can only conjecture that the sentence must be paraphrased in this way : \" All who have come into the Church professing to be teachers, claiming honour for themselves instead of Me, or honouring anything in preference to Me, such as you Pharisees, — all such are not true shepherds, but thieves and robbers.\" I can see no better solution, and I admit that the sentence is a difficulty.\n\nSome, as Chrysostom and Theophylact, think \" thieves and robbers \" mean Theudas, Judas of Galilee, (Acts v. 36, 37,) and others like them.\n\nEuthymius remarks that \" all\" here must not be taken literally, but is a Hebraism meaning, \" Any one who does not come by Me is a thief,\" etc.\n\nTheophylact observes that the Manichean heretics wrested this text into a proof of their fanatical view, that the Old Testament prophets were not sent by God!","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1287,"text":"Acts v. 36, 37","label":"Acts 5:36–37","href":"/act/5/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.8.2","start":8,"end":8,"heading":"","excerpt":"Luther says : \"These thieves and robbers form at all times the great majority in the world, and nothing better can they be as long as they are not in Christ. In fact, the world will have such wolf's preaching, and indeed desires no better, because it hears not Christ nor regards Christ. It is no wonder that true Christians and their pastors are so few.\"\n\nCalvin remarks : \" That no man may be moved by the consideration, that there have been teachers in all ages who gave themselves no concern whatever about directing men to Christ, Christ expressly states that it is no matter how many there may have been of this description, or how early they began to appear. There is but one Door, and all who leave it, and make openings or breaches in the walls, are thieves.\n\nLightfoot thinks that our Lord refers to the Pharisees, Sadducees, and Essenes, who had long misled the Jews before Christ came, and that they were the three false shepherds whose final casting off is foretold in Zechariah xi. 8.\n\nThe expression, \" The sheep did not hear them,\" must mean that true believers, when our Lord came on earth, such as Simeon, Anna, and others, had ceased to put any confidence in the commissioned teachers of the Jews, and were like sheep without a shepherd.\n\nThe word \" sheep,\" in this explanatory verse, must evidently be taken in a spiritual sense, and can only mean true believers. Mere outward members of the Church, without faith and grace, are not \" sheep.\"\n\n\" Sheep,\" says Hengstenberg, M in the discourses of Christ, are always the faithful members of God's kingdom, the company of believers.\"\n\nAlford says: \"The sheep throughout this parable are not the mixed multitude of good and bad ; but the real sheep, the faithful, who are what all in the fold should be. The false sheep, the goats, do not appear.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":982,"text":"Zechariah xi. 8","label":"Zechariah 11:8","href":"/zec/11/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.8.3","start":8,"end":8,"heading":"","excerpt":"Brentius remarks that we must not hastily assume, from our Lord's saying \" the sheep did not hear them,\" that godly people will never be led away temporarily by false teachers. They may be deceived and seduced, but will return to the truth at last.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.9.1","start":9,"end":9,"heading":"am the door, &c.","excerpt":"This verse is one of those wide, broad, grand statements which our Lord sometimes makes, stretching far beyond the subject of which He is immediately speaking. It is like, \" I am the Bread, — I am the Light, — I am the Way.\" — The primary meaning is, \" I am He through whom and by whom alone true pastors must enter the Church. All such pastors, entering by Me, shall find themselves at home in the fold, and enjoy the confidence of my flock, and find food for the souls of my sheep, their hearers.\" — The secondary or fuller meaning is, \"I am the Way of access to God. All who come to the Father by Me, whether pastors or hearers, shall find through Me safety and liberty, and possess continual food for their souls.\" Strictly speaking the sentence appears to belong specially to the true ministers of the flock of Christ. But I dare not confine it to them alone. It is a grand, wide promise to all who enter in.\n\nMelancthon sees in this verse a most excellent picture of a true pastor, in four respects. (1) He shall be saved personally.\n\n(2) He shall go into close and intimate communion with God.\n\n(3) He shall go forth furnished with gifts, and be useful to the Church. (4) He shall find food and refreshment for his own soul.\n\nMusculus observes that our Lord does not say, \"If any learned, or righteous, or noble, or rich, or Jewish man enters by Me ; \" but any man, \" no matter who, great or small, however wicked in times past,\" — any man that enters by Me shall be saved.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.9.2","start":9,"end":9,"heading":"","excerpt":"The expression, \" go in and out,\" implies a habit of using familiarly a dwelling, and treating it as a home. It is a Hebraism. It expresses beautifully the habitual communion and happy intercourse with Christ which a true believer enjoys. (See Acts i. 21, ix. 28 ; John xiv. 23; Rev. iii. 20.)\n\nAugustine suggests that \" go in \" means entering by faith, and \" going out/' dying in faith, and the result of it having life in glory. He says, \" We come in by believing: we go out by dying.\" But this seems far-fetched.\n\nEuthymius thinks that \"going out\" refers to the Apostles going out into the world to preach the Gospel.\n\nThe \" finding pasture \" implies the .satisfaction, comfort, and refreshment of soul which every one who uses Christ as his Door into heaven shall experience. The latent thought is evidently Psalm xxiii. 1, 2, etc.\n\nBurgon remarks : \" The concluding words describe the security and enjoyment which are the privilege of God's people. To go in and out is to transact the business of each day's life : its rest and labour, the beginning and end of every work. The Hebrew phrase denotes a man's whole life and conversation. The promises connected therewith seem to imply that in their daily walk, it may be in the world's dusky lane and crowded mart, the people of God will find spiritual support and consolation, even meat for their souls, which the world knows not of. Elsewhere the phrase is often, ' go out and come in.' Here, not without meaning, the expressions are transposed. The former is the order of nature, the latter the order of grace.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":244,"text":"Acts i. 21","label":"Acts 1:21","href":"/act/1/#v21","status":"detected"},{"at":256,"text":"ix. 28","label":"Acts 9:28","href":"/act/9/#v28","status":"detected"},{"at":265,"text":"John xiv. 23","label":"John 14:23","href":"/jhn/14/#v23","status":"detected"},{"at":279,"text":"Rev. iii. 20","label":"Revelation 3:20","href":"/rev/3/#v20","status":"detected"},{"at":812,"text":"Psalm xxiii. 1, 2","label":"Psalms 23:1–2","href":"/psa/23/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.9.3","start":9,"end":9,"heading":"","excerpt":"In leaving this difficult passage, it is well to remember that though our Lord is not speaking of Himself as a Shepherd here, and is only giving a descriptive picture of a good shepherd, there is a latent application to Himself. There is no one to whom the various features of the picture apply so literally, clearly, and exactly, as they do to the great Shepherd of believers. \"Every expression,\" says Burgon, \"has a marked reference to Christ; yet it is plain that it is not of Himself that He is primarily speaking.\"\n\nThroughout the passage it is noteworthy how much stress is laid on the \"voice\" of the shepherd, and on hearing his voice. I cannot but regard that as intentional. It is the \" voice in teaching \" which makes the great difference between one earthly pastor and another. \"The shepherd,\" says Burgon, \" must not be silent while among his sheep.\" It is hearing the voice of the Chief Shepherd which is one great mark of all true believers.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.10.1","start":10,"end":10,"heading":"The thief...destroy","excerpt":"In this passage our Lord entirely drops the figure of \" the door,\" and presents Himself under a new aspect, as \" the Shepherd.\" And the first thing He does is to show the amazing difference between Himself and the false teachers who bore rule among the Jews. He had already told the Pharisees that they were no better than \" thieves and robbers.\" He now contrasts their objects with His own. A thief does not come to the fold to do good to the flock, but harm ; for his own selfish advantage, and for the injury of the sheep. Just so the Pharisees only became teachers of the Jewish Church for their own advantage and interest, and taught doctrine which was only calculated to ruin and destroy souls.\n\nA. Clarke observes : \" How can worldly minded hirelings, fox-hunting, card-playing priests, read these words without trembling to the centre of their souls ?\"\n\nBickersteth suggests that \" the thief in the singular number may remind us of the prince of darkness, the great chief robber and thief of souls.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.10.2","start":10,"end":10,"heading":"I am come...life...abundantly","excerpt":"Our Lord here puts in strong contrast with the false teachers of the Jews, His own purpose and object in coming into the world. He drops the figure of \" the door,\" and says plainly and distinctly, stating it in the widest, broadest way, that, as a personal Saviour, He came that men might have life. The thief came to take life : He came to give it. He came that the way to eternal life might be laid open, the life of justification purchased by His blood, the life of sanctification provided by the grace of His Spirit. He came to buy this life by His sacrifice on the cross. He came to proclaim this life and offer it to a lost world. To bring life and hope to a lost, dead, perishing world was the grand object of his incarnation. The ministry of the Pharisees was death, but that of Christ was life. The word \" they \" before \" might have,\" must be taken generally here for \" men.\" There is nothing else to which it can apply.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.10.3","start":10,"end":10,"heading":"","excerpt":"But this was not all. Our Lord came that men who had life already \" might have it more abundantly : \" that is, that they might see the way of life more clearly, and have no uncertainty about the way of justification before God ; and that they might feel the possession of life more sensibly, and have more conscious enjoyment of pardon, peace, and acceptance. This seems to me by far the simplest view of the text. Of course there were millions in the world who before Christ came knew nothing of life for their souls : to them Christ's coming brought \" life.\" — But there were also many believing Jews who had life already when Christ came, and were walking in the steps of Abraham : to them Christ's coming brought \" life more abundantly.\" It enlarged their vision and increased their comfort.\n\nSo Paul tolls Titus that \" Christ's appearing brought life and immortality to light.\" (2 Tim. i. 10.)\n\nMost commentators do not admit the comparative idea in \" more abundantly,\" but interpret it as simply meaning the abundance of grace and mercy which Christ brings into the world : as Rom. v. 20, 21. This is true, but I venture to think it is not all the truth.\n\nChemnitius, following Augustine, thinks that \" more abundantly \" may refer to the life of glory hereafter, which saints will have after the life of faith here. But I cannot see this.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":884,"text":"2 Tim. i. 10","label":"2 Timothy 1:10","href":"/2ti/1/#v10","status":"detected"},{"at":1083,"text":"Rom. v. 20, 21","label":"Romans 5:20–21","href":"/rom/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.10-18.1","start":10,"end":18,"heading":"JOHN X. 10—18.","excerpt":"These verses show us, for one thing, the great object for which Christ came into the world. He says, I am come that men \" might have life, and that they might have it more abundantly.\"\n\nThe truth contained in these words is of vast importance. They supply an antidote to many crude and unsound notions which are abroad in the world. Christ did not come to be only a teacher of new morality, or an example of holiness and self-denial, or a founder of new ceremonies, as some have vainly asserted. He left heaven, and dwelt for thirty-three years on earth for far higher ends than these. He came to procure eternal life for man, by the price of His own vicarious death. He came to be a mighty fountain of spiritual life for all mankind, to which sinners coming by faith might drink ; and, drinking, might live for evermore. By Moses came laws, rules, ordinances, ceremonies. By Christ came grace, truth, and eternal life.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.11.1","start":11,"end":11,"heading":"am the good shepherd","excerpt":"Here our Lord declares that He Himself is the great Head Shepherd of God's people, of whom all ministers, even the best, are only faint imitators. It is as if He said, \" I am towards all who believe in Me, what a good shepherd is to his sheep, careful, watchful, and loving.\" The article in the Greek is twice used to increase the emphasis : \"I am the Shepherd, the good or excellent One.\" In the second verse of the chapter, before the word \" Shepherd,\" in the Greek, we may remember, there is no article at all.\n\nIt is probable that the name \" shepherd,\" in Jewish ears, would convey, much more clearly than it does in ours, a claim to be regarded as the Messiah or Shepherd of souls. (See Gen. xlix. 24 ; Psalm xxiii. ; Ezek. xxxiv.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":692,"text":"Gen. xlix. 24","label":"Genesis 49:24","href":"/gen/49/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.11.2","start":11,"end":11,"heading":"the good shepherd giveth his life for the sheep","excerpt":"Our Lord here shows the distinguishing mark of a good shepherd. Such an one will lay down his life for his sheep, to save, protect, and defend them. He will die rather than lose one. He will peril his life, like David, attacking the lion and the bear, rather than let one be taken from him. \" All this,\" our Lord implies, \" I have come to do for my spiritual sheep. I have come to shed my life-blood to save their souls, to die that they may live.\" The word \" giveth \" here, should have been translated \"layeth down.\" It is so rendered in the loth verse.\n\nFlacius observes how our Lord here, as elsewhere, always brings round His discourse to His own atoning death.\n\nHengstenberg observes : \" The expression, ' laying down the soul or life ' for any one, does not occur anywhere else independently in the New Testament. It is never found in profane writers. It must be referred back to the Old Testament, and specially to Isai. liii. 10, where it is said of Messiah, ' He shall make, or place, His soul an offering for sin.'\"\n\nTittman says : \" Those who maintain that Christ died only to confirm the truth of His doctrine, or to confirm the certainty of the promises of pardon and acceptance with God, are under a mistake. The death of Christ was not necessary for either of those purposes. The truth of His doctrine and the certainty of His promises must be established by other evidence. Neither y does our Lord say, that He laid down life for His doctrines, but for His sheep.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":922,"text":"Isai. liii. 10","label":"Isaiah 53:10","href":"/isa/53/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.12-13.1","start":12,"end":13,"heading":"But he that is an hireling, &c.","excerpt":"Our Lord in these two verses illustrates the subject He has taken up, by showing the wide difference between a mere hired shepherd, and one who feels a special interest in his sheep because they are his own. A mere hired servant, who has not spent his money in buying the sheep, but only takes charge of a flock for pay, and cares little so long as he gets his money, such an one, as a general rule, will make no sacrifice and run no risk for the sheep. If he sees a wolf coming he will not meet him and fight, but will run away, and leave the flock to be scattered and devoured. He acts in this way because his whole heart is not in his work. He feeds the flock for money and not for love ; for what he can get by it, and not because he really cares for the sheep. Of course the picture must be taken as generally true : we cannot suppose our Lord meant that no paid servant was trustworthy. Jacob was a hired shepherd, yet trustworthy. But doubtless His Jewish hearers knew many such \" hirelings \" as he here describes. The picture of a faithless shepherd in Ezekiel xxxiv. would also occur to those who were familiar with Old Testament Scripture.\n\nIt is worth remembering that St. Paul specially warns the Ephesian elders, in Acts xx., that \" grievous wolves \" would enter in among them, not sparing the flock. Our Lord also in the Sermon on the Mount compares false prophets to \" ravening wolves.\" (Matt. vii. 15.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1403,"text":"Matt. vii. 15","label":"Matthew 7:15","href":"/mat/7/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.12-13.2","start":12,"end":13,"heading":"","excerpt":"Musculus observes how great a misfortune it is to Christ's sheep when they are deserted by ministers, and left without regular means of grace. It has a scattering, weakening effect. The best of ministers are poor, weak creatures. But Churches cannot keep together, as a rule, without pastors; the wolf scatters them. The ministry no doubt may be overvalued, but it may also be undervalued.\n\nWe cannot doubt that the latent thought of our Lord's language here was as follows. The Pharisees and other false teachers were no better than hireling shepherds. They cared for nothing but themselves, and their own honour or profit. They cared nothing for souls. They were willing to have the name and profession of shepherds, but they had no heart in their work. They had neither will nor power to protect their hearers against any assault which that wolf, the devil, might make against them. Hence the Jews, when our Lord came on earth, were without help for their souls, fainting and scattered like sheep without a shepherd, a prey to every device of the devil.\n\nLet it be noted that the great secret of a useful and Christlike ministry is to love men's souls. He that is a minister merely to get a living, or to have an honourable position, is \" the hireling \" of these verses. The true pastor's first care is for his sheep. The false pastor's first thought is for himself.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.12-13.3","start":12,"end":13,"heading":"","excerpt":"Our Lord's strong language about the false teachers of the Jews ends here. Those who think that unsound ministers ought never to be exposed and held up to notice, and men ought never to be warned against them, would do well to study this passage. No class of character throughout our Lord's ministry seems to call forth such severe denunciation as that of false pastors. The reason is obvious. Other men ruin themselves alone: false pastors ruin their flocks as well as themselves. To flatter all ordained men, and say they never should be called unsound and dangerous guides, is the surest way to injure the Church and offend Christ.\n\nChrysostom, Theophylact, and most commentators think that the \" wolf\" here means the devil, even as he is called elsewhere a roaring lion, a serpent, and a dragon.\n\nLampe, on the other hand, thinks that the wolf signifies the same as the thief and robber, and that it must mean the false prophet, the wolf in sheep's clothing. (See Zeph. iii. 3 ; Matt. vii. 15.)\n\nIn interpreting this whole passage we must be careful not to strain it too far. Our Lord did not mean that in no case is flight from danger lawful in a pastor. He Himself says elsewhere, \" When they persecute you in one city, flee ye to another.\" (Matt. x. 23.) So Paul left Damascus by stealth to escape the Jews. (Acts ix. 25.)\n\nCalvin remarks : \" Ought we to reckon that man an hireling, who, for any reasons whatever, shrinks from encountering the wolves? This was anciently debated as a practical question, when tyrants raged cruelly against the Church. Tertullian and others were, in my opinion, too rigid on this point. I prefer greatly the moderation of Augustine, who allowed pastors to flee on certain conditions.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":968,"text":"Zeph. iii. 3","label":"Zephaniah 3:3","href":"/zep/3/#v3","status":"detected"},{"at":983,"text":"Matt. vii. 15","label":"Matthew 7:15","href":"/mat/7/#v15","status":"detected"},{"at":1248,"text":"Matt. x. 23","label":"Matthew 10:23","href":"/mat/10/#v23","status":"detected"},{"at":1316,"text":"Acts ix. 25","label":"Acts 9:25","href":"/act/9/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.14.1","start":14,"end":14,"heading":"am the good shepherd","excerpt":"These words are repeated to show the importance of the office our Lord fills as the Good Shepherd, and to bring into stronger light the wide difference between Him and the Pharisees.\n\n[And \"know my sheep, and am known of mine.'] These words express the close and intimate union there is between Christ and all His believing people, a union understood fully by those alone who feel it, but to the world foolishness. Our Lord, like a good earthly shepherd, knows every one of his people, — knows them with a special knowledge of love and approval; knows where they dwell and all about them, their weaknesses, trials, and temptations, and knows exactly what each one needs from clay to day. His people, on the other hand, know Him with the knowledge of faith and confidence, and feel in Him a loving trust of which an unbeliever can form no idea. They know Him as their own sure Friend and Saviour, and rest on the knowledge. The devils know that Christ is a Saviour. The sheep know and feel that He is their Saviour.\n\nI fancy the fulness of this verse would be far more plain to Jews accustomed to Oriental shepherds and their flocks, to the care of a good shepherd and the confidence of a flock, than it is to us in this Northern climate. At any rate it teaches indirectly the duty of every Christ-like pastor to be personally acquainted with all his people, just as a good shepherd knows each one of his sheep.\n\nMusculus points out the strong contrast between \"I know ray sheep,\" and the solemn saying to the virgins, \" I know you not,\" and to the false professors, \" I never knew you,\" in Matt. xxv. 7 ; vii. 23.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1590,"text":"Matt. xxv. 7","label":"Matthew 25:7","href":"/mat/25/#v7","status":"detected"},{"at":1605,"text":"vii. 23","label":"Matthew 7:23","href":"/mat/7/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.14.2","start":14,"end":14,"heading":"","excerpt":"Besser remarks that \" ' I am known of mine ' is a sharp rebuke to those doubters who in voluntary humility refuse to be sure of their salvation.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.15.1","start":15,"end":15,"heading":"As the Father...me...I the Father","excerpt":"I believe this sentence ought to be read in close connection with the last verse, and without any full stop between. There is nothing in the Greek against this view. The sense would then be, \"I know my sheep and am known of mine, even as the Father knoweth Me and I know the Father.\" The meaning will then be that the mutual knowledge of Christ and His sheep is like the mutual knowledge of the Father and the Son, — a knowledge so high, so deep, so intimate, so ineffable, that no words can fully convey it. The full nature of that knowledge which the first Person of the Trinity has of the Second, and the Second has of the First, is something far beyond finite man's understanding. It is in short a deep mystery. Yet the mutual knowledge and communion of Christ and believers is something so deep and wonderful that it can only be compared, though at a vast distance, to that which exists between the Father and the Son.\n\nTo understand this knowledge a little, we should read carefully the language used in Proverbs viii. 22 — 30.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1010,"text":"Proverbs viii. 22","label":"Proverbs 8:22","href":"/pro/8/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.15.2","start":15,"end":15,"heading":"and I lay down my life for the sheep","excerpt":"Our Lord, to show how truly He is the Good Shepherd, declares that like a good shepherd He not only knows all His sheep, but lays down His life for them. By using the present tense, He seems to say, \" I am doing it. I am just about to do it. I came into the world to do it.