Exegetical and Hermeneutical Commentary of John 10:27
My sheep hear my voice, and I know them, and they follow me:
27, 28. Note the simple but very impressive coupling of the clauses by a simple ‘and’ throughout and comp. Joh 10:3 ; Joh 10:12: note also the climax.
Fuente: The Cambridge Bible for Schools and Colleges
My sheep – My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them.
Hear my voice – See Joh 10:3-4. Applied to Christians, it means that they hear and obey his commandments.
I know them – See Joh 10:14.They follow me – A flock follows its shepherd to pastures and streams, Joh 10:3. Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his guidance, and seek to be led by him. When Jesus was upon earth many of his disciples followed or attended him from place to place. Hence, Christians are called his followers, and in Rev 14:4 they are described as they that follow the Lamb.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. My sheep hear my voice] But ye will not hear:- my sheep follow me; but ye will neither follow nor acknowledge me. Any person who reads without prejudice may easily see, that our Lord does not at all insinuate that these persons could not believe, because God had made it impossible to them; but simply because they did not hear and follow Christ, which the whole of our blessed Lord’s discourse proves that they might have done. The sheep of Christ are not those who are included in any eternal decree, to the exclusion of others from the yearnings of the bowels of eternal mercy; but they are those who hear, believe in, follow, and obey the Saviour of the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the same which he said: See Poole on “Joh 10:4“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27-30. My sheep hear my voice,&c.(See on Joh 10:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My sheep hear my voice,…. The voice of Christ in his Gospel, both externally and internally; [See comments on Joh 10:4],
[See comments on Joh 10:16]; and since therefore these Jews did not, it was a plain case they were not of his sheep:
and I know them; [See comments on Joh 10:14]; but Christ knew not these as the elect of God, or as the Father’s gift to him, and therefore they could not be his sheep:
and they follow me; both in the exercise of grace, and in the discharge of duty, and whithersoever he the good shepherd leads them; [See comments on Joh 10:3],
[See comments on Joh 10:4]. But now, whereas these Jews did not follow Christ, but turned their backs on him, and rejected him, it was notorious that they were none of his sheep; but both happy and safe are those persons, that are the sheep of Christ, as appears from what is next said of them.
Fuente: John Gill’s Exposition of the Entire Bible
My sheep ( ). In contrast with you they are not in doubt and suspense. They know my voice and follow me. Repetition of the idea in John 10:4; John 10:14.
Fuente: Robertson’s Word Pictures in the New Testament
My sheep [ ] . Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare Joh 3:29; Joh 5:30; Joh 14:15, etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “My sheep hear my voice,” (ta probata ta ema tes phones mou akousin) “My sheep hear or heed my voice,” pay attention and obediently respond to my voice. These are those who have come to, believe in, and are following me, Joh 10:4; 2Ti 1:12; Joh 8:47; 1Jn 4:6.
2) “And I know them,” (kago ginosko auto) “And I know (recognize) them,” I acknowledge them before the Father, Joh 10:14-15; Luk 12:8; Rev 3:5.
3) “And they follow me.” (kai akolouthousin moi) “And they follow (toward) me,” my leadership they follow, as believers, as Simon Peter and Andrew and James and John, early disciples of His ministry and beginners in His new sheepfold fellowship or house, Mat 4:18-22; Joh 3:28-30; Joh 15:16; Joh 15:27; Mar 13:34-35; 1Ti 3:15; Heb 3:1-6; Eph 2:19-22; Joh 8:12.
True sheep – believers, in salvation, are called to be followers of Him in His church, His one-fold-covenant-fellowship of laborers and worshippers, in. Act 1:8; Eph 5:1; 1Th 1:6; 1Th 2:14.
Fuente: Garner-Howes Baptist Commentary
27. My sheep hear my voice. He proves by an argument drawn from contraries, that they are not sheep, because they do not obey the Gospel. For God effectually calls all whom he has elected, so that the sheep of Christ are proved by their faith. And, indeed, the reason why the name of sheep is applied to believers is, that they surrender themselves to God, to be governed by the hand of the Chief Shepherd, and, laying aside the fierceness of their nature, become mild and teachable. It is no small consolation to faithful teachers, that, though the greater part of the world do not listen to Christ, yet he has his sheep whom he knows, and by whom he is also known Let them do their utmost to bring the whole world into the fold of Christ; but when they do not succeed according to their wish, let them be satisfied with this single consideration, that they who are sheep will be gathered by their agency. The rest has been already explained.
