{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JHN","commentaryId":"jamieson-fausset-brown","name":"John","commonName":"John","introduction":"THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the \"Benjamin,\" as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, \"Boanerges,\" which the Evangelist Mark (Mar 3:17) explains to mean \"Sons of thunder\"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as \"the disciple whom Jesus loved\" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.\n\nAfter the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to \"the isle that is called Patmos\" (a small rocky and then almost uninhabited island in the Ægean Sea), \"for the word of God and for the testimony of Jesus Christ\" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.\n\nAs to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, \"there is at Jerusalem, by the sheep-gate, a pool,\" &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.\n\nAs to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.\n\nNo doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, \"Behold, the feet of them that shall carry it out dead are already at the door\" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?\n\nOf the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, \"pauses, as it were, at every turn,\" as DA COSTA says [Four Witnesses, p. 234], \"at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise.\" See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. \"We find,\" to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, \"only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth.\"\n\nOther illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary. \n\n\n\nNext: John Chapter 1\n\n","order":43,"numberOfChapters":21,"sha256":"2a03297b1e3a6f9e0b82a13c39c82e2202f9e979c173750344c480c63057d8a0","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":1},"lastChapterNumber":21,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/21.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":21},"totalNumberOfVerses":680},"chapter":{"number":10,"content":[{"type":"verse","number":2,"content":["he that entereth in by the door is the shepherd of the sheep--a true, divinely recognized shepherd.\n\n"]},{"type":"verse","number":3,"content":["To him the porter openeth--that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [CALVIN, MEYER, LUTHARDT]. \n\nand the sheep hear his voice--This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of \"the great Shepherd of the sheep,\" who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [LAMPE, STIER, &c.].\n\n"]},{"type":"verse","number":7,"content":["I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Eph 2:18).\n\n"]},{"type":"verse","number":8,"content":["All that ever came before me--the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [OLSHAUSEN]. \n\nthe sheep did not hear them--the instinct of their divinely taught hearts preserving them from seducers, and attaching them to the heaven-sent prophets, of whom it is said that \"the Spirit of Christ was in them\" (Pe1 1:11).\n\n"]},{"type":"verse","number":9,"content":["by me if any man enter in--whether shepherd or sheep. \n\nshall be saved--the great object of the pastoral office, as of all the divine arrangements towards mankind. \n\nand shall go in and out and find pasture--in, as to a place of safety and repose; out, as to \"green pastures and still waters\" (Psa 23:2) for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene (Rev 7:17).\n\n"]},{"type":"verse","number":10,"content":["I am come that they might have life, and . . . more abundantly--not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or \"God with us\"--there can be no middle course.\n\n"]},{"type":"verse","number":11,"content":["I am the good shepherd--emphatically, and, in the sense intended, exclusively so (Isa 40:11; Eze 34:23; Eze 37:24; Zac 13:7). \n\nthe good shepherd giveth his life for the sheep--Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered \"the lion and the bear\" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.\n\n"]},{"type":"verse","number":12,"content":["an hireling . . . whose own the sheep are not--who has no property, in them. By this He points to His own peculiar relation to the sheep, the same as His Father's, the great Proprietor and Lord of the flock, who styles Him \"My Shepherd, the Man that is My Fellow\" (Zac 13:7), and though faithful under-shepherds are so in their Master's interest, that they feel a measure of His own concern for their charge, the language is strictly applicable only to \"the Son over His own house\" (Heb 3:6). \n\nseeth the wolf coming--not the devil distinctively, as some take it [STIER, ALFORD, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [LUTHARDT].\n\n"]},{"type":"verse","number":14,"content":["I am the good shepherd, and know my sheep--in the peculiar sense of Ti2 2:19. \n\nam known of mine--the soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. \"The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands\" [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.\n\n"]},{"type":"verse","number":15,"content":["As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on Mat 11:27). \n\nand I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of \"the Word made flesh\"--one glorious Person reaching at once up to the Throne and down even to the dust of death, \"that we might live through Him.\" A candid interpretation of the words, \"for the sheep,\" ought to go far to establish the special relation of the vicarious death of Christ to the Church.\n\n"]},{"type":"verse","number":16,"content":["other sheep I have . . . not of this fold: them also I must bring--He means the perishing Gentiles, already His \"sheep\" in the love of His heart and the purpose of His grace to \"bring them\" in due time. \n\nthey shall hear my voice--This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him. \n\nand there shall be one fold--rather \"one flock\" (for the word for \"fold,\" as in the foregoing verses, is quite different).\n\n"]},{"type":"verse","number":17,"content":["Therefore doth my Father love me, because I lay down my life, &c.--As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His \"commandment,\" so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts. \n\nthat I might take it again--His resurrection-life being indispensable to the accomplishment of the fruit of His death.\n\n"]},{"type":"verse","number":18,"content":["No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again--It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of \"power to take it again\" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished. \n\nThis commandment--to \"lay down His--life, that He might take it again.