John 10:1–5

CHAP. X.

THe doctrine contained in the first part of this Chapter hath an immediate connexion with what was spoken in the close of the former; concerning Christs authority to administrate the affairs of his Church and people, as their true shepherd, and the Pharisees being but blinde guides; And in this part of the Chapter, Christ propounds the parable concerning the true and false shepherd, ver. 1, 2, 3, 4, 5. which the Pharisees not understanding, ver. 6. he doth himselfe explain it, ver. 7.—18. Upon which a schisme ariseth among the people concerning him, ver. 19, 20, 21. In the second part of the Chapter, we have a sharp contest betwixt Christ and some of his enemies; Wherein, 1. They challenging him of want of freedome in his doctrine, and desiring him to declare freely what he was, He declares that both his doctrine and works had already cleared that case, ver. 22.—25. and that their unbeliefe was an evidence of their reprobation, ver. 26. seeing they had not the properties of his sheep, ver. 27. and needed not expect these favours which he and his Father (with whom he was one) would conferre upon his own, ver. 28, 29, 30. 2. They being about to stone him, pretending that they did it, not for any good work, but for alledged blaspemy; ver. 31, 32, 33. Christ doth prove, both by Scripture, and by his works, that it was no blasphemy to assert that he was the Sonne of God, and one with the Father, but it was their duty to beleeve it, ver. 34. — 38. 3. They being offended at this, do seek to apprehend him; but he with draweth, and leaving the City, goeth to the place where John at first baptized, where his ministrie is successeful, ver. 39. — 42.

This first part of the Chapter containeth foure particulars; Whereof the first (in these verses) is the proposition of the parable, (as it is called, ver. 6.) concerning the true and false shepherd, who are described from their contrary marks and properties; the false shepherd, chiefly, ver. 1. and the true, ver. 2, 3, 4, 5. In it several things occurre, to be cleared and observed. And,

First, The occasion and scope of the parable is breefly to be cleared. And for this end, it is to be considered, that the Scribes and Pharisees took it in ill part, that they were not looked on as the only Teachers of the Church, and they did disclaime that Christ had any authority to teach the people, Chap. 9. 29. And in particular, they were grieved that Christ had not only asserted his own authority, but had insinuate that they were blinde guides, Chap 9. 39, 40, 41. Therefore Christ, continuing his discourse to the same auditory that were present, doth by this parable point out himself as the true shepherd of his sheep, and consequently, that he was the true Messiah, who had been promised under that name, Ezek. 34.23. And he doth, on the contrary, point out who were not the true shepherds; under which description are comprehended all these who either assumed to themselves the office of the Messiah; or, who in their entry to an ordinary calling, were intruders and not of Gods appointing; or were, in their doctrine, erroneous; or these who albeit they had an external call, and preached sound doctrine, yet were but hirelings, as to their fidelity in discharge of their trust. And as for the application of this to the present Teachers of the Church of the Jewes, (which Christ doth in the first place intend here;) we are not to conceive that Christ doth contradict his own doctrine, Matth. 23.2, 3. where he asserts their lawful calling, and mens obligation to heare what they taught according to the Word; For, albeit all that be true, yet they come in among false shepherds; partly, in so far as they were an order of Pharisees, not institute by God; partly, as they taught unsound doctrine, and particularly, did corrupt the doctrine concerning the Messiah, and righteousnesse to be had by him; and partly, as they were but mercinary and unfaithful, either in the exercing of any lawful calling they had, or in dispensing the true doctrine which they acknowledged.

Secondly, Christs grave asseveration, Verily, verily, I say unto you, used both in the proposition of the parable, verse 1. and the exposition of it, verse 7. may teach. 1 There is great need of frequent excitation and up stirring to heare doctrine, and lay it to heart; Therefore doth he, in whose mouth no guile was ever sound, 1 Pet 2.22. finde it needfull to stirre them up, by this grave introduction. 2. It is a matter of no small importance to people, that they discerne who are their true shepherds, and who are but intruders to deceive them: Therefore doth Christ propund it thus, as a weighty point. 3. Christ by his doctrine hath not only grosse or open vices, generally condemned by all to reprove, but even these principles and courses that ordinarily passe currant among all; Therefore also is this asseveration premitted, to shew that it was a very weighty point, and hard to be received, as being contrary to the general received opinion, that the Pharisees were the only true shepherds. 4. Such as are imployed to carry truth, should publish it in a reverent and grave manner, and so as their behaviour give no occasion to despise or reject it; Therefore, also, doth Christ, by his own grave way of preaching, commend this doctrine to the hearers.

