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Jesus the Good Shepherd

10

“Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 2The one who enters by the gate is the shepherd of the sheep. 3The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5They will not follow a stranger, but they will run from him because they do not know the voice of strangers.” 6Jesus used this figure of speech with them, but they did not understand what he was saying to them.

7 So again Jesus said to them, “Very truly, I tell you, I am the gate for the sheep. 8All who came before me are thieves and bandits; but the sheep did not listen to them. 9I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. 10The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.

11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. 13The hired hand runs away because a hired hand does not care for the sheep. 14I am the good shepherd. I know my own and my own know me, 15just as the Father knows me and I know the Father. And I lay down my life for the sheep. 16I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17For this reason the Father loves me, because I lay down my life in order to take it up again. 18No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.”

19 Again the Jews were divided because of these words. 20Many of them were saying, “He has a demon and is out of his mind. Why listen to him?” 21Others were saying, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?”

Jesus Is Rejected by the Jews

22 At that time the festival of the Dedication took place in Jerusalem. It was winter, 23and Jesus was walking in the temple, in the portico of Solomon. 24So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me; 26but you do not believe, because you do not belong to my sheep. 27My sheep hear my voice. I know them, and they follow me. 28I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. 30The Father and I are one.”

31 The Jews took up stones again to stone him. 32Jesus replied, “I have shown you many good works from the Father. For which of these are you going to stone me?” 33The Jews answered, “It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God.” 34Jesus answered, “Is it not written in your law, ‘I said, you are gods’? 35If those to whom the word of God came were called ‘gods’—and the scripture cannot be annulled— 36can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, ‘I am God’s Son’? 37If I am not doing the works of my Father, then do not believe me. 38But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.” 39Then they tried to arrest him again, but he escaped from their hands.

40 He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there. 41Many came to him, and they were saying, “John performed no sign, but everything that John said about this man was true.” 42And many believed in him there.


33. We stone thee not for a good work. Though wicked men carry on open war with God, yet they never wish to sin without some plausible pretense. The consequence is, that when they rage against the Son of God, they are not content with this cruelty, but bring an unprovoked accusation against him, and constitute themselves advocates and defenders of the glory of God. A good conscience must therefore be to us a wall of brass, by which we boldly repel the reproaches and calumnies with which we are assailed. For whatever plausibility may adorn their malice, and whatever reproach they may bring on us for a time, if we fight for the cause of God, he will not refuse to uphold his truth. But as the wicked never want pretences for oppressing the servants of God, and as they have also hardened impudence, so that, even when vanquished, they do not cease to slander, we have need of patience and meekness, to support us to the end.

But for blasphemy. The word blasphemy, which among profane authors denotes generally every kind of reproach, Scripture refers to God, when his majesty is offended and insulted.

Because thou, being a man, makest thyself God. There are two kinds of blasphemy, either when God is deprived of the honor which belongs to him, or when anything unsuitable to his nature, or contrary to his nature, is ascribed to him. They argue therefore that Christ is a blasphemer and a sacrilegious person, because, being a mortal man, he lays claim to Divine honor. And this would be a just definition of blasphemy, if Christ were nothing more than a man. They only err in this, that they do not design to contemplate his Divinity, which was conspicuous in his miracles.

34. Is it not written in your Law? He clears himself of the crime charged against him, not by denying that he is the Son of God, but by maintaining that he had justly said so. Yet he adapts his reply to the persons, instead of giving a full explanation of the fact; for he reckoned it enough for the present to expose their malice. In what sense he called himself the Son of God he does not explain fully, but states indirectly. The argument which he employs is not drawn from equals, but from the less to the greater.

I said, You are gods. Scripture gives the name of gods to those on whom God has conferred an honorable office. He whom God has separated, to be distinguished above all others, is far more worthy of this honorable title. Hence it follows, that they are malicious and false expounders of Scripture, who admit the first, but take offense at the second. The passage which Christ quotes is in Psalm 82:6,

I have said, You are gods,
and all of you are children of the Most High;

where God expostulates with the kings and judges of the earth, who tyrannically abuse their authority and power for their own sinful passions, for oppressing the poor, and for every evil action. He reproaches them that, unmindful of Him from whom they received so great dignity, they profane the name of God. Christ applies this to the case in hand, that they receive the name of gods, because they are God’s ministers for governing the world. For the same reason Scripture calls the angels gods, because by them the glory of God beams forth on the world. We must attend to the mode of expression:

35. To whom the word of God was addressed. For Christ means that they were authorized by an undoubted command of God. Hence we infer that empires did not spring up at random, nor by the mistakes of men, but that they were appointed by the will of God, because he wishes that political order should exist among men, and that we should be governed by usages and laws. For this reason Paul says, that all who

resist the power are rebels against God, because there is no power but what is ordained by God,
(Romans 13:1, 2.)

It will, perhaps, be objected, that other callings also are from God, and are approved by him, and yet that we do not, on that account, call farmers, or cowherds, or cobblers, gods I reply, this is not a general declaration, that all who have been called by God to any particular way of living are called gods; but Christ speaks of kings, whom God has raised to a more elevated station, that they may rule and govern. In short, let us know that magistrates are called gods, because God has given them authority. Under the term Law, Christ includes the whole doctrine by which God governed his ancient Church; for since the prophets were only expounders of the Law, the Psalms are justly regarded as an appendage to the Law. That the Scripture cannot be broken means, that the doctrine of Scripture is inviolable.

36. Whom the Father hath sanctified. There is a sanctification that is common to all believers. But here Christ claims for himself something far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed, (John 6:27.) But this refers strictly to the person of Christ, so far as he is manifested in the flesh. Accordingly, these two things are joined, that he has been sanctified and sent into the world. But we must also understand for what reason and on what condition he was sent It was to bring salvation from God, and to prove and exhibit himself, in every possible way, to be the Son of God.

Do you say that I blaspheme? The Arians anciently tortured this passage to prove that Christ is not God by nature, but that he possesses a kind of borrowed Divinity. But this error is easily refuted, for Christ does not now argue what he is in himself, but what we ought to acknowledge him to be, from his miracles in human flesh. For we can never comprehend his eternal Divinity, unless we embrace him as a Redeemer, so far as the Father hath exhibited him to us. Besides, we ought to remember what I have formerly suggested, that Christ does not, in this passage, explain fully and distinctly what he is, as he would have done among his disciples; but that he rather dwells on refuting the slander of his enemies.


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