Fuente: Calvin’s Complete Commentary
(27, 28) The reference to those who believe not because they were not of His sheep, introduces the contrast between them and those who were, and the position of the true members of the flock is expanded in this pair of parallel clauses. One member of each pair refers to the act or state of the sheep; and the other to the act or gift of the Shepherd. The pairs proceed in a climax from the first response of the conscience which recognises the divine voice to the eternal home which is in the Fathers presence.
(1)
My sheep hear My voice, . . and I know them;
(2)
And they follow Me . . and I give unto them eternal life;
(3)
And they shall never perish . . . neither shall any man pluck them out of My hand.
By reading successively the clauses placed on the left side of the page, we trace the progress of the human act and state; by reading, in the same way, the clauses on the right side of the page, we trace the progress of the divine gift; by reading each pair in the order of the text, we see how at each stage the gift is proportioned to the faculty which can receive it.
The earlier clauses are familiar to us from the preceding discourse, but some expressions will need a word of explanation.
Eternal life.Comp. Joh. 10:10, where the word eternal is added in some readings. Here the verb is in the present, I give (am now giving) them. (Comp. Joh. 3:15; Joh. 5:24; Joh. 6:47 et seq.). We cannot be too careful to observe that our Lords thoughts of eternal life is never of the future only. It is a development, rather than a simply future existence. We shall live eternally, because we now live spiritually in communion with the Spirit who is Eternal.
And they shall never perish.Comp. Notes on Joh. 8:51; Joh. 11:25-26. The negative is in the strongest formThey shall by no means perish for ever.
Neither shall any man pluck them out of my hand.Better (comp. Joh. 10:18), and none shall pluck them . . . The words should not be limited by the insertion of the word man. They are to be taken as including every spiritual foe; all thieves and robbers that would break into the fold; all wolves that would rend the flock; the adversary who as a roaring lion walketh about seeking whom he may devour. (Comp. especially for the full thought of no separation from Christ, Rom. 8:38-39.) The words out of my hand express alike the strength which protects, and guidance which leads, and comfort which cherishes. (See Isa. 40:11.) Out of this hand none shall pluck. Yet we are to bear in mind that the sheep itself may wander from the shepherds care, and that all the fulness of these promises depends upon the human will, which is included in the first clause, My sheep hear my voice . . . and they follow me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. My sheep hear my voice As the blind-born did. Those who are bent on holiness and salvation show it by listening to Christ and his Gospel. It is very illogical to infer from all this the doctrine that no man will lose or abandon the character of a sheep of Christ, that is, of a true believer. Qualities or conduct ascribed to persons as possessed of a certain character, do not imply that the character itself may not change. A hireling fleeth because he is a hireling; but that does not prove but that the man may cease to be a hireling. A thief and a robber will kill and destroy; but that does not prove that a thief or robber may not, like Saul of Tarsus, cease to be a thief and robber. So a sheep will follow Christ; but that does not imply but that the man may cease to be a sheep and even become a goat. For a man may as truly from a sheep become a goat, as from a goat become a sheep.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 10:27-28 . Description of the relation of the to Him (comp. Joh 10:4 ; Joh 10:14 ), which brings clearly to view that the cannot belong to them. Notice in Joh 10:27 the climactic parallelism of the two halves of the verse as far as (Joh 10:28 ), after which, commencing with ., etc., the discourse goes on to express in a double form the inseparableness of the blessed relationship. On the emphatic polysyndeton, compare Joh 10:3 ; Joh 10:12 .
. ] the sheep which belong to me .
.] also conceived already in its temporal development, Joh 3:15 , Joh 5:24 , and repeatedly.
