Annotations Upon the New Testament, John · Chapter 10
CHAP. X.
IT is a parable from oeconomy, and husbandmens sheepfolds. Secondly, since Christ compares the Church to a sheepfold into which God gathers all his, he compares himselfe to a dore since there is no entrance into the Church but by him.
By this parable our Saviour first convinceth the Pharisees that they are false teachers, for they were not taught of their heavenly housholder, neither let in by the dorekeeper at the dore, but of their own accord crept into Gods sheepfold. The order of the Pharisees neither was instituted by God, nor brought in by the Prophets, but feigned by men, and they entred themselves into the sheepfold of God. Therefore they had no care of the sheep, neither did they feed them with the doctrine of Gods word, neither went before them by an honest example of life, but fatted themselves, suffering the people of God to wander into any errours. Secondly, Christ by this parable gives a reason also why many of the people leaving the Pharisees followed him and his doctrine. Viz. They were wandring sheep, and heard that Christ in the word of God propounded the true doctrine of salvation.
Vers. 1. Entreth not by the dore] Like as an honest man, climbeth up some other way like a thief or robber. Theeves (saith Jerome) lay snares, and deceive by hidden fraud,Vel fur qui fraude alienum diripit, vel latro qui vi oves rapit, & raptas dilaniat atque occidit. Polyc. Lyser. Fur quia venit ut rapiat alienum; Latro quia ut occidet. Sic exponitur infra v. 10. Grotius. robbers boldly take away others goods, theeves lay waite for goods, robbers for life also. Tolot.
Vers. 3. To him the porter openeth] Openly, and in the sight of all he enters in by the dore. Vide Bezam. He declares five marks which are necessary to a true Shepheard of the Church. First, he enters in at the dore, that is, hath a lawfull calling, non prece vel precio, much lesse by force is he obtruded on the hearers. Secondly, the dorekeeper opens to him, by whom we understand the Holy Ghost. Thirdly, being let in into the sheepfold, he is not mute toward the sheep, but calls them, and that by name, that is, he studies to know the dispositions and manners of all his hearers, that he may afterward know according to the diversity of their tempers to speak to them, admonish and handle them. Fourthly, leads them out of a dark dungeon of the world into the light of heavenly doctrine, from the love of earthly things to the hope and desire of heavenly. Fifthly, he goes before them with his voice,Polyc. Lyser. and also with his example invites them that they may follow him to the lively food of the word of God.
To which may be added this sixth out of the following explication of the parable, that a good Shepheard seeks not his owne profit from the sheep, but the good of the sheep, and so seeks it, that he is also ready to give his life for them.
These things are to be considered in this parable. First, the Shepheard Christ,Ille pastor ille bonus sc. per excellentiam, hoc est, praeclarus, optimus & praestantissimus, imò unicus & singularis ille princeps pastorum. Cornel. à Lap. Polyc. Lyser. in Greek it hath a singular emphasis, the article foreign is twice put, foreign, I am that Shepheard, that good one promised by God, Esay 40.10. Ezech. 34. He proves this first from his fidelity, he defends his sheep, layes down his life for them. Secondly, he feeds his sheep, ver. 9. The pastures of the sheep are the doctrine of the Gospel. To goe in and out in the Hebrew phrase signifies to doe prosperously in all the actions of his life, 1 Kings 18.6. to conclude, Christ so feeds his sheep that they have life, and have it more abundantly, they have life entring into the Church, and have it more abundantly going out of this world to eternall life. Austen. Secondly, from his care for his sheep, therefore he saith 14. ver. he knoweth his sheep, the word know signifies not a bare knowledge, but also comprehends a diligent care and custody, notes not only the affection but the effect, as 15. ver. the Father knoweth the Son, that is, acknowledgeth him for his naturall Sonne, embraceth him, loves him, and intimately cares and approves of all things that belong to him. I lay down my life] That is, being crucified he expires his soule, and is buried; also the Sonne knowes the Father, he acknowledgeth that he hath all things and hath received them from him, and he is dear to him, and honours him though all the world persecuted him. Thirdly, from his diligence, whereby he increaseth his sheepfold; he speaks properly of the calling of the Gentiles, which then were as yet strangers,In hac parabola ertam auditorum verbi requisita sub imagine ovium repraesentantur, quarum sunt tria, 1. Vt boni & veri pastoris vocem audiant, unicus autem verus pastor est Iesus Christus, hujus solius vocem in Evangelio traditam audire debemus. 2. Evocanti pastori obtemperent & praeeuntem sequantur. Haec est obedientia fidei quam passim Paulus Christianis commendat. 3. Alicnum non audiant, non sequantur, sed ab eo fugiant. not of the sheepfold or Congregation of believers out of the Jewes. This may also be applyed to the sheep wandring from the Shepheard, Christ is very diligent in reducing these, Luke 15.4. Secondly, Christ compares his followers to sheep, 1. They easily wander from the Shepheard and the flock, and having once gone astray depart aside more and more. 2. They have exactly known their shepheard. Thirdly, they love the voice of their Shepheard, and willingly hear it, especially when they ought to be led to pastures and fountaines. Fourthly, they follow the Shepheard when he goes before them.
Vers. 4. And the sheepe follow him Loquitur hic Christus secundum morem Iudaeae, in qua regione pastores oves praecedere solebant.] In the Scripture both is said of the Shepheards, that they go before the flock and lead it, Psal. 80. and that they follow it, Psal. 78.71. 2 Sam. 7.8. That is for love, this for custody sake. Paulus Tarnovius.