\" This can only refer to His own atoning death on the cross : the great propitiation He was about to make by shedding His life-blood. It was the highest proof of love. \"Greater love hath no man than this, that a man lay down his life for his friends.\" (John xv. 13.)\n\nTaken alone and by itself this sentence undoubtedly contains the doctrine of particular redemption. It declares that Christ \"lays down His life for the sheep.\" That He does so in a special sense I think none can deny. The \"sheep\" alone, or true believers, obtain any saving benefit from His death. But to argue from this text, that in no sense and in no way did Christ die for any beside His \" sheep,\" is to say what seems to me to contradict Scripture. The plain truth is that the extent of redemption is not the leading subject of this verse. Our Lord is saying what He does for His sheep : He loves them so that He dies for them. But it does not follow that we are to conclude that His death was not meant to influence and effect the position of all mankind. I venture to refer the reader to my own notes, in this commentary, on John i. 28; iii. 16 and vi. 32, for a full discussion of the subject.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":526,"text":"John xv. 13","label":"John 15:13","href":"/jhn/15/#v13","status":"detected"},{"at":1373,"text":"John i. 28","label":"John 1:28","href":"/jhn/1/#v28","status":"detected"},{"at":1385,"text":"iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.15.3","start":15,"end":15,"heading":"","excerpt":"Both here and in the 11th verse, I do not think the Greek word translated \" for \" should be pressed too far, as if it necessarily implied the doctrine of substitution, or the vicariousness of Christ's death. That doctrine is a blessed and glorious truth, and is taught plainly and unmistakably elsewhere. Here, however, we are reading parabolic figurative language, and I doubt whether it is quite fair to explain it as meaning more than \" on account of,\" or \" in behalf of,\" the sheep. Of course it comes to the same thing at last : if the Shepherd did not die, the sheep would die. But I do not quite think \" vicariousness,\" at any rate, is the primary idea of the sentence.\n\nI fully agree with Parkhurst, at the same time, that the Greek expression for \" dying for any one,\" in Rom. v. 6 — 8, never has any signification other than that of\" rescuing the life of another at the expense of our own.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":781,"text":"Rom. v. 6","label":"Romans 5:6","href":"/rom/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.16.1","start":16,"end":16,"heading":"And other sheep I have...fold","excerpt":"In this sentence, our Lord declares plainly the approaching conversion of the Gentiles. The sheep He specially died for were not merely the few believing Jews, but the elect Gentiles also. They are the \"other sheep:\" \"this fold\" means the Jewish Church. It reads as though He would show the real measure and size of His flock. It was one much larger than the Jewish nation, of which the Scribes and Pharisees were so proud.\n\nLet it be noted here that our Lord uses the present tense. The heathen sheep were as yet heathen, and not brought in: yet He says, \" I have them.\" They were already given to Him In the eternal councils, and foreknown from the beginning of the world. So it was with the Corinthians before their conversion : \" I have much people in this city.\" (Acts xviii. 10.)\n\nAugustine remarks: \"They were yet without, among the Gentiles, predestinated, not yet gathered in. These He knew who had predestinated them : He knew who had come to redeem them with the shedding of His own blood. He saw them who did not yet see Him : He knew them who yet believed not in Him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":769,"text":"Acts xviii. 10","label":"Acts 18:10","href":"/act/18/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.16.2","start":16,"end":16,"heading":"them also...bring","excerpt":"Our Lord here declares that it is necessary for Him, in order to fulfil the prophecies of the Old Testament, and to carry out the great purpose of His coming, to bring in and add to His flock other believers beside the Jewish sheep : \" It is part of my work, office, and mission, to gather them out from the heathen by the preaching of my apostles.\"\n\nThe prediction here made was contrary to Jewish prejudices. The Jews thought they alone were God's flock and favoured people. Even the apostles afterwards were slow to remember these words.\n\nHutcheson observes : \" Christ Himself is chief in bringing in His elect, whatever instruments He employs : and He is at pains to seek them, and gain their consent, as being bound in the covenant of redemption to present all that are given Him blameless before the Father.\" Saints are \" the called of Jesus Christ.\" (Rom. i. 6.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":858,"text":"Rom. i. 6","label":"Romans 1:6","href":"/rom/1/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.16.3","start":16,"end":16,"heading":"they shall hear my voice","excerpt":"This is a prophecy and a promise combined. It was a prophecy that the elect among the heathen, however unlikely it might appear, would hear Christ's voice speaking to them in the Gospel preached; and, hearing, would believe and obey. — It was a promise that would encourage His Apostles to preach to the heathen: \"They will listen, and be converted, and follow Me.\" — It is a saying that was wonderfully forgotten by the Apostles afterwards. They were backward to bring in the other sheep, after their Master left the world.— It is a sentence that should nerve and cheer the missionary. Christ has said it: \"The sheep who are scattered among the heathen will hear.\"\n\nThe text, \"He that heareth you heareth Me,\" (Luke x. 16,) is the Divine explanation of the expression, \" hear my voice.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":712,"text":"Luke x. 16","label":"Luke 10:16","href":"/luk/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.17.1","start":17,"end":17,"heading":"Therefore...my Father love me, because, &c.","excerpt":"This is a deep and mysterious verse, like all verses which speak of the relation between the First and Second Persons of the Trinity. We must be content to admire and believe what we cannot fully understand. When, as in John v. 20, and here, our Lord speaks of \" the Father loving the Son,\" we must remember that He is using language borrowed from earthly affection to express the mind of one Person of the Trinity towards another, and accordingly we must interpret it reverently. — Yet we may surely gather from this verse that our Lord's coming into this world to lay down His life for the sheep, by dying on the cross, and to take it again for their justification, by rising again from the dead, was a transaction viewed with infinite complacency and approbation by God the Father. — \" I am about to die, and after death to rise again. My so doing, however strange it may seem to you Pharisees, is the very thing which my Father in heaven approves, and for which He specially loves Me.\" — It is like the Father's words, \" In whom I am well pleased ; \" and St. Paul's, \" Wherefore God hath highly exalted Him,\" (Matt. iii. 17; Phil. ii. 9;) and Isaiah's, \"I will divide Him a portion with the great, because He hath poured out His soul unto death.\" (Isai. liii. 12.)\n\nOur Lord, by mentioning His resurrection, seems to remind His hearers that in one respect He was different from the best of shepherds. They might lay down their lives ; but then there would be an end of them. He meant to lay down His life, but after that to take it again. He would not only die for His people, but also rise again.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":220,"text":"John v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":1114,"text":"Matt. iii. 17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":1129,"text":"Phil. ii. 9","label":"Philippians 2:9","href":"/php/2/#v9","status":"detected"},{"at":1252,"text":"Isai. liii. 12","label":"Isaiah 53:12","href":"/isa/53/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.17.2","start":17,"end":17,"heading":"","excerpt":"Guyse thinks the true meaning is, \" I cheerfully lay down ray life for the expiation of my sheep's offences, in order that I may rise again for their justification.\"\n\nLet it be noted here, that there is no part of Christ's work for His people that God the Father is said to regard with such special complacency as His dying for them. No wonder that ministers ought to make Christ crucified the principal subject of their teaching.\n\nGualter thinks these words were specially meant to prevent the offence of the ignominious death of Christ on the cross. That death, whatever the Jews might think, was part of Christ's plan and commission, and one reason why the Father loved Him.\n\nBrentius thinks that there is here a reference to the story of Abraham offering Isaac, when the words were used, \"Because thou hast done this thing, and not withheld thy son, therefore, blessing, I will bless thee.\" (Gen. xix.)\n\nHengstenberg remarks that the Father's love \" was the very opposite of that wrath of God, of which the Jews regarded Christ's death as a proof and sign.\" They thought that God had forsaken Him, and given Him up to be crucified in displeasure, when in reality God was well pleased.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.18.1","start":18,"end":18,"heading":"No man taketh...of myself","excerpt":"In this sentence our Lord teaches that His own death was entirely voluntary. An earthly shepherd may die for his flock, but against his own will. The Great Shepherd of believers made His soul an offering for sin of His own free will. He was not obliged or compelled to do it by superior force. No one could have taken away His life had He not been willing to lay it down; but He laid it clown \"of Himself,\" because He had covenanted to offer Himself as a propitiation for our sins. His own love to sinners, and not the power of the Jews or Pontius Pilate's soldiers, was the cause of His death.\n\nThe word \"I\" is inserted emphatically in the Greek. \"I myself\" lay down my life \" of myself.\"\n\nHenry observes : \" Christ could, when He pleased, slip the knot of union between body and soul, and without any act of violence done to Himself, could disengage them from each other. Having voluntarily taken up a body, he could voluntarily lay it down again. This appeared when He cried with a loud voice, and ' gave up ' the ghost.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.18.2","start":18,"end":18,"heading":"have power...down...take it","excerpt":"Our Lord here amplifies His last statement, and magnifies His own Divine nature, by declaring that He has full power to lay down His life when He pleases, and take it again when He pleases. This last point deserves special notice. Our Lord teaches that His resurrection, as well as His death, was in His own power. When our Lord rose again He was not passive, and raised by the power of another only, but rose by His own Divine power. It is noteworthy that the resurrection of our Lord in some places is attributed to His Father's act, as Acts ii. 24, 32 ; once, at least, to the Holy Spirit, as 1 Pet. iii. 18; and here, and in John ii. 19, to Christ Himself. All leads to the same great conclusion, — that the resurrection of Our Lord, as well as every part of His mediatorial work, was an act in which all three Persons of the Trinity concurred and co-operated.\n\nHutcheson observes that if Christ had power to take life again, when He pleased, \" so He can put a period to the sufferings of His own when He pleaseth, without any help of their crooked ways.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":539,"text":"Acts ii. 24, 32","label":"Acts 2:24","href":"/act/2/#v24","status":"detected"},{"at":539,"text":"Acts ii. 24, 32","label":"Acts 2:32","href":"/act/2/#v32","status":"detected"},{"at":596,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"},{"at":629,"text":"John ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.18.3","start":18,"end":18,"heading":"This commandment...received...Father","excerpt":"Chrysostom, and most other commentators, apply these words strictly to the great work which our Lord has just declared He had power to do : viz., to lay down His life and to take it again. \" This is part of the commission I received from my Father on coming into the world, and one of the works He gave Me to do.\"\n\nNo doubt this is good exposition and good divinity. Yet I am rather inclined to think that our Lord's words refer to the whole doctrine which He had just been declaring to the Jews : viz., His office as a Shepherd, His being the true Shepherd, His laying down His life for the sheep, and taking it again, His having other sheep who were to be brought into the fold, His final purpose to exhibit to the world one flock and one Shepherd. Of all this truth, He says, \" I received this doctrine in charge from my Father, to proclaim to the world, and I now declare it to you Pharisees.\" — I suspect that both here and elsewhere, the word \" commandment \" has a wide, deep meaning, and points to that solemn and mysterious truth, the entire unity of the Father and the Son in the work of redemption, to which John frequently refers : \" I am in the Father and the Father in Me. The words that I speak unto you, I speak not of myself, but the Father that dwelleth in Me, He doeth the works.\" (John xiv. 10.) \" The Father gave Me a commandment what I should speak.\" (John xii. 49.) Our Lord's object in these often repeated expressions seems to be to keep the Jews in mind that He was not a mere human Prophet, but one who was God as well as man, and in whom, both speaking and working, the Father always dwelt.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1300,"text":"John xiv. 10","label":"John 14:10","href":"/jhn/14/#v10","status":"detected"},{"at":1373,"text":"John xii. 49","label":"John 12:49","href":"/jhn/12/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.19.1","start":19,"end":19,"heading":"There was a division, &c.","excerpt":"This is the third time that we find our Lord's words causing a division, or schism, among His hearers. Each time it occurred at Jerusalem. At chap. vii. 43, it was among \" the people ; \" at ix. 16, among the \" Pharisees.\" Here it was among the \" Jews,\" an expression in St. John's Gospel generally applied to our Lord's enemies among the Pharisees.\n\nThe special \" sayings \" which caused the division were probably our Lord's words about His Father, His claim to have power to lay down His life and take it again, and His proclamation of Himself as \"the Good Shepherd/' Words like these from a Galilean teacher of humble appearance were likely to offend the proud Pharisees of Jerusalem.\n\nThat our Lord would be a cause of division — a stone of stumbling to some, and set for the rise and fall of many in Israel — had been foretold by Isaiah, viii. 14, and by Simeon, Luke ii. 34. Divisions among His hearers are therefore no proof that He was not the Messiah, and divisions among hearers of the Gospel in the present day are no argument against the truth of the Gospel. Even now the same Gospel is a savour of death to some, and of life to others, calls forth love in some, and hatred in others. The same fire which melts wax hardens clay.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":148,"text":"vii. 43","label":"John 7:43","href":"/jhn/7/#v43","status":"detected"},{"at":867,"text":"Luke ii. 34","label":"Luke 2:34","href":"/luk/2/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.19-30.1","start":19,"end":30,"heading":"JOHN X. 19—30.","excerpt":"We should notice, first, in this passage, what strifes and controversies our Lord occasioned when He was on earth. We read that \" there was a division among the Jews for His sayings,\"— and that \" many of them said He hath a devil, and is mad,\" while others took an opposite view. It may seem strange, at first sight, that He who came to preach peace between God and man should be the cause of contention. But herein were His own words literally fulfilled,— «' I came not to send peace, but a sword.\" (Matt. x. 34.) The fault was not in Christ or His doctrine, but in the carnal mind of His Jewish hearers.\n\nLet us never be surprised if we see the same thing in our own day. Human nature never changes. So long as the heart of man is without grace, so long we must expect to see it dislike the Gospel of Christ. Just as oil and water, acids and alkalies, cannot combine, so in the same way unconverted people cannot really like the people of God.—\" The carnal mind is enmity against God.\"—\" The natural man receiveth not the things of the Spirit of God.\" (Rom. viii 7; 1 Cor. ii. 14.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":501,"text":"Matt. x. 34","label":"Matthew 10:34","href":"/mat/10/#v34","status":"detected"},{"at":1068,"text":"1 Cor. ii. 14","label":"1 Corinthians 2:14","href":"/1co/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.20.1","start":20,"end":20,"heading":"And many of them said, &c.","excerpt":"This is the sort of profane remark which we can well imagine many unconverted hearers of our Lord making: \"What! a humble Galilean like this Man call Himself the only good Shepherd, and talk of having power to lay down His life and take it again, and of having a special commission from His Father in heaven. He must surely have a devil, or be out of His senses. He must be mad. Why do you waste your time in listening to Him? \"—Thousands talk in this way now against Christ's servants. They would probably have talked in the same way against their Master!\n\nLet us note what blasphemous and slanderous things were said against our Lord. True Christians, and specially ministers, must never wonder if they are treated in the same manner.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.21.1","start":21,"end":21,"heading":"Others said, These are not, &c.","excerpt":"Here we see that there were some among the Pharisees who took our Lord's part, and were disposed to believe on Him. Such probably were Gamaliel, Nicodemus, and Joseph of Arimathea. They defend him on the score both of His words and works. — As to His words, they argue that no one of common sense could call such words as our Lord had just spoken the words of a man possessed with a devil. The devil and his agents do not desire to do good to man, or to glorify God. The calm, solemn, loving, God-glorifying language just used, was the very opposite to that which might be expected from a demoniac— As to his works, they argue that no devil, however powerful, could work such a miracle as to open the eyes of the blind. Some wonderful works the devil might do, but no such work as that of giving sight. It is worth noticing that the Jews held that to give sight to the blind was one of the special miracles which Messiah would work \"Then the eyes of the blind shall be opened.\" (Isaiah xxxv. 5.)\n\nThe Greek word here rendered \" words,\" is not the same as that rendered \"sayings,\" in verse 19. Webster says it is a stronger expression, and means \"the whole transaction,\" as well as the things said. The word \" blind \" here in the Greek is plural, and would be more accurately translated, \" of blind persons.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":979,"text":"Isaiah xxxv. 5","label":"Isaiah 35:5","href":"/isa/35/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.22.1","start":22,"end":22,"heading":"And it was at Jerusalem","excerpt":"Many think that an interval of time comes in between this verse and the preceding one. I doubt it. From chap. vii. 2, where we are told it was the feast of tabernacles, the narrative runs on at first sight continuously ; yet if we look at John ix. 35, there must have been one break of time. — If there was any interval before the verse we are now considering, I think it must have been very short. The following verses show that the discourse about \" the sheep \" must have been fresh in the minds of the Jews, as our Lord refers to it as a thing they could remember: He would hardly have done so if the interval had been very long. At any rate, I can see no proof that our Lord left Jerusalem between the discourse about the \" sheep \" and the verse before us.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":110,"text":"vii. 2","label":"John 7:2","href":"/jhn/7/#v2","status":"detected"},{"at":239,"text":"John ix. 35","label":"John 9:35","href":"/jhn/9/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.22.2","start":22,"end":22,"heading":"the feast of the dedication","excerpt":"This Jewish festival is one which is nowhere else mentioned in the Bible. It is, however, a matter of history, according to most commentators, that it was first appointed by Judas Maccabeus to commemorate the purging of the temple, and the rebuilding of the altar, after the Syrians were driven out. Its appointment is recorded in the Apocrypha in 1 Maccabees iv. 52 — 59. The Apocryphal books are, no doubt, uninspired. But there is no reason to question the accuracy of their historical statements. The passage before us is often referred to, as proving that our Lord recognized, and tacitly sanctioned, a man-made and man-appointed festival. \" The Church has power to decree rites and ceremonies,\" and so long as it ordains nothing against God's Word, its appointments deserve respect. At any rate our Lord did not denounce the feast of dedication, or refuse to be present at it.\n\nChrysostom and others think that the feast of dedication was appointed to commemorate the rebuilding of the temple after the Babylonian captivity, in Ezra's time. (Ezra vi. 16.)\n\nSome think that it was to commemorate the dedication of Solomon's temple. (2 Chron. vii. 9.) There is, however, no warrant for this view.\n\nPearce remarks, that John alone, of all the evangelists, records our Lord's attendance at four of the great feasts of the Jews : viz., passover, (John ii. 13,) pentecost,(v. 1,) tabernacles, (vii. 2,) and dedication here.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1048,"text":"Ezra vi. 16","label":"Ezra 6:16","href":"/ezr/6/#v16","status":"detected"},{"at":1138,"text":"2 Chron. vii. 9","label":"2 Chronicles 7:9","href":"/2ch/7/#v9","status":"detected"},{"at":1348,"text":"John ii. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"},{"at":1373,"text":"v. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.22.3","start":22,"end":22,"heading":"it was winter","excerpt":"This shows that three months had passed since the miracle of healing the blind man, which was worked at the feast of tabernacles. That was about Michaelmas, by our reckoning. The season of winter is here mentioned to explain why our Lord walked under cover, \" in a porch.\"\n\nThe mention of winter goes far to prove that the feast of dedication must have been appointed in commemoration of the work of Judas Maccabeus. (Solomon's dedication was at Michaelmas, in the seventh month ; Ezra's about Easter, in the first month.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.23.1","start":23,"end":23,"heading":"And Jesus walked","excerpt":"This must either mean that \"it was the habit\" of our Lord to walk, or else that \"one day Jesus was walking.\" The latter seems the more likely sense.\n\n[In the temple.] This means in the outer court, or area around the temple, which was a common place of resort for the Jews, and specially upon festivals. Here teachers expounded, and discussions on religious questions seem to have taken place. Here probably our Lord was found \" among the doctors,\" hearing and asking questions, when he was twelve years old. (Luke ii. 4-6.)\n\n[In Solomon's porch. .] The word \" porch \" rather means what we should call a veranda, or colonnade. It was one of those long covered walks under a roof supported by columns, on one side at least, which the inhabitants of hot countries appear to find absolutely needful. Singularly enough, one sect of heathen philosophers at Athens was called \" Stoics,\" from its meeting in a place called \" Stoa,\" here rendered a porch; while another was called \" Peripatetics,\" from its habit of \" walking about \" during its discussions, just as our Lord did in this verse. The cloisters of a cathedral or abbey, perhaps, are most like the building called a \"porch \" here.\n\nJosephus says this porch was one of the buildings which remained partly undestroyed from Solomon's temple.\n\nTacitus expressly mentions it as one of the defences of the temple at the siege of Jerusalem.