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요한복음 — 책 개요
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英語原文
Read commentary notes on John. It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony.
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繁體中文
在本章中我們看到：一、基督用比喻論到自己作為羊圈的門和羊的牧人（約10:1-18）。二、眾人對此所有的不同看法（約10:19-21）。三、基督在修殿節於聖殿中與猶太人的辯論（約10:22-39）。四、他隨即往鄉間去（約10:40-42）。
英語原文
In this chapter we have, I. Christ's parabolical discourse concerning himself as the door of the sheepfold, and the shepherd of the sheep, Joh 10:1-18. II. The various sentiments of people upon it, Joh 10:19-21. III. The dispute Christ had with the Jews in the temple at the feast of dedication, Joh 10:22-39. IV. His departure into the country thereupon, Joh 10:40-42.
1-18
The Good Shepherd
繁體中文
好牧人
¹ 我實實在在地告訴你們，人進羊圈，不從門進去，倒從別處爬進去，那人就是賊，就是強盜。
² 從門進去的，才是羊的牧人。
³ 看門的就給他開門；羊也聽他的聲音。他按著名叫自己的羊，把羊領出來。
⁴ 既放出自己的羊來，就在前頭走；羊也跟著他，因為認得他的聲音。
⁵ 羊不跟著生人；因為不認得他的聲音，必要逃跑。
⁶ 耶穌將這比喻告訴他們，但他們不明白所說的是甚麼意思。
⁷ 所以，耶穌又對他們說：我實實在在地告訴你們，我就是羊的門。
⁸ 凡在我以先來的都是賊，是強盜；羊卻沒有聽從他們。
⁹ 我就是門；凡從我進來的，必然得救，並且出入得草吃。
¹⁰ 盜賊來，無非要偷竊、殺害、毀壞；我來了，是要叫羊得生命，並且得的更豐盛。
¹¹ 我是好牧人；好牧人為羊捨命。
¹² 若是雇工，不是牧人，羊也不是他自己的，他看見狼來，就撇下羊逃走；狼抓住羊，趕散了羊群。
¹³ 雇工逃走，因他是雇工，並不顧念羊。
¹⁴ 我是好牧人；我認識我的羊，我的羊也認識我，
¹⁵ 正如父認識我，我也認識父一樣；並且我為羊捨命。
¹⁶ 我另外有羊，不是這圈裏的；我必須領他們來，他們也要聽我的聲音，並且要合成一群，歸一個牧人了。
¹⁷ 我父愛我；因我將命捨去，好再取回來。
¹⁸ 沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來。這是我從我父所受的命令。
這段論述是在冬季的修殿節（Joh 10:22 所提）之中還是在前一章末了與法利賽人交談的延續，並不確定。若是前者，那節期可作為其前後內容的日期（支持此看法的是，基督在那裏的論述中延續了羊的比喻，Joh 10:26,27，由此看來那次論述與這次似乎是在同時）。法利賽人憑著一個原則支持自己對基督的反對——他們是教會的牧者，而耶穌既沒有從他們而來的委任，便是僭越者和騙子，因此百姓有責任依附他們以對抗祂。為反對這一點，基督在此描述了誰是假牧人、誰是真牧人，任憑他們自己推斷他們是哪一種。
I. 這裏提出比喻或比方（Joh 10:1-5）；這比方取自那地管理羊群的習俗。為說明神聖真理而用的比方，當取自那些最熟悉、最常見的事物，免得那本當澄清神聖之事的反而使之模糊。這段論述的序言是莊嚴的：我實實在在地告訴你們——阿們、阿們。這強烈的斷言表明了祂所說之事的確實和分量；我們發現教會在讚美和禱告中也雙重阿們（Ps 41:13，72:19，89:52）。我們若要我們的阿們在天上蒙悅納，就當讓基督的阿們在地上有效；祂那重複的阿們。
1. 在這比方中我們有：（1）賊和強盜的證據——他來是要對羊群造成損害、對主人造成損失（Joh 10:1）。他進羊圈不從門進去——因為沒有合法的進入理由，倒從別處爬進去——從窗戶或牆的破口。惡人何等殷勤地要行惡！他們在邪惡的追求中會設下何等的計謀、付出何等的辛勞、冒何等的危險！這當使我們因自己在事奉神上的怠惰和膽怯而羞愧。（2）那區分正當主人——對羊擁有產權並關心它們——的特徵：他從門進去，如同有權柄的人（Joh 10:2），他來是要為它們作某項善工——包紮那受傷的，醫治那有病的（Eze 34:16）。羊需要人的照管，作為回報，它們對人有益（1Co 9:7）；它們為那飼養、看顧它們的人提供衣食。（3）牧人輕易得到的進入：看門的就給他開門（Joh 10:3）。古時他們把羊圈設在房屋的外門之內，為要使羊群更加安全，以致除了看門的為之開門、或房屋主人交出鑰匙的人，沒有人能以正當途徑到它們那裏。（4）他對羊所盡的關照和所預備的供應。羊聽他的聲音——當它們進入羊圈時他對它們親切地說話，如同如今人對狗和馬所行；更甚的是，他按著名叫自己的羊——他對它們的留意如此精確，對它們的記賬如此仔細；他又把它們從羊圈領到青草地；並且（Joh 10:4,5）當他把它們趕出去吃草時，他不是驅趕它們，而是（按當時的習俗）在它們前頭走，為要防備可能遇到的一切損害或危險，而它們既已習慣，便跟著他，安然無恙。（5）羊對牧人的奇妙跟從：它們認得他的聲音，以致能藉之分辨他的心意，並能將之與陌生人的聲音區分開來（因為牛認識主人，Isa 1:3）；它們不跟著生人，倒因懷疑有不良企圖而從他逃跑，不認得他的聲音，知道那不是自己牧人的聲音。這就是比方；它的鑰匙在 Eze 34:31：你們我的群羊乃是人，我是你們的神。
2. 讓我們從這比方觀察：（1）好人被恰當地比作羊。人作為依賴其創造主的受造物，被稱為祂草場的羊。好人作為新造的人，擁有羊的優良品質——無害而不冒犯人如羊；溫柔安靜、不喧嚷；忍耐如羊在剪毛者和屠夫手下；有用有益、馴服順從牧人，並彼此合群，且常用於祭牲。（2）神在世上的教會是一個羊圈，那分散的神的兒女在其中被聚集（Joh 11:52），並在其中聯合為一體；它是美好的圈（Eze 34:14），見 Mic 2:12。這羊圈防守堅固，因為神自己如同四面圍著的火牆（Zec 2:5）。（3）這羊圈大受賊和強盜的威脅——狡猾的誘惑者引誘人放蕩和走迷，殘酷的逼迫者毀滅吞噬人；兇暴的狼（Ac 20:29）；要從基督那裏偷走祂的羊去獻給鬼魔的賊，或偷走它們的食物使它們因缺乏而死的賊；披著羊皮的狼（Mt 7:15）。（4）羊群的大牧者對羊群和一切屬它的事物極其關照。神是那大牧者（Ps 23:1）。祂認識那些屬祂的人，按著名叫他們，為自己標記他們，領它們到肥美的草場，使它們在那裏既得餵養又得安息，對它們說安慰的話，以護理保護它們，以祂的靈和道引導它們，在它們前頭走，使它們踏著祂的腳步行。（5）受託餵養神羊群的副牧者，當在履行那託付上謹慎忠心；官長當護衛它們，保護並促進它們一切屬世的利益；傳道人當在它們屬靈的利益上服事，當以忠心講解應用的神的道、以及妥善施行的福音典禮來餵養它們的靈魂，牧養它們。他們當從正當按立的門進入，看門的就為他們開門；基督的靈要給他們一個敞開的門，在教會中賜他們權柄，也在他們自己心中賜他們確據。他們當按著名認識自己羊群的成員，並看顧他們；當領他們進入公開典禮的草場，在他們中間為首，作他們向神的口、神向他們的口；並在為人上作信徒的榜樣。（6）那些真正是基督之羊的，必十分留心聽從他們的牧人，十分謹慎防備、躲避生人。[1] 他們跟從他們的牧人，因為他們認得他的聲音——既有分辨的耳，又有順服的心。[2] 他們躲避生人，害怕跟從他，因為不認得他的聲音。跟從那些我們在其中分辨不出基督之聲、要把我們從信祂引到對祂的幻想的人，是危險的。而那些經歷過神聖真理在其靈魂上的能力和功效、嘗過其滋味的人，有奇妙的機敏能發現撒但的詭計，並分辨善惡。
II. 猶太人對這段論述的主旨和含義的無知（Joh 10:6）：耶穌將這比喻告訴他們——這番比喻性、卻充滿智慧、優美而富教益的論述，但他們不明白所說的是甚麼意思——不察覺祂所說的賊和強盜是指誰，好牧人又是指誰。許多聽見基督之道的人的罪和羞恥，就是他們不明白，而他們之所以不明白，是因為不願明白，又因為他們要誤解它。他們對事物本身既無認識又無品味，因此不明白用以說明它們的比喻和比較。法利賽人對自己的知識大有自負，不能忍受它被質疑，卻連明白耶穌所說之事的常識都沒有；那些事超過了他們的能力。常常那些最大的知識假冒者，在神的事上最為無知。
III. 基督對這比喻的解釋，充分開啟了其中各項。無論主的話中有何難處，我們只要願意明白，就必發現祂樂意自我解釋。我們必發現一處經文解釋另一處，可稱頌的聖靈作可稱頌的耶穌的詮釋者。基督在比喻中藉此將牧人與強盜區分開來——他從門進去。而在比喻的解釋中，祂使自己既是牧人所進的門，又是從門進去的牧人。雖然在修辭上使同一個人既是門又是牧人可能是語病，但在神學上使基督的權柄出於自己——正如祂在自己有生命一樣——並非語病；而且祂憑自己的血作為門進入聖所也是如此。
1. 基督是門。祂對那些自稱尋求義、卻如所多瑪人那樣疲乏尋找門卻找不著之處的人說這話。祂對自認為神惟一之羊的猶太人、和自認為他們惟一之牧者的法利賽人說：我就是羊圈的門——教會的門。
（1）總的來說，[1] 祂如同關閉的門，為要把賊和強盜、以及一切不配進入的人擋在外面。關門是保衛房屋；而神的教會有甚麼比主耶穌——以及祂的智慧、權能、良善——介入在它與它一切仇敵之間——更大的保障呢？[2] 祂如同敞開的門，為著通行和交通。第一，藉著基督作為門，我們初次被接入神的羊群（Joh 14:6）。第二，我們在宗教的為人中藉著祂的幫助、在祂裏面蒙悅納而出入；在祂的名下行走往來（Zec 10:12）。第三，藉著祂，神臨到祂的教會、眷顧它、向它彰顯自己。第四，藉著祂作為門，羊最終被接入天國（Mt 25:34）。
（2）更具體地說，
[1] 基督是牧者的門，以致凡不藉著祂進來的，都不可算為牧者，倒要（按 Joh 10:1 所定的規則）算為賊和強盜（雖然他們自稱是牧者）；但羊沒有聽從他們。這是指著以色列中一切有牧者之名的人——無論是官長還是傳道人——說的，他們在沒有任何對彌賽亞的顧念、除了自己屬肉體利益所提示的之外沒有任何對祂的期待的情形下行使職務。請注意：第一，對他們的描述：他們是賊和強盜（Joh 10:8）；一切在祂以先來的——不是在時間上，他們當中有許多是忠心的牧者，而是一切搶先祂的委任、在祂差遣之前就來的（Jer 23:21），一切在祂之上自取優先和超越的，正如敵基督被說成高抬自己（2Th 2:4）。「文士、法利賽人和祭司長——一切，甚至凡在我以先來的，就是那些企圖先發制人佔據我的利益、以對我的偏見先入為主地佔據百姓的心、藉此阻止我在他們心中得著任何地位的人——他們是賊和強盜，偷竊那些他們沒有權利擁有的心，欺詐了那正當的主人對其產業的所有權。」他們定我們救主為賊為強盜，因為祂不從他們這門進去，也不從他們領取執照；但祂表明他們本當從祂領受委任、由祂接納、在祂之後而來，而他們既沒有如此，反倒搶在祂前頭，便是賊和強盜。他們不肯作祂的門徒進來，因此被定為篡奪者，他們所謂的委任被撤銷、取代。請注意，與基督競爭的就是搶劫祂教會的人，無論他們自稱是牧者、甚或是牧者的牧者。第二，為保護羊免受他們侵害所採取的關照：*但羊沒有聽從他們。*那些有真實的敬虔味道、屬靈屬天、真誠奉獻給神和敬虔的人，斷不能贊同長老的遺傳，也不能欣賞他們的形式。基督的門徒並沒有從他們的主那裏領受特別的指示，卻不以用不潔的手吃飯、或在安息日掐麥穗為有罪；因為沒有甚麼比法利賽主義更與真基督教對立，也沒有甚麼比他們虛偽的敬虔更令一個真實敬虔的靈魂生厭。
[2] 基督是羊的門（Joh 10:9）：藉著我（di emou——以我為門）若有人進入羊圈，作為羊群中的一隻，他必然得救；不僅免於賊和強盜的侵害，而且他要蒙福，他要出入。這裏有：第一，進入羊圈的明確指示：我們必須藉著耶穌基督這門進去。藉著信祂——神與人之間的偉大中保——我們進入與神的立約和相交。除了進入基督的教會，沒有別的路進入神的教會；除了那些樂意順服救贖主的恩典和治理的人，沒有別人被視為人間神國的成員。我們如今必須從信心的門進入（Ac 14:27），因為無辜的門已對我們關閉，那通道已成為不可通的（Ge 3:24）。第二，給那遵守這指示之人的寶貴應許。1. 他們將來必然得救；這是他們歸宿的特權。這些羊必蒙拯救，免得因所犯的過犯被神的公義扣押、拘禁——因為損害已由他們的大牧者作出了補償；免得成為吼叫的獅子的掠物；他們必永遠蒙福。2. 與此同時，他們要出入得草吃；這是他們路上的特權。他們要靠基督的恩典在世上為人，要在祂的圈中如同人在自己家中，有自由的進入、出去和返回。真信徒在基督裏在家一般；他們出去時，不像外人那樣被拒於門外，而有再進來的自由；他們進來時，不像擅入者那樣被關在裏面，而有出去的自由。他們早晨出到田野，夜間進入羊圈；在這兩者中牧人都引領、保護他們，他們在這兩者中都得草吃——田野有青草，羊圈有飼料。無論公開或私下，他們都有神的道可以相交，他們屬靈的生命藉以得著支持和滋養，他們敬虔的願望也從中得著滿足；他們被神家中的美善所充滿。
2. 基督是牧者（Joh 10:11 等）。舊約預言祂是牧者（Isa 40:11，Eze 34:23，37:24，Zec 13:7）。在新約中祂被稱為大牧者（Heb 13:20）、牧長（1Pe 5:4）、我們靈魂的牧人和監督（1Pe 2:25）。神——我們的大主人，我們因受造而成為祂草場的羊——已設立祂的兒子耶穌作我們的牧者；而祂在此一次又一次承認這關係。祂對祂的教會和每一個信徒所有的關照，正如好牧人對他羊群所有的；祂也期待教會和每一個信徒對祂所有的跟從和聽從，正如那些地方的牧者從他們羊群所得的。
（1）基督是牧者，不像賊，不像那些不從門進來的人。請注意，
[1] 賊的惡意設計（Joh 10:10）：盜賊來沒有絲毫善意，無非是為了偷竊、殺害、毀壞。第一，那些被他們偷竊的——他們把心和情感從基督和祂的草場偷走——他們在屬靈上殺害毀壞；因為他們暗中引進的異端是陷害人的。欺騙靈魂的人就是殺害靈魂的人。那些以把聖經保留在人不明白的語言中來偷走聖經的人，那些以殘缺和改變其性質來偷走聖禮的人，那些以自己的發明取代基督的典禮而偷走它們的人——他們殺害毀壞；無知和偶像是毀滅性的事物。第二，那些他們不能偷竊的——他們既不能引誘、驅趕，又不能帶走脫離基督羊群的人——他們企圖藉著逼迫和屠殺在身體上殺害毀壞。那不肯被搶劫的人就有被殺的危險。
[2] 牧人的恩慈設計；祂來，
第一，要賜生命給羊。與賊要殺害毀壞的設計相對（那也是文士和法利賽人的設計），基督說：我來到人中間，1. 要叫他們得生命。祂來要把生命賜給羊群——就是教會整體，那看起來更像一個滿了枯骨的山谷，而不像一個遍滿羊群的草場。基督來為神聖真理辯護，潔淨神聖典禮，糾正弊端，復甦將熄的熱心，去尋找祂羊群中迷失的，去包紮那受傷的（Eze 34:16）——這對祂的教會而言就是如從死裏復活一般的生命。祂來要賜生命給個別的信徒。生命包括一切美善，並與所威脅的死相對（Ge 2:17）；好叫我們得生命——如同罪犯被赦免時、病人被治癒時、死人被復起時；好叫我們得以稱義、成聖，至終得榮耀。2. 要叫他們得的更豐盛，kai perisson echōsin。如我們所讀，這是比較級——要叫他們得著比因罪而失去、沒收的生命更豐盛的生命，比摩西律法所應許的——迦南的長壽——更豐盛，比所能期望或我們所能求所想的更豐盛。但它也可不帶比較之意來理解——要叫他們得豐盛，或豐豐富富地得著。基督來要賜生命，並perisson ti——更多一點，更好一點——帶著優勢的生命；好叫我們在基督裏不僅活著，而且活得舒適、活得豐盛、活著並喜樂。豐盛的生命就是永生——沒有死、也不怕死的生命，生命以及更豐盛。
第二，要為羊捨命，而這是為要賜生命給他們（Joh 10:11）：好牧人為羊捨命。1. 每個好牧人為羊冒險、捨命，這是好牧人的本性。雅各如此行，他情願忍受那樣的疲乏來照管它們（Ge 31:40）。大衛也如此行，他殺了獅子和熊。保羅就是這樣的靈魂牧者，他情願花費自己、被花費來服事他們，並不以自己的性命為念，與他們的救恩相比。但 2. 為買贖祂的羊群而捨命（Ac 20:28），為他們的過犯作出補償，並流血洗淨他們——這是大牧者的特權。
（2）基督是好牧人，不像雇工。有許多人不是賊——不以殺害毀壞羊為目的——倒有牧者之名，卻在履行職責上十分疏忽，因他們的疏忽羊群大受損害；愚昧的牧人、懶惰的牧人（Zec 11:15,17）。為反對這些人，
[1] 基督在此自稱是好牧人（Joh 10:11），又（Joh 10:14）ho poimēn ho kalos——那位牧人，那位好牧人——神所應許的。請注意，耶穌基督是最好的牧者，世上最適合照管靈魂的，沒有人像祂那樣有技巧、那樣忠心、那樣溫柔，沒有人像祂那樣餵養和引導、保護和醫治靈魂。
[2] 祂證明自己如此，反對一切雇工（Joh 10:12-14）。其中請注意，
