John 10 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
1Verily, 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.
CHAPTER 10
Joh 10:1-21. The Good Shepherd.
This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone--cannot help itself, but is shut up to another's aid" [Luther in Stier].
1-2. He that entereth not by the door--the legitimate way (without saying what that was, as yet).
into the sheepfold--the sacred enclosure of God's true people.
climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mt 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.
2But he that entereth in by the door is the shepherd of the sheep.
CHAPTER 10
Joh 10:1-21. The Good Shepherd.
This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone--cannot help itself, but is shut up to another's aid" [Luther in Stier].
1-2. He that entereth not by the door--the legitimate way (without saying what that was, as yet).
into the sheepfold--the sacred enclosure of God's true people.
climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mt 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.
3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
3. To him the porter openeth--that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [Calvin, Meyer, Luthardt].
and the sheep hear his voice--This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [Lampe, Stier, &c.].
4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
8All that ever came before me are thieves and robbers: but the sheep did not hear them.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
10The 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.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
11I am the good shepherd: the good shepherd giveth his life for the sheep.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
12But 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.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
13The hireling fleeth, because he is an hireling, and careth not for the sheep.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
14I am the good shepherd, and know my sheep, and am known of mine.
7-14. I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
15-18. As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
16And 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.
15-18. As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
17Therefore doth my Father love me, because I lay down my life, that I might take it again.
15-18. As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
18No 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.
15-18. As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
19There was a division therefore again among the Jews for these sayings.
19-21. There was a division ... again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
20And many of them said, He hath a devil, and is mad; why hear ye him?
19-21. There was a division ... again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
19-21. There was a division ... again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
22And it was at Jerusalem the feast of the dedication, and it was winter.
Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.
22-23. it was ... the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (1 Maccabees 4:52,56,59; and Josephus, Antiquities, 7.7.7).
it was winter--implying some inclemency. Therefore,
23And Jesus walked in the temple in Solomon’s porch.
Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.
22-23. it was ... the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (1 Maccabees 4:52,56,59; and Josephus, Antiquities, 7.7.7).
it was winter--implying some inclemency. Therefore,
24Then 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.
24. Then came the Jews--the rulers. (See on Joh 1:19).
How long dost thou make us to doubt?--"hold us in suspense" (Margin).
If thou be the Christ, tell us plainly--But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
25Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.
25-26. Jesus answered them, I told you--that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).
26But ye believe not, because ye are not of my sheep, as I said unto you.
25-26. Jesus answered them, I told you--that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).
27My sheep hear my voice, and I know them, and they follow me:
27-30. My sheep hear my voice, &c.--(See on Joh 10:8).
28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
27-30. My sheep hear my voice, &c.--(See on Joh 10:8).
29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
27-30. My sheep hear my voice, &c.--(See on Joh 10:8).
27-30. My sheep hear my voice, &c.--(See on Joh 10:8).
31Then the Jews took up stones again to stone him.
31. Then the Jews took up stones again to stone Him--and for precisely the same thing as before (Joh 8:58, 59).
32Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
32. Many good works have I showed you--that is, works of pure benevolence (as in Ac 10:38, "Who went about doing good," &c.; see Mr 7:37).
from my Father--not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [Luthardt].
for which of those works do ye stone me?--"are ye stoning (that is, going to stone) me?"
33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
33. for a blasphemy--whose legal punishment was stoning (Le 24:11-16).
thou, being a man--that is, a man only.
makest thyself God--Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; 8:59).
34Jesus answered them, Is it not written in your law, I said, Ye are gods?
34-36. Is it not written in your law--in Psa 82:6, respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
35If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
34-36. Is it not written in your law--in Psa 82:6, respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
34-36. Is it not written in your law--in Psa 82:6, respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
37If I do not the works of my Father, believe me not.
37-39. though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
38But 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.
37-39. though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
39Therefore they sought again to take him: but he escaped out of their hand,
37-39. though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
40And went away again beyond Jordan into the place where John at first baptized; and there he abode.
40-42. went away again beyond Jordan ... the place where John at first baptized--(See on Joh 1:28).
41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
40-42. went away again beyond Jordan ... the place where John at first baptized--(See on Joh 1:28).
42And many believed on him there.
40-42. went away again beyond Jordan ... the place where John at first baptized--(See on Joh 1:28).