Vers. 5. A stranger] One that brings new and strange doctrine, other doctrine than such as their Shepheard doth teach; they will not follow, but flee from him] Lest they should be seduced and misled by him.
Vers. 8. They are Theeves] Though they were dead, yet he saith not they were, but in the present tense they are bNon de tempore exponi debet, sed de ordine & scopo doctrinae, quod illi homines sunt fures & latrones qui Christo non praeeunte, non ducente, non mittente, veniunt. Polyc. Lyser. Venire ante Christum est non mìttente eo venire ad docendum in ecclesia, prophetae itaque huc non pertinent, cum illi oves à Deo fuerint missi. Haec expositio est Augustini. Tarnov. in loc.Theeves, because … the impenitent sinne cleaveth to them no lesse after the committing of the sinne, than if still they were in the very act of doing of it.
Vers. 9. And shall go in and out] By going in and out the Scripture doth often signifie unto us all the actions of life, as they say in French aller et venir, for to bee conversant. 1. They shall go safely withersoever they have need. 2. They shall bee fed to the full. Calv. Harm.
Beza. Diligenter munere suo fungetur; vis haec est hujus phraseos. Vide Exod. 28. v. 35. Quistorpius.Or he shall go out and in, that is, shall live securely, for so this proverbe as it were is taken among the Hebrews, as Deut. 28.6. Psal. 121.8. Yet here it seemes to bee a peculiar allusion to the office of Shepheards, whose sheepe are daily lead out to the pastures, and thence backe to the sheepefold.
Vers. 12. The Wolfe] That is, false Teachers, Matth. 7.15. Scattereth the sheepe] That is, the Church of the New-Testament.
Vers. 14. Know my sheepe, and am known of mine] As the Sun casts down beames upon us, by meanes whereof we againe see the body of the Sun; even so the knowledge of God whereby hee knowes us for his, worketh in our hearts a knowledge of God in us;Vide Bezam. whereby we know him for our God. Mr Perkins.
Vers. 16. One Shepheard] The Papists say, if by the name of Shepheard Christ should understand himselfe, why should he say, there shall be one Shepheard, and not speake it plainely,Bring] Effectually. Proverbium fuit, Grex unus, unus pastor. Vide locum similem Ezec. 37.24. ubi typus est ejus rei, descriptio ecclesiae …ndique colligendae sub capite Christo. Grotius. and I am that one Shepheard? Christ alluded to Ezek 33.37. and 23. ch. As if he should say, it shall be fulfilled which was foretold by the Prophets, there shall be one Shepheard, Besides it is usuall with Christ also when he speakes of himselfe to use the third person, as when he saith, VVhen the Son of man shall come, be will scarce find faith on earth. Cameron. de ecclesia.
Vers. 27. My sheepe heare my voyce] That is, the elect, and such as are predestinated of my Father. Heare] That is, beleeve and obey it. And I Know them] Take care of them as my sheepe. Follow mee] As their Shepheard.
Vers. 30. I and my Father are one] In consent, will, essence, power and dominion.Polyc. Lyser.
One] Frees thee from Arrius, who denyes the eternall Divinity of Christ. Are] Frees thee from Sabellius, who denyes the distinction of the persons in the Deitie.
Vers. 34. Is it not written in your law] That Christ saith to the Iewes, it is written in your Law,Id est, in sacris illis literis quae vobis praescribunt quid credere & facere debeatis, & proìnde non male legis nomine appellantur, id est Thorah, que significatur quicquid hominem dirigit. Sic infra 15.26. 1 Cor. 14.21. Sed & in ipsa Mosis lege non quidem exstant verba, sed sensus idem, cum judices Dij vocantur. Grotius. and yet Cites the saying out of the Psalme, that hath troubled some, because the Old Testament is sometimes divided into the Law of Moses, the Psalmes, and Prophets, Luke 24.44. Therefore some here allege Moses, Exod. 21.6. and 22.28. that so that saying may be cited out of the Law, but by the word Law, is understood the Scripture of the whole Old Testament.
Vers. 35. And the Scripture cannot be broken] No man dare dispute *Hoc est, non potest reijci, negari, infringi, averti aut irrita fieri. Polyc. Lys.against its authority.
Non potest ei contradici, as he that doth any thing against a precept is said to breake it. Matth. 5.19. and John 5.18. and 7.23. So also he that contradicts an affirmation. Grotius.
Vers. 37, 38. If I do not the workes of my Father, beleeve me not. But if I doe, though yee beleeve not mee, beleeve the works, &c.] The argument of it selfe is plaine; No man can of himselfe, and by his own power, do divine workes, unlesse he be truly God; I do divine workes by my own power, yea I doe the workes of my Father, not onelyonly the like and equall, but the same with the Father; therefore I am truely God,Polyc. Lyser. neither deserve I to be counted a blasphemer, because I said I was one with the Father.
That the Father is in mee] That is, that you may know that the unity of the Father and me, is so individuall, that one exists in the other.
Such a union cannot be found in all the creatures, to finde two, one of which is so in the other, that they are one and the same nature numerically. But the nature and essence of God the Father and God the Son is so one and the same, that all the Fathers essence is in the Son,Polyc. Lyser. and in like manner the essence of the Son wholly in the Father, and so the whole Father subsisteth in the Son, and the whole Son in the Father. Iohn. 14.9.