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":510,"text":"Luke ii. 4-6","label":"Luke 2:4–6","href":"/luk/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.24.1","start":24,"end":24,"heading":"Then came...Jews round...said...him","excerpt":"This would be more literally rendered, \"encircled Him,\" or surrounded Him in a circle.\n\n[How long... make... doubt.] This would be more literally rendered, \" Until what time dost Thou lift up our souls ? How long dost Thou keep us in a state of suspense and excitement? \"\n\nElsner thinks it means, \" How long dost Thou take away our life, (as at verse eighteen,) or kill us with doubt and perplexity ?\" Suicer, Schleusner, and Parkhurst, however, prefer, \"hold us in suspense.\" (See marginal reading in Luke xii. 29.)\n\n[If. ..Christ, tell us plainly.'] The Jews had no right to say they had not sufficient evidence that our Lord was the Christ. But nothing is more common with hardened and wicked men than to allege a want of evidence, and to pretend willingness to believe, if only more evidence was supplied.\n\n\" Plainly \" here does not mean in plain language, and easily understood, but openly, boldly, unreservedly, and without mystery.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":502,"text":"Luke xii. 29","label":"Luke 12:29","href":"/luk/12/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.25.1","start":25,"end":25,"heading":"Jesus answered...told...ye believed not","excerpt":"To what does our Lord refer here ? I believe He refers to what he had said in the fifth chapter before the Sanhedrim, and in the eighth chapter in the discourse beginning, \" I am the Light,\" etc. The words would be more literally rendered, \" I have told you, and ye do not believe.\"\n\nHenry observes, \"The Jews pretended that they only doubted, but Christ tells them that they did not believe. Scepticism in religion is no better than downright infidelity.\"\n\nHengstenberg thinks that \"I have told you \" specially refers to our Lord's recent proclamation of Himself as \" the Good Shepherd.\" To a Jewish ear it would sound like a claim to be the Messiah.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.25.2","start":25,"end":25,"heading":"the works...Father’s name...witness of me","excerpt":"Here, as in other places, our Lord appeals to His miracles as the grand proof that He was the Christ. (Compare iii. 2, and v. 36, and vii. 31, and ix. 33, 34, and Acts ii. 22.) It is as though our Lord said, \"The miracles I have done are more than sufficient proof that I am the Messiah. Nothing can account for them but the fact that I am the promised Messiah.\"\n\nWe should observe that our Lord says, \" The works which I do in my Father's name ;\" that is, by my Father's commission and appointment, and as His Messenger. Here, as elsewhere, He carefully reminds the Jews that He does not act independently of His Father, but in entire harmony and unity with Him. His works were works which \" the Father gave Him to finish.\"\n\nWe should observe how our Lord always and confidently appeals to the evidence of His miracles. Those who try to depreciate and sneer at miracles, seem to forget how often they are brought forward as good witnesses in the Bible. This, in fact, is their great object and purpose. They were not so much meant to convert, as to prove that He who did them was from God, and deserved attention.\n\n\" Of me,\" would be more literally rendered, \" concerning or about me.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":123,"text":"v. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":163,"text":"Acts ii. 22","label":"Acts 2:22","href":"/act/2/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.26.1","start":26,"end":26,"heading":"But ye believe not, because...not...sheep","excerpt":"I doubt whether the word \" because\" does not put a meaning on this verse which it hardly bears in the Greek. It should rather be, \" Ye neither believe my words nor my works, for ye are not in the number of my sheep. If ye were my sheep ye would believe : faith is one of their marks.\" Not being Christ's sheep was not the cause of the unblief of the Jews ; but their unblief was the evidence that they were not Christ's sheep.\n\nTyndale and others think that the full stop should be after the word \" sheep,\" and that \" as I said unto yon,\" should be taken with the following verse ; but I see no necessity for this.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.26.2","start":26,"end":26,"heading":"as I said unto you","excerpt":"I think these words refer to two sayings of our Lord, which He had used in speaking to the Jews, one in chap. viii. 47: \"He that is of God heareth God's words : ye therefore hear them not, because ye are not of God; \" and the other at the third and fourth verses of this chapter : \" The sheep hear His voice \" — \" the sheep follow Him, for they know His voice.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":110,"text":"viii. 47","label":"John 8:47","href":"/jhn/8/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.27.1","start":27,"end":27,"heading":"My sheep hear my voice, &c.","excerpt":"Having told the Pharisees that they were not His sheep, our Lord goes on to describe the character of those who were His sheep; that is, of His own true people and servants. This He does in a verse of singular richness and fulness. Every word is instructive.\n\nChrist calls His people \" sheep.\" He does so because they are in themselves singularly helpless and dependent on their Shepherd; because comparatively they are the most harmless and helpless of animals; because even at their best they are weak, foolish, and liable to go astray.\n\nChemnitius gives thirteen distinct reasons why believers are called sheep. They are too long to quote here, but will repay the examination of any one who has access to his commentary.\n\nHe calls them, \" My sheep.\" They are His by God the Father's gift, — His by redemption and purchase, — His by calling and choosing, — His by feeding, keeping, and preserving,— and His by their own consent and will. They are His peculiar property.\n\nHe says, \" They hear my voice.\" By this He means that they listen to His invitation, when He calls them to repent, believe, and come to Him. This supposes that Christ first speaks, and then they hear. Grace begins the work : they, through grace, obey His calling, and willingly do as He bids them. The ears of unconverted people are deaf to Christ's call, but true Christians hear and obey.\n\nHe says, \" I know them.\" This means that He knows them with a special knowledge of approbation, complacency, love, and interest. (See the word \"know \"in Psalms i. G, xxxi. 8, Amos iii. 2.) Of course He knows the secrets of all men's hearts, and all about all wicked people. But He knows with a peculiar knowledge those who are His people. The world knows them not, but Christ knows and cares for them. (1 John iii. 1.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1540,"text":"Amos iii. 2","label":"Amos 3:2","href":"/amo/3/#v2","status":"detected"},{"at":1768,"text":"1 John iii. 1","label":"1 John 3:1","href":"/1jn/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.27.2","start":27,"end":27,"heading":"","excerpt":"He says, \" They follow Me.\" This means that His people, like sheep, obey, trust, and walk in the steps of their Divine Master. They follow Him in holy obedience to His commandments; they follow Him in striving to copy His example; and they follow Him in trusting implicitly His providential leadings, — going where He would have them go, and taking cheerfully all He appoints for them.\n\nIt is almost needless to remark that this description belongs to none but true Christians. It did not belong to the Pharisees to whom our Lord spoke. It does not belong to multitudes of baptized people in our own day.\n\nLuther says : \" The sheep, though the most simple creature, is superior to all animals in this, that he soon hears his shepherd's voice, and will follow no other. Also he is clever enough to hang entirely on his shepherd, and to seek help from him alone. He cannot help himself, nor find pasture for himself, nor heal himself, nor guard against wolves, but depends wholly and solely on the help of another.\"\n\nIn the Greek of this verse, there is a nice distinction between the number of the verb \"hear\" and the verb \"follow,\" which the English language cannot convey. It is as though our Lord had said, My sheep are a body, which \" hears \" my voice, in the singular; and of which the individual members \"follow\" Me, in the plural.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.28.1","start":28,"end":28,"heading":"And I give, &c.","excerpt":"From the character of Christ's sheep, the Good Shepherd goes on to describe their privileges. He gives to them eternal life, the precious gift of pardon and grace in this world, and a life of glory in the world to come. — He says, \" I give,\" in the present tense. Eternal life is the present possession of every believer. He declares that they shall never perish or be lost, unto all eternity; and that no one shall ever pluck them out of His hand.\n\nWe have here the divinity and dignity of our Lord Jesus Christ. None but one who was very God could say, \"I give eternal life.\" No Apostle ever said so.\n\nWe have here the perpetuity of grace in believers, and the certainty that they shall never be cast away. How any one can deny this doctrine, as the Arminians do, and say that a true believer may fall away and be lost, in the face of this text, it is hard to understand. It is my own deliberate opinion that it would be almost impossible to imagine words in which a saint's \" perseverance \" could be more strongly asserted.\n\nWe have here a distinct promise, that \"no one,\" man, angel, devil, or spirit, shall be able to tear from Christ His sheep. The Greek literally is not \" any man,\" but \" any person, or any one.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.28.2","start":28,"end":28,"heading":"","excerpt":"The doctrine plainly taught in this text may be called \" Calvinism \" by some, and of \" dangerous tendency \" by others. The only question we ought to ask is, whether it is scriptural. The simplest answer to that question is, that the words of the text, in their plain and obvious meaning, cannot be honestly interpreted in any other way. To thrust in, as some enemies of perseverance do, the qualifying clause, \" they shall never perish so long as they continue my sheep,\" is adding to Scripture, and taking unwarrantable liberties with Christ's words.\n\nSo, again, Whitby's interpretation, \" They shall never perish through any defect on ray part,\" though they may fall away by their own fault, is a sad instance of unfair handling of Scripture.\n\nLet it only be remembered that the character of those who shall never perish is most distinctly and carefully laid down in this place. It is those who hear Christ's voice and follow Him, who alone are \" sheep : \" it is \" His sheep,\" and His sheep alone, who shall never perish. The man who boasts that he shall never be cast away and never perish, while he is living in sin, is a miserable self-deceiver. It is the perseverance of saints, and not of sinners and wicked people, that is promised here. Doubtless the doctrine of the text may be misused and abused, like every other good thing. But to the humble penitent believer, who puts his trust in Christ, it is one of the most glorious and comfortable truths of the Gospel. Those who dislike it would do well to study the 17th Article of the Church of England, and Hooker's sermon on the \"Perpetuity of Faith in the Elect.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.28.3","start":28,"end":28,"heading":"","excerpt":"Let it be noted that the last clause of the text plainly implies that many will try to pluck away Christians from Christ, and draw them back to sin. To feel that something is always \" plucking \" and \" pulling\" at us must never surprise believers. There is a devil, and saints will always feel and find his presence.\n\nLet it be noted, that to be safe in Christ's hand, and so never to perish, is one thing; but to feel that we are safe is quite another. Many true believers are safe, who do not realize and feel it.\n\nMusculus observes that our Lord does not say in this verse that His sheep shall lose nothing in this world. They may lose property, liberty, and life, for Christ's sake. But their souls cannot be lost. He also observes that all Christ's sheep are in Christ's hand. His hand holding them, and not their hand holding Him, is the true secret of their safety and perseverance.\n\nThe importance of the doctrine contained in this text cannot, in my judgment, be overrated. The Christian who does not hold it is a great loser. It is one of the grand elements of the good news of the Gospel. It is a safeguard against much unsound doctrine. Perseverance can never be reconciled with baptismal regeneration. The advocates of an extravagant view of baptismal grace, it may be observed, always have a special dislike to the doctrine of this text.\n\nHengstenberg wisely remarks : \" It is cold consolation to say, if and so long as they remain my sheep they are secure, and shall never perish. The whole strength of our soul's desire is for a guarantee against ourselves. That there is such a guarantee is here assured to us.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.29.1","start":29,"end":29,"heading":"My Father, which gave, &c.","excerpt":"Our Lord here strengthens the mighty promise just made, by declaring that His sheep are not His only, but His Father's : His Father gave them to Him. \" My Father, He declares, is ' almighty,' or greater than all ; the Possessor of all power. No one is able to pluck anything out of my Father's hand, so that my sheep's safety is doubly secured.\" Let it be noted that- the word \" them,\" in the last clause of our English version, is not in the Greek.\n\nIt is probable that both in this verse and the preceding one, there is a latent reference to the case of the man whom the Pharisees had lately \" cast out \"of the Church, or excommunicated. Our Lord seems to say, \"You may cut off and tear away from your outward church-membership whom you will: but you can never pluck away any of my people from Me.\"\n\nLet it be noted here that the Father is just as much interested in the safety of believers as the Son. To leave out of sight the Father's love, in our zeal for the glory of Christ, is very poor theology.\n\nMelancthon dwells on this promise in a passage of singular beauty. He specially dwells on it as a ground of comfort against the invasion of Europe by the Turks, the persecution of truth by so-called Christian princes, and the furious strifes and controversies of teachers of the Church. There is a Church which nothing can harm.\n\nCalvin remarks : \" Our salvation is certain, because it is in the hand of God. Our faith is weak, and we are prone to waver : but God, who hath taken us under His protection is sufficiently powerful to scatter with a breath all the power of our adversaries. It is of great importance to turn our eyes to this.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.29.2","start":29,"end":29,"heading":"","excerpt":"Musculus observes that it is said the Father \"gave\" the sheep to Me, in the past tense. Believers were given to Christ before the foundation of the world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.30.1","start":30,"end":30,"heading":"and my Father are one","excerpt":"In order to explain how it is that the Father should take as much interest in the sheep as the Son, our Lord here declares, in the plainest and most explicit terms, the deep truth of the essential unity between Himself and His Father. Literally translated, the sentence is, \"I and my Father are one thing.\" By this, of course, He did not mean that His Father and He were one Person. This would overthrow the doctrine of the Trinity. But He did mean, \" I and my eternal Father, though two distinct Persons, and not to be confounded, are yet one in essence, nature, dignity, power, will, and operation. Hence, in the matter of securing the safety of ray sheep, what I do, my Father does likewise. I do not act independently of Him.\"\n\nThis is one of those deep and mysterious texts which we must be content to receive and believe, without attempting to pry too curiously into its contents. The cautious and exact words of the Athanasian Creed should be often remembered : \"Neither confounding the Persons, nor dividing the substance. — There is one Person of the Father, another of the Son, and another of the Holy Ghost; but the Godhead of the Father, of the Son and of the Holy Ghost is all one, the glory equal, the majesty coeternal.\"\n\nAugustine remarks that this text alone overthrows both the doctrine of the Sabellians and the Arians. It silences the Sabellians, who say there is only one Person in the Godhead, by speaking of two distinct Persons. It silences the Arians, who say the Son is inferior to the Father, by saying that Father and Son are \" one.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.30.2","start":30,"end":30,"heading":"","excerpt":"Let it be noted that the doctrine of this verse is precisely the same that our Lord had maintained on a former occasion (in the fifth chapter) before the Sanhedrim. There it was expounded fully : here it is briefly asserted. And the interpretation put on His meaning, in both cases, by the Jews, was exactly the same. They regarded it as a claim to be regarded as \" God.\"\n\nThe practical use of the text to a believer in Christ is far too much overlooked. It shows the entire childlike confidence with which such an one may look at the Father. \"He who hath the Son hath the Father.\" The remark is only too true that while some ignorantly talk of the Father, as if there was no Christ crucified, others, with no less ignorance, talk of Christ crucified as if there was no God and Father of Christ, who loved the world !\n\nChrysostom observes : \" That thou may est not suppose that Christ is weak, and the sheep are in safety through the Father's power, He addeth, ' I and the Father are one.' As though He had said, I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are one. He speaks here with reference to power, for concerning this was all His discourse; and if the power be the same, it is clear that the essence is also.\"\n\nEcolampadius remarks: \"He does not say we are one in the masculine gender, — that is, one person ; but one in the neuter gender, — that is, one in nature, power, and majesty. If you were to say one Person, you would take away both, and leave neither Father nor Son.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.30.3","start":30,"end":30,"heading":"","excerpt":"Maldonatus quotes a saying of Augustine's, — \" that it is invariably found in Scripture that things called ' one ' are things of the same nature.\"\n\nIt is fair to admit that Erasmus, Calvin, and a few others think the \"oneness\" here only means unity of consent and will. But the vast majority of commentators think otherwise, and the Jews evidently thought so also.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.31.1","start":31,"end":31,"heading":"Then the Jews took up stones, &c.","excerpt":"The conduct of the Jews is just the same as it was when our Lord said, \" Before Abraham was I am.\" (John viii. 59.) They regarded His words as blasphemy, and proceeded to take the law in their own hands, as they did in Stephen's case, and to inflict the punishment due to blasphemy. (See Lev. xxiv. 14—16.) \" He that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him.\" (So Num. xv. 36; 1 Kings xxi. 13.) The Jews of course had no power to put any man to death, being under the dominion of the Romans, and if they did stone any one it would have been a sudden tumultuary proceeding, or act of Lynch-law.\n\nLet it be noted that the Greek word for \" took up \" here, is not the same that is used at viii. 59. Here it rather means \" they carried.\" Parkhurst thinks this implies the great size of the stones they brought. No doubt the stones used in stoning to death, were not pebbles, but large stones. Yet 1 rather incline to think that it shows that they had to carry stones from some little distance for their murderous purpose. We can hardly suppose there were suitable stones lying about within an old finished building like Solomon's porch, though there might be stones at a little distance on account of the repairs of the temple.\n\nAugustine remarks: \"Behold the Jews understood what Arians do not understand.\"\n\nMaldonatus observes that \" these stones cry out against the Arians.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":100,"text":"John viii. 59","label":"John 8:59","href":"/jhn/8/#v59","status":"detected"},{"at":288,"text":"Lev. xxiv. 14","label":"Leviticus 24:14","href":"/lev/24/#v14","status":"detected"},{"at":441,"text":"Num. xv. 36","label":"Numbers 15:36","href":"/num/15/#v36","status":"detected"},{"at":454,"text":"1 Kings xxi. 13","label":"1 Kings 21:13","href":"/1ki/21/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.31-42.1","start":31,"end":42,"heading":"JOHN X. 31—42.","excerpt":"We should observe, in these verses, the extreme wickedness of human nature. The unbelieving Jews at Jerusalem was neither moved by our Lord's miracles, nor by His preaching. They were determined not to receive Him as their Messiah. Once more it is written that \" they took up stones to stone Him.\"\n\nOur Lord had done the Jews no injury. He was no robber, murderer, or rebel against the law of the land. He was one whose whole life was love, and who \" went about doing good.\" (Acts x. 38.) There was no fault or inconsistency in His character. There was no crime that could be laid to His charge. So perfect and spotless a man had never walked on the face of this earth. But yet the Jews hated Him, and thirsted for His blood. How true are the words of Scripture : \" They hated Him without a cause.\" (John xv. 25.) How just the remark of an old divine : \" Unconverted men would kill God Himself if they could only get at Him.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":476,"text":"Acts x. 38","label":"Acts 10:38","href":"/act/10/#v38","status":"detected"},{"at":800,"text":"John xv. 25","label":"John 15:25","href":"/jhn/15/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.32.1","start":32,"end":32,"heading":"Jesus...Many good works...shewed...Father, &c.","excerpt":"Our Lord here appeals to the many miracles He had publicly wrought before the Jews, in discharging His commission as sent by the Father to be the Messiah, all good and excellent works, in which none could find any fault, and lie asks whether they proposed to stone Him for any of them. They had often asked for signs and proofs of His being the Messiah. Well, He had wrought many such signs. Did they really mean to kill Him for His works? He had gone about only doing good. Did they intend to stone him for this?\n\nThe expression, \" I have shewed,\" is curious, and we should have expected rather, \"I have worked.\" It probably means, \" I have publicly exhibited before your eyes, and not in a corner, but in such a manner as to court the fullest public observation, many wonderful proofs of my Messiahship.\" (Compare John ii. 18: \" What sign shewest Thou?\") So St. Paul says that \" God shall in His own time shew the appearing of Jesus Christ.\" (1 Tim. vi. 15.) The expression is probably a Hebraism. (Compare Psalm iv. 6; lx. 3; lxxi. 20; Exod. vii. 9.)\n\nThe expression, \"from my Father,\" points to the great truth continually brought forward by our Lord in this Gospel: viz., that all His works as well as words were given to Him by the Father, to be worked and spoken in the world, and ought therefore to be held in special reverence.\n\nHengstenberg observes, that the expression, \" many good works,\" evidently supposes that John knew of many other miracles which he does not record, and that many had been done at Jerusalem beside the few that are recorded.