第一，不忠心的牧者之疏忽被描述出來（Joh 10:12,13）；那作雇工的——被雇為僕人、為其辛勞得報酬的——羊不是他自己的——他既不因它們得益也不因它們受損——看見狼來或某種危險威脅，就撇下羊交給狼，因為他實在並不顧念它們。這裏明明是指著那偶像牧者說的（Zec 11:17）。邪惡的牧者——官長和傳道人——在此既按其壞原則、也按其壞行為被描述出來。
a. 他們的壞原則——壞行為的根源。是甚麼使那些在艱難時期受託照管靈魂的人背叛所託、在平順時期又不放在心上？是甚麼使他們虛假、輕浮、自私？是因為他們是雇工，並不顧念羊。就是說：（a.）屬世的財富是他們最大的好處；這是因為他們是雇工。他們承接牧者的職分，是當作謀生和發財的行業，不是當作服事基督和行善的機會。是對錢財和肚腹的愛驅使他們在其中前行。這不是說那些伺候祭壇的人靠祭壇養生、舒適度日，就是雇工。工人得飲食是應當的；可恥的供養很快就會造成可恥的職事。但那些愛工價過於工作、並以此為念的人才是雇工，正如雇工被說成如此行（De 24:15）。見 1Sa 2:29，Isa 56:11，Mic 3:5,11。（b.）他們職分的工是他們最不放在心上的。他們不看重羊，對別人的靈魂漠不關心；他們的事是作弟兄的主，不是作弟兄的看守者或幫助者；他們只顧自己的事，不像提摩太那樣自然掛念靈魂的景況。除了狼來時逃跑，還能期望甚麼呢？他並不顧念羊，因為他是羊不是他自己的人。在某方面我們可以說，最好的副牧者，羊也不是他們自己的——他們對羊沒有主權，也沒有產權（餵養我的羊和我的小羊，基督說）；但在珍視和情感上，它們當是他們自己的。保羅看他稱為我所親愛所想念的人為他自己的。那些不真心擁抱教會的利益、不使之成為自己的人，不久就會對它們不忠。
b. 他們的壞行為——這些壞原則的後果（Joh 10:12）。這裏請看：（a.）雇工何等卑劣地擅離職守；當他看見狼來——那時最需要他——他卻撇下羊逃走。請注意，那些顧自己安全過於本分的人，很容易成為撒但試探的掠物。（b.）後果何等致命！雇工以為羊可以自尋出路，事實卻非如此：狼抓住它們，趕散了羊群，羊群遭受了可悲的蹂躪——這一切都要算在那不忠的牧者賬上。滅亡之靈魂的血，要向那疏忽的守望者追討。
第二，請看這裏好牧人的恩典和溫柔，與前者相對，正如預言中所述（Eze 34:21,22 等）：*我是好牧人。*這對教會和她一切的朋友是安慰——無論她因她屬下官員的背叛和失職而受何等損害和危險，主耶穌是、也將是——正如祂歷來所是——好牧人。這裏有牧者之善的兩大實例。
a. 祂熟悉祂的羊群——熟悉一切屬於、或任何方面附屬於祂羊群的；這有兩類，祂都認識：
（a.）祂熟悉一切如今屬於祂羊群的（Joh 10:14,15），正如好牧人（Joh 10:3,4）：*我認識我的羊，我的羊也認識我。*請注意，基督與真信徒之間有相互的認識；他們彼此非常熟悉，而認識表示情感。
[a.] 基督認識祂的羊。祂以分辨的眼目認識誰是祂的羊、誰不是；祂在羊的諸多軟弱下認出羊，在山羊最貌似可信的偽裝下認出山羊。祂以恩待的眼目認識那些實在是祂自己之羊的；祂留意他們的狀態，為他們掛心，對他們存有溫柔體恤的眷顧，並在祂於幔內永遠活著所作的代求中不斷記念他們；祂藉著祂的靈恩惠地探訪他們，並與他們相交；祂認識他們，即祂悅納、接受他們，如 Ps 1:6，37:18，Ex 33:17。
[b.] 祂被他們所認識。祂以恩待的眼目觀察他們，他們以信心的眼目觀察祂。基督認識祂的羊在他們認識祂之先被提出，因為祂先認識、先愛我們（1Jo 4:19）；而且我們的蒙福不那麼在於我們認識祂，而在於我們被祂所認識（Ga 4:9）。然而基督的羊的特徵是他們認識祂——從一切假冒和闖入者中認出祂；他們認識祂的心意，認得祂的聲音，藉著經歷認識祂受死的功效。基督在此說話，好像以被祂的羊認識為榮、以他們的尊敬為尊榮一般。在此機會上，基督提到（Joh 10:15）祂的父與祂自己之間的相互認識：正如父認識我，我也認識父。如今這可被視為：或者，第一，作為基督與信徒之間那親密認識和關係的根基。作為這關係之紐帶的恩典之約，是建立在父與子之間的救贖之約上的——我們可以確信這約穩固；因為父與子在這事上彼此完全相通，不可能有任何差錯會使這事留下任何不確定、或使之陷入任何危險。主耶穌認識祂所揀選的人，並對他們有把握（Joh 13:18），他們也認識他們所信的是誰，並對祂有把握（2Ti 1:12）；而兩者的根基，都在於父與子在那平安的謀略中對彼此心意的完全認識。或者，第二，作為恰當的比方，說明基督與信徒之間的親密。這可與前面的話相連：我認識我的羊，我的羊也認識我，正如父認識我、我也認識父；比較 Joh 17:21。1. 正如父認識子、愛祂、在祂受苦時承認祂——當祂如羊被牽到宰殺之地時——照樣基督認識祂的羊，以謹慎溫柔的眼目看顧他們，當他們被撇下獨處時必與他們同在，正如祂的父與祂同在一樣。2. 正如子認識父、愛祂、順服祂、總是作那討祂喜悅的事——甚至在祂似乎離棄自己時仍信靠祂為自己的神——照樣信徒以順服信靠的心認識基督。
（b.）祂熟悉那些此後要屬於這羊群的（Joh 10:16）：我另外有羊——有權利和利益在其中——不是這圈裏的——不是猶太教會的；*他們我必須領來。*請注意，
[a.] 基督對可憐外邦人的眷顧。祂有時暗示自己對以色列家迷失的羊的特別關心；祂親自的事工確實只限於他們；但祂說：我另外有羊。那些在時間過程中將要在基督裏信、從外邦人中蒙召歸順祂的人，在此被稱為羊，而且被說成是祂的——雖然他們尚未蒙召，其中許多尚未出生——因為他們在神愛的旨意中從永恆被揀選、賜給基督。基督憑著父的賜予和自己買贖的權利，對許多祂尚未擁有的靈魂擁有權利；如此祂在哥林多有許多的百姓，而那時它還伏在邪惡之中（Ac 18:10）。「那些另外的羊我有，」基督說，「他們在我的心上，在我的眼中，我必得著他們如同已經得著了一樣。」如今基督論到那些另外的羊，第一，為要消除那加在祂身上的輕視——就是祂跟從者少、只有小小的羊群，因此若是好牧人，也不過是貧窮的牧人：「但，」祂說，「我有比你們所看見的更多的羊。」第二，為要挫猶太人的驕傲和虛榮——他們以為彌賽亞必須從他們當中招聚祂一切的羊。「不，」基督說，「我有別的羊，我要把他們與我羊群中的小羊同列，雖然你們不屑將他們與你們羊群中的狗同列。」
[b.] 祂恩典對他們的旨意和定意：「他們我必須領來——領他們歸向神，領他們進入教會，而為此，領他們脫離他們虛妄的為人，領他們從流蕩中歸回，如同那迷失的羊」（Lu 15:5）。但祂為何必須領他們來？這必要性何在？第一，他們情形的必要性要求如此：「我必須領他們來，否則他們必被撇下無盡地流蕩，因為他們如同羊，自己永不會歸回，也沒有別人能、或肯領他們回來。」第二，祂自己承諾的必要性要求如此；祂必須領他們來，否則祂就是對所託不忠、對所承擔的不誠。「他們是我自己的——買贖、付了價的——因此我不可忽略他們、任憑他們滅亡。」祂必須在尊嚴上領來那些交託給祂的。
[c.] 這事快樂的果效和結果，在於兩件事：第一，「他們要聽我的聲音。不僅我的聲音在他們中間被聽見——（他們未曾聽見，因此不能信；如今福音的聲音要傳到地極），而且要被他們聽見；我要說話，並賜他們能聽見。」信道是從聽道來的，我們殷勤留意基督的聲音，既是我們被領到基督面前、並藉著祂到神面前的途徑，也是其憑據。第二，*要合成一群，歸一個牧人。*既有一位牧者，也必有一群羊。猶太人和外邦人一旦歸向對基督的信，便被聯合成一個教會，同等分享其中的特權而無分別。他們既聯合於基督，便在祂裏面聯合；兩根杖要在主的手中成為一根。請注意，一位牧者造成一群羊；一位基督造成一個教會。教會在其體制上既是一——順服一位元首、被一位聖靈激勵、受一個準則引導——其成員也當在愛心上是一（Eph 4:3-6）。
b. 基督為祂的羊獻上自己是祂作好牧人的另一個證據，而在此祂更是彰顯了祂的愛（Joh 10:15,17,18）。
（a.）祂宣告自己為祂的羊群受死的目的（Joh 10:15）：我為羊捨命。祂不僅為他們冒生命危險（在那樣的情形中，保全它的希望可能與失去它的恐懼相抵），更實際地交出了它，並順服了為我們救贖而死的必要；tithēmi——我把它作為抵押或保證放下；作為已支付的購價。指定受宰殺、預備作祭牲的羊，是以牧者的血來贖回的。祂捨命，hyper tōn probatōn——不僅是為羊的益處，更是代替他們。千千萬萬的羊曾作為贖罪祭為它們的牧者獻上，但這裏，藉著一個驚人的逆轉，牧者為羊被獻為祭。當以色列的牧者大衛自己有罪、滅命的天使為他的緣故向羊群拔劍之時，他有充分理由懇求：這些羊作了甚麼惡？願你的手攻擊我（2Sa 24:17）。但大衛的子孫無罪無瑕；而祂的羊，甚麼惡沒有作過呢？祂卻說：願你的手攻擊我。基督在此似乎是指著那預言說的（Zec 13:7）：刀劍哪，應當醒起，攻擊我的牧人；而擊打牧者雖然目前是羊群的分散，卻是為著日後的聚集。
（b.）祂以四個考量除去了十字架的冒犯——那對許多人是絆腳石的：
[a.] 祂為羊捨命是條件——履行這條件使祂有權享有祂高升狀態的尊榮和權能（Joh 10:17）：「我父愛我；因我將命捨去。」在這些條件上，我作為中保，要期待我父的悅納和稱許，以及為我預備的榮耀——即我成為選民餘民的祭物。並非作為神的兒子，祂不是從永恆就蒙父所愛，而是作為神人、作為以馬內利，祂因此蒙父所愛，因為祂承擔了為羊捨命；因此神以祂為自己所揀選的而喜悅，因為在這事上祂是祂的忠僕（Isa 42:1）；因此祂說：*這是我的愛子。*這是神對人的愛何等的實例——祂因愛我們而更愛祂的兒子！請看基督何等看重祂父的愛，以致為了向那愛推薦自己，祂情願為羊捨命。祂既以為神的愛足以報償祂一切的事奉和受苦，我們豈可認為它對我們的太少，而去討世界的笑容來補足嗎？因此我父愛我——即愛我，以及一切因信與我成為一的人；愛我，以及那奧祕的身體——因為我將命捨去。
[b.] 祂捨命是為了再取回來：我將命捨去，好再取回來。第一，這是祂父之愛的果效，也是祂高升的頭一步——那愛的果子。因為祂是神的聖者，祂必不見朽壞（Ps 16:10）。神太愛祂，不會把祂留在墳墓裏。第二，這是祂捨命時所矚目的——好有機會藉著復活以大能顯明自己是神的兒子（Ro 1:4）。藉著神聖的策略（如艾城之前那次，Jos 8:15），祂向死屈服，彷彿在死面前被擊打，好更榮耀地征服死、勝過墳墓。祂捨下被輕看的身體，好取回得榮耀的身體——適於升入屬靈世界的；祂捨下適於這世界的生命，卻取回適於那世界的——如同麥粒（Joh 12:24）。
[c.] 祂在自己的受苦和受死上完全出於自願（Joh 10:18）：「沒有人能違背我的旨意將我的生命從我奪去，我卻自由地自己捨去——我把生命作為我自己的作為和行為交出，因為我有（這是無人所有的）權柄捨了，也有權柄取回來。」
第一，請看基督作為生命之主——特別是祂自己生命（祂在自己有）的主——的權能。1. 祂有權能保全自己的生命以對抗全世界，以致若沒有祂自己的同意，生命不能被奪去。基督的生命看似被強取，實則是交出的；否則它就是不可攻克的，永不能被奪。主耶穌落入逼迫者手中，不是因為祂不能避免，而是因為祂的時候到了，祂便把自己交在他們手中。沒有人奪我的命去。這是最英勇的英豪也未曾發出的挑戰。2. 祂有權能捨去生命。（1）祂有能力如此行。祂能在所喜悅之時，解開靈魂與身體之間聯合的結，而無須對自己施以任何暴力，便能使兩者分離：祂既自願取上一個身體，也能自願再把它放下——這在祂大聲喊叫、交出靈魂之時顯明了。（2）祂有權柄（exousian）如此行。雖然我們能找到殘酷的工具來結束自己的生命，Id possumus quod jure possumus——我們只能作我們合法地能作的。我們無權如此行；但基督有至高的權柄，可隨己意處置自己的生命。祂既不欠生命的債（如我們），也不欠死的債，而是完全sui juris——屬於自己的。3. 祂有權能取回來；我們卻沒有。我們的生命一旦捨去，就如水倒在地下；但基督捨命之時，仍把生命留在可及之處、可喚之處，能將它取回。祂以自願的讓渡交出它，便能隨意限制這交出，而且祂帶著撤銷的權力如此行——這對保存這交出的目的是必要的。
第二，請看基督的恩典；既沒有人能按律法向祂索命，也沒有人能用武力奪取，祂便自己捨命，為我們的救贖。祂獻上自己作救主：看哪，我來了；然後，因我們情形的必要如此要求，祂獻上自己作祭物：我在這裏，讓這些人走吧；我們憑這旨意得以成聖（Heb 10:10）。祂既是獻祭者，又是祭物，因此祂捨命就是祂獻上自己。
英語原文
The Good Shepherd
¹ Verily, 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.
² But he that entereth in by the door is the shepherd of the sheep.
³ To him the porter openeth; 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.
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.
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.
¹² But he that is a 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.
¹³ The hireling fleeth, because he is a hireling, and careth not for the sheep.
¹⁴ I am the good shepherd, and know my sheep, and am known of mine.
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.
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 Father.
It is not certain whether this discourse was at the feast of dedication in the winter (spoken of Joh 10:22), which may be taken as the date, not only of what follows, but of what goes before (that which countenances this is, that Christ, in his discourse there, carries on the metaphor of the sheep, Joh 10:26,27, whence it seems that that discourse and this were at the same time); or whether this was a continuation of his parley with the Pharisees, in the close of the foregoing chapter. The Pharisees supported themselves in their opposition to Christ with this principle, that they were the pastors of the church, and that Jesus, having no commission from them, was an intruder and an impostor, and therefore the people were bound in duty to stick to then, against him. In opposition to this, Christ here describes who were the false shepherds, and who the true, leaving them to infer what they were.
I. Here is the parable or similitude proposed (Joh 10:1-5); it is borrowed from the custom of that country, in the management of their sheep. Similitudes, used for the illustration of divine truths, should be taken from those things that are most familiar and common, that the things of God be not clouded by that which should clear them. The preface to this discourse is solemn: Verily, verily, I say unto you,—Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Ps 41:13,72:19,89:52. If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens.
