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.

5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

the notion, that the shepherd is the only person who enters by the door, yet the owner, the door-keeper, and the sheep themselves, also enter the same way. The original expression is manifestly intended to denote the constant, not the peculiar, use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers to force their entrance, by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighborhood of a populous city, where the walls and other fences need to be stronger, and the entrance more carefully kept, on account of the greater danger from thieves." As the true shepherd of the flock enters his fold by the door, so Jesus, who is the true shepherd, the good shepherd, who was sent to seek and to save that which was lost, came by divine appointment, with a special commission for this purpose, verified and confirmed by the divine energy with which he was so abundantly endowed. Such I understand to be the general idea in this parable.

3-5. The imagery here employed, which is all drawn from facts and customs well known in the East, seems designed to show, that as it is a distinguishing characteristic of the good shepherd that he should provide for the security and comfort of his flock, so the kindness of Jesus towards men, and his labors and sacrifices for their benefit, gave sufficient evidence that he was the Great Shepherd and Bishop of souls. 1 Pet. ii. 25. ¶ Porter. An under-shepherd or door-keeper. ¶ Hear his voice. Or, recognize his voice. Sheep soon become accustomed to the voice of their keeper, and will flock around him, while they would fly in terror from a stranger. ¶ By name. It is said that eastern shepherds distin

6 This parable spake Jesus unto them but they understood not what things they were which he spake unto them.

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.

guish the individual sheep in their flocks by name, and that the sheep soon appear to recognize their several names. T Leadeth them out. That is, to the pasture, where they feed, or to the water.

out.

Putteth forth. Or, leadeth He goeth before them. The eastern shepherds do not drive their sheep; but, going before, call them, and they follow, whithersoever they are led. A stranger. One to whose appearance and voice they are not accustomed. Will they not follow, &c. Sheep are proverbially fearful of strangers; they will not follow such, but flee from them.

6. This parable. See note on Matt. xiii. 3. They understood not, &c. They understood the facts, for they were perfectly familiar; but they did not comprehend the design of Jesus, or the manner in which he designed to apply what he had said.

7. I am the door. There is in this discourse what is called a mixed metaphor. Jesus first describes himself as a shepherd entering the fold through the door, ver. 2; then, here, as the door itself; and again as the shepherd, ver. 11. But, though the figure be thus changed, the idea is obvious. Jesus distinctly explains in what sense he is the door of the sheep, in ver. 9.

8. All that ever came before me, &c. Jesus surely did not refer to Moses and the prophets; for he always recognized them as true servants of God. Some have supposed he referred to persons who had previously pretended to be the Messiah; but there is no evidence that any false Messiah appeared before the true one, though such pretenders afterwards deceived the people. It is altogether probable, that he referred to the scribes and Pharisees, who pretended to be religious and spiritual guides; the same whom he elsewhere styles "blind leaders of the blind," and whose evil

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.

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

and corrupt dispositions, even when professedly engaged in their calling as spiritual teachers, he portrays in vivid colors. See Matt. vii. 15; xv. 14; xxiii. 4, 14, 15, 23. The sheep, &c. The pious and well-disposed portion of the Jews were not utterly corrupted by their iniquitous leaders. The number was comparatively small; yet there were some sincere worshippers of God, who held fast their integrity, were faithful to the light they enjoyed, and waited for the consolation of Israel.

9. I am the door. See note on ver. 7. By me if any man enter in, &c. This is equivalent to believing in Christ and in Him by whom he was sent. And being saved answers to the obtaining of everlasting life. See John iii. 15; v. 24; vi. 47. Go in and out, and find pasture. By the figure of flocks' obtaining food, when following their shepherd, Jesus declares that his disciples shall receive an abundant supply for all their spiritual wants. The idea is identical with that expressed in John vi. 35, 51.