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":816,"text":"John ii. 18","label":"John 2:18","href":"/jhn/2/#v18","status":"detected"},{"at":945,"text":"1 Tim. vi. 15","label":"1 Timothy 6:15","href":"/1ti/6/#v15","status":"detected"},{"at":1009,"text":"Psalm iv. 6","label":"Psalms 4:6","href":"/psa/4/#v6","status":"detected"},{"at":1022,"text":"lx. 3","label":"Psalms 60:3","href":"/psa/60/#v3","status":"detected"},{"at":1029,"text":"lxxi. 20","label":"Psalms 71:20","href":"/psa/71/#v20","status":"detected"},{"at":1039,"text":"Exod. vii. 9","label":"Exodus 7:9","href":"/exo/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.32.2","start":32,"end":32,"heading":"for which...works...stone me","excerpt":"This could be literally rendered, \" On account of which work of all these are you stoning Me? \" Some, as Gualter and Tholuck, have thought that there is a slight tinge of sarcasm about the question. \"Is it so that you are actually going to stone Me for good actions ? Are not men generally stoned for evil doings ? \" Yet this seems an unlikely idea, and is needless. Is not the meaning made clear by simply inverting the order of words? \"For what work or action are you going to stone Me? Justice requires that criminals should be punished for doing evil works ; but all the many wonderful works I have done among you have been good, and not evil. You surely will not stone me for any of these ; reason and your laws teach that this would be wrong. It is not therefore for my works and life that you are going to stone Me. I challenge you to prove that I have done evil. Which of you convicteth'Me of sin? \"\n\nTaken in this view, the verse is simply a strong assertion, made by our Lord, of His own entire innocence of any crime for which He could be stoned.\n\nHutcheson thinks that \" some stones were already cast at Christ, and therefore He says, Do you stone Me?\" Yet this seems needless. The present tense here implies only, Are ye on the point of stoning Me?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.33.1","start":33,"end":33,"heading":"The Jews answered, &c.","excerpt":"Our Lord's confident challenge, as in chap. viii. 46, seems to have been found unanswerable by the Jews. They could not prove any evil work against Him. They therefore reply that they do not propose to stone Him for His works, but for having spoken blasphemous words. The precise nature of the blasphemy they say is, that \" being nothing but a mere man, He made Himself God, or spoke of Himself in such a way as showed that He claimed to be God.\"\n\nThis is a very remarkable verse. It is like chap. v. 18 : \" The Jews sought to kill Him, because He said that God was His Father, making Himself equal with God.\" It shows clearly that the Jews in our Lord's time attached a much higher and deeper sense to our Lord's frequently used language about God being His Father than modern readers are apt to do. In fact they regarded it as nothing less than a claim to equality with God. Modern Arians and Socinians, who profess to see nothing in our Lord's Sonship but a higher degree of that relationship which exists between all believers and God, would do well to mark this verse. What they say they cannot see, the Jews who hated Christ could see. This \" cotemporaneous exposition,\" to use a legal phrase, of our Lord's words, deserves great respect, and carries with it great weight and authority. As a man, our Lord was a Jew, educated and trained among Jews. Common sense points out that the Jews who lived in His time were more likely to put correct sense on His words than modern Socinians.\n\nGualter observes, how frequently wicked men and persecutors of Christ's people have affected a zeal for God's glory and pretended a horror of blasphemy. The accusers of Naboth and Stephen are examples : so also the Spanish Inquisition.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":44,"text":"viii. 46","label":"John 8:46","href":"/jhn/8/#v46","status":"detected"},{"at":498,"text":"v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.34.1","start":34,"end":34,"heading":"Jesus answered them, &c.","excerpt":"Our Lord's defence of his own language against the charge of blasphemy is very remarkable. It is an argument from a lesser to a greater. If princes, who are merely men, are called gods, He who was the eternal Son of the Father could surely not be justly chargeable with blasphemy for calling Himself the \" Son of God.\"\n\nThe expression, \" your law,\" means the Scriptures. Sometimes our Lord speaks of two great divisions into which the Jews divided the Old Testament: viz., the law and the prophets. (As Matt. xxii. 40.) The \"law\" then included not the books of Moses only, but everything clown to the end of the Song of Solomon. Sometimes He distributes the Scriptures into three parts : the law, the psalms, and the prophets. (As in Luke xxii. 44.) Here He uses one word for all the Old Testament, and calls it \"the law.\" By saying \"your law,\" our Lord reminds His hearers that He appeals to their own honoured sacred writings.\n\nThe expression, \" I said ye are gods,\" is drawn from the 82d Psalm, in which Asaph is speaking of princes and rulers, and their position and duties. Their elevation above other men was so great, and their consequent responsibility for the state of nations so great, that compared to other men, it might be said, \" You are as gods.\" A king is called \" the Lord's anointed. \" (2 Sam. i. 14.) So \" Ye judge not for man, but for the Lord.\" (2 Chron. xix. G.) Princes and magistrates are ordained of God, derive their power from God, act for God, and stand between the people and God. Hence, in a sense, they are called \" gods.\" Those who wish to see this subject fully worked out, will see it in Hall and Swinnock's Exposition of the 82d Psalm.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":503,"text":"Matt. xxii. 40","label":"Matthew 22:40","href":"/mat/22/#v40","status":"detected"},{"at":734,"text":"Luke xxii. 44","label":"Luke 22:44","href":"/luk/22/#v44","status":"detected"},{"at":1305,"text":"2 Sam. i. 14","label":"2 Samuel 1:14","href":"/2sa/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.34.2","start":34,"end":34,"heading":"","excerpt":"We should observe how our Lord appeals to Scripture as the judge of controversy : \" Is it not written? \" A plain text ought to settle every disputed point. He might have argued : He simply quotes a text. By so doing He puts peculiar honour on Scripture.\n\nIt is worth noticing that the Hebrew word rendered \"judges\" in our version of Exodus xxii. 8, 9, might have been rendered \" gods.\" (Compare Exodus xxii. 28 ; xxi. 6.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":333,"text":"Exodus xxii. 8, 9","label":"Exodus 22:8–9","href":"/exo/22/#v8","status":"detected"},{"at":395,"text":"Exodus xxii. 28","label":"Exodus 22:28","href":"/exo/22/#v28","status":"detected"},{"at":413,"text":"xxi. 6","label":"Exodus 21:6","href":"/exo/21/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.35.1","start":35,"end":35,"heading":"If he called them gods","excerpt":"Here our Lord proceeds to show what was the edge and point of His argument. All turned on the use of the single word \"gods\" in one single verse of a Psalm.\n\nIt is not very clear what governs the word we render \" called,' in this sentence. Our translators evidently thought it meant \" God.\" But why should it not refer direct to \"your law \" in the last verse : \" If your own book of the law in the Psalm has called certain persons gods.\"\n\nChrysostom observes: \" What He saith is of this kind: ' If those who have received this honour by grace are not found fault with for calling themselves gods, how can He deserve to be rebuked who hath this by nature.' \" Theophylact says the same.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.35.2","start":35,"end":35,"heading":"unto whom the word of God came","excerpt":"This is a rather difficult expression. Some, as Bullinger and Burgon, think that it refers to the commission from God, which rulers receive: \"they are persons to whom God has spoken, and commanded them to rule for Him.\" — Some, as Alford, think it simply means, \"if He called them gods, to whom God spake in these passages.\" But it may justly be replied that it does not say \" God spake ; \" but, \" There was the word of God.\" Of the two views the former seems best. The Greek is almost the same as that of Luke iii. 2 : \" The word of God came to John,\" — meaning a special commission.\n\nHeinsius suggests that the sentence means t( against whom the word of God was \" spoken in the 82d Psalm : that Psalm containing a rebuke of princes. But this seems doubtful.\n\nPearce thinks that it means \"with whom was the word of judgment,\" and refers to the Septuagint version of 2 Chron. xix. 6.\n\nIt deserves notice that it is never said of Christ Himself, that the \" Word of God came to Him.\" He was above all other commissioned judges.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":506,"text":"Luke iii. 2","label":"Luke 3:2","href":"/luk/3/#v2","status":"detected"},{"at":867,"text":"2 Chron. xix. 6","label":"2 Chronicles 19:6","href":"/2ch/19/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.35.3","start":35,"end":35,"heading":"and the scripture cannot be broken","excerpt":"In this remarkable parenthesis our Lord reminds His Jewish hearers of their own acknowledged principle, that the \" Scripture cannot be annulled or broken : \" that is, that everything which it says must be received reverently and unhesitatingly, and that not one jot. or tittle of it ought to be disregarded. Every word of Scripture must be allowed its full weight, and must neither be clipped, passed over, nor evaded. If the 82d Psalm calls princes who are mere men \"gods,\" there cannot be any impropriety in applying the expression to persons commissioned by God. The expression may seem strange at first. Never mind, it is in the Scripture and it must be right.\n\nFew passages appear to me to prove so incontrovertibly the plenary inspiration and divine authority of every word in the original text of the Bible. The whole point of our Lord's argument hinges on the divine authority of a single word. Was that word in the Psalms? Then it justified the application of the expression \" gods \" to men. Scripture cannot be broken. The theories of those who say that the writers of the Bible were inspired, but not all their writings, — or the ideas of the Bible inspired, but not all the language in which these ideas are conveyed,— appear to be totally irreconcilable with our Lord's use of the sentence before us. There is no other standing ground, I believe about inspiration, excepting the principle that it is plenary, and reaches to every syllable. Once leaving that ground, we are plunged in a sea of uncertainties. Like the carefully composed language of wills, settlements, and conveyances, every word of the Bible must be held sacred, and not a single flaw or slip of the pen admitted.\n\nLet it be noted that the literal meaning of the word rendered \" broken \" is loosed or untied.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.36.1","start":36,"end":36,"heading":"Say ye of him, &c.","excerpt":"Our Lord in this verse presses home on the Jews the force of the expression in the 82d Psalm. \"If princes are called gods, do ye mean to call Me whom the Father sanctified from eternity to be Messiah, and sent into the world in due time, a blasphemer, because I have said, I am the Son of God?\"\n\n\" Say ye of him \" would have been better rendered, \" Say ye of Me.\" The Greek leaves it open.\n\nThe expression, \" whom the Father hath sanctified,\" must mean, \"whom the Father hath set apart, and appointed from all eternity in the covenant of grace, as a priest is sanctified and set apart for the service of the temple.\" It cannot mean literally \" made holy.\" It implies eternal dedication and appointment to a certain office. This is one of the places which teach the eternal generation of Christ. Long before He came into the world, \" the Father\" (not God, observe) had sanctified and appointed the Son. He did not become the Son when He entered the world : He was the Son from all eternity.\n\nThe expression, \" sent into the world,\" means that mission of Christ's to be the Saviour, which took place when he became incarnate, and came among us in the form of a man. He was the Father's \" sent One,\" the \" Apostle \" of our profession. (See Heb. iii. 1; John iii. 17; and 1 John iv. 14.) He that was so \" sanctified \" and \" sent,\" might well speak of Himself as the Son of God, and equal with God.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1237,"text":"Heb. iii. 1","label":"Hebrews 3:1","href":"/heb/3/#v1","status":"detected"},{"at":1250,"text":"John iii. 17","label":"John 3:17","href":"/jhn/3/#v17","status":"detected"},{"at":1268,"text":"1 John iv. 14","label":"1 John 4:14","href":"/1jn/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.36.2","start":36,"end":36,"heading":"","excerpt":"Calvin remarks : \" There is a sanctification that is common to all believers. But here Christ claims for Himself something far more excellent : namely, that He alone was separated from all others, that the grace of the Spirit and majesty of God might be displayed in Him; as He said formerly, 'Him hath God the Father sealed.' \" (John vi. 27.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":330,"text":"John vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.37.1","start":37,"end":37,"heading":"If I do not the works, &c.","excerpt":"Here our Lord once more appeals to the evidence of His miracles, and challenges attention to them. \" I do not ask you to believe that I am the Son of God and the Messiah, if I do not prove it by my works. If I did no miracles, you might be justified in not believing Me to be the Messiah, and in calling Me a blasphemer.\"\n\nHere, again, we should observe how our Lord calls His miracles the \" works of His Father.\" They were works given to Him by His Father to do. They were such works as none but God the Father could possibly perform.\n\nGualter observes, what a proof this verse indirectly supplies of the nullity of the Pope's claim to be God's vicegerent and head of the Church ! What are r is works ? What evidence of « divine mission does he give ?\n\nMusculus also remarks that the Pope's high claims and great sounding titles are useless, so long as his works contradict his words.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.38.1","start":38,"end":38,"heading":"But if I do, though, &c.","excerpt":"Our Lord here concludes His reply to the Jews : \" If I do the works of my Father, then, though ye may not be convinced by what I say, be convinced by what I do. Though ye resist the evidence of my words, yield to the evidence of my works. In this way learn to know and believe that I and my Father are indeed one, He in Me, and I in Him, and that in claiming to be His Son I speak no blasphemy.\"\n\nWe should note here, as elsewhere, our Lord's strong and repeated appeals to the evidence of His miracles. He sent to John the Baptist, and desired him to mark His works, if He would know whether He was \" the coming One,\" — \" Go and tell John what ye have seen and heard, the blind receive their sight,\" etc. Just so He argues here. (Matt. xi. 4.)\n\nLet us note the close and intimate union that exists between the First and Second Persons of the Trinity : \" The Father is in Me, and I in Him.\" Such language can never be reconciled with the views of Socinians.\n\n\" By these words,\" says Bloomfield, \"our Lord meant communion of mind and equality of power. It is plain that the Jews clearly understood that He claimed and ascribed to Himself the attributes of Godhead, and made Himself equal with the Father.\"\n\nChrysostom remarks, that our Lord seems to say, \" I am nothing different from what the Father is, so however as that I remain Son ; and the Father is nothing different from what I am, so however as that He remains Father. He that knows Me has known the Father, and learned the Son.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":731,"text":"Matt. xi. 4","label":"Matthew 11:4","href":"/mat/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.39.1","start":39,"end":39,"heading":"Therefore...sought...take him","excerpt":"Here we see the utter insensibility of our Lord's hardened enemies to any argument or appeal to their reason. In spite of what He had now said, they showed a determination to go on with their wicked designs, and tried again to lay violent hands on Him. Nothing seems to harden the heart, and take away the reasoning faculty, so completely as obstinate resistance to plain evidence.\n\n! [But he escaped.. .hand.] This would be literally rendered, \"And He came forth out of their hand,\" as in Luke iv. 30; and at viii. 59 of this Gospel. The escape seems to have been effected by miracle. A restraint was put on the hands of His enemies, and their eyes were temporarily blinded.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":490,"text":"Luke iv. 30","label":"Luke 4:30","href":"/luk/4/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.40.1","start":40,"end":40,"heading":"And went...again...Jordan...John...baptized","excerpt":"I know not to what the expression \" again \" can refer here, except to the time when our Lord began His ministry by coming to be baptized by John at Bethabara, beyond Jordan. (See John i. 28.) I do not find that He had been there again during the three years of His ministry. There is something touching and instructive in the choice of this place. Where our Lord began His ministry, there He resolved to enter it. It would remind His Jewish hearers that John the Baptist had repeatedly proclaimed Him as \" the Lamb of God,\" and they could not deny John's Divine mission. It would remind His own disciples of the first lessons which they learned under their Master's teaching, and recall old things to their minds. It is good to revisit old scenes sometimes. The flesh needs many helps to memory.\n\nHenry makes the quaint remark, \" The Bishop of our souls came not to be fixed in one See, but to go about from place to place doing good.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":179,"text":"John i. 28","label":"John 1:28","href":"/jhn/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.40.2","start":40,"end":40,"heading":"and there he abode","excerpt":"Our Lord must evidently have remained here between three and four months, — from the feast of dedication to the last passover when he was crucified ; that is from winter to Easter. Where precisely, and with whom he stayed, we do not know. It must have been a solemn and quiet season to Himself and His disciples.\n\nMusculus observes that this verse teaches us that it is lawful to regard localities in which great spiritual works have been done with more than ordinary reverence and affection.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.41.1","start":41,"end":41,"heading":"And many resorted, &c.","excerpt":"Our Lord's choice of an abode seems to have had an excellent effect. It was not so far from Jerusalem but that \"many\" could come to hear Him. as they did to hear John the Baptist. There on the very spot where John, now no longer living, used to preach to enormous crowds, and baptize, they could not help being reminded of John's repeated testimony to Christ. And the consequence was, that they said, \" John, whom we believe to have been a prophet, certainly did no miracles, but everything that he said of this Jesus as the coming One, whose shoes he was not worthy to wear, was true. We believed John to be a prophet sent of God. Much more ought this man to be believed.\"\n\nLet us observe that John's preaching was not forgotten after his death, though it seemed to produce little effect during his life. Herod could cut short his ministry, put him in prison, and have him beheaded ; but he could not prevent his words being remembered. Sermons never die. The Word of God is not bound. (2 Tim. ii. 9.)\n\nWe never read of any miracle or mighty work being performed by John. He was only \" a voice.\" Like all other ministers, he had one great work, — to preach, and prepare the way for Christ. To do this is more lasting work than to perform miracles, though it does not make so much outward show.\n\nBesser remarks : \" John is a type of every servant of Christ. The gift of working miracles, imparted but to few, we can do without, if only one hearer testify of us, 'All things that they spake of Christ are true.' If only our preaching, though it may last longer than three years, is sealed as the true witness of Christ, through the experience of those who believe and are saved, then we shall have done miracles enough.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":988,"text":"2 Tim. ii. 9","label":"2 Timothy 2:9","href":"/2ti/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.10.42.1","start":42,"end":42,"heading":"And many believed...there","excerpt":"Whether this was; head belief, the faith of intellectual conviction,— or heart belief, the faith of reception of Christ as a Saviour, — we are left in doubt. We have the same expression viii. 30 and xi. 45. Yet we need not doubt that very many Jews, both here and elsewhere, were secretly convinced of our Lord's Messiahship, and after His resurrection came forward and confessed their faith, and were baptized. It seems highly probable that this accounts for the great number converted at once on the day of Pentecost and at other times. (See Acts iv. 4 ; vi. 7 ; and xxi. 20.) The way had been prepared in their hearts long before, by our Lord's own preaching, though at the time they had not courage to avow it. The good that is done by preaching is not always seen immediately. Our Lord sowed, and His Apostles reaped all over Palestine.\n\nChrysostom has a long and curious comment on this verse. He draws from it the great advantage of privacy and quiet to the soul, and the benefit that women especially derive from living a retired life at home, compared to men. His exhortation to wives to use their advantages in this respect, and to help their husbands' souls, is very singular, when we consider the times he wrote in, and the state of society at Constantinople. \"Nothing,\" he says, \" is more powerful than a pious and sensible woman, to bring a man into proper order, and to mould his soul as she will.\"\n\nHenry observes : \" Where the preaching of repentance has had success, there the preaching 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.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":544,"text":"Acts iv. 4","label":"Acts 4:4","href":"/act/4/#v4","status":"detected"},{"at":557,"text":"vi. 7","label":"Acts 6:7","href":"/act/6/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.10.1.1","start":1,"end":1,"heading":"Verily, verily","excerpt":"The old thought is taken up upon a fresh stage : there is continuance at once and progress (v. 7).\n\nthe sheepfold] More exactly, the fold of the sheep (Vulg. ovile ovium). The two ideas of the fold and the flock are presented distinctly. Comp. v. 7, the door of the sheep.\n\nclimbeth up (over the fence) some other way] not coming from the pastures or from the shepherd's home  ..., and thinking of himself only, he makes his own road and overleaps the barriers which are set.\n\nis a thief...] is a thief who seeks to avoid detection, and a robber, who uses open force to secure his ends. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":92,"text":"v. 7","label":"John 10:7","href":"/jhn/10/#v7","status":"detected"},{"at":244,"text":"v. 7","label":"John 10:7","href":"/jhn/10/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.1-21.1","start":1,"end":21,"heading":"The nature of the new Society (x. I—21).","excerpt":"The reception of the outcast of the Synagogue gave occasion for an exposition under familiar figures of the nature of the new Society. At first this is given generally. The relation of the Shepherd to the Fold and to the Sheep suggests the character of the work which Christ had to do in respect of the organization of the divine Church, and to the completeness of His power to claim His own true followers (i— 6). Afterwards the images are applied directly. Christ shews how He fulfils the offices indicated by \"the Door\" (7—10), and by \"the Shepherd\" (u— 16). He is \" the Good Shepherd \" in regard of His devotion (11—13) and of His sympathy (14— 1 6). His work too rests on perfect fellowship with the Father (17, 18). Once again His words divide His hearers (19 — 21).\n\nCHAP. X. 1—6.' The point of connexion lies in the thought of the Pharisees as the shepherds of God's Fold in contrast with the shepherds who may perhaps have been seen gathering their flocks for the night's shelter on the hills, though the thought of the allegory is that of the morning's work. On one side were self-will and selfishness; on the other loyal obedience and devotion. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.1-21.2","start":1,"end":21,"heading":"","excerpt":"The allegory is given at first in its complex form. All the elements stand together undistinguished. Afterwards the two chief facts are considered separately, the fold and the flock. In relation to the Fold Christ is the Door; in relation to the Flock He is the Good Shepherd. But for the present this personal application lies in the background. The teaching is general. Even in Old Testament times the \"Word\" was the Door. Augustine (' in Joh.' XLV. 9) says well : tempora \"variata sunt non fides.