1. In the parable we have, (1.) The evidence of a thief and robber, that comes to do mischief to the flock, and damage to the owner, Joh 10:1. He enters not by the door, as having no lawful cause of entry, but climbs up some other way, at a window, or some breach in the wall. How industrious are wicked people to do mischief! What plots will they lay, what pains will they take, what hazards will they run, in their wicked pursuits! This should shame us out of our slothfulness and cowardice in the service of God. (2.) The character that distinguishes the rightful owner, who has a property in the sheep, and a care for them: He enters in by the door, as one having authority (Joh 10:2), and he comes to do them some good office or other, to bind up that which is broken, and strengthen that which is sick, Eze 34:16. Sheep need man's care, and, in return for it, are serviceable to man (1Co 9:7); they clothe and feed those by whom they are coted and fed. (3.) The ready entrance that the shepherd finds: To him the porter openeth, Joh 10:3. Anciently they had their sheepfolds within the outer gates of their houses, for the greater safety of their flocks, so that none could come to them the right way, but such as the porter opened to or the master of the house gave the keys to. (4.) The care he takes and the provision he makes for his sheep. The sheep hear his voice, when he speaks familiarly to them, when they come into the fold, as men now do to their dogs and horses; and, which is more, he calls his own sheep by name, so exact is the notice he takes of them, the account he keeps of them; and he leads them our from the fold to the green pastures; and (Joh 10:4,5) when he turns them out to graze he does not drive them, but (such was the custom in those times) he goes before them, to prevent any mischief or danger that might meet them, and they, being used to it, follow him, and are safe. (5.) The strange attendance of the sheep upon the shepherd: They know his voice, so as to discern his mind by it, and to distinguish it from that of a stranger (for the ox knows his owner, Isa 1:3), and a stranger will they not follow, but, as suspecting some ill design, will flee from him, not knowing his voice, but that it is not the voice of their own shepherd. This is the parable; we have the key to it, Eze 34:31: You my flock are men, and I am your God.
2. Let us observe from this parable, (1.) That good men are fitly compared to sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. Good men, as new creatures, have the good qualities of sheep, harmless and inoffensive as sheep; meek and quiet, without noise; patient as sheep under the hand both of the shearer and of the butcher; useful and profitable, tame and tractable, to the shepherd, and sociable one with another, and much used in sacrifices. (2.) The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together (Joh 11:52), and in which they are united and incorporated; it is a good fold, Eze 34:14. See Mic 2:12. This fold is well fortified, for God himself is as a wall of fire about it, Zec 2:5. (3.) This sheepfold lies much exposed to thieves and robbers; crafty seducers that debauch and deceive, and cruel persecutors that destroy and devour; grievous wolves (Ac 20:29); thieves that would steal Christ's sheep from him, to sacrifice them to devils, or steal their food from them, that they might perish for lack of it; wolves in sheep's clothing, Mt 7:15. (4.) The great Shepherd of the sheep takes wonderful care of the flock and of all that belong to it. God is the great Shepherd, Ps 23:1. He knows those that are his calls them by name, marks them for himself, leads them out to fat pastures, makes them both feed and rest there, speaks comfortably to them, guards them by his providence, guides them by his Spirit and word, and goes before them, to set them in the way of his steps. (5.) The under-shepherds, who are entrusted to feed the flock of God, ought to be careful and faithful in the discharge of that trust; magistrates must defend them, and protect and advance all their secular interests; ministers must serve them in their spiritual interests, must feed their souls with the word of God faithfully opened and applied, and with gospel ordinances duly administered, taking the oversight of them. They must enter by the door of a regular ordination, and to such the porter will open; the Spirit of Christ will set before them an open door, give them authority in the church, and assurance in their own bosoms. They must know the members of their flocks by name, and watch over them; must lead them into the pastures of public ordinances, preside among them, be their mouth to God and God's to them; and in their conversation must be examples to the believers. (6.) Those who are truly the sheep of Christ will be very observant of their Shepherd, and very cautious and shy of strangers. [1.] They follow their Shepherd, for they know his voice, having both a discerning ear, and an obedient heart. [2.] They flee from a stranger, and dread following him, because they know not his voice. It is dangerous following those in whom we discern not the voice of Christ, and who would draw us from faith in him to fancies concerning him. And those who have experienced the power and efficacy of divine truths upon their souls, and have the savour and relish of them, have a wonderful sagacity to discover Satan's wiles, and to discern between good and evil.
II. The Jew's ignorance of the drift and meaning of this discourse (Joh 10:6): Jesus spoke this parable to them, this figurative, but wise, elegant, and instructive discourse, but they understood not what the things were which he spoke unto them, were not aware whom he meant by the thieves and robbers and whom by the good Shepherd. It is the sin and shame of many who hear the word of Christ that they do not understand it, and they do not because they will not, and because they will mis-understand it. They have no acquaintance with, nor taste of, the things themselves, and therefore do not understand the parables and comparisons with which they are illustrated. The Pharisees had a great conceit of their own knowledge, and could not bear that it should be questioned, and yet they had not sense enough to understand the things that Jesus spoke of; they were above their capacity. Frequently the greatest pretenders to knowledge are most ignorant in the things of God.
III. Christ's explication of this parable, opening the particulars of it fully. Whatever difficulties there may be in the sayings of the Lord Jesus, we shall find him ready to explain himself, if we be but willing to understand him. We shall find one scripture expounding another, and the blessed Spirit interpreter to the blessed Jesus. Christ, in the parable, had distinguished the shepherd from the robber by this, that he enters in by the door. Now, in the explication of the parable, he makes himself to be both the door by which the shepherd enters and the shepherd that enters in by the door. Though it may be a solecism in rhetoric to make the same person to be both the door and the shepherd, it is no solecism in divinity to make Christ to have his authority from himself, as he has life in himself; and himself to enter by his own blood, as the door, into the holy place.
1. Christ is the door. This he saith to those who pretended to seek for righteousness, but, like the Sodomites, wearied themselves to find the door, where it was not to be found. He saith it to the Jews, who would be thought God's only sheep, and to the Pharisees, who would be thought their only shepherds: I am the door of the sheepfold; the door of the church.
(1.) In general, [1.] He is as a door shut, to keep out thieves and robbers, and such as are not fit to be admitted. The shutting of the door is the securing of the house; and what greater security has the church of God than the interposal of the Lord Jesus, and his wisdom, power, and goodness, betwixt it and all its enemies? [2.] He is as a door open for passage and communication. First, By Christ, as the door, we have our first admission into the flock of God, Joh 14:6. Secondly, We go in and out in a religious conversation, assisted by him, accepted in him; walking up and down in his name, Zec 10:12. Thirdly, By him God comes to his church, visits it, and communicates himself to it. Fourthly, By him, as the door, the sheep are at last admitted into the heavenly kingdom, Mt 25:34.
(2.) More particularly,
[1.] Christ is the door of the shepherds, so that none who come not in by him are to be accounted pastors, but (according to the rule laid down, Joh 10:1) thieves and robbers (though they pretended to be shepherds); but the sheep did not hear them. This refers to all those that had the character of shepherds in Israel, whether magistrates or ministers, that exercised their office without any regard to the Messiah, or any other expectations of him than what were suggested by their own carnal interest. Observe, First, The character given of them: they are thieves and robbers (Joh 10:8); all that went before him, not in time, many of them were faithful shepherds, but all that anticipated his commission, and went before he sent them (Jer 23:21), that assumed a precedency and superiority above him, as the antichrist is said to exalt himself, 2Th 2:4. "The scribes, and Pharisees, and chief priests, all, even as many as have come before me, that have endeavoured to forestal my interest, and to prevent my gaining any room in the minds of people, by prepossessing them with prejudices against me, they are thieves and robbers, and steal those hearts which they have no title to, defrauding the right owner of his property." They condemned our Saviour as a thief and a robber, because he did not come in by them as the door, nor take out a license from them; but he shows that they ought to have received their commission from him, to have been admitted by him, and to have come after him, and because they did not, but stepped before him, they were thieves and robbers. They would not come in as his disciples, and therefore were condemned as usurpers, and their pretended commissions vacated and superseded. Note, Rivals with Christ are robbers of his church, however they pretend to be shepherds, nay, shepherds of shepherds. Secondly, The care taken to preserve the sheep from them: But the sheep did not hear them. Those that had a true savour of piety, that were spiritual and heavenly, and sincerely devoted to God and godliness, could by no means approve of the traditions of the elders, nor relish their formalities. Christ's disciples, without any particular instructions from their Master, made no conscience of eating with unwashen hands, or plucking the ears of corn on the sabbath day; for nothing is more opposite to true Christianity than Pharisaism is, nor any thing more disrelishing to a soul truly devout than their hypocritical devotions.
[2.] Christ is the door of the sheep (Joh 10:9): By me (di emou—through me as the door) if any man enter into the sheepfold, as one of the flock, he shall be saved; shall not only by safe from thieves and robbers, but he shall be happy, he shall go in and out. Here are, First, Plain directions how to come into the fold: we must come in by Jesus Christ as the door. By faith in him, as the great Mediator between God and man, we come into covenant and communion with God. There is no entering into God's church but by coming into Christ's church; nor are any looked upon as members of the kingdom of God among men but those that are willing to submit to the grace and government of the Redeemer. We must now enter by the door of faith (Ac 14:27), since the door of innocency is shut against us, and that pass become unpassable, Ge 3:24. Secondly, Precious promises to those who observe this direction. 1. They shall be saved hereafter; this is the privilege of their home. These sheep shall be saved from being distrained and impounded by divine justice for trespass done, satisfaction being made for the damage by their great Shepherd, saved from being a prey to the roaring lion; they shall be for ever happy. 2. In the mean time they shall go in and out and find pasture; this is the privilege of their way. They shall have their conversation in the world by the grace of Christ, shall be in his fold as a man at his own house, where he has free ingress, egress, and regress. True believers are at home in Christ; when they go out, they are not shut out as strangers, but have liberty to come in again; when they come in, they are not shut in as trespassers, but have liberty to go out. They go out to the field in the morning, they come into the fold at night; and in both the Shepherd leads and keeps them, and they find pasture in both: grass in the field, fodder in the fold. In public, in private, they have the word of God to converse with, by which their spiritual life is supported and nourished, and out of which their gracious desires are satisfied; they are replenished with the goodness of God's house.
2. Christ is the shepherd, Joh 10:11, etc. He was prophesied of under the Old Testament as a shepherd, Isa 40:11, Eze 34:23,37:24, Zec 13:7. In the New Testament he is spoken of as the great Shepherd (Heb 13:20), the chief Shepherd (1Pe 5:4), the Shepherd and bishop of our souls, 1Pe 2:25. God, our great owner, the sheep of whose pasture we are by creation, has constituted his Son Jesus to be our shepherd; and here again and again he owns the relation. He has all that care of his church, and every believer, that a good shepherd has of his flock; and expects all that attendance and observance from the church, and every believer, which the shepherds in those countries had from their flocks.
(1.) Christ is a shepherd, and not as the thief, not as those that came not in by the door. Observe,
[1.] The mischievous design of the thief (Joh 10:10): The thief cometh not with any good intent, but to steal, and to kill, and to destroy. First, Those whom they steal, whose hearts and affections they steal from Christ and his pastures, they kill and destroy spiritually; for the heresies they privily bring in are damnable. Deceivers of souls are murderers of souls. Those that steal away the scripture by keeping it in an unknown tongue, that steal away the sacraments by maiming them and altering the property of them, that steal away Christ's ordinances to put their own inventions in the room of them, they kill and destroy; ignorance and idolatry are destructive things. Secondly, Those whom they cannot steal, whom they can neither lead, drive, nor carry away, from the flock of Christ, they aim by persecutions and massacres to kill and destroy corporally. He that will not suffer himself to be robbed is in danger of being slain.
[2.] The gracious design of the shepherd; he is come,
First, To give life to the sheep. In opposition to the design of the thief, which is to kill and destroy (which was the design of the scribes and Pharisees) Christ saith, I am come among men, 1. That they might have life. He came to put life into the flock, the church in general, which had seemed rather like a valley full of dry bones than like a pasture covered over with flocks. Christ came to vindicate divine truths, to purify divine ordinances, to redress grievances, and to revive dying zeal, to seek those of his flock that were lost, to bind up that which was broken (Eze 34:16), and this to his church is as life from the dead. He came to give life to particular believers. Life is inclusive of all good, and stands in opposition to the death threatened (Ge 2:17); that we might have life, as a criminal has when he is pardoned, as a sick man when he is cured, a dead man when he is raised; that we might be justified, sanctified, and at last glorified. 2. That they might have it more abundantly, kai perisson echosin. As we read it, it is comparative, that they might have a life more abundant than that which was lost and forfeited by sin, more abundant than that which was promised by the law of Moses, length of days in Canaan, more abundant than could have been expected or than we are able to ask or think. But it may be construed without a note of comparison, that they might have abundance, or might have it abundantly. Christ came to give life and perisson ti—something more, something better, life with advantage; that in Christ we might not only live, but live comfortably, live plentifully, live and rejoice. Life in abundance is eternal life, life without death or fear of death, life and much more.
Secondly, To give his life for the sheep, and this that he might give life to them (Joh 10:11): The good shepherd giveth his life for the sheep. 1. It is the property of every good shepherd to hazard and expose his life for the sheep. Jacob did so, when he would go through such a fatigue to attend them, Ge 31:40. So did David, when he slew the lion and the bear. Such a shepherd of souls was St. Paul, who would gladly spend, and be spent, for their service, and counted not his life dear to him, in comparison with their salvation. But, 2. It was the prerogative of the great Shepherd to give his life to purchase his flock (Ac 20:28), to satisfy for their trespass, and to shed his blood to wash and cleanse them.
(2.) Christ is a good shepherd, and not as a hireling. There were many that were not thieves, aiming to kill and destroy the sheep, but passed for shepherds, yet were very careless in the discharge of their duty, and through their neglect the flock was greatly damaged; foolish shepherds, idle shepherds, Zec 11:15,17. In opposition to these,
[1.] Christ here calls himself the good shepherd (Joh 10:11), and again (Joh 10:14) ho poimen ho kalos—that shepherd, that good Shepherd, whom God had promised. Note, Jesus Christ is the best of shepherds, the best in the world to take the over-sight of souls, none so skilful, so faithful, so tender, as he, no such feeder and leader, no such protector and healer of souls as he.
[2.] He proves himself so, in opposition to all hirelings, Joh 10:12-14. Where observe,
First, The carelessness of the unfaithful shepherd described (Joh 10:12,13); he that is a hireling, that is employed as a servant and is paid for his pains, whose own the sheep are not, who has neither profit nor loss by them, sees the wolf coming, or some other danger threatening, and leaves the sheep to the wolf, for in truth he careth not for them. Here is plain reference to that of the idol-shepherd, Zec 11:17. Evil shepherds, magistrates and ministers, are here described both by their bad principles and their bad practices.
a. Their bad principles, the root of their bad practices. What makes those that have the charge of souls in trying times to betray their trust, and in quiet times not to mind it? What makes them false, and trifling, and self-seeking? It is because they are hirelings, and care not for the sheep. That is, (a.) The wealth of the world is the chief of their good; it is because they are hirelings. They undertook the shepherds' office, as a trade to live and grow rich by, not as an opportunity of serving Christ and doing good. It is the love of money, and of their own bellies, that carries them on in it. Not that those are hirelings who, while they serve at the altar, live, and live comfortably, upon the altar. The labourer is worthy of his meat; and a scandalous maintenance will soon make a scandalous ministry. But those are hirelings that love the wages more than the work, and set their hearts upon that, as the hireling is said to do, De 24:15. See 1Sa 2:29, Isa 56:11, Mic 3:5,11. (b.) The work of their place is the least of their care. They value not the sheep, are unconcerned in the souls of others; their business is to be their brothers' lords, not their brothers' keepers or helpers; they seek their own things, and do not, like Timothy, naturally care for the state of souls. What can be expected but that they will flee when the wolf comes. He careth not for the sheep, for he is one whose own the sheep are not. In one respect we may say of the best of the under-shepherds that the sheep are not their own, they have not dominion over them not property in them (feed my sheep and my lambs, saith Christ); but in respect of dearness and affection they should be their own. Paul looked upon those as his own whom he called his dearly beloved and longed for. Those who do not cordially espouse the church's interests, and make them their own, will not long be faithful to them.
b. Their bad practices, the effect of these bad principles, Joh 10:12. See here, (a.) How basely the hireling deserts his post; when he sees the wolf coming, though then there is most need of him, he leaves the sheep and flees. Note, Those who mind their safety more than their duty are an easy prey to Satan's temptations. (b.) How fatal the consequences are! the hireling fancies the sheep may look to themselves, but it does not prove so: the wolf catches them, and scatters the sheep, and woeful havoc is made of the flock, which will all be charged upon the treacherous shepherd. The blood of perishing souls is required at the hand of the careless watchmen.