Thirdly, Christs practice, both here, and elsewhere, in making use of a parable in propounding spiritual truths, would be considered. And this way of speaking truth in borrowed tearmes, though taken from things known among men, did serve for these ends. 1. To make spiritual things plain and clear, being spoken of in tearmes borrowed from things wherewith we are best acquainted; So Joh. 3.12. And as this doth commend plainnesse in the way of preaching, and sheweth Christs great skill and happinesse in expressing his minde to mens capacity, (which was a fruit of his perfect knowledge, seeing it is but mens darknesse and confutednesse that renders them unable to expresse truth to the capacity of mean ones:) So also it puts us in minde, that it is our duty in observing these common things, whereof Christ makes use in preaching, to gather some spiritual instruction from them, as his practice doth teach. 2. Albeit the propounding of parables, being joyned with the explications thereof, did tend to make truth more plain; yet on the other hand, the naked propounding of parables without the explication, did keep the matter dark, and that in Gods righteous judgement upon malicious and wicked men, to whom the means of salvation do no good at all, Matth. 13.10, 11, 12, 13. 3. This way of preaching did also tend to inculcate divine and necessary truths; as being not only twice told, once in the parable, and againe in the exposition, but use being made of such obvious things, as might make the matter (being once understood) take deeper impression. And herein, Christs wisdome doth meet with an ordinary disease among men, which is, to receive but a slender impression of most materiall truths, which therefore they do easily let slip, Heb. 2.1. 4. This way of preaching did also tend to beget and excite an appetite after divine truths, while as the hearers are held in suspense in hearing the parable, and excited to desire to know the explication, as was the disciples frequent practice: And indeed, where there is much wealth of spiritual doctrine, nothing is more difficult, then to keep men in appetite after the Word, and from leathing of it.