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.2.1","start":2,"end":2,"heading":"is the shepherd of the sheep","excerpt":"one, it may be, of many, but his true nature is shewn by his act. The absence of the article fixes attention on the character as distinct from the person.\n\nSeveral flocks were often gathered into one fold for protection during the night. In the morning each shepherd passed into the fold to bring out his own flock ; and he entered by the same door as they. Hence the emphatic repetition of \"sheep\" (vv. 2, 7). As several flocks were gathered in one fold, the sheep of the One Shepherd might be in several folds (v. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":400,"text":"vv. 2, 7","label":"John 10:2","href":"/jhn/10/#v2","status":"detected"},{"at":400,"text":"vv. 2, 7","label":"John 10:7","href":"/jhn/10/#v7","status":"detected"},{"at":513,"text":"v. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.3.1","start":3,"end":3,"heading":"the porter (Vulg. ostiariusj","excerpt":"the guardian to whose care the fold in each case is committed. Comp. Mark xiii. 34. Thus the interpretation will vary according to the special sense attached to the \" sheep \" and the \" shepherd.\" The figure is not to be explained exclusively of the Holy Spirit or of the Father, or of Moses, or of John the Baptist, but of the Spirit acting through His appointed ministers in each case.\n\nopeneth] when the shepherd returns to seek out his sheep and lead them to pasture.\n\nthe sheep] all that are gathered within the fold, listen to his voice, as a shepherd's voice, even though they are not peculiarly his own sheep. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":69,"text":"Mark xiii. 34","label":"Mark 13:34","href":"/mrk/13/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.4.1","start":4,"end":4,"heading":"And when he putteth forth","excerpt":"When he hath put forth. In part an idea of separation underlies the parable. There is a sense in which the true shepherd not only \"leads forth,\" but also \" puts forth his own sheep \" with a loving constraint, as well as that in which the false shepherds \" put forth \" (ix. 34). With regard to the old fold of Israel the time for this separation was at hand.\n\nhis own sheep...] all his own... according to the true reading. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.5.1","start":5,"end":5,"heading":"And a stranger","excerpt":"But a stranger  ...... Compare, for the application of the thoughts, 1 John iii. 6, 9, v. 18  ....\n\nstrangers] as a class contrasted with the sons of God. Comp. Matt. xvii. 25 f. ; (Hebr. xi. 34). These are not however the same as the \" thieves and robbers.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":69,"text":"1 John iii. 6, 9","label":"1 John 3:6","href":"/1jn/3/#v6","status":"detected"},{"at":69,"text":"1 John iii. 6, 9","label":"1 John 3:9","href":"/1jn/3/#v9","status":"detected"},{"at":87,"text":"v. 18","label":"1 John 5:18","href":"/1jn/5/#v18","status":"detected"},{"at":161,"text":"Matt. xvii. 25","label":"Matthew 17:25","href":"/mat/17/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.6.1","start":6,"end":6,"heading":"","excerpt":"Vulg. proverbium) is elsewhere translated proverb, ch. xvi. 25, 39 ; (2 Pet. ii. 22). ... Comp. Ecclus. xlvii. 17. It suggests the notion of a mysterious saying full of compressed thought, rather than that of a simple comparison.\n\nunto them] that is, the Pharisees of ix. 40.\n\nbut they understood not...] The men whose legal self-complacency has been already noted  ..., failed to perceive the true meaning of the allegory ; the spiritual conceptions of the fold, the door, the sheep, the shepherd, were all strange to them  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":55,"text":"xvi. 25, 39","label":"John 16:25","href":"/jhn/16/#v25","status":"detected"},{"at":55,"text":"xvi. 25, 39","label":"John 16:39","href":"/jhn/16/#v39","status":"detected"},{"at":70,"text":"2 Pet. ii. 22","label":"2 Peter 2:22","href":"/2pe/2/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.7.1","start":7,"end":7,"heading":"Then said Jesus","excerpt":"Jesus therefore... in order to bring out the chief points of teaching in the allegory, said to them again, probably after an interval (viii. 12, 21). There is at least a pause in thought.\n\nVerily, verily...] The teaching is again advanced another stage. That which has been up to this time general is now set forth in its special and most complete fulfilment. The universal law of the divine revelation is presented in its absolute expression. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.7.2","start":7,"end":7,"heading":"the door of the sheep","excerpt":"not the door of the fold. Even under this aspect the thought is connected with the life and not simply with the organization.\n\nof the sheep] by which sheep alike and shepherd enter, and not simply the door to the sheep. The phrase includes the thought of v. 1 and of v. 9. Even the shepherds — except the One Shepherd — are sheep also.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":255,"text":"v. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"},{"at":267,"text":"v. 9","label":"John 10:9","href":"/jhn/10/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.7-10.1","start":7,"end":10,"heading":"7—10.","excerpt":"After drawing the general picture of the true relation of the Teacher to the Society and the outward organization, the Lord interprets it in relation to Himself under two main aspects. He is \" the Door of the sheep\" (7 — 10), and also \"the Good Shepherd\" (n — 1 6). The first application determines that He is the one means of entrance to the Church at all times. \"Through Him \" men enter, and \"through Him\" they find access to the full treasures of life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.8.1","start":8,"end":8,"heading":"All that ever came...are","excerpt":"Omitw^r, which obscures the sense. The second verb fixes the application of the words to the immediate crisis of national expectation. The interpretation of the whole phrase lies in the word came, in which we may see the full significance of the title, he that should come, as in v. 10. Thus the term includes essentially the notions of false Messiahs and self-commissioned teachers.\n\nThe omission of before me in an important group of early authorities (K*, Theb., Lat. vt., Syrr., &c. ; Vulg. quotquot venerunt) points to this interpretation, while it obscures it. They who \"came\" (comp. 1 John v. 6), who pretended to satisfy the national expectation inspired by the prophets, or to mould the national expectations after the Pharisaic type, who offered in any way that which was to be accepted as the end of the earlier dispensation, who made themselves \" doors \" of approach to God (Matt, xxiii. 14), were essentially and continued to be inspired by selfishness, whether their designs were manifested by craft or by violence, and whether they were directed to gain or to dominion. They were thieves and robbers. With them John the Baptist may be contrasted. He claimed only to prepare the way for one \" coming \" (i. 30).\n\nbefore me...] of time. Christ came when \"all things were ready,\" in the fulness of time; and therefore whoever anticipated by however little the moment of the divine revelation so far violated its harmony with life. The other interpretations, \"instead of,\" \"passing by,\" \"apart from,\" \"before my commission to them,\" do violence to the words, and express only fragments of the true idea.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":280,"text":"v. 10","label":"John 10:10","href":"/jhn/10/#v10","status":"detected"},{"at":590,"text":"1 John v. 6","label":"1 John 5:6","href":"/1jn/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.8.2","start":8,"end":8,"heading":"did not hear them","excerpt":"Such as were 'waiting for the consolation of Israel found no satisfaction in the works or designs or promises of those who sought to substitute another hope for that which the true Christ realised. There was no \" Gospel for the poor \" (Luke vi. 20, vii. 22; Matt. xi. 5) till the Son of man came.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":236,"text":"Luke vi. 20","label":"Luke 6:20","href":"/luk/6/#v20","status":"detected"},{"at":249,"text":"vii. 22","label":"Luke 7:22","href":"/luk/7/#v22","status":"detected"},{"at":258,"text":"Matt. xi. 5","label":"Matthew 11:5","href":"/mat/11/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.9.1","start":9,"end":9,"heading":"the door","excerpt":"The thought is now concentrated upon the office (the door), and not upon the relation (the door of the sheep).\n\nby me] The emphatic order brings out the unique personal relation in which the Lord stands to the believer, even in regard to they society.\n\nany man] The words are used quite generally, and not of the shepherds only. The one entrance once made (If any one enter) is followed by the assurance and the enjoyment of freedom (he shall be saved . . .). These words evidently describe the blessings of all Christians, and not of teachers only.\n\nhe shall be saved, and shall go in and go out and shall find pasture] The fulness of the Christian life is exhibited in its three elements — safety, liberty, support. Admission to the J fold brings with it first security (he shall be saved). But this security is not gained by isolation. The believer goes in and goes out without endangering his position (Num. xxvii. 17; Deut. xxxi. 2); he exercises the sum of all his powers, claiming his share in the inheritance of the world, secure in his . home. And while he does so he finds pasture. He is able to convert to the divinest uses all the fruits of the earth. But in all this he retains his life \"in Christ,\" and he approaches all else \"through Christ,\" who brings not only redemption but the satisfaction of man's true wants. Comp. vii. 37.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":907,"text":"Num. xxvii. 17","label":"Numbers 27:17","href":"/num/27/#v17","status":"detected"},{"at":923,"text":"Deut. xxxi. 2","label":"Deuteronomy 31:2","href":"/deu/31/#v2","status":"detected"},{"at":1337,"text":"vii. 37","label":"John 7:37","href":"/jhn/7/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.10.1","start":10,"end":10,"heading":"The thief","excerpt":"Christ presents Himself in His relation to others (through me if...). His rivals stand by themselves. And here the meaner word (thief not robber) is chosen to shew the true nature of that which appears to be less hateful when it is seen in its more violent forms.\n\nto destroy] Whoever sets up a selfish ideal, and falls short of the completeness of selfsacrifice, abridges the resources of men. He not only steals to satisfy his own ends, but in doing thus he necessarily kills and destroys. In the pursuit of his object he wastes life and he wastes the sustenance of life, even if he does not propose to himself such an end. ...\n\nmight have it (life)... abundantly] Rather, may have abundance  .... The repetition of have  ... points to this parallelism. The idea that the phrase points to something more than life, as the kingdom of heaven, or the participation in the Holy Spirit, expresses only part of the meaning, which is indicated in i. 16.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.11.1","start":11,"end":11,"heading":"","excerpt":"I am the good shepherd] The exact form of the expression, I am the shepherd, the good (shepherd), carries back the thought to others who partially and imperfectly discharge the office which Christ discharges completely. ... It recalls the phrases \"the true bread\" (vi. 32), and \"the true vine\" (xv. 1), but it is somewhat different. ... The epithet implies the correspondence between the nobility of the conception and the beauty of the realisation. The \"good \" is not only good inwardly  ..., but good as perceived  .... In the fulfilment of His work \" the Good Shepherd \" claims the admiration of all that is generous in man.\n\nthe good shepherd] The character of the Good Shepherd is first described in itself; and then  ... the relation of Christ as the Good Shepherd to the flock. The first picture however is in itself general, and it is wrong to seek any direct application of the images of the \"hireling\" and of \"the wolf,\" as contrasted with one another, to the Jews of the time. Both indeed find their counterparts at all times.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.11.2","start":11,"end":11,"heading":"giveth his life","excerpt":"layeth down his life (as in vv. 15, 17, &c.). The A.V. comes from Vulg., which reads here dat animam. The phrase is peculiar to St John (in the New Testament), vv. 15, 17, xiii. 37, 38, xv. 13 ; 1 John iii. 1 6, and is not found elsewhere. The image has been explained from the custom of laying down the price for which anything is obtained (comp. Matt. xx. 28), as here the good of the sheep. The usage of St John (xiii. 4) rather suggests the idea of putting off and laying aside as a robe. The phrase \" to lay down life \" must be compared with the language in vi. 51, which expresses another aspect of the truth. It is possible that there may be a reference to Isai. liii. 10  ....\n\nfor  ... the sheep] It is not said expressly for his sheep (vv. 3, 4, 26). The thought here is simply that of the intrinsic relation of shepherd and flock.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":28,"text":"vv. 15, 17","label":"John 10:15","href":"/jhn/10/#v15","status":"detected"},{"at":28,"text":"vv. 15, 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"},{"at":160,"text":"vv. 15, 17","label":"John 10:15","href":"/jhn/10/#v15","status":"detected"},{"at":160,"text":"vv. 15, 17","label":"John 10:17","href":"/jhn/10/#v17","status":"detected"},{"at":195,"text":"1 John iii. 1","label":"1 John 3:1","href":"/1jn/3/#v1","status":"detected"},{"at":348,"text":"Matt. xx. 28","label":"Matthew 20:28","href":"/mat/20/#v28","status":"detected"},{"at":664,"text":"Isai. liii. 10","label":"Isaiah 53:10","href":"/isa/53/#v10","status":"detected"},{"at":746,"text":"vv. 3, 4, 26","label":"John 10:26","href":"/jhn/10/#v26","status":"detected"},{"at":746,"text":"vv. 3, 4, 26","label":"John 10:3–4","href":"/jhn/10/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.11-16.1","start":11,"end":16,"heading":"11—16.","excerpt":"The last verse furnishes the transition from the social to the personal relation, from the door to the shepherd. Two points are specially brought out in the character of \" the good shepherd,\" His perfect self-sacrifice (n — 13), and His perfect knowledge (14, 15), which extends beyond the range of man's vision (16). The whole portraiture of \"the Good Shepherd\" is a commentary on Isai. liii. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.12.1","start":12,"end":12,"heading":"But he that is an hireling, and not the shepherd","excerpt":"As the good shepherd regards his duty, and is bound by nature to the sheep, so his rival is described as a hireling who does his work for his reward, and so is not connected essentially with the flock. The idea of \" own \" here is not that of individual possession (1 Pet. v. 2 f.), but of peculiar relationship (v. 3).\n\nseeth] beholdeth. The whole soul of the hireling is concentrated (comp. vi. 19) for the time upon the approaching peril, and then his choice is made. Augustine  ... says tersely fuga animi timor est.\n\ncatcheth] seizeth  .... The word  ... describes the suddenness as well as the violence of the assault. Comp. v. 28 f., Matt. xiii. 19 ; Acts xxiii. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":265,"text":"1 Pet. v. 2","label":"1 Peter 5:2","href":"/1pe/5/#v2","status":"detected"},{"at":312,"text":"v. 3","label":"John 10:3","href":"/jhn/10/#v3","status":"detected"},{"at":392,"text":"vi. 19","label":"John 6:19","href":"/jhn/6/#v19","status":"detected"},{"at":630,"text":"v. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"},{"at":640,"text":"Matt. xiii. 19","label":"Matthew 13:19","href":"/mat/13/#v19","status":"detected"},{"at":657,"text":"Acts xxiii. 10","label":"Acts 23:10","href":"/act/23/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.13.1","start":13,"end":13,"heading":"The hireling fleeth","excerpt":"This clause must be omitted on the authority of N(A*)BDL i, 33 e, Memph., Theb., &c. The abruptness of the true reading places in close contrast the fate of the false shepherd and of the sheep. The double issue of cowardice and suffering comes from the fact that he who should have been a guardian thinks of himself and not of his charge: According to the Jewish tradition (Lightfoot, ad loc.), the shepherd for hire was responsible for damage done by wild beasts to his flock.\n\ncareth not for... ,] Contrast 1 Pet. v. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":509,"text":"1 Pet. v. 7","label":"1 Peter 5:7","href":"/1pe/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.14-15.1","start":14,"end":15,"heading":"14—15.","excerpt":"15. I am...and know...and am known of mine. As the Father... me, even so . . .] I am . . . and I know . . . and mine know me, even as the Father knoweth me and I know the Father, according to the most ancient authorities.\n\nThe relation of Christ to His people corresponds with that of the Son to the Father. Comp. vi. 57, xiv. 20, xv. 10, xvii. 21. The words are not simply a comparison, but the one relation is (so to speak) a measure of the other. Christ first took our nature that we might afterwards receive His. Such mutual knowledge as is described involves sympathy, love, community of nature : 1 John iv. 7 f. ; Gal. iv. 9 ; 1 Cor. viii. 3 ; ch. xvii. 3, 25.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":314,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":602,"text":"1 John iv. 7","label":"1 John 4:7","href":"/1jn/4/#v7","status":"detected"},{"at":620,"text":"Gal. iv. 9","label":"Galatians 4:9","href":"/gal/4/#v9","status":"detected"},{"at":633,"text":"1 Cor. viii. 3","label":"1 Corinthians 8:3","href":"/1co/8/#v3","status":"detected"},{"at":654,"text":"xvii. 3, 25","label":"John 17:25","href":"/jhn/17/#v25","status":"detected"},{"at":654,"text":"xvii. 3, 25","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.14-16.1","start":14,"end":16,"heading":"14—16.","excerpt":"The Lord applies directly to Himself and to His flock the ideal of the Good Shepherd.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.15.1","start":15,"end":15,"heading":"","excerpt":"Completeness of knowledge is consummated in completeness of sacrifice. Perfect sympathy calls out the perfect remedy. Christ does actually what the Good Shepherd is prepared to do. This thought leads to the prospect of the removal of the barriers between race and race by the death of Christ (Eph. ii. 13 ff.: comp. Hebr. xiii. 20). But in this discourse, as elsewhere, the law of the divine revelation is observed, \" to the Jew first and afterwards to the Gentile.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":293,"text":"Eph. ii. 13","label":"Ephesians 2:13","href":"/eph/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.16.1","start":16,"end":16,"heading":"","excerpt":"By the anticipation of the Cross (xii. 32) the spiritual horizon is extended. The flock of Christ is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere. Even before His death, while the wall of partition is still standing, He \"has\" other sheep, who even if they know Him not are truly His (comp. xi. 52). The words are the historical affirmation of the truth, i. 4, 9. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":330,"text":"xi. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.16.2","start":16,"end":16,"heading":"other sheep","excerpt":"In the case of the Gentiles there was no outward unity. They did not form a \" fold \" as the Jews, whose work was realised through an outward organization. They were \"scattered abroad\" (xi. 52); but still they were Christ's \" sheep \" in fact, and not only potentially.\n\nthem also I must bring] in obedience to the divine Law. Comp. xx. 9, note.\n\nbring] Rather, lead. The idea is that of openly assuming the guidance of the sheep, and not that of gathering them into one body  ..., or of conducting them to one place  .... The tense points to the one act whereby the Shepherd took up His rightful position. This could only be by His death, which re-unites man with God and therefore man (as man) with man (xii. 32)\n\nshall hear] Acts xxviii. 28. Such obedience is the sign that we are Christ's (vv. 4, 27).\n\nthere shall be one fold] they shall become — they shall present the accomplishment of the ancient prophecy — one flock, one shepherd (Ezek. xxxiv. 23). That which \"is\" in the eternal counsel and truth of things \"becomes\" in human history, and this stage by stage, and not by one complete transformation.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":331,"text":"xx. 9","label":"John 20:9","href":"/jhn/20/#v9","status":"detected"},{"at":726,"text":"Acts xxviii. 28","label":"Acts 28:28","href":"/act/28/#v28","status":"detected"},{"at":792,"text":"vv. 4, 27","label":"John 10:27","href":"/jhn/10/#v27","status":"detected"},{"at":792,"text":"vv. 4, 27","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"},{"at":939,"text":"Ezek. xxxiv. 23","label":"Ezekiel 34:23","href":"/ezk/34/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.16.3","start":16,"end":16,"heading":"","excerpt":"The translation \" fold \" for \" flock\" (ovile for grex) has been most disastrous in idea and in influence. See Additional Note. The change in the original from \" fold \"  ..., to \" flock \"  ..., is most striking, and reveals a new thought as to the future relations of Jew and Gentile. Elsewhere stress is laid upon their corporate union (Rom. xi. 17 ff.), and upon the admission of the Gentiles to the Holy City (Isai. ii. 3); but here the bond of fellowship is shewn to lie in the common relation to One Lord. The visible connexion of God with Israel was a type and pledge of this original and universal connexion. The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one \"fold \" under the new dispensation.\n\nIt may be added that the obliteration of this essential distinction between the \" fold \" and the \" flock \" in many of the later Western versions of this passage indicates, as it appears.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":337,"text":"Rom. xi. 17","label":"Romans 11:17","href":"/rom/11/#v17","status":"detected"},{"at":412,"text":"Isai. ii. 3","label":"Isaiah 2:3","href":"/isa/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.17.1","start":17,"end":17,"heading":"Therefore","excerpt":"For this reason  ... — namely, that the Good Shepherd freely offers Himself for His flock, to bring all into a true unity — doth the Father love me. The perfect love of the Son calls out (if we dare so speak) the love of the Father, just as man's love calls out the active love of Christ.\n\nThe reason thus gathered from the former verses is summed up in the sentence which x follows : because I — the pronoun is emphatic, I, in the exercise of my personal will — lay down my life with this clear end in view, that 1 may (not might) take it again. The \" that \"  ... marks a definite purpose, and not merely a result or a condition. The sacrifice is not a casting away of a blessing of God, but is itself made in order to give the blessing fuller reality, and this end is here distinctly set forth. Christ died in order to rise to a completer life and to raise men with Him. This purpose evoked the love of the Father. Comp. xii. 32 ; Phil. ii. 9 ; Hebr. ii. 10, xii. 2.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":923,"text":"xii. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":933,"text":"Phil. ii. 9","label":"Philippians 2:9","href":"/php/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.18.1","start":18,"end":18,"heading":"No man taketh it","excerpt":"The aoristic reading  ..., which is probably true, no one took it from me, opens a glimpse into the eternal counsel independent of time, into \"being\" as distinguished from \"becoming.\" Comp. Rev. iv. 1 1  ... ; i. 4. The work of Christ, the Incarnate Son, was, so to speak, already accomplished when He came. And this work was imposed by no constraining power at first (took) but was to its last issue fulfilled by the free-will of Christ Himself, in harmony with the will of the Father (v. 30, vii. 28, viii. 28, 42, xiv. 10). Here only does Christ claim to do anything \"of Himself\"  .... Compare a like contrast in v. 31, viii. 14, 18.\n\nI have power . . .] I have right, not simple ability, but just authority  ... to do so. The emphasis which is laid on the personal act of sacrifice is traced back to its ground in these words. The two parts of the one act of Redemption are set side by side (I have right to lay down, I have right to . . . take again).\n\nI have power (right) to lay it down] In the case of Christ even death itself was voluntary. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":190,"text":"Rev. iv. 1","label":"Revelation 4:1","href":"/rev/4/#v1","status":"detected"},{"at":487,"text":"v. 30","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"},{"at":616,"text":"v. 31","label":"John 10:31","href":"/jhn/10/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.18.2","start":18,"end":18,"heading":"have power to take it again","excerpt":"The words contain implicitly the mystery of the divine-human Person of the Lord, gathered up in His divine Personality. In virtue of this undying Personality (v. 26), He had power to revivify all that was dissolved by death, \"taking\" in this sense that which was given by the Father. Comp. ii. 19. Christ in His divine nature works with the Father. Thus the \"right \" of the Son to \"take\" life again completely harmonizes with the fact that the Resurrection is elsewhere referred to the Father, though the Son is the Resurrection.\n\nThis commandment] which is one and complete— to lay down life and to take it again — is the source of eternal life : xii. 49 f., xiv. 31. Thus the action of the Son is finally led back to His Father (My Father, and not simply the Father) in the sense of the phrase of myself I do nothing.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":159,"text":"v. 26","label":"John 10:26","href":"/jhn/10/#v26","status":"detected"},{"at":290,"text":"ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.19.1","start":19,"end":19,"heading":"There was a division therefore again among the Jews","excerpt":"as vii. 43 (in the multitude), ix. 16 (in the Pharisees).\n\nthese sayings] these words  ..., these discourses : not only the last parables, but all the discourses of this visit.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.20.1","start":20,"end":20,"heading":"why hear ye him","excerpt":"This was said apparently by those who feared the effect which the teaching of Christ had.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.21.1","start":21,"end":21,"heading":"These are not the words","excerpt":"the sayIngs  ... — the specific utterances which arrested their attention, and not the general teaching — of one possessed with a demon  .... The teaching itself refutes the charge of madness : the act indicates the co-operation of a power greater than and different from that of a demon (Can a demon open ...?).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.22.1","start":22,"end":22,"heading":"And it was at Jerusalem the feast of the dedication","excerpt":"At that time the feast of the dedication was held  ... at Jerusalem. See Additional Note. The special mention of the time appears to be made in order to connect the subject of the Lord's teaching with the hopes associated with the last national deliverance. The Hymn which is at present used in Jewish Synagogues at the Festival records the successive deliverances of Israel, and contains a prayer for yet another. ... For the history of the Festival, which was kept about the middle of December (Kisleu 25, and seven following days), see 1 Macc. iv. 36 ff.; Jos. 'Ant.' xii. 7. 7  .... It was known as \"the Feast of lights,\" and the title chosen by the Lord in ix. 5 may refer to their custom of kindling the lights, no less than to the ceremonies of the Feast of Tabernacles.\n\nit was winter (omit and)] The note is added, not simply as a mark of time, but as an explanation of the fact that the Lord chose a sheltered spot for His teaching.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.22-38.1","start":22,"end":38,"heading":"Christ's fnal public testimony to Himself before His passion (x. 22—38).","excerpt":"In this section the testimony of the Lord to Himself reaches its climax. In answer to a direct question put to Him in the temple at a season suggestive of great hope (22 — 24), He directs His interrogators to His teaching and His works (25), while He points out the ground of their unbelief (26). At the same time He claims for Himself a flock separate from the corrupt theocracy, for which He has provided the fulness of life through His absolute fellowship with the Father (27 — 30). This claim, which is practically an answer to the original question, leads to an outburst of violence (31). Christ again appeals to His works (32) ; and, in answer to the charge of blasphemy (33), shews that the Old Testament pointed to that fellowship of God and man which He at length presented (34 — 36). Finally, once again He appeals to His works. By accepting these as real and studying them, He shews that men may rise to a true view of His Nature (37, 38).\n\nThe argument evidently falls in completely with the occasion. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.23-24.1","start":23,"end":24,"heading":"23—24.","excerpt":"The vividness and particularity of the description (was walking, surrounded, began to say, the porch of Solomon [comp. viii. 20]) are to be noticed.\n\nwalked] was walking. The verb marks the circumstances of the special conversation.\n\nSolomon's porch] Acts iii. 11, v. 12. \"The eastern cloister,\" Jos. ' Ant.' xx. 8. 6. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":119,"text":"viii. 20","label":"John 8:20","href":"/jhn/8/#v20","status":"detected"},{"at":251,"text":"Acts iii. 11","label":"Acts 3:11","href":"/act/3/#v11","status":"detected"},{"at":265,"text":"v. 12","label":"Acts 5:12","href":"/act/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.24.1","start":24,"end":24,"heading":"Then came the Jews","excerpt":"The Jews therefore came . . . , because the place was a public resort, and offered an opportunity for a decisive interview.\n\nround about] Acts xiv. 20. Probably they were resolved to bar escape.\n\ndost thou make us to doubt?] hold our minds In suspense. The original word  ... is used for \" raising \"the mind with various emotions as the case may be, here in doubt between hope and fear.\n\nIf thou be (art) the Christ...] The emphasis lies on the pronoun. If thou, far as thou art from our ideal and from our wishes, if thou art  ... the Christ, tell us.... The words seem to betray an unsatisfied longing which seeks rest, if it can be gained, even from this strange teacher. The notion that the question is asked with a deliberate evil intention is unsuited to the occasion. It was repeated with terrible emphasis afterwards, Luke xxii. 67.\n\ntell us plainly] without reserve and without fear, vii. 13, note, xi. 14. As if they wished to add, \"and we on our part will not be wanting to carry out your purpose and our own.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":138,"text":"Acts xiv. 20","label":"Acts 14:20","href":"/act/14/#v20","status":"detected"},{"at":826,"text":"Luke xxii. 67","label":"Luke 22:67","href":"/luk/22/#v67","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.25.1","start":25,"end":25,"heading":"","excerpt":"The answer is a test of faith. The Lord was the Christ of the Old Testament, and yet not the Christ of the Pharisaic hope. The questioners therefore are thrown back upon their own spiritual discernment. The words and the works of Christ reveal Him.\n\nI told you] not indeed directly, as the woman of Samaria (iv. 26); that open declaration came only when hope was past and it could foster no false expectations (Matt. xxvi. 64, note) ; but yet Christ's words were such that faith could not have misunderstood their meaning. And even if His teaching had remained a riddle, His works might still have furnished the interpretation of it. Comp. xiv. 11.\n\nye believed not] ye believe not. The question is of their present state.\n\nwhich I do] The emphatic pronoun (which I — I, the very person whom you see and despise — do) at once refers back to the thou of the Jews' question, and forward to the relation of the Son to the Father.\n\nin my Father's name] as revealing, that is, the special connexion in which I stand to Him, and in virtue of that connexion. ...\n\nthey] these. For the emphatic repetition of the subject, see vi. 46, vii. 18, xv. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":411,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"},{"at":640,"text":"xiv. 11","label":"John 14:11","href":"/jhn/14/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.26.1","start":26,"end":26,"heading":"But","excerpt":"the fault lies not in the lack of witness. It is the power to apprehend it which is wanting. You on your part believe not, because...\n\nnot of my sheep...] The phrase calls back the teaching of the earlier part of the chapter : vv. 14 ff. The exact form of expression \"the sheep that are mine\"  ... is characteristic of St John. Comp. xv. 9, note.\n\nas I said unto you] These words are to be omitted in accordance with KBL, &c., Memph., Theb., Vulg., &c.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":227,"text":"vv. 14","label":"John 10:14","href":"/jhn/10/#v14","status":"detected"},{"at":334,"text":"xv. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.27.1","start":27,"end":27,"heading":"hear...follow","excerpt":"Both verbs are plural here as contrasted with the singular vv. 3, 4 (hear, follow). In one case the idea of the flock prevails, and in the other that of the separate sheep. The plural occurs : 4, know ; 5, follow, fly, know; 8, heard; (14, know) ; 1 6, hear, become; 28, perish. The singular, v. 4  ... ; v. 12, are  ...; 1 6, are  ....\n\nI know them] v. 14.\n\nthey follow] v. 4. Life is progress towards fuller knowledge, and not rest.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":59,"text":"vv. 3, 4","label":"John 10:3–4","href":"/jhn/10/#v3","status":"detected"},{"at":293,"text":"v. 4","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"},{"at":305,"text":"v. 12","label":"John 10:12","href":"/jhn/10/#v12","status":"detected"},{"at":351,"text":"v. 14","label":"John 10:14","href":"/jhn/10/#v14","status":"detected"},{"at":372,"text":"v. 4","label":"John 10:4","href":"/jhn/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.27-28.1","start":27,"end":28,"heading":"27—28.","excerpt":"These verses admit of three distinct arrangements, either into three divisions of one, two, and three clauses respectively ; or into three divisions of two clauses; or into two divisions of three clauses  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.27-28.2","start":27,"end":28,"heading":"","excerpt":"In this arrangement the thought is first of the sheep and then of the shepherd.\n\nSo the knowledge (sympathy, love) of Christ answers to obedience ; life to progress ; victory to salvation.\n\nHowever the symmetry of the thought is arranged the ground of all is the same, the unity in essence, and power, and will, of the Father and of the Son.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.27-30.1","start":27,"end":30,"heading":"27—30.","excerpt":"The connexion of this paragraph with that which precedes is not very obvious. It seems to lie in the affirmation of the existence of a society of believers though Israel was unfaithful. \" You hear not ; you fail to recognise your Messiah ; but still there are those who welcome the blessings which I bring, and acknowledge in me a wider office and a higher Being.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.28.1","start":28,"end":28,"heading":"I give","excerpt":"Not simply \" I will give.\" The offer is present and continuously appropriated.\n\nthey shall... hand] They are safe from inward dissolution and from outward violence.\n\nneither shall any man pluck them] and no one shall snatch them, as a fact distinguished from can snatch, v. 29.\n\nout of my hand] Comp. Wisd. iii. 1 ; Isai. xlix. 2, li. 1 6.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":271,"text":"v. 29","label":"John 10:29","href":"/jhn/10/#v29","status":"detected"},{"at":316,"text":"Isai. xlix. 2","label":"Isaiah 49:2","href":"/isa/49/#v2","status":"detected"},{"at":331,"text":"li. 1","label":"Isaiah 51:1","href":"/isa/51/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.29.1","start":29,"end":29,"heading":"My Father...all","excerpt":"The reading of the original text in this place is doubtful. See Additional Note. According to the most probable reading the translation is, that which the Father hath given me is greater than all: the faithful regarded in their unity, as a complete body, are stronger than every opposing power. This is their essential character, and no one is able... Comp. I John and no man... my Father's (the Father's) hand} The thought, which is concrete in v. 28, is here traced back to its most absolute form as resting on the essential power of God in His relation of universal Fatherhood. The variations in expression all point in the same direction. Here it is said simply snatch, and not snatch them; can snatch, and not shall snatch ; the Father, and not my Father.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":446,"text":"v. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.30.1","start":30,"end":30,"heading":"and my Father are one","excerpt":"I and the Father are one. Every word in this pregnant clause is full of meaning. It is I, not the Son ; the Father, not my Father; one essence  ..., not one person (ds, Gal. iii. 28, units) ; are, not am. The revelation is of the nature of Christ in the fulness of His double nature, of the incarnate Son in the fulness of His manifested being, and that in relation to the Father, to God as He is Father at once of the Son and of men. The Incarnation was the proof of the complete unity of the Father and the Son. Through that was shewn the true connexion of God and man. And so it is that the union of believers together is made dependent on the union of the Father and the Son (xvii. 22, according to the true reading).\n\nIt seems clear that the unity here spoken of cannot fall short of unity of essence. The thought springs from the equality of power (my band, the Father's hand); but infinite power is an essential attribute of God ; and it is impossible to suppose that two beings distinct in essence could be equal in power. Comp. Rev. xx. 6, xxii. 3.\n\nThe phrase was very commonly quoted in controversy from the time of Tertullian. The following passages will repay study : Tertull. 'adv. Prax.' 22 ; Hippol. 'c. Noet.' 7 ; Ambr. 'de Spir. S.' I. in, 116; August. 'Coll. c. Max.' § 14.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":169,"text":"Gal. iii. 28","label":"Galatians 3:28","href":"/gal/3/#v28","status":"detected"},{"at":1037,"text":"Rev. xx. 6","label":"Revelation 20:6","href":"/rev/20/#v6","status":"detected"},{"at":1049,"text":"xxii. 3","label":"Revelation 22:3","href":"/rev/22/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.31.1","start":31,"end":31,"heading":"Then the Jews took up","excerpt":"The Jews took up, lifted up or bore. The word  ... describes that which is borne as a heavy weight rather than that which is seized, Gal. vi. 2, 5, 17. The stones probably were brought from a distance by the most eager assailants (contrast viii. 59, ?;pai/). The works which were going on at the temple would supply them.\n\nagain] viii. 59.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":133,"text":"Gal. vi. 2, 5, 17","label":"Galatians 6:17","href":"/gal/6/#v17","status":"detected"},{"at":133,"text":"Gal. vi. 2, 5, 17","label":"Galatians 6:2","href":"/gal/6/#v2","status":"detected"},{"at":133,"text":"Gal. vi. 2, 5, 17","label":"Galatians 6:5","href":"/gal/6/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.32.1","start":32,"end":32,"heading":"answered","excerpt":"their accusation in action. Comp. ii. 1 8, note. Here the Lord did not withdraw Himself at once (viii. 59), but further unfolded the revelation which He had given, and held their judgment in suspense by His word.\n\ngood (works] good in the sense of morally beautiful  ..., so that they claimed directly the instinctive admiration of men.\n\nshewed] A divine work is a revelation to be studied. It is emphatically \" a sign \" (ii. 1 8). Something is left for the witness to bring to the interpretation of the fact (v. 20).\n\nfrom my (the) Father] proceeding from Him as their source  ... and connected with Him as the stream with the spring. Comp. vi. 65, vii. 17, viii. 42, 47, xvi. 28. See also v. 36, xv. 24- Under this aspect it is important to observe that the Lord speaks not of my Father but of the Father; the relationship to which He appeals is with men and not with the Son only.\n\nfor which] The interrogation marks quality  ... and not simple definition  ..., Matt xxi. 23 5 Acts iv. 7.\n\ndo ye stone me?] The pronoun  ... is emphatic ; do ye stone me, who truly reveal the Father in act. The irony of the speech becomes the expression of stern indignation. The miracles of Christ had in fact called out the bitterest hostility of the Jews.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":34,"text":"ii. 1","label":"John 2:1","href":"/jhn/2/#v1","status":"detected"},{"at":510,"text":"v. 20","label":"John 10:20","href":"/jhn/10/#v20","status":"detected"},{"at":642,"text":"vi. 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":691,"text":"v. 36","label":"John 10:36","href":"/jhn/10/#v36","status":"detected"},{"at":965,"text":"Matt xxi. 23","label":"Matthew 21:23","href":"/mat/21/#v23","status":"detected"},{"at":980,"text":"Acts iv. 7","label":"Acts 4:7","href":"/act/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.33.1","start":33,"end":33,"heading":"The Jews answered him","excerpt":"The second clause defines and intensifies the charge in the first. It was not, they reply, simple blasphemy, derogation from the honour due to God, but the assumption by man of the divine prerogatives, which called for their action. Comp. xix. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":239,"text":"xix. 7","label":"John 19:7","href":"/jhn/19/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.34.1","start":34,"end":34,"heading":"Jesus answered","excerpt":"The accusation of the Jews was grounded upon a false conception of the unity of God drawn from the Old Testament. This, they argued, was violated if Jesus, truly man, claimed to be One with God. The Lord therefore shews in His answer that even in the Old Testament there was a preparation for that union of God and man which He came to complete.\n\nin your law] in the code to which you appeal, viii. 17. For the extension of the title \"law\" to the other Scriptures, see xii. 34, xv. 25 ; (Rom. iii. 19: 1 Cor. xiv. 21). The same usage is found in Rabbinic writers. Comp. Wünsche, ad loc.\n\nThe reference in Ps. lxxxii. 6 is to judges who indeed violated the laws of their august office , yet even so their office was no less divine.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":488,"text":"Rom. iii. 19","label":"Romans 3:19","href":"/rom/3/#v19","status":"detected"},{"at":502,"text":"1 Cor. xiv. 21","label":"1 Corinthians 14:21","href":"/1co/14/#v21","status":"detected"},{"at":605,"text":"Ps. lxxxii. 6","label":"Psalms 82:6","href":"/psa/82/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.35.1","start":35,"end":35,"heading":"","excerpt":"The case is taken as an extreme one. If the Scripture called them unto whom the word of God came: if the direct divine call to a sacred office carried with it such a communication of the divine power as justified the attribution of the title: do ye  ... say, ye who plead the strictest adherence to the law as your justification, of him whom . . .\n\nhe called] The subject is not defined in the original  .... It may be taken from the preceding \" I said;\" or \"the Scripture\" may be supplied from the second clause.\n\nthe word of God] This phrase, which is used of the divine communication under the old covenant, cannot be without reference to the Word before the Incarnation, through whom God held converse with His people and made His will known. Comp. Luke xi. 49 ; Matt, xxiii. 34.\n\nthe scripture cannot be broken] The particular sentence  ... which has been quoted. This appears to be always the force of the singular in St John. See ii. 22, note, xvii. 12, xx. 9, note.\n\nbroken] The word  ... is peculiar and characteristic of St John : ii. 19, v. 18, note, vii. 23; 1 John iii. 8 (comp. Eph. ii. 14).\n\nIt must be noticed that St John records the permanent significance of the Old Testament no less than the Synoptists: xiii. 18, xvii. 12, xix. 34, 28, 36, compared with Matt. v. 1 8, &c.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":753,"text":"Luke xi. 49","label":"Luke 11:49","href":"/luk/11/#v49","status":"detected"},{"at":1049,"text":"v. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"},{"at":1071,"text":"1 John iii. 8","label":"1 John 3:8","href":"/1jn/3/#v8","status":"detected"},{"at":1092,"text":"Eph. ii. 14","label":"Ephesians 2:14","href":"/eph/2/#v14","status":"detected"},{"at":1275,"text":"Matt. v. 1","label":"Matthew 5:1","href":"/mat/5/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.36.1","start":36,"end":36,"heading":"","excerpt":"His work, and then sent into the world. The two moments in the mission of the Son are thus distinguished in their complete complementary fulness. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.36.2","start":36,"end":36,"heading":"hath sanctified","excerpt":"sanctified (consecrated). Comp. xvii. 17, 19. This fact belongs to the eternal order. The term ftyiaaev, Vulg. sanctificavit) expresses the divine destination of the Lord for His work. This destination carries with it the further thought of the perfect endowment of the Incarnate Son. His divine Person, if it is allowable so to speak, included an essential capacity for the Incarnation, so that a term peculiarly appropriate to the human nature can be properly used of the unchangeable Person. The various manifestations of the Spirit to Christ after His Advent were results of this eternal consecration. Comp. vi. 27; Acts iv. 27, 30. The word is used of the divine consecration of prophets (Jer. i. 5 ; Ecclus. xlix. 7), of Moses (Ecclus. xlv. 4), of the chosen people (a Mace. i. 25 f.; 3 Mace. vi. 3). Comp. vi. 69 ; 1 John ii. 20.\n\nthe Son of God?] Son of God. The absence of the article (see xix. 7) fixes attention on the character and not on the person. As the position of Christ was higher than that of the theocratic judges, so the title which He here assumes is lower (Son of God, Gods). But how, it may be asked, does this argument justify the phrase used in v. 30 ? The phrases ye are Gods, Son of God, I and the Father are one, do not appear to be homogeneous. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":32,"text":"xvii. 17, 19","label":"John 17:17","href":"/jhn/17/#v17","status":"detected"},{"at":32,"text":"xvii. 17, 19","label":"John 17:19","href":"/jhn/17/#v19","status":"detected"},{"at":612,"text":"vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":620,"text":"Acts iv. 27, 30","label":"Acts 4:27","href":"/act/4/#v27","status":"detected"},{"at":620,"text":"Acts iv. 27, 30","label":"Acts 4:30","href":"/act/4/#v30","status":"detected"},{"at":694,"text":"Jer. i. 5","label":"Jeremiah 1:5","href":"/jer/1/#v5","status":"detected"},{"at":813,"text":"vi. 69","label":"John 6:69","href":"/jhn/6/#v69","status":"detected"},{"at":822,"text":"1 John ii. 20","label":"1 John 2:20","href":"/1jn/2/#v20","status":"detected"},{"at":1172,"text":"v. 30","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.36.3","start":36,"end":36,"heading":"","excerpt":"It will be observed that though the title (o Xoyoj) \"the Word\" is almost suggested by the current of thought, yet St John keeps his own phraseology apart from the record of the Lord's words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.37-38.1","start":37,"end":38,"heading":"37—38.","excerpt":"Once again (v. 32\") the Lord appeals to His works. The inborn power of recognising the divine in deed is the startingpoint : the end is the recognition of the absolute intercommunion of the Incarnate Son (I) and the Father.\n\nbelieve me not] do not accept my statements as true. The question here is of the acceptance of a testimony and not of faith in a Person (believe in me). Comp. v. 24 (note), 46, vi. 30, viii. 31, 45 f., xiv. 11; 1 John iii. 23, v. 10; Acts xvi. 34, xviii. 8, xxvii. 25; Rom. iv. 3.\n\nbelieve the works] accept as real the signs which testify of me, v. 25. To \" believe the works\" is the first step towards \"believing for the works' sake\" (xiv. 11).\n\nthat ye may know, and believe . . .] That ye may know and may understand... perceive once for all, and then go on advancing in ever fuller perception  ... . . . Comp. xvii. 21, 23; Phil. i. 9.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":12,"text":"v. 32","label":"John 10:32","href":"/jhn/10/#v32","status":"detected"},{"at":384,"text":"v. 24","label":"John 10:24","href":"/jhn/10/#v24","status":"detected"},{"at":436,"text":"1 John iii. 23","label":"1 John 3:23","href":"/1jn/3/#v23","status":"detected"},{"at":452,"text":"v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"},{"at":459,"text":"Acts xvi. 34","label":"Acts 16:34","href":"/act/16/#v34","status":"detected"},{"at":473,"text":"xviii. 