Secondly, See here the grace and tenderness of the good Shepherd set over against the former, as it was in the prophecy (Eze 34:21,22, etc.): I am the good Shepherd. It is matter of comfort to the church, and all her friends, that, however she may be damaged and endangered by the treachery and mismanagement of her under-officers, the Lord Jesus is, and will be, as he ever has been, the good Shepherd. Here are two great instances of the shepherd's goodness.
a. His acquainting himself with his flock, with all that belong or in any wise appertain to his flock, which are of two sorts, both known to him:—
(a.) He is acquainted with all that are now of his flock (Joh 10:14,15), as the good Shepherd (Joh 10:3,4): I know my sheep and am known of mine. Note, There is a mutual acquaintance between Christ and true believers; they know one another very well, and knowledge notes affection.
[a.] Christ knows his sheep. He knows with a distinguishing eye who are his sheep, and who are not; he knows the sheep under their many infirmities, and the goats under their most plausible disguises. He knows with a favourable eye those that in truth are his own sheep; he takes cognizance of their state, concerns himself for them, has a tender and affectionate regard to them, and is continually mindful of them in the intercession he ever lives to make within the veil; he visits them graciously by his Spirit, and has communion with them; he knows them, that is, he approves and accepts of them, as Ps 1:6,37:18, Ex 33:17.
[b.] He is known of them. He observes them with an eye of favour, and they observe him with an eye of faith. Christ's knowing his sheep is put before their knowing him, for he knew and loved us first (1Jo 4:19), and it is not so much our knowing him as our being known of him that is our happiness, Ga 4:9. Yet it is the character of Christ's sheep that they know him; know him from all pretenders and intruders; they know his mind, know his voice, know by experience the power of his death. Christ speaks here as if he gloried in being known by his sheep, and thought their respect an honour to him. Upon this occasion Christ mentions (Joh 10:15) the mutual acquaintance between his Father and himself: As the Father knoweth me, even so know I the Father. Now this may be considered, either, First, As the ground of that intimate acquaintance and relation which subsist between Christ and believers. The covenant of grace, which is the bond of this relation, is founded in the covenant of redemption between the Father and the Son, which, we may be sure, stands firm; for the Father and the Son understood one another perfectly well in that matter, and there could be no mistake, which might leave the matter at any uncertainty, or bring it into any hazard. The Lord Jesus knows whom he hath chosen, and is sure of them (Joh 13:18), and they also know whom they have trusted, and are sure of him (2Ti 1:12), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was between them both. Or, Secondly, As an apt similitude, illustrating the intimacy that is between Christ and believers. It may be connected with the foregoing words, thus: I know my sheep, and am known of mine, even as the Father knows me, and I know the Father; compare Joh 17:21. 1. As the Father knew the Son, and loved him, and owned him in his sufferings, when he was led as a sheep to the slaughter, so Christ knows his sheep, and has a watchful tender eye upon them, will be with them when they are left alone, as his Father was with him. 2. As the Son knew the Father, loved and obeyed him, and always did those things that pleased him, confiding in him as his God even when he seemed to forsake him, so believers know Christ with an obediential fiducial regard.
(b.) He is acquainted with those that are hereafter to be of this flock (Joh 10:16): Other sheep I have, have a right to and an interest in, which are not of this fold, of the Jewish church; them also I must bring. Observe,
[a.] The eye that Christ had to the poor Gentiles. He had sometimes intimated his special concern for the lost sheep of the house of Israel; to them indeed his personal ministry was confined; but, saith he, I have other sheep. Those who in process of time should believe in Christ, and be brought into obedience to him from among the Gentiles, are here called sheep, and he is said to have them, though as yet they were uncalled, and many of them unborn, because they were chosen of God, and given to Christ in the counsels of divine love from eternity. Christ has a right, by virtue of the Father's donation and his own purchase, to many a soul of which he has not yet the possession; thus he had much people in Corinth, when as yet it lay in wickedness, Ac 18:10. "Those other sheep I have," saith Christ, "I have them on my heart, have them in my eye, am as sure to have them as if I had them already." Now Christ speaks of those other sheep, First, To take off the contempt that was put upon him, as having few followers, as having but a little flock, and therefore, if a good shepherd, yet a poor shepherd: "But," saith he, "I have more sheep than you see." Secondly, To take down the pride and vain-glory of the Jews, who thought the Messiah must gather all his sheep from among them. "No," saith Christ, "I have others whom I will set with the lambs of my flock, though you disdain to set them with the dogs of your flock."
[b.] The purposes and resolves of his grace concerning them: "Them also I must bring, bring home to God, bring into the church, and, in order to this, bring off from their vain conversation, bring them back from their wanderings, as that lost sheep," Lu 15:5. But why must he bring them? What was the necessity? First, The necessity of their case required it: "I must bring, or they must be left to wander endlessly, for, like sheep, they will never come back of themselves, and no other can or will bring them." Secondly, The necessity of his own engagements required it; he must bring them, or he would not be faithful to his trust, and true to his undertaking. "They are my own, bought and paid for, and therefore I must not neglect them nor leave them to perish." He must in honour bring those with whom he was entrusted.
[c.] The happy effect and consequence of this, in two things:—First, "They shall hear my voice. Not only my voice shall be heard among them (whereas they have not heard, and therefore could not believe, now the sound of the gospel shall go to the ends of the earth), but it shall be heard by them; I will speak, and give to them to hear." Faith comes by hearing, and our diligent observance of the voice of Christ is both a means and an evidence of our being brought to Christ, and to God by him. Secondly, There shall be one fold and one shepherd. As there is one shepherd, so there shall be one fold. Both Jews and Gentiles, upon their turning to the faith of Christ, shall be incorporated in one church, be joint and equal sharers in the privileges of it, without distinction. Being united to Christ, they shall unite in him; two sticks shall become one in the hand of the Lord. Note, One shepherd makes one fold; one Christ makes one church. As the church is one in its constitution, subject to one head, animated by one Spirit, and guided by one rule, so the members of it ought to be one in love and affection, Eph 4:3-6.
b. Christ's offering up himself for his sheep is another proof of his being a good shepherd, and in this he yet more commended his love, Joh 10:15,17,18.
(a.) He declares his purpose of dying for his flock (Joh 10:15): I lay down my life for the sheep. He not only ventured his life for them (in such a case, the hope of saving it might balance the fear of losing it), but he actually deposited it, and submitted to a necessity of dying for our redemption; tithemi—I put it as a pawn or pledge; as purchase-money paid down. Sheep appointed for the slaughter, ready to be sacrificed, were ransomed with the blood of the shepherd. He laid down his life, hyper ton probaton, not only for the good of the sheep, but in their stead. Thousands of sheep had been offered in sacrifice for their shepherds, as sin-offerings, but here, by a surprising reverse, the shepherd is sacrificed for the sheep. When David, the shepherd of Israel, was himself guilty, and the destroying angel drew his sword against the flock for his sake, with good reason did he plead, These sheep, what evil have they done? Let thy hand be against me, 2Sa 24:17. But the Son of David was sinless and spotless; and his sheep, what evil have they not done? Yet he saith, Let thine hand be against me. Christ here seems to refer to that prophecy, Zec 13:17, Awake, O sword, against my shepherd; and, though the smiting of the shepherd be for the present the scattering of the flock, it is in order to the gathering of them in.
(b.) He takes off the offence of the cross, which to many is a stone of stumbling, by four considerations:—
[a.] That his laying down his life for the sheep was the condition, the performance of which entitled him to the honours and powers of his exalted state (Joh 10:17): "Therefore doth my Father love me, because I lay down my life. Upon these terms I am, as Mediator, to expect my Father's acceptance and approbation, and the glory designed me—that I become a sacrifice for the chosen remnant." Not but that, as the Son of God, he was beloved of his Father from eternity, but as God-man, as Immanuel, he was therefore beloved of the Father because he undertook to die for the sheep; therefore God's soul delighted in him as his elect because herein he was his faithful servant (Isa 42:1); therefore he said, This is my beloved Son. What an instance is this of God's love to man, that he loved his Son the more for loving us! See what a value Christ puts upon his Father's love, that, to recommend himself to that, he would lay down his life for the sheep. Did he think God's love recompence sufficient for all his services and sufferings, and shall we think it too little for ours, and court the smiles of the world to make it up? Therefore doth my Father love me, that is, me, and all that by faith become one with me; me, and the mystical body, because I lay down my life.
[b.] That his laying down his life was in order to his resuming it: I lay down my life, that I may receive it again. First, This was the effect of his Father's love, and the first step of his exaltation, the fruit of that love. Because he was God's holy one, he must not see corruption, Ps 16:10. God loved him too well to leave him in the grave. Secondly, This he had in his eye, in laying down his life, that he might have an opportunity of declaring himself to be the Son of God with power by his resurrection, Ro 1:4. By a divine stratagem (like that before Ai, Jos 8:15) he yielded to death, as if he were smitten before it, that he might the more gloriously conquer death, and triumph over the grave. He laid down a vilified body, that he might assume a glorified one, fit to ascend to the world of spirits; laid down a life adapted to this world, but assumed one adapted to the other, like a corn of wheat, Joh 12:24.
[c.] That he was perfectly voluntary in his sufferings and death (Joh 10:18): "No one doth or can force my life from me against my will, but I freely lay it down of myself, I deliver it as my own act and deed, for I have (which no man has) power to lay it down, and to take it again."
1st, See here the power of Christ, as the Lord of life, particularly of his own life, which he had in himself. 1. He had power to keep his life against all the world, so that it could not be wrested from him without his own consent. Though Christ's life seemed to be taken by storm, yet really it was surrendered, otherwise it had been impregnable, and never taken. The Lord Jesus did not fall into the hands of his persecutors because he could not avoid it, but threw himself into their hands because his hour was come. No man taketh my life from me. This was such a challenge as was never given by the most daring hero. 2. He had power to lay down his life. (1.) He had ability to do it. He could, when he pleased, slip the knot of union between soul and body, and, without any act of violence done to himself, could disengage them from each other: having voluntarily taken up a body, he could voluntarily lay it down again, which appeared when he cried with a loud voice, and gave up the ghost. (2.) He had authority to do it, exousian. Though we could find instruments of cruelty, wherewith to make an end of our own lives, yet Id possumus quod jure possumus—we can do that, and that only, which we can do lawfully. We are not at liberty to do it; but Christ had a sovereign authority to dispose of his own life as he pleased. He was no debtor (as we are) either to life or death, but perfectly sui juris. 3. He had power to take it again; we have not. Our life, once laid down, is as water spilt upon the ground; but Christ, when he laid down his life, still had it within reach, within call, and could resume it. Parting with it by a voluntary conveyance, he might limit the surrender at pleasure, and he did it with a power of revocation, which was necessary to preserve the intentions of the surrender.
2ndly, See here the grace of Christ; since none could demand his life of him by law, or extort it by force, he laid it down of himself, for our redemption. He offered himself to be the Saviour: Lo, I come; and then, the necessity of our case calling for it, he offered himself to be a sacrifice: Here am I, let these go their way; by which will we are sanctified, Heb 10:10. He was both the offerer and the offering, so that his laying down his life was his offering up himself.
19-21
Sentiments Concerning Christ
繁體中文
對基督的不同評價
¹⁹ 猶太人為這些話又起了紛爭。
²⁰ 內中有好些人說：「他是被鬼附着，而且瘋了，為甚麼聽他呢？」
²¹ 又有人說：「這不是鬼附之人所說的話。鬼豈能叫瞎子的眼睛開了呢？」
我們在此看到，因着基督上述的話，眾人對他產生了不同的評價；他們中間起了紛爭，就是一種分裂；他們意見分歧，因而陷入了激烈的情緒和黨派之爭。他們先前也曾有過這樣的騷動（約 7:43，9:16）；而一旦出現過分裂的地方，往往會再次分裂。裂痕產生容易，修補卻難。這次分裂是因基督的話而起的——人們本以為這些話理當將他們全都聯合起來，以他為中心；但這些話卻使他們彼此對立，正如基督所預見的（路 12:51）。然而，人們在基督的教訓上分裂，總好過在罪的奴役中聯合（路 11:21）。請看具體的辯論是什麼。
I. 在這個場合，有些人對基督及其教訓出言不遜，或是在全會眾面前公然如此（因為他的仇敵極其無恥），或是在私下彼此之間。他們說：「他是被鬼附着的，而且瘋了，你們為什麼聽他呢？」1. 他們誣衊他是被鬼附的。最好的人被冠以最壞的稱號。他是個瘋子，他胡言亂語、神志不清，就像瘋人院裏人的囈語一樣，不值得聽。如今依然如此：若有人嚴肅而懇切地傳講另一個世界，就會被人說是狂熱之徒；他的行為會被歸因於幻想、頭腦發熱和病態的想像。2. 他們嘲笑聽他的人：「你們為甚麼聽他呢？你們為什麼這樣鼓勵他，甚至理會他所說的呢？」請注意，撒但使許多人滅亡，是藉着使他們對神的道和聖禮心生厭棄，並使他們以為參加這些聚會是軟弱而愚蠢的事。人不會這樣被譏笑而放棄必需的食物，卻甘心被譏笑而放棄更為必需的屬靈之糧。但那些聽基督、並以信心與所聽的道調和的人，很快就能給出一個充分的理由，說明自己為什麼聽他。
II. 另有一些人起來為他和他所講的辯護，雖然潮流強勁，卻敢於逆流而上；雖然他們或許並沒有信他為彌賽亞，卻不能忍受聽見他這樣被辱罵。他們即使不能為他多說什麼，至少也要堅持一點：他是個神志清醒的人，沒有被鬼附，既不愚昧也不缺德。有時加在基督和他的福音之上的荒謬而極不合理的辱罵，反而激發了一些本來對兩者都沒有太大好感的人挺身而出為之辯護。他們提出了兩點理由：——1. 他的教訓之卓越：「這不是鬼附之人所說的話」；這不是無聊的話；瘋子不會這樣講論。這不是一個「或是被鬼猛烈地附着、或是自願與鬼結盟之人」所說的話。」基督教若不是真實的信仰，就必定是有史以來加諸世界的最大騙局；若是如此，它必是出於魔鬼，因為魔鬼是一切謊言之父：但基督的教訓絕非鬼魔的道理，這是確定無疑的，因為它直接針對魔鬼的國度，而撒但並不愚蠢到自相分裂的地步。基督的話中包含如此多的聖潔，我們可以斷定這不是被鬼附之人所說的話，因此必是神所差遣之人所說的話；不是從地獄來的，因此必是從天上來的。2. 他的神蹟之大能：「鬼豈能——就是被鬼附的人——叫瞎子的眼睛開了呢？」瘋子和惡人都不能行神蹟。鬼魔並非自然界能力的霸道主宰，以至於能行這樣的神蹟；即便他們有能力，也不是人類之友，不會願意行這樣的神蹟。魔鬼寧可弄瞎人的眼睛，也不願睜開他們的眼睛。因此耶穌沒有被鬼附。
英語原文
Sentiments Concerning Christ
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?
We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before (Joh 7:43,9:16); and where there has once been a division again. Rents are sooner made than made up or mended. This division was occasioned by the sayings of Christ, which, one would think, should rather have united them all in him as their centre; but they set them at variance, as Christ foresaw, Lu 12:51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Lu 11:21. See what the debate was in particular.
I. Some upon this occasion spoke ill of Christ and of his sayings, either openly in the face of the assembly, for his enemies were very impudent, or privately among themselves. They said, He has a devil, and is mad, why do you hear him? 1. They reproach him as a demoniac. The worst of characters is put upon the best of men. He is a distracted man, he raves and is delirious, and no more to be heard than the rambles of a man in bedlam. Thus still, if a man preaches seriously and pressingly of another world, he shall be said to talk like an enthusiast; and his conduct shall be imputed to fancy, a heated brain, and a crazed imagination. 2. They ridicule his hearers: "Why hear you him? Why do you so far encourage him as to take notice of what he says?" Note, Satan ruins many by putting them out of conceit with the word and ordinances, and representing it as a weak and silly thing to attend upon them. Men would not thus be laughed out of their necessary food, and yet suffer themselves to be laughed out of what is more necessary. Those that hear Christ, and mix faith with what they hear, will soon be able to give a good account why they hear him.
II. Others stood up in defence of him and his discourse, and, though the stream ran strong, dared to swim against it; and, though perhaps they did not believe on him as the Messiah, they could not bear to hear him thus abused. If they could say no more of him, this they would maintain, that he was a man in his wits, that he had not a devil, that he was neither senseless nor graceless. The absurd and most unreasonable reproaches, that have sometimes been cast upon Christ and his gospel, have excited those to appear for him and it who otherwise had no great affection to either. Two things they plead:—1. The excellency of his doctrine: "These are not the words of him that hath a devil; they are not idle words; distracted men are not used to talk at this rate. These are not the words of one that is either violently possessed with a devil or voluntarily in league with the devil." Christianity, if it be not the true religion, is certainly the greatest cheat that ever was put upon the world; and, if so, it must be of the devil, who is the father of all lies: but it is certain that the doctrine of Christ is no doctrine of devils, for it is levelled directly against the devil's kingdom, and Satan is too subtle to be divided against himself. So much of holiness there is in the words of Christ that we may conclude they are not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? Neither mad men nor bad men can work miracles. Devils are not such lords of the power of nature as to be able to work such miracles; nor are they such friends to mankind as to be willing to work them if they were able. The devil will sooner put out men's eyes than open them. Therefore Jesus had not a devil.