\" \n\nhave I received of my Father--So that Christ died at once by \"command\" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.\n\n"]},{"type":"verse","number":19,"content":["There was a division . . . again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only \"a devil and a madman\"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.\n\n"]},{"type":"verse","number":22,"content":["DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)\n\nit was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7). \n\nit was winter--implying some inclemency. Therefore,\n\n"]},{"type":"verse","number":23,"content":["Jesus walked . . . in Solomon's porch--for shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].\n\n"]},{"type":"verse","number":24,"content":["Then came the Jews--the rulers. (See on Joh 1:19). \n\nHow long dost thou make us to doubt?--\"hold us in suspense\" (Margin). \n\nIf thou be the Christ, tell us plainly--But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?\n\n"]},{"type":"verse","number":25,"content":["Jesus answered them, I told you--that is, in substance, what I am (for example Joh 7:37-38; Joh 8:12, Joh 8:35-36, Joh 8:58).\n\n"]},{"type":"verse","number":26,"content":["ye believe not, because ye are not of my sheep, as I said--referring to the whole strain of the Parable of the Sheep, (Joh 10:1, &c.).\n\n"]},{"type":"verse","number":27,"content":["My sheep hear my voice, &c.--(See on Joh 10:8).\n\n"]},{"type":"verse","number":28,"content":["I give unto them eternal life--not \"will give them\"; for it is a present gift. (See on Joh 3:36; Joh 5:24). It is a very grand utterance, couched in the language of majestic authority.\n\n"]},{"type":"verse","number":29,"content":["My Father, which gave them me--(See on Joh 6:37-39). \n\nis greater than all--with whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, \"and none is able to pluck them out of My Father's hand.\" The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an \"irresistible grace\" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (OLSHAUSEN--a testimony all the more valuable, being given in spite of Lutheran prejudice).\n\n"]},{"type":"verse","number":30,"content":["I and my Father are one--Our language admits not of the precision of the original in this great saying. \"Are\" is in the masculine gender--\"we (two persons) are\"; while \"one\" is neuter--\"one thing.\" Perhaps \"one interest\" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. \"Neither have they,\" says He; \"though He has given them to Me, they are as much in His own almighty hands as ever--they cannot be, and when given to Me they are not, given away from Himself; for HE AND I HAVE ALL IN COMMON.\" Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And AUGUSTINE was right in saying the \"We are\" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the \"one\" (as explained) condemns the Arians (who denied the unity of their essence).\n\n"]},{"type":"verse","number":31,"content":["Then the Jews took up stones again to stone Him--and for precisely the same thing as before (Joh 8:58-59).\n\n"]},{"type":"verse","number":32,"content":["Many good works have I showed you--that is, works of pure benevolence (as in Act 10:38, \"Who went about doing good,\" &c.; see Mar 7:37). \n\nfrom my Father--not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [LUTHARDT]. \n\nfor which of those works do ye stone me?--\"are ye stoning (that is, going to stone) me?\"\n\n"]},{"type":"verse","number":33,"content":["for a blasphemy--whose legal punishment was stoning (Lev 24:11-16). \n\nthou, being a man--that is, a man only. \n\nmakest thyself God--Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; Joh 8:59).\n\n"]},{"type":"verse","number":34,"content":["Is it not written in your law--in Psa 82:6, respecting judges or magistrates. \n\nYe are gods--being the official representatives and commissioned agents of God.\n\n"]},{"type":"verse","number":35,"content":["If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one \"sanctified by the Father and sent into the world\"; the other, \"to whom the word of God (merely) came,\" which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that \"the word of the Lord came to Him\"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (Luk 3:2). The reason is that given by the Baptist himself (see on Joh 3:31). The contrast is between those \"to whom the word of God came\"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and \"Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world,\" an expression never used of any merely human messenger of God, and used only of Himself. \n\nbecause, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as \"He and His Father were one.\" Our Lord considers all this as just saying of Himself, \"I am the Son of God\"--one nature with Him, yet mysteriously of Him. The parenthesis (Joh 10:35), \"and the Scripture cannot be broken,\" referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. \"The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble\" [OLSHAUSEN]. (Compare Mat 5:17).\n\n"]},{"type":"verse","number":37,"content":["though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; Joh 8:30). But, for those who wanted this, \"the works\" were a mighty help. When these failed, the case was desperate indeed. \n\nthat ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.\n\n"]},{"type":"verse","number":39,"content":["Therefore they sought again to take him--true to their original understanding of His words, for they saw perfectly well that He meant to \"make Himself God\" throughout all this dialogue. \n\nhe escaped out of their hand--(See on Luk 4:30; Joh 8:59).\n\n"]},{"type":"verse","number":40,"content":["went away again beyond Jordan . . . the place where John at first baptized--(See on Joh 1:28).\n\n"]},{"type":"verse","number":41,"content":["many resorted to him--on whom the ministry of the Baptist had left permanent impressions. \n\nJohn did no miracle, but all things John spake of this man were true--what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, \"many believed on Him there.\"\n\n\n\n\nNext: John Chapter 11\n\n"]}],"introduction":"THE GOOD SHEPHERD. (John 10:1-21)\n\nHe that entereth not by the door--the legitimate way (without saying what that was, as yet). \n\ninto the sheepfold--the sacred enclosure of God's true people. \n\nclimbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mat 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JHN/10.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":10},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/11.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":11},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/9.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":9},"numberOfVerses":32}