8","label":"Acts 18:8","href":"/act/18/#v8","status":"detected"},{"at":483,"text":"xxvii. 25","label":"Acts 27:25","href":"/act/27/#v25","status":"detected"},{"at":494,"text":"Rom. iv. 3","label":"Romans 4:3","href":"/rom/4/#v3","status":"detected"},{"at":572,"text":"v. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"},{"at":840,"text":"xvii. 21, 23","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"},{"at":840,"text":"xvii. 21, 23","label":"John 17:23","href":"/jhn/17/#v23","status":"detected"},{"at":854,"text":"Phil. i. 9","label":"Philippians 1:9","href":"/php/1/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.39.1","start":39,"end":39,"heading":"Therefore they sought again","excerpt":"They sought again . . . vii. 30, 32, 44 to take] to seize. Their immediate violence (v. 31) was so far checked.\n\nhe escaped (went forth) out of their hand] The phrase  ... occurs only here. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":85,"text":"v. 31","label":"John 10:31","href":"/jhn/10/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.39.2","start":39,"end":39,"heading":"","excerpt":"His adversaries. Their \"hand\" is contrasted in some sense with \"His hand\" (v. 28), and His \" going forth \" with their inability to carry away any from His Father's protection.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":75,"text":"v. 28","label":"John 10:28","href":"/jhn/10/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.40.1","start":40,"end":40,"heading":"And went away again","excerpt":"And he went away again . . . The clause commences a new section. The reference is probably to some recent and unrecorded visit. ' The events of i. 28 are too remote.\n\nThis sojourn in Peraea is noticed in the Synoptists, Matt. xix. 1 ; Mark x. 1 ; (Luke xviii. 15).\n\nat first baptized] was at first baptizing, as recorded in i. 28, in contrast with iii. 23. So the narrative of the Lord's ministry closes on the spot where it began. The Evangelist naturally marks the scene where he had himself met Christ.\n\nthere be abode] outside Judaea. The emphasis lies upon the place.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":220,"text":"Matt. xix. 1","label":"Matthew 19:1","href":"/mat/19/#v1","status":"detected"},{"at":235,"text":"Mark x. 1","label":"Mark 10:1","href":"/mrk/10/#v1","status":"detected"},{"at":248,"text":"Luke xviii. 15","label":"Luke 18:15","href":"/luk/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.40-42.1","start":40,"end":42,"heading":"40—42.","excerpt":"The testimony of Works and the testimony of the Baptist, which now found no acceptance in Judaea, were welcomed beyond Jordan.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.41.1","start":41,"end":41,"heading":"many resorted unto him, and said","excerpt":"The acceptance of Christ beyond the limits of Judaea serves to complete the picture of the incredulity of the Jews.\n\nThe verse contains a double opposition of the Baptist and Christ, as is indicated by the repetition of John's name. The first contrast lies in the fact that John wrought no sign, while Christ was working many (Matt. xix. 1) ; and the second in the fact that John was not indeed \" he that should come,\" but a true herald. The second clause presupposes the acceptance of Jesus as the Messiah on the testimony of the signs which were seen.\n\nJohn did no miracle] The notice shews how little inclination there was to invest popular teachers with miraculous powers. The new Elijah might have seemed above all men likely to shew signs.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":327,"text":"Matt. xix. 1","label":"Matthew 19:1","href":"/mat/19/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.10.42.1","start":42,"end":42,"heading":"believed on him","excerpt":"with the devotion of self-surrender, and did not simply (as vv. 37, 38) accept His statements.\n\nthere] with a pointed reference to v. 40; there, if not in Jerusalem.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":60,"text":"vv. 37, 38","label":"John 10:37–38","href":"/jhn/10/#v37","status":"detected"},{"at":131,"text":"v. 40","label":"John 10:40","href":"/jhn/10/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.10.7-8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:7–8","href":"/jhn/10/#v7-henry","text":"v. 1","snippet":"[1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, v. 1) thieves and robbers (though they pretended to be shepherds); but the sheep did not hear them."},{"id":"bengel.JHN.10.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:35","href":"/jhn/10/#v35-bengel","text":"ver. 1","snippet":"called) God called them, professing in the psalm that it is He who speaks, [ver. 1, God standeth in the congregation, etc.] Whence it is that immediately after the expression, the word of God, is used, 6 ... comp. 1 Kings xviii. 31, “The sons of Jacob, unto whom the word of the Lord came, saying, …"},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"x. 1, 7","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.10.22.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:22","href":"/jhn/10/#v22-ryle","text":"v. 1","snippet":"Pearce remarks, that John alone, of all the evangelists, records our Lord's attendance at four of the great feasts of the Jews : viz., passover, (John ii. 13,) pentecost,(v. 1,) tabernacles, (vii. 2,) and dedication here."},{"id":"westcott.JHN.10.7.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:7","href":"/jhn/10/#v7-westcott","text":"v. 1","snippet":"The phrase includes the thought of v. 1 and of v. 9."},{"id":"westcott.JHN.11.52.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:52","href":"/jhn/11/#v52-westcott","text":"x. 1","snippet":"Comp. x. 1 6."}],"2":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 1-5","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next …"}],"3":[{"id":"calvin.JHN.20.16.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 20:16","href":"/jhn/20/#v16-calvin","text":"John 10:3","snippet":"the good shepherd calleth to him by name every sheep of his flock, (John 10:3."},{"id":"henry.JHN.10.14-15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:14–15","href":"/jhn/10/#v14-henry","text":"v. 3, 4","snippet":"He is acquainted with all that are now of his flock (v. 14, 15), as the good Shepherd (v. 3, 4): I know my sheep and am known of mine."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 1-5","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next …"},{"id":"bengel.JHN.10.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:16","href":"/jhn/10/#v16-bengel","text":"ver. 3","snippet":"He does not say, lead out, as at ver. 3; nor, introduce into this fold; but simply, bring [lead]."},{"id":"bengel.JHN.10.26-27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:26–27","href":"/jhn/10/#v26-bengel","text":"ver. 3","snippet":"ye) It is your own fault. ... for ye are not) For the sheep believe, ver. 3, “The sheep hear His voice,” 14, “I know My sheep, and am known of Mine,” 16, 27."},{"id":"ryle.JHN.6.60.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:60","href":"/jhn/6/#v60-ryle","text":"x. 3, 16, 27","snippet":"\" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)"},{"id":"westcott.JHN.10.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:11","href":"/jhn/10/#v11-westcott","text":"vv. 3, 4, 26","snippet":"for ... the sheep] It is not said expressly for his sheep (vv. 3, 4, 26)."},{"id":"westcott.JHN.10.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:12","href":"/jhn/10/#v12-westcott","text":"v. 3","snippet":"The idea of \" own \" here is not that of individual possession (1 Pet. v. 2 f.), but of peculiar relationship (v. 3)."},{"id":"westcott.JHN.10.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:27","href":"/jhn/10/#v27-westcott","text":"vv. 3, 4","snippet":"Both verbs are plural here as contrasted with the singular vv. 3, 4 (hear, follow)."},{"id":"westcott.JHN.20.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:16","href":"/jhn/20/#v16-westcott","text":"x. 3","snippet":"What the word of common interest (woman') could not do, the word of individual sympathy does at once (comp. ch. x. 3 )."}],"4":[{"id":"henry.JHN.10.14-15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:14–15","href":"/jhn/10/#v14-henry","text":"v. 3, 4","snippet":"He is acquainted with all that are now of his flock (v. 14, 15), as the good Shepherd (v. 3, 4): I know my sheep and am known of mine."},{"id":"henry.JHN.10.26-27.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:26–27","href":"/jhn/10/#v26-henry","text":"v. 4","snippet":"First, They hear his voice (v. 27), for they know it to be his (v. 4), and he has undertaken that they shall hear it, v. 16."},{"id":"henry.JHN.20.16.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:16","href":"/jhn/20/#v16-henry","text":"ch. x. 4","snippet":"Christ's sheep know his voice, ch. x. 4."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 1-5","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next …"},{"id":"bengel.JHN.10.2-3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:2–3","href":"/jhn/10/#v2-bengel","text":"ver. 4","snippet":"His own sheep) So ver. 4, by an inverse Chiasmus, His own sheep— the sheep. ..."},{"id":"westcott.JHN.10.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:11","href":"/jhn/10/#v11-westcott","text":"vv. 3, 4, 26","snippet":"for ... the sheep] It is not said expressly for his sheep (vv. 3, 4, 26)."},{"id":"westcott.JHN.10.16.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:16","href":"/jhn/10/#v16-westcott","text":"vv. 4, 27","snippet":"Such obedience is the sign that we are Christ's (vv. 4, 27)."},{"id":"westcott.JHN.10.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:27","href":"/jhn/10/#v27-westcott","text":"vv. 3, 4","snippet":"Both verbs are plural here as contrasted with the singular vv. 3, 4 (hear, follow)."}],"5":[{"id":"calvin.JHN.21.16.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 21:16","href":"/jhn/21/#v16-calvin","text":"John 10:5, 27","snippet":"My sheep, says he, hear my voice, and follow me; they hear not the voice of a stranger, (John 10:5, 27."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 1-5","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next …"}],"6":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 6","snippet":"verily) These words are in close connection with those ‘that precede; for the xii, ver. 6, “they understood not what things they were which He spake,” tag reference to ch. ix. 40, “ The Pharisees—heard these words, and said, Are we blind also?"},{"id":"bengel.JHN.16.24-25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 16:24–25","href":"/jhn/16/#v24-bengel","text":"x. 6","snippet":"(ch. x. 6) is a mode of speaking whereby is meant not the literal thing, which the words express to the ear, but, yet something not unlike it (from which notion also the term ... a little while ; ver. 16, whereupon the disciples …"},{"id":"ryle.JHN.16.25.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:25","href":"/jhn/16/#v25-ryle","text":"John x. 6","snippet":"The Greek word rendered \" proverb \" is only used five times in the New Testament, and in John x. 6 is translated parable."},{"id":"westcott.JHN.16.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:25","href":"/jhn/16/#v25-westcott","text":"x. 6","snippet":"proverbs] Comp. x. 6, note."}],"7":[{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"x. 1, 7","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.10.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:1","href":"/jhn/10/#v1-westcott","text":"v. 7","snippet":"The old thought is taken up upon a fresh stage : there is continuance at once and progress (v. 7)."},{"id":"westcott.JHN.10.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:2","href":"/jhn/10/#v2-westcott","text":"vv. 2, 7","snippet":"Hence the emphatic repetition of \"sheep\" (vv. 2, 7)."}],"8":[{"id":"bengel.JHN.3.10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:10","href":"/jhn/3/#v10-bengel","text":"x. 8","snippet":"a master) a teacher of very many hearers, a veteran, and one somewhat better than the rest, who are altogether corrupt: ch. x. 8, “ All that ever came before Me were thieves and robbers,” notes."}],"9":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 9","snippet":"… the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"bengel.JHN.10.6-8.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:6–8","href":"/jhn/10/#v6-bengel","text":"ver. 9","snippet":"… as many as have come) are, in the present, indicates that ... have come, is to be taken of time just past; and of the peculiar course of others, to which is opposed the by Me [if any man enter in, he shall be saved], ver. 9."},{"id":"westcott.JHN.10.7.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:7","href":"/jhn/10/#v7-westcott","text":"v. 9","snippet":"The phrase includes the thought of v. 1 and of v. 9."}],"10":[{"id":"chrysostom.JHN.10.5.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:5","href":"/jhn/10/#v5-chrysostom","text":"ver. 10","snippet":"Besides this, He indeed came for the saving of the sheep, “That they might have life, and that they might have more abundantly” ( ver. 10 ), but the others deprived them even of this present life."},{"id":"bengel.JHN.10.9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:9","href":"/jhn/10/#v9-bengel","text":"ver. 10","snippet":"Salvation and pasture are joined, as presently after life and abundance, ver. 10, “ That they might have life, and have it abundantly.” ... shall go in and go out) By this Hebraic phrase, there is denoted a continual intimacy with the Shepherd and Master."},{"id":"bengel.JHN.10.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:18","href":"/jhn/10/#v18-bengel","text":"ver. 10","snippet":"I have power) So two, that they might have ... is repeated, ver. 10."},{"id":"westcott.JHN.10.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:8","href":"/jhn/10/#v8-westcott","text":"v. 10","snippet":"The interpretation of the whole phrase lies in the word came, in which we may see the full significance of the title, he that should come, as in v. 10."}],"11":[{"id":"bengel.JHN.10.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:28","href":"/jhn/10/#v28-bengel","text":"ver. 11","snippet":"and I) The following and the life are closely connected, ch. viii. 12, “He that followeth Me, shall not walk in darkness, but shall have the light of life.\" ... shall not perish) ch. xvii. 12; Luke xv. 24; Jude ver. 11, ‘lost, ‘ perished’): i.e. they shall not destroy themselves, internally."},{"id":"westcott.JHN.12.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:27","href":"/jhn/12/#v27-westcott","text":"x. 11","snippet":"Comp. x. 11 ff.; Matt. xx. 28, xxvi. 38; Mark x. 45, xiv. 34; Acts ii. 27."},{"id":"westcott.JHN.15.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:13","href":"/jhn/15/#v13-westcott","text":"x. 11","snippet":"lay down] Comp. x. 11, note. for his friends] Love is contemplated here from the side of him who feels it, so that the objects of it are spoken of as \" friends,\" that is, \" loved by him."}],"12":[{"id":"bengel.JHN.10.2-3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:2–3","href":"/jhn/10/#v2-bengel","text":"ver. 12","snippet":"His own sheep) All are His own sheep: comp. ver. 12, “ He that—is not the shepherd, whose own the sheep are not."},{"id":"westcott.JHN.10.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:27","href":"/jhn/10/#v27-westcott","text":"v. 12","snippet":"The singular, v. 4 ... ; v. 12, are ...; 1 6, are ...."}],"13":[{"id":"chrysostom.JHN.3.31-32.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:31–32","href":"/jhn/3/#v31-chrysostom","text":"c. x. 15","snippet":"( c. x. 15."},{"id":"bengel.JHN.10.9-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:9–11","href":"/jhn/10/#v9-bengel","text":"ver. 13","snippet":"The Shepherd, whose peculiar property the sheep are: good, as being the One who lays down His life for the sheep ; also as being He to whom they are an object of care, ver. 13, “The hireling careth not for the sheep.” ..."}],"14":[{"id":"henry.JHN.10.11.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:11","href":"/jhn/10/#v11-henry","text":"v. 14","snippet":"[1.] Christ here calls himself the good shepherd (v. 11), and again (v. 14) ho poimen ho kalos—that shepherd, that good Shepherd, whom God had promised."},{"id":"bengel.JHN.10.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:13","href":"/jhn/10/#v13-bengel","text":"ver. 14, 15","snippet":"The antithesis to this is to be observed, ver. 14, 15."},{"id":"westcott.JHN.10.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:26","href":"/jhn/10/#v26-westcott","text":"vv. 14","snippet":"not of my sheep...] The phrase calls back the teaching of the earlier part of the chapter : vv. 14 ff."},{"id":"westcott.JHN.10.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:27","href":"/jhn/10/#v27-westcott","text":"v. 14","snippet":"I know them] v. 14."},{"id":"westcott.JHN.13.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:33","href":"/jhn/13/#v33-westcott","text":"x. 14","snippet":"At the same time He indicates that they stand to Him in a relation corresponding to that in which He stands to the Father: comp. x. 14, xiv. 20, xvii. 21, 23."},{"id":"westcott.JHN.16.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:22","href":"/jhn/16/#v22-westcott","text":"x. 14, 15","snippet":"Gal. iv. 9 ; 1 Cor. viii. 3; (ch. x. 14, 15)."}],"15":[{"id":"chrysostom.JHN.1.18.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:18","href":"/jhn/1/#v18-chrysostom","text":"c. x. 15","snippet":"For He saith, “As the Father knoweth me, even so know I the Father” ( c. x. 15 ); and in another place, “Not that any man hath seen the Father, save He which is of God."},{"id":"henry.JHN.6.37.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:37","href":"/jhn/6/#v37-henry","text":"ch. x. 15, 16","snippet":"And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, ch. x. 15, 16."},{"id":"bengel.JHN.10.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:13","href":"/jhn/10/#v13-bengel","text":"ver. 14, 15","snippet":"The antithesis to this is to be observed, ver. 14, 15."},{"id":"ryle.JHN.7.29.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:29","href":"/jhn/7/#v29-ryle","text":"John x. 15","snippet":"(John x. 15."},{"id":"westcott.JHN.10.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:11","href":"/jhn/10/#v11-westcott","text":"vv. 15, 17","snippet":"layeth down his life (as in vv. 15, 17, &c.)."},{"id":"westcott.JHN.16.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:22","href":"/jhn/16/#v22-westcott","text":"x. 14, 15","snippet":"Gal. iv. 9 ; 1 Cor. viii. 3; (ch. x. 14, 15)."}],"16":[{"id":"chrysostom.JHN.11.51-52.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:51–52","href":"/jhn/11/#v51-chrysostom","text":"c. x. 16","snippet":"The Evangelist calleth the Gentiles “children of God,” from what was about to be: as also Christ Himself saith, “Other sheep I have” ( c. x. 16 ), so calling them from what should afterwards come to pass."},{"id":"henry.JHN.6.37.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:37","href":"/jhn/6/#v37-henry","text":"ch. x. 15, 16","snippet":"And though the Jews, who saw him, believed not on him, yet these (saith he) shall come to me; the other sheep, which are not of this fold, shall be brought, ch. x. 15, 16."},{"id":"henry.JHN.10.26-27.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:26–27","href":"/jhn/10/#v26-henry","text":"v. 16","snippet":"First, They hear his voice (v. 27), for they know it to be his (v. 4), and he has undertaken that they shall hear it, v. 16."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 16","snippet":"Only one legitimate way of access lies open; all others are closed. ... into the sheep-fold) concerning which, ver. 16, “ There shall be one fold and one Shepherd.” ... of the sheep) This allegory is continued as far as to ver, 30."},{"id":"bengel.JHN.10.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:12","href":"/jhn/10/#v12-bengel","text":"ver. 16","snippet":"But the Good Shepherd collects together, ver. 16, “ Other sheep I have—not of this fold; them also I must bring,—and there shall be one fold.” ... the sheep) all of them."},{"id":"ryle.JHN.6.60.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:60","href":"/jhn/6/#v60-ryle","text":"x. 3, 16, 27","snippet":"\" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)"},{"id":"westcott.JHN.10.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:2","href":"/jhn/10/#v2-westcott","text":"v. 16","snippet":"As several flocks were gathered in one fold, the sheep of the One Shepherd might be in several folds (v. 16)."},{"id":"westcott.JHN.11.52.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:52","href":"/jhn/11/#v52-westcott","text":"x. 16","snippet":"Comp. x. 16, xvii. 23."}],"17":[{"id":"bengel.JHN.2.19.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:19","href":"/jhn/2/#v19-bengel","text":"x. 17, 18","snippet":"This is a grand declaration of His, I can do what I please with the temple of My body: ch. x. 17, 18, “ No man taketh it from Me, but I lay it down of Myself."},{"id":"bengel.JHN.10.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:18","href":"/jhn/10/#v18-bengel","text":"ver. 17","snippet":"… on the cross itself, not from any feebleness, but with a loud cry, He gave up the ghost. ... and) A most close connection subsists between the two things [laying down His life, and taking it up again] (Comp. the that, ver. 17, I lay [it] down, that I might take it again), over which He possesses a twofold power. ..."},{"id":"ryle.JHN.7.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:22","href":"/jhn/7/#v22-ryle","text":"x. 17","snippet":"Burgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39."},{"id":"westcott.JHN.10.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:11","href":"/jhn/10/#v11-westcott","text":"vv. 15, 17","snippet":"layeth down his life (as in vv. 15, 17, &c.)."},{"id":"westcott.JHN.12.24-27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:24–27","href":"/jhn/12/#v24-westcott","text":"x. 17","snippet":"Comp. x. 17)."}],"18":[{"id":"chrysostom.JHN.5.19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:19","href":"/jhn/5/#v19-chrysostom","text":"c. x. 18","snippet":"( c. x. 18."},{"id":"chrysostom.JHN.11.38.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:38","href":"/jhn/11/#v38-chrysostom","text":"c. x. 18","snippet":"When speaking of His death, Christ saith, “I have power to lay down My life” ( c. x. 18 ), and then He uttereth no lowly word; therefore at the Passion they attribute to Him much that is human, to show the reality of the Dispensation."},{"id":"chrysostom.JHN.13.28.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:28","href":"/jhn/13/#v28-chrysostom","text":"c. x. 18","snippet":"( c. x. 18."},{"id":"chrysostom.JHN.19.28-29.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 19:28–29","href":"/jhn/19/#v28-chrysostom","text":"c. x. 18","snippet":"( c. x. 18."},{"id":"henry.JHN.5.26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:26","href":"/jhn/5/#v26-henry","text":"ch. x. 18","snippet":"… hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, ch. x. 18."},{"id":"bengel.JHN.2.19.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:19","href":"/jhn/2/#v19-bengel","text":"x. 17, 18","snippet":"This is a grand declaration of His, I can do what I please with the temple of My body: ch. x. 17, 18, “ No man taketh it from Me, but I lay it down of Myself."},{"id":"bengel.JHN.10.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:24","href":"/jhn/10/#v24-bengel","text":"ver. 18","snippet":"Let the phrase, ver. 18 ..."},{"id":"ryle.JHN.2.19.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:19","href":"/jhn/2/#v19-ryle","text":"John x. 18","snippet":"(John x. 18."},{"id":"ryle.JHN.19.28.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:28","href":"/jhn/19/#v28-ryle","text":"John x. 18","snippet":"(John x. 18."},{"id":"westcott.JHN.10.35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:35","href":"/jhn/10/#v35-westcott","text":"v. 18","snippet":"broken] The word ... is peculiar and characteristic of St John : ii. 19, v. 18, note, vii. 23; 1 John iii. 8 (comp."}],"19":[{"id":"bengel.JHN.10.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:35","href":"/jhn/10/#v35-bengel","text":"ver. 19, 17","snippet":"… Father hath sanctified) This sanctification is mentioned in such a way as to be prior in time to Eis being sent into the world (see by all means John xvii. 18, “ As Thou hast sent Me into the world, so,” etc.: comp. ver. 19, 17, “For their sakes I sanctify Myself, that they also,” etc."}],"20":[{"id":"bengel.JHN.6.58-60.