22-38
Christ's Conference with the Jews
繁體中文
基督與猶太人的對話
²² 在耶路撒冷有修殿節，是冬天的時候。
²³ 耶穌在殿裡所羅門的廊下行走。
²⁴ 猶太人圍著他，說：你叫我們猶疑不定到幾時呢？你若是基督，就明明地告訴我們。
²⁵ 耶穌回答說：我已經告訴你們，你們不信；我奉我父之名所行的事可以為我作見證。
²⁶ 只是你們不信，因為你們不是我的羊。正如我曾對你們說過的，
²⁷ 我的羊聽我的聲音，我也認識他們，他們也跟著我。
²⁸ 我又賜給他們永生；他們永不滅亡，誰也不能從我手裡把他們奪去。
²⁹ 我父把羊賜給我，他比萬有都大，誰也不能從我父手裡把他們奪去。
³⁰ 我與父原為一。
³¹ 猶太人又拿起石頭來要打他。
³² 耶穌對他們說：我從父顯出許多善事給你們看，你們是為哪一件拿石頭打我呢？
³³ 猶太人回答說：我們不是為善事拿石頭打你，是為你說僭妄的話；又為你是個人，反將自己當作神。
³⁴ 耶穌說：你們的律法上豈不是寫著：我曾說你們是神嗎？
³⁵ 經上的話是不能廢的；若那些承受神道的人尚且稱為神，
³⁶ 父所分別為聖、又差到世間來的，他自稱是神的兒子，你們還向他說你說僭妄的話嗎？
³⁷ 我若不行我父的事，你們就不必信我；
³⁸ 我若行了，你們縱然不信我，也當信這些事，叫你們又知道又明白父在我裡面，我也在父裡面。
此處我們看見基督與猶太人之間在聖殿裡的另一次交鋒，其中最令人驚訝的，很難說是從他口中所出恩惠的話，還是從他們口中所出惡毒的話。
I. 此處我們看到這次對話的時間：在耶路撒冷有修殿節，是冬天的時候——這是一個經眾人同意而年年守的節日，為紀念猶大·馬加比（Judas Maccabæus）在聖殿被褻瀆、祭壇被玷污之後，奉獻新壇和潔淨聖殿；這事的詳細記載見於馬加比書（卷一，第四章）；其預言見於但8:13,14。關於這節日的更多內容，見馬加比二書1:18。自由的恢復對他們如同死裡復生，為紀念此事，他們在基斯流月（Cisleu）二十五日——約在十二月初——及其後七天，守一年一度的節日。這節日的慶祝不限於耶路撒冷——不像屬神的節期那樣——而是各人在自己的地方守，不作聖日（因為惟有屬神的設立才能使一日成聖），而是當作好日子，如同普珥日，斯9:19。基督特意此時在耶路撒冷，不是為尊敬這節日（這節日並不要求他出席），而是要善用這八天的假期作美好的用途。
II. 對話的地點（Joh 10:23）：耶穌在殿裡所羅門的廊下行走——如此稱呼（徒3:11），不是因為是所羅門所建，而是因為它建在第一座聖殿中曾掛著他名字的廊子的同一位置，這名字被保留是為了增添其聲望。基督在此行走，是要觀察在此坐席的大公會的程序（詩82:1）；他行走，預備傾聽任何前來求助之人的請求，並向他們提供他的服事。他行走——似乎是獨自一人——如同一個被冷落的人；他憂鬱地行走，預見聖殿將要毀滅。凡有話要對基督說的人，都可以在聖殿裡找到他，在那裡與他同行。
III. 對話的內容，請注意：
1. 猶太人向他提出的一個重大問題，Joh 10:24。他們圍著他——為要煩擾他；他在等候機會向他們施恩，他們卻利用這機會加害於他。以怨報德並非罕見的反應。他連在聖殿——他父的殿中——也不能安寧，不受攪擾。他們圍住他，如同要對他設下圍困：如同蜂群圍繞。他們圍著他，彷彿有共同的、一致的渴望要得著滿足；他們如同一人前來，假裝公正而迫切地追求真理，實則要對我們的主耶穌發起全面的攻擊；他們似乎在替全民族發言，如同所有猶太人的喉舌：你叫我們猶疑不定到幾時呢？你若是基督，就明明地告訴我們。
(1.) 他們與他爭論，彷彿他一直以來不公平地讓他們懸而不決。Ten psychen hemon aireis——你偷走我們的心要到幾時呢？或作奪去我們的靈魂？有人如此讀；卑鄙地暗示他在百姓中的愛戴和尊敬不是正當得來的，而是用迂迴的方法——如同押沙龍偷了以色列人的心；如同引誘人的欺哄了無知人的心，藉此引誘門徒跟從他們，羅16:18，徒20:30。但大多數解經家像我們一樣理解：「你叫我們懸疑到幾時呢？我們辯論你到底是不是基督，卻一直不能斷定，要到幾時呢？」如今：
[1.] 這是他們不信和頑強偏見的結果——我們的主耶穌既然已如此充分證明自己是基督，他們卻仍在懷疑；這是他們甘願在其中游移的事，其實他們本可輕易得著滿足。這掙扎是在他們的良知（告訴他們他是基督）和他們的敗壞（說不是，因為他不是他們所期望的那種基督）之間。那些選擇作懷疑論者的人，若願意，可以使天平如此傾斜——最強有力的論據不能壓倒最瑣碎的反對，天平仍可保持平衡。
[2.] 這是他們厚顏無恥和放肆的表現——他們把自己懷疑的責任推到基督身上，彷彿他是因為自己前後不一致而使他們懷疑，而實際上是他們因放縱偏見而使自己懷疑。若智慧的言語看起來可疑，錯不在對象，而在眼睛；對聰明人而言，一切都是明明白白的。基督要使我們信；我們卻使自己懷疑。
(2.) 他們挑戰他直接而明確地回答他到底是不是彌賽亞：「你若是基督——如同許多人所信的——就明明地告訴我們——不要用比喻，如我是世上的光、我是好牧人之類的話，而要totidem verbis——直截了當地——要麼說你是基督，要麼像施洗約翰那樣說你不是，」Joh 1:20。如今他們這番迫切的追問看似好——他們假裝渴慕認識真理，彷彿隨時準備接受；實則是壞的，且帶著惡意的設計；因為他若明明地告訴他們他是基督，便足以使他招致羅馬政府的猜忌和嚴懲。人人都知道彌賽亞將是王，因此凡自稱是彌賽亞的，必被當作叛徒起訴——這正是他們所要的；因為即使他最明明地告訴他們他是基督，他們立刻便可以說：你為自己作見證——如同他們先前所說的，Joh 8:13。
2. 基督對這問題的回答：
(1.) 他為自己辯護，表明自己絕不是他們不信和懷疑的幫兇——
[1.] 他引他們回想他所說過的話：我已經告訴你們。他告訴過他們他是神的兒子、是人子、他生命在自己裡頭、他有審判的權柄等等。這些不就是基督嗎？這些他已告訴他們了，他們卻不信；那為何要為滿足他們的好奇心而再說一遍呢？*你們不信。*他們假裝只是懷疑，基督卻告訴他們，他們是不信。宗教上的懷疑主義不過是徹底的不信。如今不該由我們來教導神當如何教導我們，也不該向他規定他當如何明白地告訴我們他的心意，而當為我們所擁有的屬神啟示感恩。我們若不信這個，即使它再怎麼迎合我們的口味，我們也不會被說服。
[2.] 他引他們注意他的工作——他一生的榜樣，不僅完全純潔，更滿有恩慈，與他的教訓一致；尤其是他為證實教訓而行的神蹟。這是確定的——除了神與他同在，沒有人能行這些神蹟；而神不會與他同在去證實一件虛假的事。
(2.) 他定他們的不信為罪——儘管已用了一切最明白最有力的論據去說服他們：*你們不信；又說，你們不信。你們仍舊如一向所是的那樣，頑固地不信。*但他所給的原因卻十分令人驚訝：你們不信，因為你們不是我的羊——你們不信我，因為你們不屬於我。
[1.] 「你們沒有要作我門徒的心意，沒有受教溫良的性情，對接受彌賽亞的教訓和律法沒有傾向；你們不肯與我的羊同群，不肯來看、來聽我的聲音。」對基督福音根深蒂固的反感，就是罪惡和不信的枷鎖。
[2.] 「你們不是被定意要作我的門徒；你們不屬於那些由我父賜給我、要領到恩典和榮耀中的人。你們不在蒙揀選之人的數目內；你們的不信——若你們堅持下去——將是你們不在其中的確據。」請注意，那些神從未賜予信心之恩的人，從未被定意要得著天堂和福樂。所羅門論到不道德的話，也適用於不信：淫婦的口就是深的坑，耶和華所憎惡的人必陷在其中，箴22:14。Non esse electum, non est causa incredulitatis propriè dicta, sed causa per accidens. Fides autem est donum Dei et effectus prædestinationis——*不在蒙揀選之列，嚴格說來不是不信的原因，只是附帶的原因。但信心是神的恩賜，是預定的結果。*詹森紐（Jansenius）在此作了很好的區分。
(3.) 他趁此機會描述了他的羊的恩惠性情和有福狀態；因為這樣的羊是有的，儘管他們不是。
[1.] 為要說服他們不是他的羊，他告訴他們他的羊有什麼特徵。
第一，他們聽他的聲音（Joh 10:27），因為他們認得那是他的聲音（Joh 10:4），他且已保證他們必聽見，Joh 10:16。他們辨識它——這是我良人的聲音，歌2:8。他們以之為樂——坐在他腳前聽他的話時，便如魚得水。他們照著去行，以他的話為準則。基督不把那些對他的呼召充耳不聞、對他的吸引充耳不聞的人算作他的羊，詩58:5。
第二，他們跟著他——他們甘心順服他一切誡命的引導，並歡喜地效法他的靈和榜樣。命令的話一直是：你跟從我。我們當看他為我們的元帥和首領，踏著他的腳蹤行，正如他所行的——跟從他話語的吩咐、他護理的指引、他聖靈的帶領——跟從羔羊（dux gregis——羊群的領袖）無論往哪裡去。我們若不跟從他，聽他的聲音也是徒然。
[2.] 為要說服他們——不在基督的羊群中是他們極大的不幸和悲哀——他在此描述了那些在他羊群中之人的有福狀態和景況，這也可作他那些貧窮受藐視之門徒的支持和安慰，使他們不至嫉妒那些不在他羊群中之人的權勢和榮華。
第一，我們的主耶穌看顧他的羊：他們聽我的聲音，我也認識他們。他將他們與別人分別出來（提後2:19），對每一個個體都有特別的關注（詩34:6）；他知道他們的需要和渴望，知道他們在逆境中的靈魂，知道在哪裡可以找到他們，當為他們作什麼。他遠遠地認識別人，卻近近地認識他們。
第二，他為他們預備了與他們相稱的福樂：我又賜給他們永生，Joh 10:28。
1. 賜給他們的產業豐富而寶貴——是生命，是永生。人有活的靈魂；因此所預備的福樂是生命，與他的本性相稱。人有不死的靈魂；因此所預備的福樂是永生——與他的存續平行。永生是不死的靈魂的福樂和至善。
2. 賜予的方式是白白的：我賜給他們——不是憑有價值的對價買賣而得，而是藉耶穌基督的白白恩典賜予。賜予者有權賜予。他是生命之源、永在的父，已授權基督賜人永生，Joh 17:2。不是我將要賜，而是我已經賜——這是現在的恩賜。他賜予它的保證、質和憑據、初熟的果子和預嘗——那屬靈的生命，就是永生的開端，是天堂的種子、萌芽和胚胎。
第三，他承擔了他們達到這福樂的安全和保障。
a. 他們必蒙拯救脫離永遠的滅亡。他們必永遠不致滅亡——原文如此。正如有永生，也有永遠的毀壞；靈魂不是被消滅，而是被毀——它的存續持續，但它的安慰和福樂卻不可挽回地喪失了。所有信徒都從這毀壞中蒙了拯救；無論他們可能遭遇什麼十字架，必不至於定罪。人不到地獄裡就永遠不會滅亡，他們必不致下到那裡。羊群大的牧人常常丟失一些羊，任憑它們滅亡；但基督已保證他的羊一隻也不滅亡，一隻也不。
b. 他們不能被攔阻得著永遠的福樂；那是為他們存留的，而那賜予他們的，必保守他們到底。
(a.) 他自己的權能為他們效力：誰也不能從我手裡把他們奪去。此處假設圍繞這些羊有一場激烈的爭奪。牧人如此關心他們的福祉，不僅將他們放在圈內、放在眼前，更放在手中——置於他特別的愛中，置於他特別的保護之下（他的眾聖徒都在你手中，申33:3）；然而他們的仇敵如此大膽，竟試圖從他手中把他們奪去——從他的手中，他們原是他的，是他在看顧的；但他們不能，也不會得逞。請注意，在主耶穌手中的人是安全的。聖徒是在基督耶穌裡蒙保守的；他們的救恩不在自己的保管中，而在中保的保管中。法利賽人和官長用盡一切辦法要嚇阻基督的門徒跟從他——責備又威脅——但基督說他們必不能得逞。
(b.) 他父的權能也同樣為他們的保守而效力，Joh 10:29。他如今顯為軟弱，為免有人因此認為他的保障不足，他便引進他的父作為進一步的保障。請注意：
[a.] 父的權能：我父比萬有都大——比教會一切其他的朋友都大，比一切其他的牧人——無論官長或傳道人——都大，能為他們作那些人所不能作的事。那些牧人打盹睡覺，羊很容易從他們手中被奪去；但他日夜看守他的羊群。他比教會一切的仇敵都大，比對她利益的一切反對都大，能保障自己的羊免受他們一切的攻擊；他比地獄和地上聯合的力量都大。他在智慧上比那古蛇更大——雖然古蛇以狡猾著稱；在力量上比那大紅龍更大——雖然他的名是群，頭銜是執政的、掌權的。魔鬼和他的使者曾多次爭奪，多次搶奪，卻從未得逞，啟12:7,8。高處的主耶和華大有能力。
[b.] 父在羊身上的權益——正因如此，這權能為他們效力：「這是我父賜給我的，他有義務維護他的恩賜。」他們是作為一項交託賜給兒子的，由他管理，因此神仍要看顧他們。一切屬神的權能都為成就一切屬神的計議而效力。
[c.] 從這兩點推論出聖徒的安全。若是這樣，那麼誰（無論人或魔鬼）也不能從父手裡把他們奪去——不能奪去他們已有的恩典，不能攔阻他們得著所定意的榮耀；不能使他們脫離神的保護，也不能使他們落入自己的權下。基督自己經歷過他的父扶持和堅固他的權能，因此也把他一切門徒交在他手中。那保障了救贖者之榮耀的，也必保障被救贖者之榮耀。為了進一步堅固這保障，使基督的羊大得安慰，他宣稱這兩位承擔者的合一：「我與父原為一——共同而又各別地承擔了聖徒的保護和他們的成全。」這所表明的，不僅是父與子在人之救贖工作上的和諧、一致和默契。每一個善人都是在與神一致這意義上與神為一；因此這裡所指的必是父與子本性的合一——他們在本體上相同，在權能和榮耀上同等。教父們以此同時對抗撒伯流主義者（Sabellians）——證明位格的區別和多數，即父與子是二；又對抗亞流主義者（Arians）——證明本性的合一，即這二是一。即使我們對這話的這層含義完全閉口不言，連猶太人拿起來要打他的石頭也會喊出來，因為猶太人明白他是藉此自稱為神（Joh 10:33），而他並沒有否認。他證明誰也不能把他們從他手中奪去，因為他們也不能從父手中奪去——若子沒有與父同樣的全能權能、因而在本體和作為上與父為一，這論證便不能成立。
IV. 猶太人因這番講論而對他發作的狂怒和暴行：猶太人又拿起石頭，Joh 10:31。這裡用的不是先前所用的那個字（Joh 8:59），而是ebastasan lithous——他們搬了石頭——大石頭，沉重得要人扛的石頭，是他們用來處死罪犯的那種。他們從遠處某個地方搬來，彷彿未經任何審判程序就要為他的處決作準備；如同他已因褻瀆罪在事實明顯的證據上定罪——不需要進一步審訊。若我們考慮以下兩點，便能看出猶太人對基督這番侮辱的荒謬：
1. 他們曾專橫地——甚至可以說厚顏地——挑戰他明明地告訴他們他到底是不是基督；而如今他不但說他是基督，更證明了自己是，他們卻把他當作罪犯來定罪。真理的傳講者若謙和地提出真理，就被冠以懦夫之名；若勇敢地提出，就被冠以放肆之名；但智慧總是因她的兒女而被稱義。
2. 他們先前類似的企圖已歸無效；他從他們中間穿過去了（Joh 8:59）；他們卻重複那已被挫敗的企圖。膽大妄為的罪人要向天上扔石頭——雖然石頭會落回自己頭上；要振作自己抵擋全能者——雖然從沒有人向他剛硬而得以亨通。
V. 基督在這次暴行之下對他們溫柔的勸戒（Joh 10:32）：耶穌回答了他們的作為——因為我們不見他們說了什麼，除非他們也許煽動了他們所聚集的群眾加入，喊著：用石頭打他，用石頭打他，如同後來喊：釘他十字架，釘他十字架。當他本可以從天上降火回答他們時，他卻溫和地回答：我從父顯出許多善事給你們看，你們是為哪一件拿石頭打我呢？這話如此溫柔，以至人會以為連石頭的心也該被融化。在對待仇敵時，他仍從他的工作來論證（人藉著他們所行的來證明他們所是的）——他的善事——kala erga——傑出而卓越的工作。Opera eximia vel præclara——這說法既指大事，也指善事。
1. 他工作的屬神權能，定了他們最頑固不信的罪。那些是從父而來的工作，遠超自然的範圍和常軌，足以證明行這事的是神所差遣的，是奉他的命令而行。這些工作他給他們看了——他公開地在百姓面前行了，不是在角落裡。他的工作經得起考驗，並將自己交由最嚴謹、最公正的旁觀者來檢驗。他不是在燭光下展示他的工作——如同那些只顧炫耀的人——而是在正午向世人展示，Joh 18:20。見詩111:6。他的工作如此無可辯駁地證明了他的使命的有效性，是一個不可辯駁的證據。
2. 他工作的屬神恩典，定了他們最卑劣忘恩的罪。他在他們中所行的不僅是神蹟，更是恩典；不僅是令他們驚奇的神蹟，更是愛心和恩慈的工作——要使他們受益，使他們變好，使自己得著他們的愛。他醫病、潔淨長大痲瘋的、趕鬼——這些不僅是對相關之人的恩惠，也是對公眾的恩惠；這些他重複了又增多：「*如今你們是為哪一件拿石頭打我呢？*你們不能說我對你們作過任何傷害，或給過你們任何正當的激怒；因此你們若要找我麻煩，必是為了某件善事——為你們所作的某件好事；告訴我是哪一件。」請注意：
(1.) 我們得罪神和耶穌基督的那可怕的忘恩，大大加重了我們罪的嚴重性，使罪顯得極其邪惡。見神如何為此辯論，申32:6，耶2:5，彌6:3。
(2.) 我們若遇到不僅無故恨我們、更因我們的愛而作我們仇敵的人，不要以為奇怪，詩35:12, 41:9。當他問：你們是為哪一件拿石頭打我呢？——正如他暗示了他在自己無辜中的充分滿足（這滿足使人在受苦之日有勇氣），他也促使逼迫他的人思考他們敵意的真正原因是什麼，並自問——如同一切製造鄰舍麻煩的人當問的——*我們為什麼逼迫他呢？*如同約伯勸他的朋友所作的，伯19:28。
VI. 他們為自己加害基督的企圖辯護，以及他們提起訴追的依據，Joh 10:33。當連神兒子的血腥逼迫者都能為自己找到一些說辭時，還有什麼罪會缺乏遮蓋自己的無花果樹葉呢？
1. 他們不願被當作是與國家為敵的人，以至於因善事而逼迫他：我們不是為善事拿石頭打你。因為他們其實幾乎不承認他有任何工作可以稱為善事。他醫治那病了三十八年的人（Joh 5:1-46）和那生來瞎眼的人（Joh 9:1-41），不但沒有被當作對城鎮的善舉和功勞而被承認，反而被算在他的罪行賬上——因為是在安息日作的。但即使他作了任何善事，他們也不肯承認是為了這些而拿石頭打他——雖然這些正是最惹怒他們的事，Joh 11:47。如此，他們雖然荒謬，卻不能被帶到承認自己荒謬的地步。
2. 他們要被當作是神和他榮耀的朋友，以至於因褻瀆而起訴他：*因為你是個人，反將自己當作神。*此處有：
(1.) 假裝為律法熱心。他們似乎極為關心屬神威嚴的榮耀，對他們所想像為其羞辱的事滿懷宗教上的驚恐。褻瀆者當被石頭打死，利24:16。他們認為這律法不僅為他們所企圖的事提供了正當理由，更使其成為聖，徒26:9。請注意，最卑劣的行為常常披上冠冕堂皇的藉口。正如通達的良心最勇敢，錯謬的良心最狂暴。見賽66:5，Joh 16:2。
(2.) 對福音實質上的敵意——他們所能加給福音的最大侮辱，莫過於把基督描繪為褻瀆者。最壞的品格被加在最好的人身上，這在決意要最惡地對待他們的人中間並非新鮮事。
[1.] 加在他身上的罪名是褻瀆——對神說毀謗和褻慢的話。神自己不在罪人的範圍之內，不能受任何真正的傷害；因此對神的敵意向他的名吐出毒液，以此表達惡意。
[2.] 罪名的證據：你是個人，反將自己當作神。神的榮耀在於他是神——當我們把他當作與我們完全一樣時，就是搶奪了這榮耀；他的榮耀也在於除他以外再沒有別的——當我們使自己或任何受造物完全像他時，就是搶奪了這榮耀。如今：
第一，他們到這裡為止是對的——基督論自己的話確實達到了這個意思——他是神；因為他曾說他與父原為一，他要賜人永生；而基督並沒有否認——若這是對他話語的誤解，他本會否認的。
第二，他們卻大錯特錯——把看作僅僅是人，以為他所宣稱的神性是篡奪的、是他自己編造的。他們認為像他這樣——以貧窮、卑微、可鄙的人的樣式出現——竟自稱為彌賽亞，竟自稱配得公認為神兒子當得的尊榮，是荒謬而褻瀆的。請注意：
1. 那些說耶穌僅僅是人、只是被造的神——如索西尼派（Socinians）所說——的人，實際上是指控他褻瀆，卻有效地把這罪證明在自己身上。
2. 那身為人——身為有罪之人——卻使自己成為神的，如同教皇所行——聲稱擁有屬神的權能和特權——無疑是個褻瀆者，且是敵基督的。
VII. 基督對他們控告的回應（因他們的自我辯護正是如此），以及他對他們歸咎為褻瀆的那些宣告的證實（Joh 10:34等），此處他以兩個論據證明自己不是褻瀆者：
1. 出自神的話的論據。他引他們注意律法上——即舊約中——所記的；無論誰反對基督，他總是有聖經在他這邊。經上記著（詩82:6）：我曾說：你們是神。這是一個a minore ad majus——從小到大——的論證。若他們是神，我更是。請注意：
(1.) 他如何解釋這段經文（Joh 10:35）：那些承受神道的人，神尚且稱他們為神；經上的話是不能廢的。神任命的道臨到他們，指派他們擔任職務，如審判官，因此他們被稱為神，出22:28。神的道有的是直接臨到的，如臨到摩西；有的是藉著設立的制度臨到的。官長的職分是屬神的設立；官長是神的代表，因此聖經稱他們為神；而我們確知聖經是不能廢的——不能被違背、不能被挑剔。神的言語句句都是煉淨的；連聖經的文體和語言也是無可指責、不可更正的，太5:18。