Lastly, somewhat is here to be spoken of the whole structure and parts of this parable. For albeiet it were very impertinent to explain here the properties of sheep, and their herds, and folds, in themselves; seeing that is not the doctrine intended here, but another thing is pointed at under that representation; And albeit it be only required in a parable, that the matter propounded be purpose-like in it selfe, having its own parts, all suitable and agreeing to the fabrike of the parable; and that some of the chiefe parts, and the whole parable jointly considered, have some analogy to the purpose intended to be spoken of under that parable; So that to presse every particular part thereof to point out some spiritual purpose, is but to wrest the parable, and the scope of him that useth it: Yea, albeit Christ in the explication, do chiefly insist upon that of the door, and the true and false shepherd, and do speak of the true shepherd chiefly with relation to himselfe; Yet if we consider, 1. That what is here explained is twice told, that we may be excited to consider it again and again. 2. That what is not expressely explained, is yet touched in the by. 3. That this parable is not like to many others, wherein some purpose or thing is made use of for once, the scope whereof tends to illustrate the present purpose; but this, for most part, containe nothing but the very ordinary similitudes and borrowed expressions, whereby the Scriptures point out spiritual things and truths; and some of them are afterward repeated in this same Chapter, as familiar and plain doctrine. 4. That some things which are but hinted in the by in the exposition, are more fully spoken to on the parable; So that we are remitted to it for the further consideration thereof. If, I say, we consider these things, we may hold forth the structure and parts of this parable in these particulars, which are so many instructions. 1. Albeit the Lord might justly have rejected all Adams posterity, upon the breach of the Covenant of works; Yet it pleaseth him, from among these lost ones, to select unto himselfe some to be vessels of mercy; for, here he hath sheep, whereby, (as is after cleared) are understood his elect and converted children, who are differenced from reprobate goats, as will be made visible at the last day. As for the reason of the name, and the resemblances betwixt them and sheep, sundry may be brought, from their harmelesse simplicity, their cleanlinesse, and profitablenesse, their readinesse to wander, their tractablenesse, &c. But these may suffice us, which are recorded afterward in the parable. 2. Among other favours conferred upon Christs people, he hath, in particular, appointed for them the priviledge of a Church society, wherein the elect are converted, and the converted live under his care and blessing, in the use of his Ordinances, till they be fitted for glory; for, the sheep have a sheepfold, which is expounded to be the Church, as may be gathered from verse 16. It is but a needlesse alegorizing, to gather from hence the outward basenesse of the Church in this world; seeing the scope is only to shew, that their Church society is as suitable to them, as a sheepfold is to sheep; and that, however reprobates may be within the visible Church; yet, the good of the priviledges thereof do redound only to the elect. 3. Albeit Christs sheep are bound to watch over themselves; Yet are they not altogether left to their own care of themselves; but he hath provided pastors for their better provision and security; for, there is the shepherd of the sheep, Christ himselfe and his sent servants. Whereby is intimate, that they can no more safely want pastours, then a weak flock can want a shepherd. 4. As God hath provided lawful Ministers for the good of his people; so others are ready to obtrude themselves upon them under that name, who have no such warrand; for, as there is the shepherd, so there are theeves and robbers, who yet will seek the sheep to follow them, and hear their voyce, as if they were true shepherds, as is imported verse 5. 5. It is one clear evidence of a false shepherd, that he doth not enter in a right way, or by the right doore, but taketh some sinistruous course of his own; for, so much may be gathered from this, that he entreth not by the doore, but climeth up some other way, of which more in the explication. And, on the contrary, the lawful shepherd entreth in by the doore, and to him the porter openeth, that is, (without straining what Christ hath not explained) he is admitted as a known man, and enters with Gods approbation, and in his way, as a porter openeth to him whom the Master of the house alloweth to be let in. 6. Such as do unwarrantably thrust themselves into the Ministry, are sent, and do come for little good, but much hurt to the flock, let them pretend to what they will; for, the same is a thiefe and a robber, of which also afterward. 7. As faithful pastours have Gods approbation in their entry; so they do acquit themselves faithfully in discharge of their trust; so is here held out in several particulars. His calling his sheep by name, imports his particular inspection and care of every one of the Lords flock, and his acquaintance with them and their conditions; which though it be eminently verified on Christ, yet it is the duty of every faithful pastour in his measure. His leading them out, to their pasture, must not be so strained, as if the Church, which is their fold, were not the place of their feeding also, But it imports that faithful pastours will make it their care, not only to keep the Lords people in some external Church-order, as sheep within a fold, but to feed them also with sound doctrine. His going before them, when he putteth them forth, (which is the practice of shepherds in some Countries) imports not only his going before them by doctrine and good example, but also his vigilancy and care about them, and to protect and defend them. 8. The true sheeps carriage in reference to these shepherds, doth hold forth several properties of Christs true sheep. As, 1. They are brought to be sensible of their need of direction from God; for, they are guided by the voyce of the shepherd. 2. They are gifted with discerning to know the voyce and doctrine of Christ, and of his faithful servants; for, they hear and know his voyce, as sheep in some countries do discern the voyce of their own shepherds. 3. What directions they get, they do upon all hazards follow; for, as sheep in some countries do follow their shepherd upon his call, so they follow him. 4. They are so far enabled to discern false Teachers and corrupt doctrine, as they do approve of neither; and not only will not obey their doctrine, but will flee from them, that they be not infected nor ensnared with their allurements; for, a stranger they will not follow, (when he calls them to follow him in a wrong way) but will flee from him, (as one they will have nothing to do with all,) and that because they know not the voice of strangers, that is, they do not approve them, though they have a knowledge of discerning, whereby they know them and their doctrine to be naught. This is asserted of Christs sheep, not because they cannot at all erre, nor yet only because it is their duty thus to do, (for that is common to them with reprobates;) but because, 1. When any do either embrace false doctrine, or fall in liking with corrupt men, who run unsent, it is no signe of their grace, but of their corruption, so to do. 2. Whatever dangerous errours a child of God may be overtaken with, yet he will at length recover out of them. And, 3. Whatever may be said of a child of God his living and dying in some lesser errours, in times of ignorance; Yet such as persist in grosse errours, and particularly in seeking another way of salvation beside Christ, (which is the first and chiefe thing Christ points at here in these Pharisees) they do prove that they are no sheep, whatever glorious shewes they make.