homage and adoration, of obedience and subjection to him. He that knows Christ aright, will believe; and he that believes, will worship and obey: He said, Lord, I believe. And he worshipped him. 39 And Jesus said, For judgment I am come into this world; that they which see not might see, and that they which see might be made blind. In these words our Saviour declares not the intentional design, but the accidental event of his coming into the world: namely, 1. That those who were blind might receive sight. 2. That those who presume they see, and know more than others; for despising the gospel, and shutting their eyes against the light of it, should be left in darkness, and by the just judgment of God be more and more blinded. Those that shut their eyes wilfully against the clearest light, and say they will not see, it is just with God to close their eyes judicially, and say they shall not see. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin but now ye say, We see; therefore your sin remaineth. Observe here, 1. How the Pharisees, who watched all opportunities to ensnare our Saviour, look upon these last words as reflecting upon them: as if Christ did insinuate that they were blind. Are we blind also? They that shut their eyes, and will not see the light which Christ offers to them, are the worst of blind ones. Observe, 2. Our Saviour's reply to the Pharisees' question, If ye were blind; that is, simply ignorant of your duty, and without the means of knowledge and instruction, you should have no sin; that is, comparatively to what you have; you now should not have had so much sin and guilt upon you as now you have, by shutting your eyes against the light. But now ye say, we see; that is, being puffed up with the knowledge which you have, as if ye were the only men that saw, this proud conceit of yours renders your condition incurable, and your sin remaineth unpardonable. Learn hence, 1. That it is a far greater sin to contemn the known laws of God, than to be ignorant of them; pride is a greater hinderance of knowledge than ignorance, because the proud man thinks he wants no knowledge. 2. That the most exalted knowledge is insufficient to salvation, without a suitable and correspondent practice. The Pharisees had the key of knowledge at their girdle, yet our Saviour tells them of double damnation. Lord! how sad is it so to know Christ in this world, as that he will be ashamed to know us in another world! CHAP. X. VERILY, verily, I say unto you, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the 5 And a porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep he goeth before them, and the sheep follow him : for they know his voice. stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them : but they understood not what things they were which he spake unto them. Our blessed Saviour having in the end of the foregoing chapter upbraided the Pharisees for their blindness and ignorance in the mysteries of religion, notwithstanding the high conceit which they had of their own knowledge, he proceeds in this chapter farther to convince them, that they were blind leaders of the blind, tho' they thought and looked upon themselves as the only guides and teachers of the people, And in order thereunto, he propounds a parable of the true and false shepherd, which represents a good and bad pastor and teacher, and gives us a fourfold mark and character of a good shepherd. Observe, 1. The good shepherd enters in by the door, that is, he has his vocation and mission from Christ: he comes into the church regularly, in a right and approved way and manner; not by any clandestine methods, or indirect means. To him the porter openeth; that is, the Holy Spirit, who openeth the hearts of men to receive Jesus Christ and the doctrine of the gospel, which the faithful shepherds deliver in his name, and by autho rity received from him. Learn hence, That all faithful pastors have a lawful call to the work of the ministry: they enter by a right door, and execute their trust in a right manner; but such as, without a call from God, unwarrantably thrust themselves into the ministry, are no better, nor no other, than thieves and robbers, in God's account. Observe, 2. Another property of a good shepherd is this, That he calleth his sheep by their names. This importeth three things: 1. A special love that he bears to them. 2. A special care that he has over them. 3. A particular acquaintance with them, that he may know how to apply himself suitably to them; which though it be eminently verified in Christ, yet it is the duty of every faithful pastor and under shepherd, in his measure, to labour after. Observe, 3. The good shepherd leadeth out his sheep into good pastures; that is, he feedeth them with sound doctrine, nourishes them with the word of life. Whereas the hireling or false shepherd, whatever he may do for his own sake, he has no regard to Jesus Christ, to the honour of his person, to the edification of his church, or the salvation of souls; but his design is to raise and enrich himself, and so he may compass that, he cares not how many souls perish through his neglect. Observe, 4. The last property of the good shepherd, here mentioned, is this, That he goeth before his sheep, as the shepherd doth before his flock; namely, by a holy life and unblameable conversation: he treads out those steps before the people, which they take in their way towards heaven: And the sheep follow him, and are guided by him: He leadeth out his sheep, and goeth before them, and the sheep follow him; for they know his voice. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. Observe here, 1. The character which Christ gives of himself, I am the door of the sheep; that is, the only way and means by which sinners have access to God, and can obtain salvation; the only door by which sinners are entered into the kingdom of grace, and admitted into the kingdom of glory. Learn hence, That there is no possible way of access to God for fallen man, but by Jesus Christ. As there is no way of entering the house but by the door, and those that so enter are safe; in like manner, such as come unto God through Jesus Christ, in the way of faith and holy obedience, shall be put in a secure condition, and at last obtain eternal salvation. Observe, 2. The end and design of Christ in coming into the world, asserted and declared by himself; I am come that they might have life, and that they might have it more abundantly. But had not his people spiritual life before he came into the world? Yes, he gave life to his people before his coming, in a measure sufficient to supply their necessity; but since his coming, he gives it in such a superabounding measure, as may testify his divine bounty; they shall not barely live, but live abundantly; that is, their spiritual life shall abound through the upholding, strengthening, quickening, and comforting presence of his Holy Spirit; for having conveyed spiritual life unto his people, in their regeneration and conversion, he will cause it to increase more and more in their sanctification, until it arrive to a complete perfection in their glorification. Observe lastly, The character which our Saviour gives of the scribes and Pharisees in general, and of those false Christs and false prophets which went before him, in particular; he styles them thieves and robbers; All that ever came before me were thieves and robbers. Observe, He doth not say, all that were sent before me, but all that came before me, were thieves and robbers. So that Christ doth not speak this of the true prophets, who were sent by God before him, but of the false christs, and false prophets, that came of themselves without any commission from God. The meaning is, all persons that came before me, pretending to be what Judas of Galilee, &c. they were thieves and I am, the true Messias, as did Theudas and robbers; that is, they only sought their own advantage, while they deceived and ruined you. Learn hence, That whoever took upon them the office and person of the Messias before Christ, or whosoever have since usurped a lawful calling in his church without his commission, they are in Christ's account no better than murderers, thieves, and robbers, and they ought to be so in the people's esteem. The sheep did not hear them. prefer the good of their flock even before their own lives. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 11 I am the good shepherd: the Here Christ proves himself to be the true good shepherd giveth his life for Shepherd of his church from another prothe sheep. 12 But that is an hire-perty of a good shepherd, which is, to take care for increasing and enlarging his fold, ling, and not the shepherd, whose by bringing in the Gentiles to it; and by own the sheep are not, seeth the breaking down the partition wall, to make wolf coming, and leaveth the sheep, one church both of Jews and Gentiles. and fleeth and the wolf catcheth Christ calls the Gentiles his other sheep, them, and scattereth the sheep. 13 by way of anticipation, because shortly they The hireling fleeth, because he is an were to be so, and united together with the hireling, and careth not for the whereas he says, he must bring these sheep believing Jews into one sheep-fold; and sheep. 14 I am the good shepherd, in, we are to understand it not of a necessity and know my sheep, and am known of co-action, but of a necessity of compact; of mine. 15 As the Father knoweth it being a federal agreement betwixt the Fame, even so know I the Father: and ther and himself, that both Jew and GenI lay down life for the sheep. tile should be one flock, inclosed in one my fold, and presented to his Father as a glorious church. Hence learn, How endearing our obligations are to the dearest Jesus, that he should account us Gentiles, who were afar off, his sheep, (we being so in respect of his eternal purpose,) and make it his care, and esteem it his charge, to call us home, and bring us into his fold the church, that we might be saved among the remnant of the true Israelites. Other sheep I have, which are not of this fold: them also İ must bring. In these verses our Saviour evidently proves himself to be the true Shepherd of his church, by the marks and signs, by the properties and characters, of a good shepherd; which were eminently found with him, namely, to know all his flock, to take care of them, and to lay