10. The thief cometh not, &c. It is characteristic of false teachers, that they consult their own good, rather than that of the people. They desire aggrandizement, rather than the spiritual culture of the flock. They seek theirs, rather than them. Such was the character of the scribes and Pharisees, to whom the description was undoubtedly intended to apply. I am come, &c. Jesus came for a far different purpose; not to grind and oppress the poor; not to devour widows' houses and wring from the fatherless and powerless their scanty pittance; not to bind heavy burdens and lay them on men's shoulders, refusing to assist in bearing them; not to add a single pang to the

affliction of the miserable; but that they might have life, and joy, and peace. John iii. 16, 17; v. 24; xii. 32.

More abundantly. This denotes the expansive nature of the spiritual life, which gradually unfolds itself to meet every exigency of the believer; to cheer him when despondent, to console him when afflicted, to guard and preserve him when tempted, to fill his heart with gratitude while living, and with confidence and hope when dying. It adapts itself to all his wants, and is a neverfailing source of the purest enjoyment. See John vi. 35; vii. 38.

11. I am the good shepherd. See Ps. xxiii.; Isa. xl. 11; Luke xv. 4-7; John xxi. 15-17; Heb. xiii. 20. ¶ Giveth his life, &c. The faithful shepherd often exposes his life, in the East, in protecting his flock against wolves and other ravenous beasts. See the application of this figure, in ver. 15.

12. He that is a hireling. One who is hired; one who has no personal interest in the flock, but renders certain services for stipulated wages. In the East, the owner of a flock usually performed the duty of shepherd personally. The contrast here is between the owner and a hired servant. Seeth the wolf, &c. The idea is, he will not hazard his own life to protect the flock; but when danger approaches, he will secure himself and abandon his charge to destruction.

13. Because he is a hireling, &c. As he has no individual interest in the flock, and regards only his wages, a hired servant could not be expected to hazard his life in their defence.

14. Know my sheep. Jesus was able to distinguish between the true and hypocritical worshippers of God; and while he rebuked the proud and formal Pharisees, he accepted and approved

15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

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.

the penitent publicans and sinners. Luke xviii. 9-14; John ii. 25. Am known of mine. Those who were prepared for the kingdom of heaven, recognized Jesus by his words and his works, and embraced him as the Messiah.

15. As the Father knoweth, &c. See notes on Matt. xi. 27; Luke x. 22; John i. 18; vi. 46. Lay down my life, &c. To die on their behalf. See Rom. v. 8; 1 Tim. ii. 6; Tit. ii. 14; Heb. ii. 9; 1 John ii. 2.

16. Other sheep I have. There is an allusion here to the all-embracing plan of the gospel, which was designed both for Jews and Gentiles,-all the nations, families, and kindreds, of the earth. A very small flock, a "little flock," had then been gathered; but Jesus claimed others as his own, and declared that they also should be brought into the fold. "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. He called things that be not, as though they were. Rom. iv. 17. This purpose was in accordance with the promise,' He shall see of the travail of his soul, and shall be satisfied.' Isa. liii. 11."-Barnes. It may be added, that although the sheep here mentioned had not yet entered the fold or become disciples, still they actually belonged to Christ, according to the promise, and his own declaration. See Ps. ii. 8; John xvii. 2, 9, 10, 20, 21. Not of this fold. Meaning, probably, not of the Jews, but of the Gentiles. ¶ Them also, &c. These were to be converted and saved, as well as the Jews. T One fold, and one shepherd. All are to become united in one glorious church, of which Jesus Christ is the shepherd and

17 Therefore doth my Father love me, because I lay down my life, that I might take it again.

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. This commandment have I received of my

head. 1 Cor. xi. 3; Eph. v. 23. All shall acknowledge him as their guide and ruler, even as the shepherd is the guide of his flock. Phil. ii. 10, 11. Such was the purpose for which Jesus came into the world; to save all men, even sinners, and convert them to God; to put away all enmity from their hearts, and to make them willing subjects to God and to righteousness. He has sufficient power to perform the work assigned him, and he will prosecute it to its final completion. Then, and not before, will he resign his kingdom and his power, and, with the children whom God has given him, will become subject to the Father and God of all. 1 John iv. 14; 1 Tim. i. 15; Heb. ii. 7— 9; 1 Cor. xv. 24-28.