.] The negation belongs to the verb; this declaration: “they shall certainly not perish,” will be accomplished in eternity. The lost sheep, i.e . the sheep which has been separated, and wandered away from the flock (Mat 10:6 ; Luk 15:4 ), typifies him who is separated from the protection and gracious leading of Christ, who has fallen into unbelief. Compare the following , etc., where this protection and gracious leading is set forth with still more concrete tenderness by the words . His hand protects, bears, cherishes, leads them. Liberty and the possibility of apostasy are not thus excluded (in answer to Augustine and the teaching of the Reformed Church); he who has fallen away is no longer a , but on the part of Christ everything is promised by which preserving grace is secured, and this is the ground of the Certitudo salutis .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1665
SECURITY OF CHRISTS SHEEP
Joh 10:27-28. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
WHILST we acknowledge with gratitude the powers of reason in investigations of a speculative or temporal nature, we must be very jealous of its conclusions in matters that are purely spiritual or practical. In whatever relates to God and to the soul, its decisions are apt to be biassed by prejudice, or interest, or passion; and it yields, or withholds, assent, not so much according to the weight of evidence adduced, as according to the dispositions which are called forth into exercise. This was peculiarly manifest amongst the persons who attended on the ministry of our Lord: some were so wrought upon by the greatness of his miracles, and the impressive wisdom of his discourses, that they could not but receive him as the Messiah; whilst others were always complaining of want of evidence, and always cavilling at his words. In the preceding context we are told, that the Jews came round about him, and said, How long dost thou make us to doubt? if thou be the Christ, tell us plainly. Jesus answered them, I told you; and ye believed not. He then informs them what the source was of their unbelief; Ye believe not, because ye are not of my sheep: you are destitute of those gracious qualities which would have fitted you for receiving my word: had you been given to me by the Father, and possessed the dispositions which characterize my sheep, you would have both believed in me, and reaped all the benefits of that faith: My sheep hear my voice; and I know them, and they follow me, &c.
In these words our Lord refers to a conversation which he had recently had with them respecting his sheep; and goes on to declare,
I.
Their character
This is delineated with great simplicity:
1.
They hear his voice
[Sheep that are well attended, are always observant of the shepherds voice: so is the Christian also of the voice of Christ. Christ speaks to us in his word as truly as ever he spake to his Disciples in the days of his flesh: and it is the delight of all his people to hear and obey his word. The inspired volume is to them a source, an inexhaustible source, of comfort: they read it, they meditate upon it, they pray over it, they esteem it more than their necessary food. When they open it, they look up to their Divine Master, and say, Speak, Lord, for thy servant heareth; Open thou mine eyes, that I may see wondrous things out of thy law. Directions, warnings, invitations, promises, are all alike acceptable to them: every thing that conveys to them the mind and will of their good Shepherd, is received with implicit faith, and unreserved obedience.]
2.
They follow his steps
[In the written word they behold the path their Saviour trod; and wherever they see the traces of his feet, they endeavour to follow. They inquire not whether the way be arduous and self-denying, or perilous and beset with enemies; all that they desire is, to ascertain precisely the path of duty; and then to walk in it with steadiness and perseverance. They plainly see that their Shepherd is gone before them towards Zion, regardless of all dangers, indifferent to all the things of this world, and intent only on executing the will of his heavenly Father; and thither they direct their steps, cultivating in every thing the mind that was in him, and endeavouring to walk as he walked.]
In proportion as they pursue this path, they augment,
II.
Their happiness
The Lord Jesus Christ regards them with approbation
[It is true that he knows them all by name; nay more, he knows every thing relating to them, their wants, their weaknesses, their fears, their trials, their exertions, their desires. But the word in our text is intended to express the approbation with which their Shepherd notices their well-meant endeavours [Note: See Psa 1:6 and 1Co 8:3.]. And what can afford them greater happiness than the enjoyment of his favour? In his favour is life; and his loving-kindness is better than life itself. Is it asked, How be conveys to them a sense of his favour? I answer, by the witness of his Spirit, by the testimony of their own conscience, by shedding abroad his love in their hearts through the Holy Ghost. It is a certain truth, that he will manifest himself to them as he does not unto the world: and he will give them the white stone, wherein is a new name written, which no man knoweth, saving he that receiveth it [Note: Rev 2:17.]. In this sense of his love, they have a peace that passeth all understanding, and a joy with which the stranger intermeddleth not.]
