The Pulpit Commentary — John — Volume 2 — Section 71

to own tbem R~ hi~. Tb<' r<'lntionsbip he publicly confesses. "My sheep." 'l'hcy nrc ndmitt<'rl to t.bc circle of his immediate friendship, his Rympatl,y, love, and help. (3) Hi~ recog-nition to them is tlie lii'ghcst lionour. To be recognized by the grent nm\ rich of thi6 world is considered a high honour. How much higher honour it is to be recog- nized by him who is Lord or o.11 ! This is the highest honour and distinction. 2. Tl1e enjoyment of the higheBt life. "I give," etc. (i.) 'l'his is the spiritual life of the soul. 'l'he life of God and of Christ within. Christ not only gave bis life for the sheep, but also gave it to them, as a principle, an example, and inspiration of e. new life in them. 'l'his is their greatest need. (2) This life is the gift of Christ. "I give them." He alone could give it. It is the gift of bis infinite love and free grace. It is most suit- able to the reoipient.s, and worthy of the princely Giver. No sum of money could pur- chase it, no amount of human merit could deserve it; but the Divine author graciously gives it to ell his faithful adherents. (8) It is the gift of Ohrist now. "I give them." It is not a mere promise, but a present gift. (4) It is to befully e11joyed in the future. "Eternal life." It is a life which bes in it the elements of eternal continuo.nce of hap- piness and fruition, and eternity is at its disposal. 8. Perfect safety. (1) &fety from inward dariger. " They shall never perish." Shall never fall victims to their inward corruption. The principle of life is between them and spiritual death. _(2) Safety from ov.twardfou. "No one shall pluck them," etc. Believers are exposed to outward foes. The arch-thief and his emissaries are ever on the watch for an opportunity to steal and kill. But they are safe. "No one," etc. (3) The safety of Divine care. "They are in his hand." 'l'bey are so precious. Cost so much. So prone to wander. Their spiritual foes so anxious to have them as their prey, that they are not trusted anywhere but in Jesus' hand. They can never be Ul.kcn by stealth. "'l'hey are in his band." -(4) The safety of Almighty protectwn. "They are in his hand." His band is in immediate con- nection with hie arm, and his arm is almighty. No one can take them by force. '' They are in bis band." The hand of bis tender love, of bis watchful care and almighty power. IY. THE SPECJ.A.L GUARANTEES OF THESE BLESSINGS. 1. The absolute sup,-emacy of the Father. "The Father, which gave them me, is greater than all." (1) Greater than all things. (2) Greater than all wi,cked men and spirits. Greater than their indi- vidual force, and all their forces combined. (3) Greater than even the Son himself. In his humiliation, official capacity, and by Divine courtesy, Jesus, as Son, naturally ascribes supremacy to the Father. "My Father is greater than all." 2. The union of the Son with the Father. "I and the Father are one." (1) One in nature and essence. (2) One in power and authority. (3) One in purpose and will. 3. The consequent union of bel,ieven; with both. If they are in Christ's hand, they are in that of the Father ; for they are one. They are thus in the impregnable fortresses of infinite power and love, Their life is divinely given and infinitely saf&-hid with Christ in God. No one shall, and no one is able to, pluck them hence. LEssoNs. 1. True 'believers have special characteristicll. They are known of Christ, and may be known of men. The sheep of Christ are marked; the marks are-they bear and follow him. Thus be knows them, and thus they may know themselves. To those who do not hear and follow, be says, "Ye are not of my sheep." 2. The enjoyment of the bles6ings of (Jhri.st depends upon oompUance with the conditions. " They hear •.• and follow ... and I give them," etc.• This proves them to he hie sheep, end ensures to them the care and defence of the good Shepherd, as well as all the blessings of the fold. 3. In the clegree t~ ccnditW'IUI are compli,ed with the blusings are enjoyed. " They follow u:e, and I give unto them," etc. I give as they follow. Where there is no following nt all, there is no life; where the following is slack, the life is weak; but when close, lif~ is strong and vigorolll'. The nearer to Jesus the greater the life. The impartation of eternal life is gradual, for the participation is gradual. As we follow be gives. We could not bold it all at once. Let us follow him more closely if we want more life, 4. Tl~ ultimate ,ecuri,ty of any one depends upon thefoll<Jwi11g. The persevere.nee of the saints in grace to the end is a practical question. It is decided on the part of God. The Divine band is safe. But is it decided on our part? Are we in it? •• They shall 11.ever perish." Not in his band. No one is able to pluck them out. of it, Let us make BUre that we are in it, and that we slip not out ourselves frorn it by not hearing and following Jesus. Then the question of our ultimate safoty will be practically aettloo.