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:58–60","href":"/jhn/6/#v58-bengel","text":"x. 20","snippet":"Comp. ch. x. 20, “He hath a devil, and is mad."},{"id":"ryle.JHN.7.20.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:20","href":"/jhn/7/#v20-ryle","text":"John x. 20","snippet":"(So John x. 20."},{"id":"westcott.JHN.10.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:32","href":"/jhn/10/#v32-westcott","text":"v. 20","snippet":"Something is left for the witness to bring to the interpretation of the fact (v. 20)."}],"21":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 21","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the …"}],"22":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 22","snippet":"[And indeed we may suppose that this parabolic discourse, ver. 1-5, was delivered at a point of time mid-way between the Feast of Tabernacles and the Feast of Dedication (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 …"}],"23":[{"id":"westcott.JHN.2.14.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:14","href":"/jhn/2/#v14-westcott","text":"John x. 23","snippet":"Contrast Matt. iv. 5, xii. 6, xxiv. i ; Luke ii. 37, 46 ; John x. 23 ; Acts iii. 10, xxi. 28 (Hieron, the temple-courts), with Matt, xxiii. 17, 35, xxvK. j, note, 51 ; Luke i. 21 ; John ii. 20 (Naos, the sanctuary)."}],"24":[{"id":"chrysostom.JHN.4.25-26.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 4:25–26","href":"/jhn/4/#v25-chrysostom","text":"c. x. 24","snippet":"To the Jews, who continually said, “How long dost Thou make us to doubt? tell us if Thou art the Christ” ( c. x. 24 ), to them He gave no clear answer, but to this woman He said plainly, that He is."},{"id":"bengel.JHN.10.31-34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:31–34","href":"/jhn/10/#v31-bengel","text":"ver. 24","snippet":"They had surrounded Jesus, ver. 24; and so in this menacing attitude were threatening Him with death; yet His wisdom and presence of mind remains unshaken. ... in the first person, the inference is drawn, to whom the word of God came, in the following …"},{"id":"ryle.JHN.11.14.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:14","href":"/jhn/11/#v14-ryle","text":"John x. 24","snippet":"The word rendered \"plainly \"is the same as in John x. 24."},{"id":"westcott.JHN.8.59.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:59","href":"/jhn/8/#v59-westcott","text":"x. 24","snippet":"Comp. x. 24."},{"id":"westcott.JHN.10.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:37–38","href":"/jhn/10/#v37-westcott","text":"v. 24","snippet":"Comp. v. 24 (note), 46, vi. 30, viii. 31, 45 f., xiv. 11; 1 John iii. 23, v. 10; Acts xvi. 34, xviii. 8, xxvii. 25; Rom. iv. 3."}],"25":[{"id":"bengel.JHN.8.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:25","href":"/jhn/8/#v25-bengel","text":"x. 25","snippet":"Vers.] have seen Me, and do not believe; and at ch. x. 25, etc., where: to the same question the same reply is repeated, only in other words."},{"id":"bengel.JHN.10.19-22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:19–22","href":"/jhn/10/#v19-bengel","text":"ver. 25","snippet":"Comp. what goes before iver. 19, There was a division for these ... also comp. the works alluded to in what follows [ver. 25]. ..."},{"id":"bengel.JHN.10.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:24","href":"/jhn/10/#v24-bengel","text":"ver. 25","snippet":"He had been long staying amongst them, especially after the Feast of Tabernacles. ... tell us) and showed who He was: see ver. 25, “TI told you, and ye believed not."},{"id":"ryle.JHN.3.2.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:2","href":"/jhn/3/#v2-ryle","text":"x. 25","snippet":"(John v. 36 ; x. 25 ; xv. 24."},{"id":"ryle.JHN.5.36.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:36","href":"/jhn/5/#v36-ryle","text":"x. 25","snippet":"(John iii. 2; x. 25 ; xv. 24."},{"id":"westcott.JHN.5.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:43","href":"/jhn/5/#v43-westcott","text":"x. 25","snippet":"ch. x. 25, that is, resting absolutely in Him who is my Father and whom I make known to you as such; not simply \"as representing\" or \"by the authority of\" my Father, though these ideas are included in that deeper and more …"},{"id":"westcott.JHN.10.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:37–38","href":"/jhn/10/#v37-westcott","text":"v. 25","snippet":"believe the works] accept as real the signs which testify of me, v. 25."}],"26":[{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 26-30","snippet":"… (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"bengel.JHN.10.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:25","href":"/jhn/10/#v25-bengel","text":"ver. 26","snippet":"Comp. ver. 26, arrdy but [ye believe not]. ... the works) which even might have convinced those who do not believe words. ... concerning Me) that I am the Christ."},{"id":"ryle.JHN.8.47.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:47","href":"/jhn/8/#v47-ryle","text":"John x. 26, 27","snippet":"(John x. 26, 27."},{"id":"westcott.JHN.10.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:11","href":"/jhn/10/#v11-westcott","text":"vv. 3, 4, 26","snippet":"for ... the sheep] It is not said expressly for his sheep (vv. 3, 4, 26)."},{"id":"westcott.JHN.10.18.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:18","href":"/jhn/10/#v18-westcott","text":"v. 26","snippet":"In virtue of this undying Personality (v. 26), He had power to revivify all that was dissolved by death, \"taking\" in this sense that which was given by the Father."}],"27":[{"id":"calvin.JHN.21.16.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 21:16","href":"/jhn/21/#v16-calvin","text":"John 10:5, 27","snippet":"My sheep, says he, hear my voice, and follow me; they hear not the voice of a stranger, (John 10:5, 27."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 26-30","snippet":"… (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"ryle.JHN.5.24.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:24","href":"/jhn/5/#v24-ryle","text":"John x. 27","snippet":"It is such hearing as that of the true sheep : \" My sheep hear my voice,\" (John x. 27,) or as that spoken of by St, Paul: \"Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him."},{"id":"ryle.JHN.6.60.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:60","href":"/jhn/6/#v60-ryle","text":"x. 3, 16, 27","snippet":"\" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)"},{"id":"ryle.JHN.8.12.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:12","href":"/jhn/8/#v12-ryle","text":"John x. 27","snippet":"See Matt. xvi. 24; xix. 21; John x. 27; xii. 26."},{"id":"ryle.JHN.8.47.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:47","href":"/jhn/8/#v47-ryle","text":"John x. 26, 27","snippet":"(John x. 26, 27."},{"id":"westcott.JHN.10.16.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:16","href":"/jhn/10/#v16-westcott","text":"vv. 4, 27","snippet":"Such obedience is the sign that we are Christ's (vv. 4, 27)."}],"28":[{"id":"chrysostom.JHN.6.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:37","href":"/jhn/6/#v37-chrysostom","text":"c. x. 28","snippet":"And the expression, “I give eternal life” ( c. x. 28 ), declareth this; for they “that have done evil shall go forth to the resurrection of damnation, and they that have done good to the resurrection of life."},{"id":"bengel.JHN.3.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:15","href":"/jhn/3/#v15-bengel","text":"x. 28, 29","snippet":"… noted, and the love of the Father (2 Cor. xiii. 14, the benediction).—V. g.] Comp. ch. vi. 37, “ All that the Father giveth Me shall come to Me; and him that cometh to Me J will in no wise cast out ;” notes, ch. x. 28, 29, “ Neither shall any pluck them out of My hand :—none is able to pluck them out of Ay Father's hand.” ... who believeth) Now Jesus begins a plainer style of speech. ith, in the case of those needing to be saved, is …"},{"id":"bengel.JHN.6.37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:37","href":"/jhn/6/#v37-bengel","text":"x. 28","snippet":"There is a Litotes [the meaning is stronger than the literal words]: I will not cast him out, but by all means will preserve him; ch. x. 28, etc., “They shall never perish, neither shall any pluck them out of My hand."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 26-30","snippet":"… (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"ryle.JHN.6.66-71.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:66–71","href":"/jhn/6/#v66-ryle","text":"John x. 28","snippet":"(2 Tim. ii. 19 ; John x. 28."},{"id":"westcott.JHN.10.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:12","href":"/jhn/10/#v12-westcott","text":"v. 28","snippet":"Comp. v. 28 f., Matt. xiii. 19 ; Acts xxiii. 10."},{"id":"westcott.JHN.10.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:29","href":"/jhn/10/#v29-westcott","text":"v. 28","snippet":"I John and no man... my Father's (the Father's) hand} The thought, which is concrete in v. 28, is here traced back to its most absolute form as resting on the essential power of God in His relation of universal Fatherhood."},{"id":"westcott.JHN.10.39.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:39","href":"/jhn/10/#v39-westcott","text":"v. 28","snippet":"Their \"hand\" is contrasted in some sense with \"His hand\" (v. 28), and His \" going forth \" with their inability to carry away any from His Father's protection."},{"id":"westcott.JHN.17.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:11","href":"/jhn/17/#v11-westcott","text":"x. 28, 29","snippet":"Comp. x. 28, 29."}],"29":[{"id":"henry.JHN.10.28.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:28","href":"/jhn/10/#v28-henry","text":"v. 29","snippet":"His Father's power is likewise engaged for their preservation, v. 29."},{"id":"bengel.JHN.3.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:15","href":"/jhn/3/#v15-bengel","text":"x. 28, 29","snippet":"… noted, and the love of the Father (2 Cor. xiii. 14, the benediction).—V. g.] Comp. ch. vi. 37, “ All that the Father giveth Me shall come to Me; and him that cometh to Me J will in no wise cast out ;” notes, ch. x. 28, 29, “ Neither shall any pluck them out of My hand :—none is able to pluck them out of Ay Father's hand.” ... who believeth) Now Jesus begins a plainer style of speech. ith, in the case of those needing to be saved, is …"},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 26-30","snippet":"… (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"bengel.JHN.10.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:18","href":"/jhn/10/#v18-bengel","text":"ver. 29","snippet":"no man) Comp. ver. 29, “No man is able to pluck— out of My Father’s hand.” ... taketh away) by His own power and will. ... from Myself) Jesus of His own accord gave Himself up to His enemies to be taken ; and on the cross itself, not from …"},{"id":"westcott.JHN.10.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:28","href":"/jhn/10/#v28-westcott","text":"v. 29","snippet":"neither shall any man pluck them] and no one shall snatch them, as a fact distinguished from can snatch, v. 29."},{"id":"westcott.JHN.17.11.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:11","href":"/jhn/17/#v11-westcott","text":"x. 28, 29","snippet":"Comp. x. 28, 29."}],"30":[{"id":"henry.JHN.10.38.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:38","href":"/jhn/10/#v38-henry","text":"v. 30","snippet":"For what he argues—that you may know and believe, may believe it intelligently, and with an entire satisfaction, that the Father is in me and I in him; which is the same with what he had said (v. 30): I and my Father are one."},{"id":"henry.JHN.14.10-11.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:10–11","href":"/jhn/14/#v10-henry","text":"ch. x. 30","snippet":"[1.] See here what it is which we are to believe: That I am in the Father, and the Father in me; that is, as he had said (ch. x. 30), I and my Father are one."},{"id":"bengel.JHN.5.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:18","href":"/jhn/5/#v18-bengel","text":"x. 30, 38","snippet":"Not only has Jesus most frequently repeated the names of Father and Son, but even has mentioned the intimate equality and unity of the Father and Himself: and I [work]: ver. 17, We are in unity, etc.; ch. x. 30, 38, “ I and My Father are one ;—the Father is in Me, and I in Him."},{"id":"bengel.JHN.10.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:1","href":"/jhn/10/#v1-bengel","text":"ver. 26-30","snippet":"… (ver. 22); for ver. 21, “ Can a devil open the eyes of the blind?” refers back to the miracle that was wrought next after the Feast of Tabernacles; and the words which He put ... forth at the Feast of Dedication, ver. 26-30 (containing the same image, sheep), refer to that parabolic discourse (ver. ... through the door) through Christ: ver. 9, “ I am the door."},{"id":"bengel.JHN.10.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:24","href":"/jhn/10/#v24-bengel","text":"ver. 30, 36, 38","snippet":"Presently after He speaks openly at ver. 30, 36, 38, “I and My Father are one :—Say ye, Thou blasphemest, because I said, I am the Son of God ?—that ye may know and believe that the Father is in Me, and Tin Him.” ... could hear or read this or that, expressed in this or …"},{"id":"ryle.JHN.1.15-18.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:15–18","href":"/jhn/1/#v15-ryle","text":"John x. 30","snippet":"(1 Tim. iii. 16 ; Heb. i. 3 ; John x. 30 ; xiv. 9.)"},{"id":"westcott.JHN.10.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:18","href":"/jhn/10/#v18-westcott","text":"v. 30","snippet":"And this work was imposed by no constraining power at first (took) but was to its last issue fulfilled by the free-will of Christ Himself, in harmony with the will of the Father (v. 30, vii. 28, viii. 28, 42, xiv. 10)."},{"id":"westcott.JHN.10.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:36","href":"/jhn/10/#v36-westcott","text":"v. 30","snippet":"But how, it may be asked, does this argument justify the phrase used in v. 30 ?"},{"id":"westcott.JHN.17.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:21","href":"/jhn/17/#v21-westcott","text":"x. 30","snippet":"be one] Comp. x. 30, vv. 11, 22; (1 Cor. iii. 8)."}],"31":[{"id":"bengel.JHN.11.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:7–9","href":"/jhn/11/#v7-bengel","text":"x. 31","snippet":"They now seek; for they lately were seeking. ... to stone) Ch. x. 31, [when He had said] “I and My Father are one.” ... hours) The course of Jesus was now far advanced; it was now a late hour in His day: but it was however still day. ... of the day, or else in the day."},{"id":"westcott.JHN.10.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:18","href":"/jhn/10/#v18-westcott","text":"v. 31","snippet":"Compare a like contrast in v. 31, viii. 14, 18."},{"id":"westcott.JHN.10.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:39","href":"/jhn/10/#v39-westcott","text":"v. 31","snippet":"Their immediate violence (v. 31) was so far checked."}],"32":[{"id":"ryle.JHN.7.28.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:28","href":"/jhn/7/#v28-ryle","text":"John x. 32","snippet":"Yet it would be hard to show that there is no irony in John x. 32, if not in Matt. xxvi. 45, and Mark vii. 9."},{"id":"westcott.JHN.5.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"x. 32","snippet":"The Original order is more expressive: greater works (comp. xiv. 12) than these will He shew (comp. x. 32) Him; and He (so it is implied, v. 19) when He seeth them will do them in like manner, that ye (emphatic) may marvel."},{"id":"westcott.JHN.6.65.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:65","href":"/jhn/6/#v65-westcott","text":"x. 32","snippet":"Comp. x. 32 ; 1 Cor. vii. 7 ; (2 Cor. ii. 2)."},{"id":"westcott.JHN.10.37-38.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:37–38","href":"/jhn/10/#v37-westcott","text":"v. 32","snippet":"Once again (v. 32\") the Lord appeals to His works."}],"33":[{"id":"henry.JHN.10.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:30","href":"/jhn/10/#v30-henry","text":"v. 33","snippet":"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 (v. 33) and he did not deny it."},{"id":"bengel.JHN.10.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:29–30","href":"/jhn/10/#v29-bengel","text":"ver. 33, 36, 38","snippet":"By the expression, we are, Sabellius is refuted :? by the word, one, Arius is refuted ;° see ver. 33, 36, 38, “ The Father is in Me, and Tin Him."},{"id":"ryle.JHN.19.7.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:7","href":"/jhn/19/#v7-ryle","text":"John x. 33","snippet":"See also John x. 33."},{"id":"westcott.JHN.5.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:18","href":"/jhn/5/#v18-westcott","text":"x. 33","snippet":"Comp. x. 33."}],"34":[{"id":"westcott.JHN.12.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:34","href":"/jhn/12/#v34-westcott","text":"x. 34","snippet":"Comp. x. 34, note."}],"35":[{"id":"westcott.JHN.7.22.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:22","href":"/jhn/7/#v22-westcott","text":"x. 35","snippet":"Comp. x. 35, v. 18, note."}],"36":[{"id":"henry.JHN.17.18.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:18","href":"/jhn/17/#v18-henry","text":"ch. x. 36","snippet":"The Father sanctified him when he sent him into the world, ch. x. 36."},{"id":"bengel.JHN.8.54-55.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:54–55","href":"/jhn/8/#v54-bengel","text":"x. 36","snippet":"A very similar construction occurs, ch. x. 36, dy 6 ... and Josh. xxii. 34 in the Heb., “The children of Reuben and Gad, called the altar ... for it shall be a witness between us,” etc. ... for judy; as in this passage some have written ..."},{"id":"bengel.JHN.10.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:24","href":"/jhn/10/#v24-bengel","text":"ver. 30, 36, 38","snippet":"Presently after He speaks openly at ver. 30, 36, 38, “I and My Father are one :—Say ye, Thou blasphemest, because I said, I am the Son of God ?—that ye may know and believe that the Father is in Me, and Tin Him.” ... could hear or read this or that, expressed in this or …"},{"id":"bengel.JHN.10.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:29–30","href":"/jhn/10/#v29-bengel","text":"ver. 33, 36, 38","snippet":"By the expression, we are, Sabellius is refuted :? by the word, one, Arius is refuted ;° see ver. 33, 36, 38, “ The Father is in Me, and Tin Him."},{"id":"bengel.JHN.10.31-34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:31–34","href":"/jhn/10/#v31-bengel","text":"ver. 36","snippet":"‘Therefore also at ver. 36,’ there ought to be understood ... the Son of God.?"},{"id":"bengel.JHN.17.17-18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:17–18","href":"/jhn/17/#v17-bengel","text":"x. 36","snippet":"Thou hast sent) The foundation of the sending is the ‘sanctification? ch. x. 36,“ Him whom the Father hath sanctified, and sent into the world.” ..."},{"id":"ryle.JHN.9.35.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:35","href":"/jhn/9/#v35-ryle","text":"x. 36","snippet":"(See John iii. 18; v. 25; x. 36; xi. 4.)"},{"id":"ryle.JHN.10.25.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:25","href":"/jhn/10/#v25-ryle","text":"v. 36","snippet":"(Compare iii. 2, and v. 36, and vii. 31, and ix. 33, 34, and Acts ii. 22."},{"id":"westcott.JHN.6.27.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:27","href":"/jhn/6/#v27-westcott","text":"x. 36","snippet":"… the absolute representative of mankind, will give this food of the higher life — the life also being His gift, v. 25— for Him the Father (not my Father, v. 32), His Father and the Father of men, sealed, even God (ch. x. 36."},{"id":"westcott.JHN.6.69.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:69","href":"/jhn/6/#v69-westcott","text":"x. 36","snippet":"See also ch. x. 36, and v. 27 of this chapter."},{"id":"westcott.JHN.10.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:32","href":"/jhn/10/#v32-westcott","text":"v. 36","snippet":"See also v. 36, xv. 24- Under this aspect it is important to observe that the Lord speaks not of my Father but of the Father; the relationship to which He appeals is with men and not with the Son only."},{"id":"westcott.JHN.17.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:17","href":"/jhn/17/#v17-westcott","text":"x. 36","snippet":"Comp. x. 36, note."}],"37":[{"id":"chrysostom.JHN.14.10.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:10","href":"/jhn/14/#v10-chrysostom","text":"c. x. 37","snippet":"( c. x. 37."},{"id":"bengel.JHN.4.48.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:48","href":"/jhn/4/#v48-bengel","text":"x. 37","snippet":"But at the same time a miracle is promised, and faith is also first required on the nobleman’s part; and whilst it is being required, it is awakened by Jesus: comp. ch. x. 37, “If I do not the works of My Father, believe Me not."},{"id":"bengel.JHN.10.31-34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:31–34","href":"/jhn/10/#v31-bengel","text":"ver. 37","snippet":"they bare) They were therefore large pieces of rock. ... good works) Jesus shows that judgment is to be formed from His works; ver. 37, “If I do not the works of My Father, believe Me not.” ... do ye stone) The Jews had now determined to stone Him; ver. 33, “ For a good work we stone Thee not, but for blasphemy.” ... answered) The Jews had said, Thou …"},{"id":"westcott.JHN.10.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:42","href":"/jhn/10/#v42-westcott","text":"vv. 37, 38","snippet":"with the devotion of self-surrender, and did not simply (as vv. 37, 38) accept His statements."}],"38":[{"id":"chrysostom.JHN.5.36.3","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:36","href":"/jhn/5/#v36-chrysostom","text":"c. x. 38","snippet":"( c. x. 38."},{"id":"bengel.JHN.5.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:18","href":"/jhn/5/#v18-bengel","text":"x. 30, 38","snippet":"Not only has Jesus most frequently repeated the names of Father and Son, but even has mentioned the intimate equality and unity of the Father and Himself: and I [work]: ver. 17, We are in unity, etc.; ch. x. 30, 38, “ I and My Father are one ;—the Father is in Me, and I in Him."},{"id":"bengel.JHN.10.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:24","href":"/jhn/10/#v24-bengel","text":"ver. 30, 36, 38","snippet":"Presently after He speaks openly at ver. 30, 36, 38, “I and My Father are one :—Say ye, Thou blasphemest, because I said, I am the Son of God ?—that ye may know and believe that the Father is in Me, and Tin Him.” ... could hear or read this or that, expressed in this or …"},{"id":"bengel.JHN.10.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:29–30","href":"/jhn/10/#v29-bengel","text":"ver. 33, 36, 38","snippet":"By the expression, we are, Sabellius is refuted :? by the word, one, Arius is refuted ;° see ver. 33, 36, 38, “ The Father is in Me, and Tin Him."},{"id":"westcott.JHN.6.69.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:69","href":"/jhn/6/#v69-westcott","text":"x. 38","snippet":"Comp. ch. x. 38 ; * Pet. i. 5."},{"id":"westcott.JHN.10.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:42","href":"/jhn/10/#v42-westcott","text":"vv. 37, 38","snippet":"with the devotion of self-surrender, and did not simply (as vv. 37, 38) accept His statements."},{"id":"westcott.JHN.17.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:21","href":"/jhn/17/#v21-westcott","text":"x. 38","snippet":"Comp. x. 38, xiv. 10, 11, 20."}],"39":[{"id":"bengel.JHN.10.31-34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:31–34","href":"/jhn/10/#v31-bengel","text":"ver. 39","snippet":"His claims] this Godhead of nature, without denying His manhood, and does not lower His claims by His subsequent language, but defends them: comp. ver. 39, “ Therefore they sought again to take Him,” as to the question in what sense the Jews understood His words."},{"id":"ryle.JHN.5.13.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 5:13","href":"/jhn/5/#v13-ryle","text":"John x. 39","snippet":"If so, it is not improbable that, as in Luke iv. 30, at Nazareth, and John x. 39, in the Temple, our Lord put forth a miraculous power in passing or gliding through the crowd without being observed or stopped."}],"40":[{"id":"westcott.JHN.10.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:42","href":"/jhn/10/#v42-westcott","text":"v. 40","snippet":"there] with a pointed reference to v. 40; there, if not in Jerusalem."},{"id":"westcott.JHN.19.39.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:39","href":"/jhn/19/#v39-westcott","text":"x. 40","snippet":"The use of the phrase \" at the first \" probably implies at the same time that Nicodemus had come to Christ on other occasions; though it may indicate only the beginning of the Lord's ministry (comp. ch. x. 40)."}],"41":[],"42":[]}}