He loads them with his richest benefits
[Whatever he bestows upon them in this world, it is but a taste before the banquet, a drop before the shower, a pledge and earnest of infinitely richer blessings in the world to come. He gives unto them eternal life: he has prepared other pastures for them in heaven, where all his sheep from the commencement to the end of time shall be collected, and form one fold under one Shepherd. If their joys even here are sometimes unspeakable, who shall declare the happiness reserved for them against that day? Never for a moment will they lose sight of their Beloved: they will hear his voice day and night: they will follow him incessantly without any weariness or difficulty: the richest images that can be borrowed from earthly things are incapable of conveying the smallest idea of the felicity that awaits them. And all this is given them; it is given them freely; it is given them now: it is said in our text, not, I will give them, but, I give them: the very moment that they are brought home to his fold, he bestows it on them: they have instantly a right and title to it; and when they go hence, they go and take possession of it, not as a new gift which shall then be conferred, but as an inheritance, which by the surest of all titles, they have before been enabled to call their own.]
Their ultimate possession of these benefits is insured to them in such a manner, as warrants us to affirm and to rejoice in,
III.
Their security
Nothing shall be permitted to rob them of their inheritance
[Sheep may perish either from internal disorders, or from outward enemies: and it should seem that the sheep of Christ also may fail of attaining eternal blessedness either through the corruptions of their own hearts, or through the assaults of their spiritual enemies. But against both these dangers their Shepherd has engaged to protect them: they shall never perish, neither shall any pluck them out of his hand. It is here taken for granted, that they are exposed to things, which, without the intervention of Omnipotence to prevent it, might terminate in their destruction: and every one of them feels that this is really the case. But Jesus guarantees, if I may so say, their safety: he has himself begun the good work in them, and he undertakes to perfect it: he has laid the foundation in their hearts, and he will finish it, and bring forth the top-stone: he has reserved heaven for them; and he will keep them for it [Note: 1Pe 1:4-5.].]
For this Jesus pledges his own veracity and his Fathers power
[It is not asserted here, that they shall never be tempted: nor is it asserted that they shall never fall: but it is asserted that they shall never perish, nor be plucked out of their Redeemers hand. What shall we say then? That they are at liberty to live in sin? No; there is no such licence allowed them. The way in which they shall be kept from perishing, is, by giving them grace sufficient for them, by enabling them to mortify the deeds of the body, and by sanctifying them throughout in body, soul, and spirit, and by bruising Satan under their feet. In this way they shall be made more than conquerors through Him that loved them. And, because Jesus was about to leave his Disciples, and to commit the keeping of them to his heavenly Father, he pledges himself, that his Father also, who was infinitely above all created Powers, yea, and greater than he himself also, as man, and as Mediator, should effectually preserve them; and that no enemy should prevail against them, unless he should first overcome Jehovah himself. This then being secured to them by a promise that cannot fail, and by a power that cannot he overcome, we may congratulate the sheep of Christ in the words of their good Shepherd; Fear not, little flock, for it is your Fathers good pleasure to give you the kingdom.]
Now because of the singular importance of this subject, we shall,
1.
Guard it against abuse
[By referring the final issue of our warfare to the veracity and power of God, rather than to the faithfulness and diligence of man, it may be thought that we open a door for licentiousness of manners, or at least for carelessness and indifference in our spiritual concerns. But if it be recollected what has been stated as the character of Christs sheep, (that they hear his voice and follow his steps;) and what has been declared as to the manner of perfecting in them the good work, (that God enables them to mortify sin, and to vanquish Satan;) what room can there be for the objection of its tending to licentiousness? If however there be any man disposed to say, God will not suffer me to perish, therefore I will be careless about my walk and conduct, he needs nothing more to prove that he is not one of Christs sheep; he has not the smallest resemblance to his sheep; he is altogether deaf to the voice of Christ; he walks in a way directly opposite to his; and, instead of vanquishing sin and Satan, he is overcome by them. Whatever therefore he may call himself, he is no other than a wolf in sheeps clothing. To imagine that he can attain the end without the means, is absurd; for God has ordained not only the end, but the means, and the end BY the means. See how clearly this is stated by St. Paul: God, says he, hath from, the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth [Note: 2Th 2:13-14.]. To what hath God chosen us? to enjoy the means of grace? to possess heaven, if we can earn it by our good works? No; he has chosen us to salvation, even to the obtaining of the glory of our Lord Jesus Christ. But has he left it to our choice in what way this end shall be attained? No: he has appointed sanctification of the Spirit, and belief of the truth, as the way to it: and if we are not proceeding in that way, it is in vain to think of ever attaining that end. If we choose to walk in sin, we may; but it will infallibly lead us to perdition: holiness is the appointed path to heaven; and without holiness no man shall see the Lord. To those, therefore, who would take the comfort arising from this subject, we recommend, that they judge of their state by their character and conduct: if they resemble Christ, and are walking truly in his ways, let them confidently trust in Him who is able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy: but let them never entertain the thought of reaching heaven in any other than the appointed way: for, if they resemble the goats, it is in vain to hope that they shall have their portion with the sheep.]
