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3. To him the porter openeth. If by the word Porter ²⁸²²⁸²     “Si par ce mot de Portier.” any one choose to understand God, I do not object; and Christ even appears expressly to contrast the judgment of God with the false opinion of men in approving of pastors, as if he had said, “There are others, indeed, whom the world generally applauds, and on whom it willingly confers honor; but God, who holds the reins of government, does not acknowledge or approve of any but those who lead the sheep by this road.”

He calleth his own sheep by name. I consider this as referring to the mutual consent of faith; because the disciple and the teacher are united together by the one Spirit of God, so that the teacher goes before, and the disciple follows. Some think that it denotes the intimate knowledge which every shepherd ought to have of each of his flock, but I do not know if this rests on solid grounds.

4. Because they know his voice. Though he speaks here of ministers, yet, instead of wishing that they should be heard, he wishes that God should be heard speaking by them; for we must attend to the distinction which he has laid down, that he alone is a faithful pastor or shepherd ²⁸³²⁸³     The word pastor signifies shepherd, but, for the sake of the reader, who may not be aware of its etymology, it has been found necessary, in some cases, to employ both of the words, especially where the figure holds so prominent a place in the discussion. — Ed. of the Church, who conducts and governs his sheep by the direction of Christ. We must attend to the reason why it is said that the sheep follow; it is, because they know how to distinguish shepherds from wolves by the voice This is the spirit of discernment, by which the elect discriminate between the truth of God and the false inventions of men. So then, in the sheep of Christ a knowledge of the truth goes before, and next follows an earnest desire to obey, so that they not only understand what is true, but receive it with warm affection. And not only does he commend the obedience of the faith, because the sheep assemble submissively at the voice of the shepherd, but also because they do not listen to the voice of strangers, and do not disperse when any one cries to them.

6. This parable. This is the reason why, proudly vaunting of their wisdom, they rejected the light of Christ; for in a matter not very obscure they are exceedingly dull of apprehension.

But they did not understand what things they were which he spoke to them. In this clause the Greek manuscripts differ. Some copies might be literally rendered, they did not understand what he said Another reading, which I have followed, is more full, though it amounts to the same meaning. The third reading is, that they did not know that he who spoke of himself was the Son of God; but this is not much approved.

7. I am the door. If this explanation had not been added, the whole discourse would have been allegorical. He now explains more clearly what was the chief part of the parable when he declares that he is the door The amount of what is stated is, that the principal point of all spiritual doctrine, on which souls are fed, consists in Christ. Hence also Paul, one of the shepherds, says:

I reckon nothing to be worth knowing but Jesus Christ,
(1 Corinthians 2:2.)

And this mode of expression conveys the same meaning as if Christ had testified that to him alone we must all be gathered together. Therefore, he invokes and exhorts all who desire salvation to come to him. By these words, he means that in vain do they wander about who leave him to go to God, because there is but one open door, and all approach in any other way is prohibited.

8. All who came before me. The words πάντες ὅσοι may be literally rendered, all as many as came before me They who restrict this expression to Judas the Galilean, and such persons, depart widely, in my opinion, from Christ’s meaning; for he contrasts all false doctrine, in general, with the Gospel, and all false prophets with faithful teachers. Nor would it even be unreasonable to extend this statement to the Gentiles, that all who, from the beginning of the world, have professed to be teachers, and have not labored to gather sheep to Christ, have abused this title for destroying souls. But this does not at all apply to Moses and the Prophets, who had no other object in view than to establish the kingdom of Christ. For it ought to be observed, that a contrast is here made between the words of Christ and those things which are opposed to them. But so far are we from discovering any contradiction between the Law and the doctrine of the Gospel, that the Law is nothing else than a preparation for the Gospel. In short, Christ testifies that all the doctrines, by which the world has been led away from him, are so many deadly plagues; because, apart from him, there is nothing but destruction and horrible confusion. Meanwhile, we see of what importance antiquity is with God, and in what estimation it ought to be held by us, when it enters, as it were, into a contest with Christ. That no man may be moved by the consideration, that there have been teachers, in all ages, who gave themselves no concern whatever about directing men to Christ, Christ expressly states that it is of no consequence how many there have been of this description, or how early they began to appear; for it ought to be considered that there is but one door, and that they who leave it, and make openings or breaches in the walls, are thieves

But the sheep did not hear them. He now confirms more clearly what he had already spoken more obscurely and in the figure of an allegory, that they who were led out of the way by impostors did not belong to the Church of God. This is said, first, that when we see a great multitude of persons going astray, we may not resolve to perish through their example; and, next, that we may not waver, when God permits impostors to deceive many. For it is no light consolation, and no small ground of confidence, when we know that Christ, by his faithful protection, has always guarded his sheep, amidst the various attacks and crafty devices of wolves and robbers, so that there never was one of them that deserted him. ²⁸⁴²⁸⁴     “En sorte qu’il n’y en a pas eu une seule qui l’ait laisse.”

