186 Verses 1-18.―The Scriptures for reference are, in particular, Ps. 23., Isa. 40., Zech. 11. To be understood rightly, the close connection of this passage with chapters 8 and 9 must be seen, which the division of chapters tends to obscure.
187 Verses 1-3.― “The fold.” “... leadeth them out.” One of the “realistic scenes” given at the Palestine Exhibitions brings out those characteristics of an Eastern sheepfold stated in Carr’s note, ad loc.―the high wall; entrance closed at night and guarded by “porter”; the mixture of flocks; and their separation each morning through the different voice of each shepherd. Cf. Isa. 43:11But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. (Isaiah 43:1) and Acts 2:3939For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:39). By “the porter” it will be seen the expositor understands the Holy Spirit (so Stier, Alford, and McRory); Godet, the Baptist.
For the New Testament add, in particular, Luke 15:11-3211And he said, A certain man had two sons: 12And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! 18I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19And am no more worthy to be called thy son: make me as one of thy hired servants. 20And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. 26And he called one of the servants, and asked what these things meant. 27And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28And he was angry, and would not go in: therefore came his father out, and entreated him. 29And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31And he said unto him, Son, thou art ever with me, and all that I have is thine. 32It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. (Luke 15:11‑32). As to the relation of allegory to metaphor, see Carson on “Figurative Language of Scripture,” or “Encyclopædia Britannica,” vol. i., under “Allegory.”
188 Verses 4-7.― “He goeth before them.” The Lord severed His connection with the Temple before the disciples separated from it; their break with it was very gradual.
189 Verse 8.― “Before me.” These words seem to have been omitted in some leading manuscripts from the difficulty that attaches to the verse when they are read. The Manichees used them in support of their theories. If the words προ ἐμοῦ are retained, one way of taking πρὁ is in the sense of “instead,” “in place of,” but then it will be necessary to take the statement prophetically, as none such presented themselves until after the Lord’s first coming. Isaiah has used the past tense in this way (10:28-31). Other explanations are recorded in Alford’s note, ad loc. Zahn combines the idea of both past and immediate future by supposing that the Asmonaaan rulers and Herodian princes are meant.
190 Verse 9.― “Shall go in and shall go out.” This is a Hebraism. See Num. 28:1717And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten. (Numbers 28:17). Cf. Maclaren’s remarks on Communion and Service in his Exposition, vol. ii., pp. 28 ff.
An Eastern shepherd acts as a door.
192 Verse 11.―The view of Pfleiderer (ii. 480), that Paul’s doctrine of salvation resting on the death and resurrection of Christ was supplanted by John’s emphasizing the whole redemptive activity of His earthly life, is reproduced by Scott. As to this theory, see the Exposition at p. 367.
“Layeth down His life,” or soul (cf. Isa. 53:1010Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. (Isaiah 53:10)). The word for “life” here is altogether different from that in verse 10 (life in contrast with death). The following “for,” as Meyer says, indicates substitution, not only benefit, as in 1 John 3:1616Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16), with which Rom. 16:44Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. (Romans 16:4) (decisive). It comes out strikingly in this Gospel (18:8), where see note.
Govett, on the present passage, well remarks: “He showed He had power to enforce that exchange.” How can Scott get over the five-times repeated mention by Christ of His death in this short discourse? It carries as much emphasis as, e.g., in Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28) or Heb. 13:2020Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, (Hebrews 13:20), 1 Pet. 1:1919But with the precious blood of Christ, as of a lamb without blemish and without spot: (1 Peter 1:19).
193 Verse 12.―See Ezek. 34:11-2311For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out. 12As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. 13And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. 14I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 15I will feed my flock, and I will cause them to lie down, saith the Lord God. 16I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. 17And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats. 18Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet. 20Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. (Ezekiel 34:11‑23), etc. For the “wolf,” cf. Matt. 10:1616Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. (Matthew 10:16) and Acts 20:2929For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. (Acts 20:29). The “hireling” is exemplified in the conduct of the blind man’s parents in chapter 9 here.
193a See the “Lycidas” of Milton.
194 Verses 14-16 ―Here we have a link with the first Gospel: our Lord “in the days of His flesh” was “Minister of the circumcision” (cf. 12:23-32. and note 8 above). Again, there is connection with the third Gospel. It would be nearer the truth to say that John was influenced by Isaiah (chapter 49) than by Paul.
