when he had found him, he said unto him, Dost thou believe on the Son of God?

'Dost thou believe on the Son of God?" Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, ver. 17. He believed according to the light he had. This is the nature of true faith. It believes all that God has made known; and it is prepared to receive all that he will teach. The phrase Son of God' here is equivalent to the Messiah. Note, Matt. viii. 29.

36 He answered and said, Who is he, Lord, that I might believe on him?

'Who is he?" It is probable that the man did not know that he who now addressed him was the same who had healed him. He had not yet seen him, ver. 7, but he was prepared to acknowledge him when he did see him. 'Lord.' It is clear that the

man did not know that it was the Lord Jesus who addressed him, and he therefore replied to him in the common language of respect, and asked him to point out to him the Son of God. The word translated 'Lord' here, is rendered 'Sir,' in John iv. 11; xx. 15; xii. 21. Acts xvi. 30. Matt. xxvii. 63.

said, Lord, I believe.

37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he And he worshipped him. 'I believe.' This was the overflowing expression of gratitude and faith. And he worshipped him.' He did homage to him as the Messiah, and as his gracious benefactor. See note, Matt. ii. 2. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth; and for all the mercies, of providence and redemption, we should pay to him the tribute of humble and grateful hearts.

39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the pharisees which were with him heard these words, and said unto him, Are we blind also?

'For judgment. To judge, is to express an opinion in a judicial manner; and also to express any sentiment about any person or thing, John vii. 24; v. 30. Luke vii. 43. The meaning of the word here may be thus expressed: "I came to declare the condition of men; to show them their duty and danger. My coming will have this effect, that some will be reformed and saved, and some deeply condemned." "That they,' &c. Christ

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does not say that this was the design of his coming, but that such would be the effect or result. Similar instances of expres sion frequently occur. Compare Matt. xi. 25; x. 34. That they which see not.' Jesus took this illustration, as he commonly did, from the case before him. But it is evident that he meant it to be taken in a spiritual sense. Might see.' Might discern the path_of_truth, of duty, and of salvation, ch. x.9. "They which see.' They who suppose they see; who are proud, self-confident, and despisers of the truth. Might be made blind.' Such would be the effect of his preaching. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert it sinks into deeper blindness and condemnation.

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41 Jesus said unto them, If ye were blind, ye should have no sin but now ye say, We see; therefore your sin remaineth.

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'If ye were blind.' If you were really blind-had had no opportunities of learning the truth. No sin.' You would not be guilty. Sin is measured by the capacities or ability of men, and by their opportunities of knowing the truth. If men had no ability to do the will of God, they could not be to blame. If they have all proper ability, and no disposition, God holds them to be guilty. We see.' We have knowledge of the law of God. This they had pretended when they professed to understand the law respecting the sabbath better than Jesus, and had condemned him for healing on that day. 'Your sin remaineth.' You are guilty, and your sin is unpardoned. The sins of men will always be unpardoned while they are proud, and self-sufficient, and confident of their own wisdom.

CHAPTER X.

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.

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'Verily, verily. See note, John iii. 3. 'I say unto you.' The pharisees professed to be the guides or shepherds of the ple. Jesus had charged them with being blind, and of course unqualified to lead the people. He proceeds here to state the character of a true shepherd; to show what was a hireling; and to declare that he was the true Shepherd and Guide of his people. This is called, ver. 6, a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. Into the sheepfold.' The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c.

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It was not commonly covered, as the seasons in Judea were mild. By this figure we are to understand the Jewish people, or the church of God, which is often likened to a flock, Eze. xxxiv. 1-19. Jer. xxiii. 1-4. Zech. xiii. 7. By the 'door,' here, is meant the Lord Jesus Christ, ver. 7, 9. He is the way, the truth, and the life," John xiv. 6. The particular application of the passage, is to religious teachers, who cannot enter properly on the duties of teaching and guiding the flock, except by the Lord Jesus; that is, in the way which he has appointed. The pharisees claimed to be pastors, but not by him. They entered some other way. The true pastors of the church are those who enter by the influences of the spirit of Jesus, and in the manner which he has appointed. Some other way. Either at a window, or over the wall. 'A thief." One who silently and secretly takes away the property of another. A robber.' One who does it by violence or bloodshed. Jesus here designates those pastors or ministers of religion, who are not influenced by love to him, and who enter not by him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come not to promote the welfare of the church, but to promote their own interests or passions. To all such Jesus gives the names of thieves and robbers.