down his life for them. 1. Jesus Christ, the great Shepherd of his church, hath an exact and distinct knowledge of his flock: I know my sheep, with a threefold knowledge, and with a knowledge of intelligence and observation; he knows them so as to observe and take notice of them, with a knowledge of approbation and acceptation; knows them so as to approve and own them, with a knowledge of care and protection; he knows them so as to defend and keep them. Thus Christ knows his sheep, and is also known of them; that is, he is believed on, beloved, and obeyed, by them. 2 He lays down his life for his flock; and for this doth he eminently deserve the title of the good Shepherd. (As, for his power, he is styled the great Shepherd.) A good Shepherd indeed, who not only gives life for his sheep, but gives his own life by way of ransom for his sheep! The example of Christ, the great and good Shepherd, in laying down his life for his sheep, teacheth all subordinate and inferior shepherds, to 17 Therefore doth my Father love me, because I lay down my life that I might take it again. 18 No down of myself; I have power to man taketh it from me, but I lay it lay it down, and I have power to take it again. This commandment have I received of my Father. Hence note, 1. That Jesus Christ certainly foreknew his own death and resurrection. 2. That Christ was a volunteer in dying, he laid down his life; none should have taken it from him. 'Tis true, his death was a violent death, but a voluntary sacrifice; he died violently, but yet voluntarily the hand of his enemies could never hurt him without his own consent. 3. That as Christ died voluntarily with respect to himself, so in a way of subjection to his Father's conimand. This commandment have I received from my Father. 4. That this voluntary submission of Christ to die for us, was the ground of his Father's love to him. Therefore doth my Father love me, because I lay down my life. Although the Father had many reasons to love the Son, yet none was stronger than this obedience of his to death, even the cursed death of the cross, for the redemption and salvation of lost sinners; therefore did the Father love him with a more exceeding love, because he laid down his life for his sheep. 19 There was a division therefore again among the Jews for these sayings. 20 And many of them said, He hath a devil, and is mad; why hear ye him? 21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? Here the evangelist shows what different effects this sermon of our Saviour had upon the Jews: many of them calumniate and slander him, as one possessed and mad, and therefore not to be heard and minded; others of calmer thoughts said, That the doctrine he taught, and the late miracle which he had wrought in curing the blind man, were abundantly sufficient to confute such a groundless slander. Learn hence, That the doctrine of Christ meeting with diversity of dispositions, it is no wonder that it occasions different effects, to the softening of some and hardening of others; even as the same sun that melteth the wax, hardeneth the clay; yet is not this to be imputed to the doctrine of our Saviour, but to men's corruptions which oppose the truth, and the maintainers of it. There was a division again amongst them. 22 And it was at Jerusalem the feast of the dedication, and it was winter. This feast was not of divine, but human institution; it was appointed by Judas Maccabeus, and continued eight days, as an anniversary commemoration for the repairing of the temple. Now our Saviour was so far from reproving the Jews for observing this feast, which was of human institution, that he graced the solemnity with his own presence. Hence observe, That our Saviour held communion with the Jewish church, and did, without scruple, conform himself to the observation of their rites and customs, although they were not originally of divine institution. Learn, 2. That such a christian as doth peaceably comply with the practice of the church in whose communion he lives, in the observation of those different rites and customs which are used by her, acts most agreeable to our Saviour's practice and example. Who can with any show of reason censure christians for observing the feast of the Nativity, who see Christ himself, observing the feast of Dedication? Certainly no person of sober principles ever questioned, but that ecclesiastical rulers and civil magistrates have a power to appoint public days of thanksgiving yearly, for the commemoration of mercies, which ought never to be forgotten. From our Saviour's presence at this feast, Grotius well notes, That festival days, in memorial of public blessings, may piously be instituted by persons in authority, without a divine command. 23 And Jesus walked in the tem ple in Solomon's porch. 24 Then and said unto him, How long dost came the Jews round about him, thou make us to doubt? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told you, and ye believed not; the works that I do in my Father's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you. In these verses we have recorded a new and fresh debate betwixt our Saviour and the Jews, and therein we have observable, 1. The time of this debate, verse 22. it was at the feast of the dedication, in the winter. Our Saviour taking that opportunity to publish his doctrine, when a concourse of people were gathered together at that solemnity. Observe, 2. The place of this debate, in Solomon's porch. Although the temple and porch built by Solomon were destroyed by the Babylonians; yet when the temple was rebuilt, there was a porch like it, which retained the ancient name. Observe, 3. The debate itself: If thou be the Christ, tell us plainly. Not that they affected the knowledge of the truth, but only designed to ensnare him; for if he had affirmed himself to be the Messias, he had brought himself in danger of the Roman governor; because the Jews expected the Messias to be a temporal prince, that should deliver them from the Roman power. Now if Christ had declared himself such a Messias as the Jews expected, it might have cost him his life. Therefore his hour being not yet come, he answers with his usual prudence and.wariness to their ensnaring question. Learn hence, That Christ's enemies are full of subtle policies, and can turn themselves into all shapes, that, if possible, they may entrap and ensnare him; and accordingly they pretend here great earnestness of desire to be satisfied, whether he was indeed the true and promised Messiah; when in truth they had another design. Observe, 4. The wisdom and caution of our Saviour's answer: he refers them to his miracles, The works that I do in my Father's name, they bear witness of me. Our Saviour's miraculous works were sufficient for the Jews to have grounded and bottomed their faith upon, and to have confirmed them in the belief, that he was the promised and expected Messias, had not prejudice, obstinacy, and malice, blinded their eyes, that they could neither see nor consider. Observe, lastly, How Christ points out to these Jews the true cause of their infidelity; which was, not the obscurity of his doctrine, but their not being his sheep; that is, not as yet converted, they not having the properties of his sheep, which he sets down in the following verses. Learn hence, That men's final unbelief under the means of faith, is a clear evidence of their being in a lost and perishing condition. Infidelity is the sin that doth consign a man over to damnation; and to such as sit under the gospel, doth not only procure damnation, but no damnation like it. 27 My sheep hear my voice, and I know them, and they follow me: Here observe, 1. That all sincere and faithful christians are Christ's sheep, and he is their great and good Shepherd. This relation implies tender affection, powerful protection, and plentiful provision. The tenderness of Christ's affection towards his sheep, appears by pitying their infirmities, by having a fellow-feeling with them in their sufferings, by suiting their temptations to the degrees of their graces. His care in providing for them appears, in affording to them the holy scriptures, the ministry of the word, the administration of the sacraments, and the operations of his Holy Spirit, to make all efficacious and effectual to them. His protection of them discovers itself, by preparing them for trials, by supporting them under them, and by delivering them out of them, and by sanctifying all to them, causing them to work together in subserviency to his own glory, and his people's good. Observe, 2. That Christ's sheep hear Christ's voice, and answer the call of their great Shepherd. They hear the voice of Christ speaking to them in the scriptures, in the ministry of the word, in their own consciences, in providences; and they hear Christ's voice speaking to them in and by his Holy Spirit; and as they hear Christ's voice, so do they answer his call: now the right answer to the call of Christ in the gospel, is a present answer, a willing answer, and an abiding answer. Observe, 3. That all Christ's sheep do follow him their Shepherd. They follow him, 1. In his doctrine: and, 2. In his example; in his contempt of the world, in his freedom in reproving sin, in the holiness and heavenlymindedness of his conversation, in his meekness and patience, in charity and universal goodness, and as he was a mighty pattern of prayer. Observe, 4. That Christ the great and good Shepherd knows all his sheep: My sheep hear my voice, and I know them. He knows them so as to distinguish them, so as to observe and take notice of them, so as to own and approve them, so as to take care of them, and provide for them. And as the Lord knoweth who are his, so he knoweth who are not his too; as he knows his sheep, so he knows the goats also, and their place will be at his left hand: My sheep hear my voice, and I know them. 28 And I give unto them eternal neither shall any pluck them out life; and they shall never perish, of my hand. 29 My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand. Observe here, 1. The promise made by Christ unto his sheep, namely, the promise of eternal life, and perseverance in grace, till they come to the full fruition of it in glory: I give unto them eternal life, and none shall pluck them out of my Father's hand. Observe, 2. The confirmation he gives of this from his own and his Father's |