2.
Defend it against objections
[Many are the objections confidently urged against the doctrines here maintained: and I most willingly acknowledge that these mysterious truths are to be stated with extreme caution, and that they should occupy only such a space in our general ministrations as they appear to occupy in the Holy Scriptures. Yet we must not keep back any part of divine truth; but, when occasion offers, must declare the whole counsel of God. It is true, that many pious men cannot receive these doctrines; and therefore we should, as much as possible, avoid such a statement of them as may wound their minds: still, however, we are not called to suppress the mention of them, but only to concede to others what we claim for ourselves, the right of forming our own judgment, and of being treated with respect and candour by those who differ from us.
It is said that the doctrines before stated are contrary to Scripture, to fact, and to the interests of morality.
The Scripture, it is said, abounds with warnings and exhortations to obedience; in many of which our final enjoyment of Gods favour is actually suspended on our perseverance in his ways. All this is true; and we are grieved, when any, from an undue attachment to human systems, attempt to deny it: but is it not also true that the Scriptures abound with passages of like import with the text [Note: Job 17:9. Isa 54:17. Jer 32:40.]? The great fault of those who adopt human systems is, that they will be wise above what is written, and, instead of receiving Gods word as little children, will presume to reject every thing which they cannot reconcile with their own favourite opinions. Who could ever reconcile Gods fore-knowledge with the free-will of man? but who will venture to deny either? So, we may not see how to reconcile Gods determination to keep his people, with his cautions against the danger of apostasy; and yet Gods determinations may exist, without superseding the need of fear and caution on our part; nay, I am persuaded, that they are carried into effect by means of that very fear which his warnings inspire. And this is, I apprehend, the true solution of the difficulty, as far as it can be solved by man. Gods precepts teach us what we ought to do: his exhortations put us upon making every exertion in our power: his threatenings humble us for our short-comings and defects: his promises incline us to look to him for strength: and his covenanted engagements encourage us to hope even against hope, and to renew our exertions in an assured expectation of ultimate success. View the different portions of Scripture in this way, and, whatever the heat of controversy may lead men to urge against each other, there will be found no real opposition between them, but a perfect harmony in every part.
But, it may be said, it is contrary to fact that the Lords people are so preserved; for the inspired records inform us of many who make shipwreck of their faith, and whose end, in consequence of their apostasy, was worse than their beginning. This also is true: but it disproves not one atom of what is asserted in our text.
Hear what St. John says to this very point: he acknowledges that some had apostatized from the truth: but, says he, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us [Note: 1Jn 2:19. See this also confirmed by facts, Luk 22:31-32. Joh 17:12.]. To this it may be replied, that, if apostates are disclaimed as having ever really belonged to Christ, it is impossible to tell who do really belong to him. I readily acknowledge, that no man can know either that he himself belongs to Christ, or that any other person does, except by his works, or in any degree further than he is warranted by his life and conversation. If a man have the mark and character of Christs sheep, he may have a good hope that he belongs to Christ; but the very moment that he declines from that character, his evidences of relation to Christ decay, and, together with them, his hope of ultimate acceptance with him. The foundation of God standeth sure; the Lord knoweth them that are his: but let every one that nameth the name of Christ depart from iniquity.