(2.) 他如何應用。一般而論，很容易由此推論：那些只因基督自稱為神的兒子便定他為褻瀆者的人，是非常輕率而不合理的——因為他們自己也如此稱呼他們的官長，而聖經也認可了他們如此作。但這論證走得更遠（Joh 10:36）：若官長因奉命在國中施行審判而被稱為神，*父所分別為聖的，你們還向他說你說僭妄的話嗎？*此處我們看到關於主耶穌的兩件事：
[1.] 父所賜給他的尊榮——他理當以此為榮：他分別為聖，又差到世間來。官長雖然只是神的道臨到了他們——治理的靈如臨到掃羅一般有分量地臨到他們——就被稱為神的兒子；但我們的主耶穌自己就是道，並擁有沒有限量的聖靈。他們是為某一個國家、城市或民族而設立的；他卻被差到世上來——被賦予普遍的權柄，作萬有的主。他們是被差遣到遠方的人；他卻是被差出來的——從永恆就與神同在。父分別他為聖——就是定意他、設立他擔任中保的職分，並使他具備資格和裝備來承擔那職分。分別他為聖與印證他相同，Joh 6:27。請注意，父所差遣的，他使之成聖；他所定意用於聖潔目的的，他以聖潔的原則和性情來裝備。聖潔的神只賞賜——因此也只使用——他所找到或所造就的聖潔之人。父的分別為聖和差遣，在此被引為他自稱神兒子的充分依據；因為他是聖者，所以被稱為神的兒子，路1:35。見羅1:4。
[2.] 猶太人對他的羞辱——他理當為此申訴：他們褻瀆地論到這位父如此尊榮的人，說他是褻瀆者——因為他自稱是神的兒子：「你們還向他說如此這般嗎？你們敢這樣說嗎？你們敢如此向天頂嘴嗎？你們有足夠的厚顏告訴真理的神說他說謊，或定那完全公義的為有罪嗎？看著我的臉，若能就這樣說。什麼！你們竟說神的兒子是褻瀆者*？」若他來所要審判的魔鬼如此說他，倒不那麼奇怪；但人——他來所要教導和拯救的——竟如此說他，諸天哪，要因此驚奇！請看頑梗不信所說的言語；它實際上是稱聖潔的耶穌為褻瀆者。很難說哪一件更令人驚奇——是那些呼吸著神空氣的人竟能說出這樣的話，還是那些說過這樣話的人竟仍被允許呼吸神的空氣。人的邪惡與神的忍耐，彷彿在競爭哪一樣更令人驚奇。
2. 出自他自己的工作的論據，Joh 10:37,38。在前一個論據中，他只是以ad hominem——以其人之道還治其人之身——的論證回答了褻瀆的指控；但他在此證實了自己的宣告，證明他與父原為一（Joh 10:37,38）：*我若不行我父的事，你們就不必信我。*雖然他本可公正地放棄這些褻瀆的惡人為不可救藥，卻仍屈尊與他們辯論。請注意：
(1.) 他從何論證——從他的工作，這些他常常引為自己的憑據和使命的證明。正如他以工作的神性證明自己是神所差遣的，我們也當以我們工作的基督性證明自己與基督相連。
[1.] 這論證非常有說服力；因為他所行的是他父的工作——惟有父才能作的工作，不能在自然的常軌中完成，惟有自然之神的至高主權管轄之權能才能成就。Opera Deo propria——專屬於神的工作，Opera Deo digna——配得上神的工作——屬神權能的工作。那能憑自己的權能隨意豁免、廢除、更改、推翻自然律法的，無疑是首先設立並制定這些律法的至高君王。使徒們奉他的名、藉他的權能、為證實他的教訓所行的神蹟，加強了這論證，並在他離去之後延續了這證據。
[2.] 這論證如所能期望的那樣公平地提出，並置於簡短的檢驗之下。
第一，我若不行我父的事，你們就不必信我。他不要求盲目的、不加思索的信心，也不要求人對他的神聖使命的信奉超過他所提供的證明。他沒有討好百姓的感情，沒有以巧妙的暗示哄騙他們，沒有以大膽的斷言欺騙他們的輕信，而是以所能想像的最大公平，放棄了一切對他們信心的要求——除非他能為這些要求提出正當的理由。基督不是個苛刻的主人，要在沒有撒下論據之處收割贊同。以無限的智慧為裁判，沒有人會因不信那未以充分的可信性動機向他提出的事而滅亡。第二，「但我若行了我父的事——若我行無可否認的神蹟以證實聖潔的教訓——你們縱然不信我，雖然你們謹慎到不肯信我的話，也當信這些事：信你們自己的眼睛、你們自己的理智；這事本身已經說得夠清楚了。」正如造物主那看不見的事，藉著他創造和普遍護理的工作，明明可知（羅1:20），救贖主那看不見的事也藉著他的神蹟和他一切權能與憐憫的工作顯明了；因此那些不被這些工作說服的人無可推諉。
(2.) 他為何論證——叫你們又知道又明白——有知識地信，帶著完全的滿足信——父在我裡面，我也在父裡面；這與他所說的（Joh 10:30）我與父原為一相同。父在子裡面，是如此在子裡面——神本性一切的豐盛都有形有體地在他裡面居住；他是以屬神的權能行他的神蹟的；子在父裡面，是如此在父裡面——他完全認識父的全部心意，不是藉著傳達，而是藉著知覺——因他曾在父懷裡。這我們必須知道——不是知道並解釋（因為我們不能藉著考查完全測透），而是知道並相信——當我們找不到底時，承認並敬拜那深度。
英語原文
Christ's Conference with the Jews
²² And it was at Jerusalem the feast of the dedication, and it was winter.
²³ And Jesus walked in the temple in Solomon's porch.
²⁴ Then 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.
²⁵ Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.
²⁶ But ye believe not, because ye are not of my sheep, as I said unto you.
²⁷ My sheep hear my voice, and I know them, and they follow me:
²⁸ And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
²⁹ My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
³⁰ I and my Father are one.
³¹ Then the Jews took up stones again to stone him.
³² Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me?
³³ The 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.
³⁴ Jesus answered them, Is it not written in your law, I said, Ye are gods?
³⁵ If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
³⁶ Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
³⁷ If I do not the works of my Father, believe me not.
³⁸ But 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.
We have here another rencounter between Christ and the Jews in the temple, in which it is hard to say which is more strange, the gracious words that came out of his mouth or the spiteful ones that came out of theirs.
I. We have here the time when this conference was: It was at the feast of dedication, and it was winter, a feast that was annually observed by consent, in remembrance of the dedication of a new altar and the purging of the temple, by Judas Maccabæus, after the temple had been profaned and the altar defiled; we have the story of it at large in the history of the Maccabees (lib. 1, cap. 4); we have the prophecy of it, Da 8:13,14. See more of the feast, 2 Mac. i. 18. The return of their liberty was to them as life from the dead, and, in remembrance of it, they kept an annual feast on the twenty-fifth day of the month Cisleu, about the beginning of December, and seven days after. The celebrating of it was not confined to Jerusalem, as that of the divine feasts was, but every one observed it in his own place, not as a holy time (it is only a divine institution that can sanctify a day), but as a good time, as the days of Purim, Es 9:19. Christ forecasted to be now at Jerusalem, not in honour of the feast, which did not require his attendance there, but that he might improve those eight days of vacation for good purposes.
II. The place where it was (Joh 10:23): Jesus walked in the temple in Solomon's porch; so called (Ac 3:11), not because built by Solomon, but because built in the same place with that which had borne his name in the first temple, and the name was kept up for the greater reputation of it. Here Christ walked, to observe the proceedings of the great sanhedrim that sat here (Ps 82:1); he walked, ready to give audience to any that should apply to him, and to offer them his services. He walked, as it should seem, for some time alone, as one neglected; walked pensive, in the foresight of the ruin of the temple. Those that have any thing to say to Christ may find him in the temple and walk with him there.
III. The conference itself, in which observe,
1. A weighty question put to him by the Jews, Joh 10:24. They came round about him, to tease him; he was waiting for an opportunity to do them a kindness, and they took the opportunity to do him a mischief. Ill-will for good-will is no rare and uncommon return. He could not enjoy himself, no, not in the temple, his Father's house, without disturbance. They came about him, as it were, to lay siege to him: encompassed him about like bees. They came about him as if they had a joint and unanimous desire to be satisfied; came as one man, pretending an impartial and importunate enquiry after truth, but intending a general assault upon our Lord Jesus; and they seemed to speak the sense of their nation, as if they were the mouth of all the Jews: How long dost thou make us to doubt? If thou be the Christ tell us.
(1.) They quarrel with him, as if he had unfairly held them in suspense hitherto. Ten psychen hemon aireis—How long dost thou steal away our hearts? Or, take away our souls? So some read it; basely intimating that what share he had of the people's love and respect he did not obtain fairly, but by indirect methods, as Absalom stole the hearts of the men of Israel; and as seducers deceive the hearts of the simple, and so draw away disciples after them, Ro 16:18, Ac 20:30. But most interpreters understand it as we do: "How long dost thou keep us in suspense? How long are we kept debating whether thou be the Christ or no, and not able to determine the question?" Now, [1.] It was the effect of their infidelity, and powerful prejudices, that after our Lord Jesus had so fully proved himself to be the Christ they were still in doubt concerning it; this they willingly hesitated about, when they might easily have been satisfied. The struggle was between their convictions, which told them he was Christ, and their corruptions, which said, No, because he was not such a Christ as they expected. Those who choose to be sceptics may, if they please, hold the balance so that the most cogent arguments may not weigh down the most trifling objections, but scales may still hang even. [2.] It was an instance of their impudence and presumption that they laid the blame of their doubting upon Christ himself, as if he made them to doubt by inconsistency with himself, whereas in truth they made themselves doubt by indulging their prejudices. If Wisdom's sayings appear doubtful, the fault is not in the object, but in the eye; they are all plain to him that understands. Christ would make us to believe; we make ourselves to doubt.
(2.) They challenge him to give a direct and categorical answer whether he was the Messiah or no: "If thou be the Christ, as many believe thou art, tell us plainly, not by parables, as, I am the light of the world, and the good Shepherd, and the like, but totidem verbis—in so many words, either that thou art the Christ, or, as John Baptist, that thou art not," Joh 1:20. Now this pressing query of theirs was seemingly good; they pretended to be desirous to know the truth, as if they were ready to embrace it; but it was really bad, and put with an ill design; for, if he should tell them plainly that he was the Christ, there needed no more to make him obnoxious to the jealousy and severity of the Roman government. Every one knew the Messiah was to be a king, and therefore whoever pretended to be the Messiah would be prosecuted as a traitor, which was the thing they would have been at; for, let him tell them ever so plainly that he was the Christ, they would have this to say presently, Thou bearest witness of thyself, as they had said, Joh 8:13.
