Joh 10:2-20 | Barnes | STEP | Verse 2. He that entereth by the door . This was the way in which a shepherd had access to his flock. In Jesus says he is the door. In this place he refers to those who by him --that is, in accordance with his spirit and law--become ministers of religion. Is the shepherd of the sheep . Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is wanting before the word shepherd--"is a shepherd ." By his entering in this manner he shows that he is a shepherd-- one who cares for his flock, and does not come to kill and destroy. (b) "the door is the shepherd"

John 10:2-20

Verse 2. He that entereth by the door. This was the way in which a shepherd had access to his flock. In Jn 10:7 Jesus says he is the door. In this place he refers to those who by him--that is, in accordance with his spirit and law--become ministers of religion.

Is the shepherd of the sheep. Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is wanting before the word shepherd--"is a shepherd." By his entering in this manner he shows that he is a shepherd-- one who cares for his flock, and does not come to kill and destroy.

(b) "the door is the shepherd" Jn 10:7,9 Verse 3. To him the porter openeth. The porter is the doorkeeper. It seems that the more wealthy Jews who owned flocks employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night, and this continued to be commonly the practice, but not always.

The sheep hear his voice. The voice of the shepherd. A flock will readily discern the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ, who preach his pure doctrines, and who show a real love for the church of God. There is scarcely any better test of fidelity in the pastoral office than the approbation of the humble and obscure people of God, when they discern in the preacher the very manner and spirit of the doctrines of the Bible.

He calleth his own sheep by name. It was customary, and is still, we are told by travellers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates, doubtless, that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in them as individuals, and not merely to address them together; to learn their private wants; to meet them in their individual trials, and to administer to them personally the consolations of the gospel.

Leadeth them out. He leads them from the fold to pasture or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd in Ps 23:1-6.

(c) "To him" Rev 3:20 (d) "calleth his own sheep" Eze 34:11, Rom 8:30 (e) "leadeth them out" Eze 34:11, Rom 8:30 Verse 4. He putteth forth. Or leads them out of the fold.

He goeth before them. He leads them, and guides them, and does not leave them. A shepherd spent his time with his flocks. He went before them to seek the best pastures and watering- places, and to defend them from danger. In this is beautifully represented the tender care of him who watches for souls as one that must give account.

(f) "they know his voice" Song 2:8, 5:2 Verse 5. A stranger, &c. This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers-- those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger or wandering minister can have. A church learns to put confidence in a pastor; he knows the wants of his people, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, pious, or learned, can have few of these commit the churches to the care of wandering strangers, of those who have no permanent relation to the church, than it would be for a flock to be committed to a foreigner who knew nothing of it, and who had no particular interest in it. The pastoral office is one of the wisest institutions of heaven. The following extract from The Land and the Book (Thomson) will show how strikingly this whole passage accords with what actually occurs at this day in Palestine:

"This is true to the letter. They are so tame

and so trained that they follow their keeper with the

utmost docility. He leads them forth from the fold, or

from their houses in the villages, just where he

pleases. As there are many flocks in such a place

as this, each one takes a different path, and it is his

business to find pasture for them. It is necessary,

therefore, that they should be taught to follow, and

not to stray away into the unfenced fields of corn

which lie so temptingly on either side. Any one that

thus wanders is sure to get into trouble. The shepherd

calls sharply from time to time to remind them of his

presence. They know his voice and follow on; but if a

stranger call, they stop short, lift up their heads

in alarm, and, if it is repeated, they turn and flee,

because they know not the voice of a stranger. This is

not the fanciful costume of a parable; it is simple fact.

I have made the experiment repeatedly. The shepherd goes

before, not merely to point out the way, but to see

that it is practicable and safe. He is armed in order

to defend his charge, and in this he is very courageous.

Many adventures with wild beasts occur not unlike that

recounted by David, and in these very mountains; for,

though there are now no lions here, there are wolves in

abundance; and leopards and panthers, exceedingly fierce,

prowl about these wild wadies. They not unfrequently

attack the flock in the very presence of the shepherd,

and he must be ready to do battle at a moment's warning.

I have listened with intense interest to their

graphic descriptions of downright and desperate fights

with these savage beasts. And when the thief and the

robber come (and come they do), the faithful shepherd

has often to put his life in his hand to defend his

flock. I have known more than one case in which he

had literally to lay it down in the contest. A poor

faithful fellow last spring, between Tiberias and Tabor,

instead of fleeing, actually fought three Bedouin robbers

until he was hacked to pieces with their khanjars, and

died among the sheep he was defending."

(g) "but will flee from him" 2Ti 3:5, Rev 2:2 Verse 6. This parable. Mt 13:3.

They understood not, &c. They did not understand the meaning or design of the illustration. Verse 7. I am the door. I am the way by which ministers and people enter the true church. It is by his merits, his intercession, his aid, and his appointment that they enter.

Of the sheep. Of the church.

(h) "I am the door of the sheep" Eph 2:18 Verse 8. All that ever came before me. This does not refer to the prophets, but to those who came pretending to be the pastors or guides of the people. Some have supposed that he referred to those who pretended to be the Messiah before him; but there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people, who claimed the right to regulate the affairs of religion, and whose only aim was to aggrandize themselves and to oppress the people. Jn 1:18. When the Saviour says that "all" were thieves, he speaks in a popular sense, using the word "all" as it is often used in the New Testament, to denote the great mass or the majority.

Thieves and robbers. See Jn 10:1, Jer 23:1: "Woe be unto the pastors that destroy and scatter the sheep of my pasture;" Eze 24:2,3: "Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed and spared not, like a robber.