As to the objection that these doctrines are contrary to the interests of morality, it has been already answered, when we were guarding this subject from abuse. The doctrine that asserts that we shall be kept in the way of holiness, can never be inimical to the interests of holiness. But we would further ask, What must be the effect of denying these doctrines? Will not men be tempted to trust in an arm of flesh? and will not that issue in disappointment? and will not repeated disappointments tend to create despondency? People are apt to dread the idea of despondency as connected with the doctrines of grace: but we will venture to affirm, that, for one instance of despondency arising from a view of the sovereignty of God, and of our entire dependence upon his power and grace, a hundred instances arise from want of just views of this subject. What is the answer which we uniformly receive when we exhort men to walk in the steps of Christ? Is it not this! We cannot: You require more of us, than we are able to perform? Of course, in these persons exertion is discouraged; and they remain bond-slaves of Satan, because they conceive it impossible that they should be delivered from his power: whereas, the person who believes that God is all-sufficient and faithful to his promises, is encouraged to renew his application to him from day to day, and, even under the most distressing circumstances, to expect a happy termination of his conflicts. A view of God, as able to keep us from falling, and as engaged to perfect that which concerneth us, will be a cordial to the drooping soul: and will enable us to adopt the triumphant language of Christ himself; He is near that justifieth me; who will contend with me? Let us stand together; Who is mine adversary I let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me [Note: Isa 50:8-9.]? And what the effect will be of such a cheering hope as this, I leave you to judge. Only see it realized in the Apostle Paul, and we have no fear about any conclusions that shall be drawn from it [Note: Rom 8:33-39.].]
3.
Improve it for your encouragement
[What unspeakable encouragement is here afforded to those who are yet ignorant of Christ! Who can hear this saying, and not wish to be numbered amongst his sheep? Methinks the hope of obtaining such security should induce every one to return from his wanderings, and to put himself under his guidance and protection. Where shall we find any such promise made to those who are at a distance from the fold of Christ? Where has God said to them, Ye shall never perish? To them belongs rather that tremendous threatening, Except ye repent, ye shall all perish. O that all who are going astray might consider this, and return immediately to the Shepherd and Bishop of their souls!
To you who have fled to him for refuge, here is indeed strong consolation. You are sensible of manifold corruptions, any one of which is sufficient to destroy your souls. You feel your weakness too, and your utter inability to withstand that roaring lion that seeketh to devour you. What then would you do, if you were left to preserve yourselves by the unassisted efforts of your own strength and resolution 2 To you it is no little joy to be assured, that you are in the hands of an Omnipotent Being, against whom neither earth nor hell shall ever be able to prevail, and who engages in your behalf, that you shall never perish [Note: 1Jn 4:4.]. Learn then to cast your care on Him, and to commit the keeping of your souls to Him in well-doing, as into the hands of a faithful Creator [Note: 1Pe 4:19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
My sheep hear my voice, and I know them, and they follow me: (28) And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. (29) My Father which gave them me, is greater than all: and no man is able to pluck them out of my Father’s hand. (30) I and my Father are one.
In addition to what hath been offered in the former part of this chapter, on the subject of Christ and his Church, as a shepherd and his sheep; I would only beg the Reader to observe here, how blessedly Christ dwells upon those grand features of character. His sheep hear his voice, they know him, they follow him. They hear the voice of Jesus in his word, in his promises, in his providences. They discern the truth, because Jesus himself is the way, the truth, and the life. They are enabled, through the Spirit, to discern Christ’s voice from strangers, from hirelings, from false teachers, and false preachers. What doth not tend to humble the sinner, and exalt the Savior, is not of Christ. And as Jesus knows them, calleth them all by their names, that is, speaketh in his word, and by his word, to their cases, wants, and circumstances; so they know him and follow him in the regeneration. And the eventful happy consequence of the whole is, that from their oneness with Christ, and interest in Christ, their present and everlasting welfare is secured, and both the Father and the Son are engaged in the ultimate glory of the whole. So sure, so certain, and so unalterable, are all the purposes of God in Christ. Jehovah saith himself, My counsel shall stand, and I will do all my p1easure. Isa 46:10 .