But here a question arises, When does a person begin to belong to the flock of the Son of God? ²⁸⁵²⁸⁵     “Du troupeau du Fils de Dieu.” For we see many who stray and wander through deserts during the greater part of their life, and are at length brought into the fold of Christ. I reply, the word sheep is here used in two ways. When Christ says afterwards, that he has other sheep besides, he includes all the elect of God, who had at that time no resemblance to sheep At present, he means sheep which bore the shepherd’s mark. By nature, we are at the greatest possible distance from being sheep; but, on the contrary, are born lions, tigers, wolves, and bears, ²⁸⁶²⁸⁶     “Lions, tygres, loups, et ours.” until the Spirit of Christ tames us, and from wild and savage beasts forms us to be mild sheep Thus, according to the secret election of God, we are already sheep in his heart, before we are born; but we begin to be sheep in ourselves by the calling, by which he gathers us into his fold. Christ declares that they who are called into the order of believers are so firmly bound together, that they cannot stray or wander, or be carried about by any wind of new doctrine.

It will perhaps be objected, that even those who had been devoted to Christ frequently go astray, and that this is proved by frequent experience, and that it is not without good reason that Ezekiel ascribes it to the good Shepherd, that he gathers the scattered sheep, (Ezekiel 34:12.) I readily acknowledge that it frequently happens, that they who had belonged to the household of faith are, for a time, estranged; but this is not at variance with Christ’s statement, for, so far as they go astray, they cease, in some respects, to be sheep What Christ means is simply this, that all the elect of God, though they were tempted to go astray in innumerable ways, were kept in obedience to the pure faith, so that they were not exposed as a prey to Satan, or to his ministers. But this work of God is not less astonishing, when he again gathers the sheep which had wandered for a little, than if they had all along continued to be shut up in the fold. It is always true, and without a single exception, that

they who go out from us were not of us,
but that they who were of us remain with us to the end,
(1 John 2:19.)

This passage ought to strike us with the deepest shame; first, because we are so ill accustomed to the voice of our Shepherd, that there are hardly any who do not listen to it with indifference; and, next, because we are so slow and indolent to follow him. I speak of the good, or of those who are at least passable; for the greater part of those who boast that they are Christ’s disciples kick fiercely against him. Lastly, as soon as the voice of any stranger has sounded in our ears, we are hurried to and fro; and this lightness and unsteadiness sufficiently shows how little progress we have hitherto made in the faith. But if the number of believers is smaller than might be desired, and if out of this small number a large proportion be continually dropping off, faithful teachers have this consolation to support them, that the elect of God, who are Christ’s sheep, listen to them. It is our duty, indeed, to labor diligently, and to strive by every possible method, that the whole world may be brought, if possible, into the unity of the faith; but let us, in the meantime, be well satisfied with belonging to the number.

9. If any man enter by me. The highest consolation of believers is, that when they have once embraced Christ, they learn that they are out of danger; for Christ promises to them salvation and happiness. He afterwards divides it into two parts.

He shall go in and out, and find pasture. First, they shall go safely wherever they find necessary; and, next, they shall be fed to the full. By going in and out, Scripture often denotes all the actions of the life, as we say in French, aller et venir, (to go and come,) ²⁸⁷²⁸⁷     A phrase in Scottish law, denoting a full right to occupy a house or any property, is, free ish (issue) and entrance, or, in other words, a right to go out and to come in, as the occupant pleases. — Ed. which means, to dwell These words, therefore, present to us a twofold advantage of the Gospel, that our souls shall find pasture in it, which otherwise become faint and famished, and are fed with nothing but wind; and, next, because he will faithfully protect and guard us against the attacks of wolves and robbers.

10. The thief cometh not. By this saying, Christ — if we may use the expression — pulls our ear, that the ministers of Satan may not come upon us by surprise, when we are in a drowsy and careless state; for our excessive indifference exposes us, on every side, to false doctrines. For whence arises credulity so great, that they who ought to have remained fixed in Christ, fly about in a multitude of errors, but because they do not sufficiently dread or guard against so many false teachers? And not only so, but our insatiable curiosity is so delighted with the new and strange inventions of men, that, of our own accord, we rush with mad career to meet thieves and wolves. Not without reason, therefore, does Christ testify that false teachers, whatever may be the mildness and plausibility of their demeanour, always carry about a deadly poison, that we may be more careful to drive them away from us. A similar warning is given by Paul,

See that no man rob you through vain philosophy,
(Colossians 2:8.)

I am come. This is a different comparison; for Christ, having hitherto called himself the door, and declared that they who bring sheep to this door are true shepherds, now assumes the character of a shepherd, and indeed affirms that he is the only shepherd Indeed, there is no other to whom this honor and title strictly belongs; for, as to all the faithful shepherds of the Church, it is he who raises them up, endows them with the necessary qualifications, governs them by his Spirit, and works by them; and therefore they do not prevent him from being the only Governor of his Church, or from holding the distinction of being the only Shepherd For, though he employs their ministry, still he does not cease to fulfill and discharge the office of a shepherd by his own power; and they are masters and teachers in such a manner as not to interfere with his authority as a Master. In short, when the term shepherd is applied to men, it is used, as we say, in a subordinate sense; and Christ shares the honor with his ministers in such a manner, that he still continues to be the only shepherd both of themselves and of the whole flock.

That they may have life. When he says that he is come, that the sheep may have life, he means that they only who do not submit to his staff and crook (Psalm 23:4) are exposed to the ravages of wolves and thieves; and — to give them greater confidence — he declares that life is continually increased and strengthened in those who do not revolt from him. And, indeed, the greater progress that any man makes in faith, the more nearly does he approach to fullness of life, because the Spirit, who is life, grows in him.