2 But he that entereth in by the door, is the shepherd of the sheep.

'He that entereth by the door.' Jesus refers to those who, by him-that is, in accordance with his spirit and law-became ministers of religion. Is the shepherd of the sheep.' In the original the article "the" is wanting before the word shepherd. "Is the shepherd," or a shepherd. By his entering in this manner he shows that he is a shepherd-one who cares for the flock, and does not come to kill and destroy.

3 To him the porter openeth; and the sheep hear his voice and he calleth his own sheep by name, and leadeth them out.

"To him the porter openeth.' The porter is the door-keeper. "The sheep hear his voice.' The voice of the shepherd. A flock will readily distinguish the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ: who possess his spirit: who preach his pure doctrine, and who show a real love to the church of God. He calleth his own sheep by name.' It was customary, and is still, we are told by travellers, for eastern shepherds to give particular names to their sheep. By this our Saviour indicates doubtless that it is the duty of a minister of religion to seek an

intimate and personal acquaintance with the people of his charge; to learn their private wants; and to administer to them personally the consolations of the gospel. 'Leadeth them out.' He leads them from the fold to pasture, or to water. See a beautiful and touching description of the care of the Great Shepherd, in Ps. xxiii.

4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.

'He putteth forth.' Or leads them out of the fold. 'He goeth before them.' A shepherd spent his time with his flock. He went before them to seek the best pastures, and watering places, and to defend them from danger: and they followed after him. In this is beautifully represented the tender care of one who watches for souls as one that must give account.

5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

'A stranger,' &c. This was literally true of eastern flocks. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers.

6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

"This parable.' See note on Matt. xiii. 3. They understood not,' &c. They did not understand the meaning or design of the illustration.

7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

'I am the door.' I am the way by which ministers and people enter the true church. It is by his merits; his intercession ; his aid, and his appointment, that they enter. Of the sheep.'

Of the church.

8 All that ever came before me are thieves and robbers but the sheep did not hear them.

'All that ever came before me.' This does not refer to the prophets, but to all who came pretending to be the door; to the scribes and pharisees, who claimed to be pastors or instructors of the people; and whose only aim was to aggrandize themselves, and to oppress the people. See Matt. vii. 15, When the

Saviour says that 'all' were thieves, he speaks in a popular sense, using the word 'all' to denote the great mass or majority. 'Thieves and robbers.' See ver. 1; also Jer. xxiii. 1. Ezek. xxxiv. 2-4. This had been the general character of the pharisees and scribes. They insinuated themselves slyly as a thief, and they oppressed, and spared not, nor pitied-like a robber. 'The sheep. The people of God-the pious and humble portion of the Jewish nation. They did not embrace their doctrine. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Compare Rom. xi. 3, 4.

9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pas

ture.

'By me.' By my instruction and merits. 'Shall be saved.' See ch. v. 24. Shall go in and out,' &c. It means that he shall be happy-be well supplied, and defended.

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.

'The thief cometh not,' &c. So false teachers have no other end in view but to enrich or aggrandize themselves. 'I am come that they might have life.' See note, ch. v. 24. Might have it more abundantly.' The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not simply have life-simple, bare, existence -but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted sources of felicity which are prepared for them in the world of glory.

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

'The good shepherd.' The faithful and true shepherd, willing to do all that is necessary to defend and save the flock. "Giveth his life. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Compare Judges xii. 3. 1 Sam. xix. 5; xxviii. 21. See ver. 15.

12 But he that is an 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.

'An hireling. A man employed to take care of the sheep to whom wages is paid. The word translated hireling' is often