17. Therefore, &c. The obedience of Jesus to the Father, in all things, and especially in submitting to death for the benefit of men, entitled him to the love of the Father; and the apostle declares, that, for this obedience, God not only loved his Son, but exalted him to be Lord of all. Phil. ii. 8-11. TI lay down, &c. Although the nervous sensibility of Jesus was excited even to agony by the contemplation of his approaching death, yet, when the hour came, the victim was ready; he submitted himself freely and cheerfully to the disposal of his Father, and into his hands he committed his spirit. John xviii. 11; Luke xxiii. 46. ¶ Might take it again, Might receive it again; that is, be raised from the dead, and be glorified with the glory he enjoyed before his incarnation. John xvii. 5. It is not intimated that he would raise himself from the dead; but that he would receive life again from the Father.

18. No man taketh, &c. It was not in the power of men to destroy his life, except by divine permission. He escaped their fury, frequently, when they were resolved to slay him. And he distinctly declared, when about to die,

Father. 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?

22 And it was at Jerusalem the feast of the dedication, and it was

winter.

that he could then, so far as power was concerned, avoid the catastrophe; to which, nevertheless, he voluntarily submitted, that the scriptures might be fulfilled, the will of God accomplished, and the great purpose of his ministry consummated. Matt. xxvi. 53, 54; Luke xxiv. 25-27; John xix. 11. TÍ have power, &c. I am authorized to lay down my life, and to receive it again. None could take it away, otherwise; and none can prevent me from receiving it again. This commandment, &c. It is by the appointment of God that I shall die for mankind, and be raised from the dead.

19. There was a division, &c. A schism. Some believed, and some mocked. See ver. 20, 21.

20. Hath a devil. See note on John vii. 20. Is mad. Deranged, insane. They alleged that his language was such as no person of sound mind would

utter.

21. Others said, &c. They discovered more of wisdom than insanity in his words. They were inclined to believe him a true prophet, or the Messiah. ¶ Car a devil open, &c. See John ix. 1-7. The event was recent, and fresh in their recollection, having occurred on the same day, as some think, or, according to others, about three months previously. See note on ver. 1.

22. Feast of the dedication. Feast of renewal or renovation. "The temple was profaned by Antiochus Epiphanes in the year 167, and was purified in the year 164, before Christ. Its dedication at the time of its being purified, was celebrated eight days with many sacrifices, beginning at the twenty-fifth of the month Kisleu or December. [That is, about the tenth of De

23. Solomon's porch. "The porch called Solomon's, (John x. 23; Acts iii. 11,) was on the east side or front of the temple, and was so called because it was built by this prince, upon a high wall of four hundred cubits from the valley of Kedron."-Calmet

24. Tell us plainly. They evidently understood, from his application to himself of the character of a true shepherd of the flock, and from the miracles which he wrought, or, as his enemies insinuated, pretended to perform, that he designed to be regarded by the people as the Messiah. Some suppose the question here was proposed in good faith; but the contrary is more probable; because, as soon as Jesus spake more plainly, even though he did not in terms absolutely assert that he was the Messiah, they were filled with rage, and were disposed to kill him, ver. 31. This looks not much like a teachable disposition on their part.

25. I told you, &c. It does not appear that he had distinctly and in so many words declared himself to be the Messiah; yet he had exhibited sufficient evidence of the fact by his miracles, and had used language which was understood to convey that idea. John v. 19, 36; vi. 38-40; viii. 51, 56, 58. ¶ The works, &c. See ver. 37, 38; John iii. 2; xv. 24.

26. Are not of my sheep, &c. Ye are