-B. T. CH, JI:, 1-12,] 'l'IIE GOSPEL ACCOitDING TO ST. JOHN. n Ver. fJ.-17ie Portal of safety a;nd promise. "I am tbe Door: by mo if any mrm enter In, ho shall bo saved, and sliall go in and out, and find pMture." During long ages Israel wns Gml's flock; her systom ol life and worship, fenced roun,l with laws and ordinances, was his fold; her prophets nnd righteous rulers were his shepherde. It was in many respeds a strnngo nod unique spectacle. "A people that rlwelt alone, and was not reokoucd among the nations." ·what was the key to this historic problem ? One key to it at lenst was tho hope of a Messiah. To see and in some measure grasp this hopo was cssontial to every true Israelite. Whether such a one was a shepherd or a sheep of the flock, his fnith in a present God embraced at the sa.me time the promise of a Redeomer to come. Hence our Lord says (vcrs. 7, 8), "I am the Door of the sheep. All that ever came before me [irrespective of me] were thieves and robbers: but the sheep did not hear them." Dut now that the Messiah had come, his mission was not to destroy, but to fulfil; not to disappoint, but to expand, to exceed the hopes of God's nncient people. And so, lifting up his eyes, Jesus sees before him a wider horizon, a richer pasture, and room for a larger flock than any Israelite bad thought of. He even drops the image of a fold for the moment, or rather widens it out indefinitely, and speaks of himself as the Door-the one way of entrance into the blessings of bis own kingdom, "I am the Door," etc. Thus, by means of a. simple image, Christ places himself between the whole human race and true blessedness. This is one of his world-wide, universal claims which at once distinguish him from all other prophets and teachers whom God has ever sent. They could point out to their fellows more or lesg clearly the path of life; Christ alone said, "I am the \Vay." In moments of rapture they could siug themselves, or teach others to 8ing," Open to me the gates of righteous- ness, and I will enler into them." Christ said, " I am the Door: let every man enter in by me." He said this calmly at the first, amid the captious Pharisees who sur- rounded him; and wherever bis gospel is preached or his Name made known, he says it still. To the happy and to the miserable, to the virtuous and to the vicious, to young and old, to the great ones of the earth and to men of low estate, to every class of character aud to each isolated individual, he says," If you would know what true life is, if you would escape from imminent peril into a. land of peace, 'I am the Door.'" The text divides itself. In the first part of it- I. CHRIST CLAIMS TO BE TllE PORTAL OF SAFETY, 'l.'HE DOOR OF DELIVERANCE FROM SPIRITUAL DEATH. "By me if any man enter in, he shall be saved." And he says this with perfect insight into our condition here. He knows what is in man; if some of us nnder a. calm exterior are carrying about with us a bad conscience, or if, reckless and gay to outward appearance, we are afraid to be alone with ourselves or with God. He knows what is around man-the evil examples, the strong temptations that enslave so many wills, the false lights and the delusive hopes that blind so many understandings. And he knows what is before man; for the veil that hides the future from our view is perfectly transparent to his eyes; and he spoke more solemnly of human destiny than any of the ancient prophets or of his own apostles ever spoke. So that no man, how- ever profoundly dissatisfied with himself, remorseful for the past, despondent or anxious a.bout the future, can compla.in that this word of Christ is not for him. He knows you, brother, better than you know yourself-as thoroughly a~ if there was no other wanderer in this wide wilderness but you. He has followed you step by step; has witnessed your most secret sins, however little you thought of bis piercing eye; has seen through every excuse you have made for yourself, and beneath every mask you have worn so bravely before the world; and now that you are weary in the greatness of your way, instead of despising you, or upbraiding you with your folly, be gives you a per- sonal invitation, definite o.nd distinct, to a blessedness that you have never known; and instead of tantalizing you with vague or impracticable counsels, such as bidding you first save yourselves and then look up for his blessing, first undo the bitter past and then consult him about the future, he bids you come to him just as you are, with your burden on your back. "I am the Door," etc. Ah! many a prodigal has trembled to enter the door of his old home; but surely when Christ, the sinner's Friend, con- descends to call himself the Door of his Father's house, none need fear to approach through him. Yot to many Christ's claim to be the Portal of safety seems superfluous so far o.s they themselves are concerned. They admit that his glowing offers of lifs and salvation are well suited to outcasts and pro(ligals, or to poor despomlent creatures  71 THE GOSPEL ACCORDING TO ST. JOHN. [ell. X. 1-4!!.