The sheep. The people of God--the pious and humble portion of the Jewish nation. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Comp. Rom 11:3,4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err." Verse 9. By me. By my instruction and merits.

Shall be saved. See Jn 5:24.

Shall go in and out, &c. This is language applied commonly to flocks. It meant that he shall be well supplied, and defended, and led "beside the still waters of salvation." Verse 10. The thief cometh not, &c. The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

I am come that they might have life. Jn 5:24.

Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life--simple, bare existence-- but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory. Verse 11. The good shepherd. The faithful and true shepherd, willing to do all that is necessary to defend and save the flock.

Giveth his life. A shepherd that regarded his flock would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Comp. Jud 12:3 "I put my life in my hands and passed over," &c.; 1Sam 19:5, 28:21. See Jn 10:15. The Messiah was often predicted under the character of a shepherd.

(i) "I am the good shepherd" Heb 13:20, 1Pet 2:25 Verse 12. A hireling. A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated hireling is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practise any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes.

Whose own the sheep are not. Who does not own the sheep.

(k) "leaveth the sheep" Eze 34:2-6, Zech 11:17 Verse 13. Because he is a hireling. Because he regards only his wages. He feels no special interest in the flock. Verse 14. Know my sheep. Know my people, or my church. The word know here is used in the sense of affectionate regard or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word "knoweth," in Jn 10:15, is in Jn 10:17 explained by the word "loveth." Jesus knows the hearts, the dangers, and the wants of his people, and his kindness as their shepherd prompts him to defend and aid them.

Am known of mine. That is, he is known and loved as their Saviour and Friend. They have seen their sins, and dangers, and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures.

(l) "know my sheep" 2Ti 2:19 (m) "and am known of mine" 1Jn 5:20 Verse 15. As the Father knoweth me, &c. Mt 11:27 Lk 10:22.

I lay down my life for the sheep. That is, I give my life as an atoning sacrifice for their sins. I die in their place, to redeem them from sin, and danger, and death. See Jn 10:17,18.

(n) "As the Father" Mt 11:27 (o) "I lay down" Jn 15:13, Isa 53:4,5 Verse 16. Other sheep. There are others who shall be members of my redeemed church.

I have. This does not imply that they were then his friends, but that they would be. There were others whom it was his purpose and intention to call to the blessings of the gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. This purpose was in accordance with the promise (Isa 53:11), "He shall see of the travail of his soul, and shall be satisfied." An instance of a parallel expression occurs in Acts 18:10 "I have much people in this city" (Corinth). That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the Saviour, that it could be spoken of as if it were already done. This certainty could have existed only in consequence of the intention of God that it should be so. It did not consist in any disposition to embrace the gospel which was foreseen, for they were the most corrupt and licentious people of antiquity, and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men, and that the number is known and determined by him. Learn--

1. That it is not a question of chance or uncertainty whether men shall be saved.

2. That there is encouragement for preaching the gospel. There are those whom God means to save, and if he intends to do it it will be done.

Not of this fold. Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles--a doctrine extremely offensive to the Jews. This prediction of the Saviour has been strikingly confirmed in the conversion of millions of the Gentiles to the gospel.

Them also I must bring. Bring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labour of his apostles and other ministers.

One fold. One church; there shall be no distinction, no peculiar national privileges. The partition between the Jews and the Gentiles shall be broken down, and there shall be no pre-eminence of rank or honour, Eph 2:14: "Christ hath broken down the middle wall of partition between us;" Rom 10:12: "There is no difference between the Jew and the Greek."

One shepherd. That is, the Lord Jesus--the common Saviour, deliverer, and friend of all true believers, in whatever land they were born and whatever tongue they may speak. This shows that Christians of all denominations and countries should feel that they are one--redeemed by the same blood, and going to the same eternal home. Comp. 1Cor 12:13, Gal 3:28, Col 3:11, Acts 17:26.

(p) "And other" Isa 49:6, 56:8 (q) "And there shall be one fold" Eze 37:22, Eph 2:14 Verse 17. I lay down my life. I give myself to die for my people, in Jewish and pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to provide an atonement, and thus to open the way for their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of peculiar gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence.

That I might take it again. Be raised up from the dead, and glorified, and still carry on the work of redemption. See this same sentiment sublimely expressed in Php 2:5-11.

(r) "because I lay down" Isa 53:7-12, He 2:9 Verse 18. No man taketh it from me. That is, no one could take it by force, or unless I was willing to yield myself into his hands. He had power to preserve his life, as he showed by so often escaping from the Pharisees; he voluntarily went up to Jerusalem, knowing that he would die; he knew the approach of Judas to betray him; and he expressly told Pilate at his bar that he could have no power at all against him except it were given him by his Father, Jn 19:11. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed such an atoning sacrifice. This shows the peculiar love of Jesus. His death was voluntary. His coming was voluntary-the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and THUS showed his love.

I have power. This word often means authority. It includes all necessary power in the case, and the commission or authority of his Father to do it.

Power to take it again. This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was deceased, it proves that there was some other nature than that which had expired, to which the term "I" might be still applied. None but God can raise the dead; and as Jesus had this power over his own body it proves that he was divine.

This commandment. My Father has appointed this, and commissioned me to do it.

(s) "I lay it down" Php 2:6-8 (t) "I have power" Jn 2:19 (u) "This commandment" Jn 6:38 Verse 20. He hath a devil. Jn 7:20.

Is mad. Is deranged, or a maniac. His words are incoherent and unintelligible.

(v) "He hath a devil" Jn 7:20