2. Christ's answer to this question, in which,
(1.) He justifies himself as not at all accessary to their infidelity and skepticism, referring them, [1.] To what he had said: I have told you. He had told them that he was the Son of God, the Son of man, that he had life in himself, that he had authority to execute judgment, etc. And is not this the Christ then? These things he had told them, and they believed not; why then should they be told them again, merely to gratify their curiosity? You believed not. They pretended that they only doubted, but Christ tells them that they did not believe. Skepticism in religion is no better than downright infidelity. It is now for us to teach God how he should teach us, nor prescribe to him how plainly he should tell us his mind, but to be thankful for divine revelation as we have it. If we do not believe this, neither should we be persuaded if it were ever so much adapted to our humour. [2.] He refers them to his works, to the example of his life, which was not only perfectly pure, but highly beneficent, and of a piece with his doctrine; and especially to his miracles, which he wrought for the confirmation of his doctrine. It was certain that no man could do those miracles except God were with him, and God would not be with him to attest a forgery.
(2.) He condemns them for their obstinate unbelief, notwithstanding all the most plain and powerful arguments used to convince them: "You believed not; and again, You believed not. You still are what you always were, obstinate in your unbelief." But the reason he gives is very surprising: "You believed not, because you are not of my sheep: you believe not in me, because you belong not to me." [1.] "You are not disposed to be my followers, are not of a tractable teachable temper, have no inclination to receive the doctrine and law of the Messiah; you will not herd yourselves with my sheep, will not come and see, come and hear my voice." Rooted antipathies to the gospel of Christ are the bonds of iniquity and infidelity. [2.] "You are not designed to be my followers; you are not of those that were given me by my Father, to be brought to grace and glory. You are not of the number of the elect; and your unbelief, if you persist in it, will be a certain evidence that you are not." Note, Those to whom God never gives the grace of faith were never designed for heaven and happiness. What Solomon saith of immorality is true of infidelity, It is a deep ditch, and he that is abhorred of the Lord shall fall therein, Pr 22:14. Non esse electum, non est causa incredulitatis propriè dicta, sed causa per accidens. Fides autem est donum Dei et effectus prædestinationis—The not being included among the elect is not the proper cause of infidelity, but merely the accidental cause. But faith is the gift of God, and the effect of predestination. So Jansenius distinguishes well here.
(3.) He takes this occasion to describe both the gracious disposition and the happy state of those that are his sheep; for such there are, though they be not.
[1.] To convince them that they were not his sheep, he tells them what were the characters of his sheep. First, They hear his voice (Joh 10:27), for they know it to be his (Joh 10:4), and he has undertaken that they shall hear it, Joh 10:16. They discern it, It is the voice of my beloved, So 2:8. They delight in it, are in their element when they are sitting at his feet to hear his word. They do according to it, and make his word their rule. Christ will not account those his sheep that are deaf to his calls, deaf to his charms, Ps 58:5. Secondly, They follow him; they submit to his guidance by a willing obedience to all his commands, and a cheerful conformity to his spirit and pattern. The word of command has always been, Follow me. We must eye him as our leader and captain, and tread in his steps, and walk as he walked—follow the prescriptions of his word, the intimations of his providence, and the directions of his Spirit—follow the Lamb (the dux gregis—the leader of the flock) whithersoever he goes. In vain do we hear his voice if we do not follow him.
[2.] To convince them that it was their great unhappiness and misery not to be of Christ's sheep, he here describes the blessed state and case of those that are, which would likewise serve for the support and comfort of his poor despised followers, and keep them from envying the power and grandeur of those that were not of his sheep.
First, Our Lord Jesus takes cognizance of his sheep: They hear my voice, and I know them. He distinguishes them from others (2Ti 2:19), has a particular regard to every individual (Ps 34:6); he knows their wants and desires, knows their souls in adversity, where to find them, and what to do for them. He knows others afar off, but knows them near at hand.
Secondly, He has provided a happiness for them, suited to them: I give unto them eternal life, Joh 10:28. 1. The estate settled upon them is rich and valuable; it is life, eternal life. Man has a living soul; therefore the happiness provided is life, suited to his nature. Man has an immortal soul: therefore the happiness provided is eternal life, running parallel with his duration. Life eternal is the felicity and chief good of a soul immortal. 2. The manner of conveyance is free: I give it to them; it is not bargained and sold upon a valuable consideration, but given by the free grace of Jesus Christ. The donor has power to give it. He who is the fountain of life, and Father of eternity, has authorized Christ to give eternal life, Joh 17:2. Not I will give it, but I do give it; it is a present gift. He gives the assurance of it, the pledge and earnest of it, the first-fruits and foretastes of it, that spiritual life which is eternal life begun, heaven in the seed, in the bud, in the embryo.
Thirdly, He has undertaken for their security and preservation to this happiness.
a. They shall be saved from everlasting perdition. They shall by no means perish for ever; so the words are. As there is an eternal life, so there is an eternal destruction; the soul not annihilated, but ruined; its being continued, but its comfort and happiness irrecoverably lost. All believers are saved from this; whatever cross they may come under, they shall not come into condemnation. A man is never undone till he is in hell, and they shall not go down to that. Shepherds that have large flocks often lose some of the sheep and suffer them to perish; but Christ has engaged that none of his sheep shall perish, not one.
b. They cannot be kept from their everlasting happiness; it is in reserve, but he that gives it to them will preserve them to it. (a.) His own power is engaged for them: Neither shall any man pluck them out of my hand. A mighty contest is here supposed about these sheep. The Shepherd is so careful of their welfare that he has them not only within his fold, and under his eye, but in his hand, interested in his special love and taken under his special protection (all his saints are in thy hand, De 33:3); yet their enemies are so daring that they attempt to pluck them out of his hand—his whose own they are, whose care they are; but they cannot, they shall not, do it. Note, Those are safe who are in the hands of the Lord Jesus. The saints are preserved in Christ Jesus: and their salvation is not in their own keeping, but in the keeping of a Mediator. The Pharisees and rulers did all they could to frighten the disciples of Christ from following him, reproving and threatening them, but Christ saith that they shall not prevail. (b.) His Father's power is likewise engaged for their preservation, Joh 10:29. He now appeared in weakness, and, lest his security should therefore be thought insufficient, he brings in his Father as a further security. Observe, [a.] The power of the Father: My Father is greater than all; greater than all the other friends of the church, all the other shepherds, magistrates or ministers, and able to do that for them which they cannot do. Those shepherds slumber and sleep, and it will be easy to pluck the sheep out of their hands; but he keeps his flock day and night. He is greater than all the enemies of the church, all the opposition given to her interests, and able to secure his own against all their insults; he is greater than all the combined force of hell and earth. He is greater in wisdom than the old serpent, though noted for subtlety; greater in strength than the great red dragon, though his name be legion, and his title principalities and powers. The devil and his angels have had many a push, many a pluck for the mastery, but have never yet prevailed, Re 12:7,8. The Lord on high is mightier. [b.] The interest of the Father in the sheep, for the sake of which this power is engaged for them: "It is my Father that gave them to me, and he is concerned in honour to uphold his gift." They were given to the Son as a trust to be managed by him, and therefore God will still look after them. All the divine power is engaged for the accomplishment of all the divine counsels. [c.] The safety of the saints inferred from these two. If this be so, then none (neither man nor devil) is able to pluck them out of the Father's hand, not able to deprive them of the grace they have, nor to hinder them from the glory that is designed them; not able to put them out of God's protection, nor get them into their own power. Christ had himself experienced the power of his Father upholding and strengthening him, and therefore puts all his followers into his hand too. He that secured the glory of the Redeemer will secure the glory of the redeemed. Further to corroborate the security, that the sheep of Christ may have strong consolation, he asserts the union of these two undertakers: "I and my Father are one, and have jointly and severally undertaken for the protection of the saints and their perfection." This denotes more than the harmony, and consent, and good understanding, that were between the Father and the Son in the work of man's redemption. Every good man is so far one with God as to concur with him; therefore it must be meant of the oneness of the nature of Father and Son, that they are the same in substance, and equal in power and glory. The fathers urged this both against the Sabellians, to prove the distinction and plurality of the persons, that the Father and the Son are two, and against the Arians, to prove the unity of the nature, that these two are one. If we should altogether hold our peace concerning this sense of the words, even the stones which the Jews took up to cast at him would speak it out, for the Jews understood him as hereby making himself God (Joh 10:33) and he did not deny it. He proves that none could pluck them out of his hand because they could not pluck them out of the Father's hand, which had not been a conclusive argument if the Son had not had the same almighty power with the Father, and consequently been one with him in essence and operation.
IV. The rage, the outrage, of the Jews against him for this discourse: The Jews took up stones again, Joh 10:31. It is not the word that is used before (Joh 8:59), but ebastasan lithous—they carried stones—great stones, stones that were a load, such as they used in stoning malefactors. They brought them from some place at a distance, as it were preparing things for his execution without any judicial process; as if he were convicted of blasphemy upon the notorious evidence of the fact, which needed no further trial. The absurdity of this insult which the Jews offered to Christ will appear if we consider, 1. That they had imperiously, not to say impudently, challenged him to tell them plainly whether he was the Christ or no; and yet now that he not only said he was the Christ, but proved himself so, they condemned him as a malefactor. If the preachers of the truth propose it modestly, they are branded as cowards; if boldly, as insolent; but Wisdom is justified of her children. 2. That when they had before made a similar attempt it was in vain; he escaped through the midst of them (Joh 8:59); yet they repeat their baffled attempt. Daring sinners will throw stones at heaven, though they return upon their own heads; and will strengthen themselves against the Almighty, though none ever hardened themselves against him and prospered.
V. Christ's tender expostulation with them upon occasion of this outrage (Joh 10:32): Jesus answered what they did, for we do not find that they said any thing, unless perhaps they stirred up the crown that they had gathered about him to join with them, crying, Stone him, stone him, as afterwards, Crucify him, crucify him. When he could have answered them with fire from heaven, he mildly replied, Many good works have I shown you from my Father: for which of those works do you stone me? Words so very tender that one would think they should have melted a heart of stone. In dealing with his enemies he still argued from his works (men evidence what they are by what they do), his good works—kala erga excellent, eminent works. Opera eximia vel præclara; the expression signifies both great works and good works.
1. The divine power of his works convicted them of the most obstinate infidelity. They were works from his Father, so far above the reach and course of nature as to prove him who did them sent of God, and acting by commission from him. These works he showed them; he did them openly before the people, and not in a corner. His works would bear the test, and refer themselves to the testimony of the most inquisitive and impartial spectators. He did not show his works by candle-light, as those that are concerned only for show, but he showed them at noon-day before the world, Joh 18:20. See Ps 111:6. His works so undeniably demonstrated that they were an incontestable demonstration of the validity of his commission.
2. The divine grace of his works convicted them of the most base ingratitude. The works he did among them were not only miracles, but mercies; not only works of wonder to amaze them, but works of love and kindness to do them good, and so make them good, and endear himself to them. He healed the sick, cleansed the lepers, cast out devils, which were favours, not only to the persons concerned, but to the public; these he had repeated, and multiplied: "Now for which of these do you stone me? You cannot say that I have done you any harm, or given you any just provocation; if therefore you will pick a quarrel with me, it must be for some good work, some good turn done you; tell me for which." Note, (1.) The horrid ingratitude that there is in our sins against God and Jesus Christ is a great aggravation of them, and makes them appear exceedingly sinful. See how God argues to this purpose, De 32:6, Jer 2:5, Mic 6:3. (2.) We must not think it strange if we meet with those who not only hate us without cause, but are our adversaries for our love, Ps 35:12,41:9. When he asks, For which of these do you stone me? as he intimates the abundant satisfaction he had in his own innocency, which gives a man courage in a suffering day, so he puts his persecutors upon considering what was the true reason of their enmity, and asking, as all those should do that create trouble to their neighbour, Why persecute we him? As Job advises his friends to do, Job 19:28.
VI. Their vindication of the attempt they made upon Christ, and the cause upon which they grounded their prosecution, Joh 10:33. What sin will want fig-leaves with which to cover itself, when even the bloody persecutors of the Son of God could find something to say for themselves?
1. They would not be thought such enemies to their country as to persecute him for a good work: For a good work we stone thee not. For indeed they would scarcely allow any of his works to be so. His curing the impotent man (Joh 5:1-46) and the blind man (Joh 9:1-41) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day. But, if he had done any good works, they would not own that they stoned him for them, though these were really the things that did most exasperate them, Joh 11:47. Thus, though most absurd, they could not be brought to own their absurdities.
2. They would be thought such friends to God and his glory as to prosecute him for blasphemy: Because that thou, being a man, makest thyself God. Here is,
(1.) A pretended zeal for the law. They seem mightily concerned for the honour of the divine majesty, and to be seized with a religious horror at that which they imagined to be a reproach to it. A blasphemer was to be stoned, Le 24:16. This law, they thought, did not only justify, but sanctify, what they attempted, as Ac 26:9. Note, The vilest practices are often varnished with plausible pretences. As nothing is more courageous than a well-informed conscience, so nothing is more outrageous than a mistaken one. See Isa 66:5, Joh 16:2.
(2.) A real enmity to the gospel, on which they could not put a greater affront than by representing Christ as a blasphemer. It is no new thing for the worst of characters to be put upon the best of men, by those that resolve to give them the worst of treatment. [1.] The crime laid to his charge is blasphemy, speaking reproachfully and despitefully of God. God himself is out of the sinner's reach, and not capable of receiving any real injury; and therefore enmity to God spits its venom at his name, and so shows its ill-will. [2.] The proof of the crime: Thou, being a man, makest thyself God. As it is God's glory that he is God, which we rob him of when we make him altogether such a one as ourselves, so it is his glory that besides him there is no other, which we rob him of when we make ourselves, or any creature, altogether like him. Now, First, Thus far they were in the right, that what Christ said of himself amounted to this—that he was God, for he had said that he was one with the Father and that he would give eternal life; and Christ does not deny it, which he would have done if it had been a mistaken inference from his words. But, secondly, They were much mistaken when they looked upon him as a mere man, and that the Godhead he claimed was a usurpation, and of his own making. They thought it absurd and impious that such a one as he, who appeared in the fashion of a poor, mean, despicable man, should profess himself the Messiah, and entitle himself to the honours confessedly due to the Son of God. Note, 1. Those who say that Jesus is a mere man, and only a made God, as the Socinians say, do in effect charge him with blasphemy, but do effectually prove it upon themselves. 2. He who, being a man, a sinful man, makes himself a god as the Pope does, who claims divine powers and prerogatives, is unquestionably a blasphemer, and that antichrist.
VII. Christ's reply to their accusation of him (for such their vindication of themselves was), and his making good those claims which they imputed to him as blasphemous (Joh 10:34, etc.), where he proves himself to be no blasphemer, by two arguments:—
1. By an argument taken from God's word. He appeals to what was written in their law, that is, in the Old Testament; whoever opposes Christ, he is sure to have the scripture on his side. It is written (Ps 82:6), I have said, You are gods. It is an argument a minore ad majus—from the less to the greater. If they were gods, much more am I. Observe,
(1.) How he explains the text (Joh 10:35): He called them gods to whom the word of God came, and the scripture cannot be broken. The word of God's commission came to them, appointing them to their offices, as judges, and therefore they are called gods, Ex 22:28. To some the word of God came immediately, as to Moses; to others in the way of an instituted ordinance. Magistracy is a divine institution; and magistrates are God's delegates, and therefore the scripture calleth them gods; and we are sure that the scripture cannot be broken, or broken in upon, or found fault with. Every word of God is right; the very style and language of scripture are unexceptionable, and not to be corrected, Mt 5:18.
(2.) How he applies it. Thus much in general is easily inferred, that those were very rash and unreasonable who condemned Christ as a blasphemer, only for calling himself the Son of God, when yet they themselves called their rulers so, and therein the scripture warranted them. But the argument goes further (Joh 10:36): If magistrates were called Gods, because they were commissioned to administer justice in the nation, say you of him whom the Father hath sanctified, Thou blasphemest? We have here two things concerning the Lord Jesus:—[1.] The honour done him by the Father, which he justly glories in: He sanctified him, and sent him into the world. Magistrates were called the sons of God, though the word of God only came to them, and the spirit of government came upon them by measure, as upon Saul; but our Lord Jesus was himself the Word, and had the Spirit without measure. They were constituted for a particular country, city, or nation; but he was sent into the world, vested with a universal authority, as Lord of all. They were sent to, as persons at a distance; he was sent forth, as having been from eternity with God. The Father sanctified him, that is, designed him and set him apart to the office of Mediator, and qualified and fitted him for that office. Sanctifying him is the same with sealing him, Joh 6:27. Note, Whom the Father sends he sanctifies; whom he designs for holy purposes he prepares with holy principles and dispositions. The holy God will reward, and therefore will employ, none but such as he finds or makes holy. The Father's sanctifying and sending him is here vouched as a sufficient warrant for his calling himself the Son of God; for because he was a holy thing he was called the Son of God, Lu 1:35. See Ro 1:4. [2.] The dishonour done him by the Jews, which he justly complains of—that they impiously said of him, whom the Father had thus dignified, that he was a blasphemer, because he called himself the Son of God: "Say you of him so and so? Dare you say so? Dare you thus set your mouths against the heavens? Have you brow and brass enough to tell the God of truth that he lies, or to condemn him that is most just? Look me in the face, and say it if you can. What! say you of the Son of God that he is a blasphemer?" If devils, whom he came to condemn, had said so of him, it had not been so strange; but that men, whom he came to teach and save, should say so of him, be astonished, O heavens! at this. See what is the language of an obstinate unbelief; it does, in effect, call the holy Jesus a blasphemer. It is hard to say which is more to be wondered at, that men who breathe in God's air should yet speak such things, or that men who have spoken such things should still be suffered to breathe in God's air. The wickedness of man, and the patience of God, as it were, contend which shall be most wonderful.