With verse 14 cf. 17:20-22. The passage should correct the strangely serious notion that to doubt one’s acceptance is the best proof of being a child of God!
As one has said, “To insist on the one flock (5:16) and yet form a sacramental fold which is exclusive, instead of inclusive, is suicidal: always has been and ever will be.”
195 Verse 17 f. ―On the relation of these words of Christ to those of Paul in Gal. 3:1313Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13), see Gerdtell on “Substitution,” p. 44 f. Criticism has been bestowed on J. N. Darby’s writing that the Lord gave up His first human life, “to which sin attached,” to take up in resurrection another life, in which the sin of mankind, reckoned to Him on the cross (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)), has no voice. But it is of the ζωὴ that the writer of “Synopsis of the Books of the Bible” speaks—from no neglect of the Greek word used here―with reference to such passages as 1 Pet. 4:11Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; (1 Peter 4:1). Reference to Mr. Darby’s treatment of Scriptures outside this Gospel, like those just referred to, should remove any misapprehension of his meaning. The words of these verses entirely meet the unholy view of the Atonement, according to which the Father is regarded as exposing Himself to the imputation of injustice. He and the Son combine.
In 9:14 of that Epistle, “an eternal spirit” speaks of Christ’s own (Westcott). His own Deity was engaged in the work.
195b Cf. Horton, “Teaching of Jesus,” pp. 200 f.
196 Verses 19-21.―Cf. Ps. 146:7 f. From these verses of the Gospel we may learn that truth separates as a preliminary to uniting.
Observe how the Lord’s works were seen to reinforce His words, which stand or fall together. Jülicher admits that they are inseparable.
With v. 20, cf. Schofield, “Christian Sanity,” p. 15.
197 Verse 22.―The “Feast of Dedication,” also called the “Feast of Lights.” was instituted by the Maccabean Jews to commemorate the rededication of the Temple after the victories of Judas over Antiochus Epiphanes, who had desecrated it. See “Jewish Prayer Book,” p. 274. The Chanuka generally falls in the month of Chisleu, or December, and so the mention of “winter.” Observe that the Evangelist does not speak of it as a “feast” ―i.e., as if it had Divine sanction.
198 Verse 24 f.― “Dost thou hold our soul in suspense?” These words serve to show that the progress of the Messianic claim is not really represented differently in the fourth from what it is in the earlier Gospels (cf. Horton, pp. 190 f.).
John takes us more “behind the scenes,” emphasizing more their responsibility; nevertheless, the Jews can still talk thus at this advanced stage of the ministry. Having regard to 9:22, their sincerity may well be questioned. It is much the same with the antecedent rejection of “the miraculous” in our day. “Openness of mind” alone will do in religious as in all other search after truth. Cf. Matt. 11:44Jesus answered and said unto them, Go and show John again those things which ye do hear and see: (Matthew 11:4) f.; Luke 11:33Give us day by day our daily bread. (Luke 11:3) ff.
198a Verse 26 f.―See verse 3 f.
199 Verses 28-30.—See note 110 on Mark, and cf. Deut. 32:3939See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. (Deuteronomy 32:39), Isa. 43:1313Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? (Isaiah 43:13). Hengstenberg “Jesus assumes to Himself the possession of the power which belongs to Jehovah.” See Hooker’s notable sermon on the “Perpetuity of Faith in the Elect,” which might suffice for “Anglicans.”
“We are One,” ἔν, neuter. It is not one in will or purpose only, for this in the case of Jesus might still be frustrated, but that will and power coalesce in the person of the Speaker. In these verses the distinction of Persons and unity of Nature alike come out. See, further, 12:45, 14:9 f., 17:21; and cf. Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3). The Sabellian and Patripassian (Swedenborgian) theory breaks down when faced with the words: the Father and JESUS are not one “Person”; whilst the one nature contradicts Arians (Socinians). The contemporary Jews understood the Lord’s statement, whilst their descendants and “Unitarians” miss its meaning.
201 Verse 32.―Cf. Ps. 78:11 f.
201a Verse 33.―This may be regarded as the locus classicus on the way in which the Lord’s claims were understood at the time.
203 Verse 36.―See note 30 on Mark (p. 248).
204 Verse 40 ff.― “Again.” As to the Peræan ministry, see 1:28. As to John’s performing no miracles, see Gerdtell, p. 70.