2. By an argument taken from his own works, Joh 10:37,38. In the former he only answered the charge of blasphemy by an argument ad hominem—turning a man's own argument against himself; but he here makes out his own claims, and proves that he and the Father are one (Joh 10:37,38): If I do not the works of my Father, believe me not. Though he might justly have abandoned such blasphemous wretches as incurable, yet he vouchsafes to reason with them. Observe,
(1.) From what he argues—from his works, which he had often vouched as his credentials, and the proofs of his mission. As he proved himself sent of God by the divinity of his works, so we must prove ourselves allied to Christ by the Christianity of ours. [1.] The argument is very cogent; for the works he did were the works of his Father, which the Father only could do, and which could not be done in the ordinary course of nature, but only by the sovereign over-ruling power of the God of nature. Opera Deo propria—works peculiar to God, and Opera Deo Digna—works worthy of God—the works of a divine power. He that can dispense with the laws of nature, repeal, altar, and overrule them at his pleasure, by his own power, is certainly the sovereign prince who first instituted and enacted those laws. The miracles which the apostles wrought in his name, by his power, and for the confirmation of his doctrine, corroborated this argument, and continued the evidence of it when he was gone. [2.] It is proposed as fairly as can be desired, and put to a short issue. First, If I do not the works of my Father, believe me not. He does not demand a blind and implicit faith, nor an assent to his divine mission further than he gave proof of it. He did not wind himself into the affections of the people, nor wheedle them by sly insinuations, nor impose upon their credulity by bold assertions, but with the greatest fairness imaginable quitted all demands of their faith, further than he produced warrants for these demands. Christ is no hard master, who expects to reap in assents where he has not sown in arguments. None shall perish for the disbelief of that which was not proposed to them with sufficient motives of credibility, Infinite Wisdom itself being judge. Secondly, "But if I do the works of my Father, if I work undeniable miracles for the confirmation of a holy doctrine, though you believe not me, though you are so scrupulous as not to take my word, yet believe the works: believe your own eyes, your own reason; the thing speaks itself plainly enough." As the invisible things of the Creator are clearly seen by his works of creation and common providence (Ro 1:20), so the invisible things of the Redeemer were seen by his miracles, and by all his works both of power and mercy; so that those who were not convinced by these works were without excuse.
(2.) For what he argues—that you may know and believe, may believe it intelligently, and with an entire satisfaction, that the Father is in me and I in him; which is the same with what he had said (Joh 10:30): I and my Father are one. The Father was so in the Son as that in him dwelt all the fulness of the Godhead, and it was by a divine power that he wrought his miracles; the Son was so in the Father as that he was perfectly acquainted with the whole of his mind, not by communication, but by consciousness, having lain in his bosom. This we must know; not know and explain (for we cannot by searching find it out to perfection), but know and believe it; acknowledging and adoring the depth, when we cannot find the bottom.
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Christ Retires beyond Jordan
繁體中文
基督退到約旦河外
³⁹ 他們又要拿他，他卻逃出他們的手走了。
⁴⁰ 耶穌又往約旦河外去，到了約翰起初施洗的地方，就住在那裏。
⁴¹ 有許多人來到他那裏。他們說：「約翰一件神蹟沒有行過，但約翰指著這人所說的一切話都是真的。」
⁴² 在那裏，信耶穌的人就多了。
我們在此看到與猶太人對話的結果。人會以為這番話必能說服、融化他們，但他們的心卻剛硬了。這裏告訴我們，
I. 他們如何以武力攻擊他。因此他們又要拿他，Joh 10:39。所以如此，1. 因為他已充分答覆了他們對褻瀆的指控，洗清了那項罪名，使他們羞於繼續用石頭打他的企圖，所以他們便密謀捉拿他，以觸犯國家的罪名起訴他。當他們因群眾的騷動而被迫放棄企圖時，便要在合法程序的幌子下試一試能做甚麼。見 Re 12:13。或者，2. 因為他在關於自己的見證上堅持不懈，他們便對他懷恨到底。他先前所說的，如今實際上又說了一遍，因為忠信的見證人絕不離棄他已說過的話；因此，既有同樣的觸怒，他們便表達同樣的憤恨，並以另一次捉拿他的企圖來為用石頭打他的企圖辯護。逼迫之靈的性情正是如此，其策略也是如此——malè facta malè factis tegere ne perpluant——以惡行掩蓋惡行，免得前者敗露。
II. 他如何以離開避開他們；這不是一次不光彩的撤退——其中有任何人性的軟弱，而是一次光榮的退隱——其中大有神聖的大能。他逃出他們的手，不是靠任何幫助他的朋友介入，而是憑自己的智慧擺脫他們；他在自己身上罩上一層面紗，或在他們眼前降下一層迷霧，或綁住那些他未改變其心的人的手。當注意，凡為攻擊我們主耶穌而造的武器，必不興旺，Ps 2:4。他逃出，不是因為他害怕受苦，而是因為他的時候還沒有到。那知道如何救自己的，無疑也知道如何救敬虔的人脫離試探，並為他們開一條出路。
III. 他在退隱中如何安排自己：他又往約旦河外去，Joh 10:40。我們靈魂的牧者來，不是為固定在一個教區裏，而是要四處奔走，行善。這位大恩主從未走錯路，因為他無論到哪裏，都有當做的工。雖然耶路撒冷是王城，他卻多次親切地探訪鄉下，不僅到他自己的家鄉加利利，也到其他地區，甚至到約旦河外最偏遠的地方。如今當注意，
1. 他在那裏找到甚麼庇護。他到鄉間僻靜之處，就住在那裏；在那裏他找到一些安息與寧靜，這是在耶路撒冷找不到的。當注意，逼迫者雖然可以把基督和他的福音趕出自己的城邑或國家，卻不能把他或它趕出世界。雖然耶路撒冷不被招聚、也不肯被招聚，基督卻仍是榮耀的，並將繼續榮耀。基督如今往約旦河外去，預表了神的國將從猶太人奪去，帶到外邦人中間。基督和他的福音往往在樸實的鄉下人中間，比在有智慧的、有能力的、有尊貴的人中間更受歡迎，1Co 1:26,27。
2. 他在那裏找到甚麼果效。他到那裏不是單為自身的安全，而是要在那裏行善；他選擇到約翰起初施洗的地方（Joh 1:28），因為那附近不可能不留存約翰傳道和施洗的一些印象，這將使人傾向於接受基督和他的教訓；因為約翰施洗至今不過三年，而基督自己也是在這伯大尼受洗的。基督如今來到這裏，要看約翰施洗者在他們當中所付出的一切辛勞結了多少果子，以及他們當時所聽見、所領受的事，如今還存留了多少。結果在某種程度上沒有辜負期望；因為經上告訴我們，
（1.）他們成群結隊地到他面前來（Joh 10:41）：有許多人來到他那裏。恩典途徑在一段時間中斷之後重新回到一個地方，通常會引發情感的極大震動。有人認為基督選擇住在伯大尼——過渡之所——就是渡船橫渡約旦河的停靠處，是為了使人們匯聚於此，給他一個教導許多人的機會——那些人在路過時會來聽他，卻不肯為聽他的道而多走一步路。
（2.）他們為他辯護，尋找論據促使自己歸向他，正如耶路撒冷的人尋找反對他的理由一樣。他們非常明智地說：約翰一件神蹟沒有行過，但約翰指著這人所說的一切話都是真的。他們回憶從約翰那裏所看見、所聽見的，並與基督的傳道作比較，考慮了兩件事。[1.] 基督遠超約翰施洗者的能力，因為約翰一件神蹟沒有行過，耶穌卻行了許多；由此不難推論耶穌比約翰更大。若約翰是如此偉大的先知，這位耶穌又何等偉大呢！基督藉著這種與他人的比較而最被人認識和承認，因為這比較使他超乎眾人之上、無與倫比。約翰雖然以利亞的靈和能力而來，卻沒有像以利亞那樣行神蹟，免得人的心思在他與耶穌之間猶豫不決；因此行神蹟的尊榮為耶穌保留，作為他冠冕上的一朵花，好使有一個感官的、不容置疑的證明——他雖然在約翰之後來，卻遠超過他。[2.] 基督完全應驗了約翰施洗者的見證。約翰不僅沒有行神蹟來轉移人們離開基督，還說了許多話將他們引向基督，像學徒一樣將他們交託給他，這一切如今都浮現在他們心頭：約翰指著這人所說的一切話都是真的——他將是神的羔羊，將用聖靈與火施洗。約翰曾論到他說了偉大的事，激起了他們的期望；因此，雖然他們沒有足夠的熱心驅使他們到他的家鄉去尋求他，然而當他來到他們的家鄉、將福音帶到他們門前時，他們承認他正如約翰所說的那樣偉大。當我們認識了基督、親身經歷了他，就發現聖經上論他所說的一切都是真的；不但如此，而且實際超過了所傳聞的，1Ki 10:6,7。約翰施洗者如今已死去離去，然而他的聽眾卻因先前所聽見的而獲益，並藉著將當時所聽見的與如今所看見的相比較，他們獲得了雙重的好處；因為，第一，他們確認了約翰是先知——他預言了這些事，論到了這位耶穌將要達到的卓越，儘管他的起頭如此微小。第二，他們預備好了相信耶穌是基督——他們在他身上看見了約翰所預言之事的成就。由此我們看見，所傳之道的果效和功效並不局限於傳道者的有生之年，也不隨他的氣息斷絕而終止；那似乎如同潑在地上的水的，日後可以被重新收聚。見 Zec 1:5,6。
（3.）在那裏有許多人信了他。他們相信這位行了如此神蹟、在約翰預言在他身上得應驗的，就是他所宣稱的那樣——神的兒子，便將自己獻給他作他的門徒，Joh 10:42。此處當強調兩點，[1.] 信他的人：他們有許多。在耶路撒冷領受和擁抱他教訓的人不過如葡萄收成後撿拾的零碎，而在約旦河外鄉間信他的人卻是歸給他的豐盛收割。[2.] 這事發生的地方：那正是約翰曾經傳道施洗並大有果效之處；在那裏有許多人信了主耶穌。傳悔改之道在哪裏照所期望的有了果效，在那裏傳和好之道和福音恩典就最有可能興旺。約翰在哪裏被悅納，耶穌在那裏就不會不被悅納。禧年的角聲在那些於贖罪日為罪刻苦己心的人耳中聽來最為甘甜。
英語原文
Christ Retires beyond Jordan
³⁹ Therefore they sought again to take him: but he escaped out of their hand,
⁴⁰ And went away again beyond Jordan into the place where John at first baptized; and there he abode.
⁴¹ And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
⁴² And many believed on him there.
We have here the issue of the conference with the Jews. One would have thought it would have convinced and melted them, but their hearts were hardened. Here we are told,
I. How they attacked him by force. Therefore they sought again to take him, Joh 10:39. Therefore, 1. Because he had fully answered their charge of blasphemy, and wiped off that imputation, so that they could not for shame go on with their attempts to stone him, therefore they contrived to seize him, and prosecute him as an offender against the state. When they were constrained to drop their attempt by a popular tumult, they would try what they could do under colour of a legal process. See Re 12:13. Or, 2. Because he persevered in the same testimony concerning himself, they persisted in their malice against him. What he had said before he did in effect say again, for the faithful witness never departs from what he has once said; and therefore, having the same provocation, they express the same resentment, and justify their attempt to stone him by another attempt to take him. Such is the temper of a persecuting spirit, and such its policy, malè facta malè factis tegere ne perpluant—to cover one set of bad deeds with another, lest the former should fall through.
II. How he avoided them by flight; not an inglorious retreat, in which there was any thing of human infirmity, but a glorious retirement, in which there was much of a divine power. He escaped out of their hands, not by the interposal of any friend that helped him, but by his own wisdom he got clear of them; he drew a veil over himself, or cast a mist before their eyes, or tied the hands of those whose hearts he did not turn. Note, No weapon formed against our Lord Jesus shall prosper, Ps 2:4. He escaped, not because he was afraid to suffer, but because his hour was not come. And he who knew how to deliver himself no doubt knows how to deliver the godly out of temptation, and to make a way for them to escape.
III. How he disposed of himself in his retirement: He went away again beyond Jordan, Joh 10:40. The bishop of our souls came not to be fixed in one see, but to go about from place to place, doing good. This great benefactor was never out of his way, for wherever he came there was work to be done. Though Jerusalem was the royal city, yet he made many a kind visit to the country, not only to his own country Galilee, but to other parts, even those that lay most remote beyond Jordan. Now observe,
1. What shelter he found there. He went into a private part of the country, and there he abode; there he found some rest and quietness, when in Jerusalem he could find none. Note, Though persecutors may drive Christ and his gospel out of their own city or country, they cannot drive him or it out of the world. Though Jerusalem was not gathered, nor would be, yet Christ was glorious, and would be. Christ's going now beyond Jordan was a figure of the taking of the kingdom of God from the Jews, and bringing it to the Gentiles. Christ and his gospel have often found better entertainment among the plain country-people than among the wise, the mighty, the noble, 1Co 1:26,27.
2. What success he found there. He did not go thither merely for his own security, but to do good there; and he chose to go thither, where John at first baptized (Joh 1:28), because there could not but remain some impressions of John's ministry and baptism thereabouts, which would dispose them to receive Christ and his doctrine; for it was not three years since John was baptizing, and Christ was himself baptized here at Bethabara. Christ came hither now to see what fruit there was of all the pains John Baptist had taken among them, and what they retained of the things they then heard and received. The event in some measure answered expectation; for we are told,
(1.) That they flocked after him (Joh 10:41): Many resorted to him. The return of the means of grace to a place, after they have been for some time intermitted, commonly occasions a great stirring of affections. Some think Christ chose to abide at Bethabara, the house of passage, where the ferry-boats lay by which they crossed the river Jordan, that the confluence of people thither might give an opportunity of teaching many who would come to hear him when it lay in their way, but who would scarcely go a step out of the road for an opportunity of attending on his word.
(2.) That they reasoned in his favour, and sought arguments to induce them to close with him as much as those at Jerusalem sought objections against him. They said very judiciously, John did no miracle, but all things that John spoke of this man were true. Two things they considered, upon recollecting what they had seen and heard from John, and comparing it with Christ's ministry. [1.] That Christ far exceeded John Baptist's power, for John did no miracle, but Jesus does many; whence it is easy to infer that Jesus is greater than John. And, if John was so great a prophet, how great then is this Jesus! Christ is best known and acknowledged by such a comparison with others as sets him superlatively above others. Though John came in the spirit and power of Elias, yet he did not work miracles, as Elias did, lest the minds of people should be made to hesitate between him and Jesus; therefore the honour of working miracles was reserved for Jesus as a flower of his crown, that there might be a sensible demonstration, and undeniable one, that though he came after John, yet he was preferred far before him. [2.] That Christ exactly answered John Baptist's testimony. John not only did no miracle to divert people from Christ, but he said a great deal to direct them to Christ, and to turn them over as apprentices to him, and this came to their minds now: all things that John said of this man were true, that he should be the Lamb of God, should baptize with Holy Ghost and with fire. Great things John had said of him, which raised their expectations; so that though they had not zeal enough to carry them into his country to enquire after him, yet, when he came into theirs, and brought his gospel to their doors, they acknowledged him as great as John had said he would be. When we get acquainted with Christ, and come to know him experimentally, we find all things that the scripture saith of him to be true; nay, and that the reality exceeds the report, 1Ki 10:6,7. John Baptist was now dead and gone, and yet his hearers profited by what they had heard formerly, and, by comparing what they heard then with what they saw now, they gained a double advantage; for, First, They were confirmed in their belief that John was a prophet, who foretold such things, and spoke of the eminency to which this Jesus would arrive, though his beginning was so small. Secondly, They were prepared to believe that Jesus was the Christ, in whom they saw those things accomplished which John foretold. By this we see that the success and efficacy of the word preached are not confined to the life of the preacher, nor do they expire with his breath, but that which seemed as water spilt upon the ground may afterwards be gathered up again. See Zec 1:5,6.
(3.) That many believed on him there. Believing that he who wrought such miracles, and in whom John's predictions were fulfilled, was what he declared himself to be, the Son of God, they gave up themselves to him as his disciples, Joh 10:42. An emphasis is here to be laid, [1.] Upon the persons that believed on him; they were many. While those that received and embraced his doctrine at Jerusalem were but as the grape-gleanings of the vintage, those that believed on him in the country, beyond the Jordan, were a full harvest gathered in to him. [2.] Upon the place where this was; it was where John had been preaching and baptizing and had had great success; there many believed on the Lord Jesus. Where the preaching of the doctrine of repentance has had success, as desired, there the preaching of the doctrine of reconciliation and gospel grace is most likely to be prosperous. Where John has been acceptable, Jesus will not be unacceptable. The jubilee-trumpet sounds sweetest in the ears of those who in the day of atonement have afflicted their souls for sin.
請閱約翰福音註釋。這卷福音書是何時何地寫成的，追究並不要緊；我們確知它是神藉默示賜給雅各的兄弟約翰——十二使徒之一——的。他有着那可敬的稱號：「耶穌所愛的那門徒」，是大衛之子那三位勇士之首三者之一，被主選召作他隱密之事的見證人，尤其是他改變形像和他在園中痛苦掙扎的見證人。