I detain the Reader at the last verse of this paragraph, for his distinct and separate attention. For, although the Lord Jesus adduceth this oneness between the Father and himself, by way of confirmation to what he had said before, and which to be sure becomes the most decisive testimony in proof, that ever can be given; for if Christ and the Father are One, in nature, essence, will, power, and design, nothing of creature strength, or creature policy, can counteract Jehovah’s purpose; but I detain the Reader at this verse by way of requesting his closest attention to it on every other account, connected with a doctrine of so highly important a nature. And I do very earnestly beg that he will regard it with all due observation. I, and my Father, (saith Christ,) are One. And this oneness runs through all the various parts by which this union can be manifested. Distinct only in person, they are one in everything beside. First, in relation to the essence and nature of the Godhead. In Being, Attributes, Property, Dignity, Glory, and Happiness. In proof, I refer to those blessed scriptures. Deu 6:4 ; 1Jn 5:7 ; Zec 13:7 ; Phi 2:6 ; Rom 9:5 . Hence, is God the Father the mighty God? So is the Son, Isa 9:6 . Is God the Father omnipresent? So is the Son, Mat 28:20 . Is God the Father omniscient? So is the Son, Joh 21:17 . Is God the Father unchangeable? So is the Son. Heb 13:8 . And the whole tenor of the divine word, is, that all men should honor the Son, even as they honor, the Father. Joh 5:23 . Secondly, This oneness in design, plan, and execution of the whole purposes relating to the Church, marks all the persons of the Godhead. If the sacred Three in One have graciously entered into covenant engagements with each other, this is, to bring about and accomplish one and the same design. Though, as distinct persons, they have been pleased to undertake distinct offices, yet the whole are directed to manifest their unity, in the promotion of their sovereign will, all harmonizing to the divine glory, and the Church’s happiness in Christ. So that when Christ saith, as in this blessed scripture; I, and my Father, are One, is included everything of oneness, the distinction of persons only excepted. And, in proof of this distinction of persons, the words themselves are abundantly satisfactory and conclusive. The word are is plural to the two names, I, and my Father; which could not in common sense have been used without implying this plurality of persons. Reader! pray ponder well these things. They are always blessed to be particularly regarded, but infinitely more so in a Christ-despising generation like the present.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
27 My sheep hear my voice, and I know them, and they follow me:
Ver. 27. My sheep hear my voice ] Buxtorf in his “Tiberius” noteth, that theJer 21:7Jer 21:7 ; consisteth of 42 words and of a 160 letters. I am not at leisure to count the words and letters of this and the following verses; but it is easy to observe in them those five links of that golden chain of God’s grace in our salvation: “my sheep,” there is election; “hear my voice,” there is vocation; “and I know them,” there is justification; “and they follow me,” there is sanctification; “and I give unto them eternal life,” there is glorification.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27 29. ] This leads to a further description of these sheep. The form of the sentence is a climax; rising through the and . . , to and . . . Then the apparent diversity of the two expressions, . . and . . . , gives occasion to the assertion in Joh 10:30 , that Christ and the Father are ONE; one in essence primarily, but therefore also one in working , and POWER, and in will . , , Euthym [152] ; who adds, , . This certainly is implied in the words, and so the Jews understood them, Joh 10:33 . Bengel remarks after Augustine, “per sumus refutatur Sabellius, per unum , Arius.” It is perhaps more than is actually contained in the words: but, as Meyer says, they are founded on the unity of essence of the Son and the Father, and so presuppose the homousian doctrine.
[152] Euthymius Zigabenus, 1116
, not : not personally one, but essentially .
Fuente: Henry Alford’s Greek Testament
and. Fig, Polysyndeton. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
27-29.] This leads to a further description of these sheep. The form of the sentence is a climax; rising through the and . . , to and . . . Then the apparent diversity of the two expressions, . . and . . . , gives occasion to the assertion in Joh 10:30, that Christ and the Father are ONE; one in essence primarily, but therefore also one in working, and POWER, and in will. , , Euthym[152]; who adds, , . This certainly is implied in the words, and so the Jews understood them, Joh 10:33. Bengel remarks after Augustine, per sumus refutatur Sabellius, per unum, Arius. It is perhaps more than is actually contained in the words: but, as Meyer says, they are founded on the unity of essence of the Son and the Father, and so presuppose the homousian doctrine.
[152] Euthymius Zigabenus, 1116
, not : not personally one, but essentially.
Fuente: The Greek Testament
Joh 10:27-28. – , the sheep-out of My hand) Three pairs of sentences, of which the several parts express both the faith of the sheep and the goodness of the Shepherd, by means of correlatives.
Fuente: Gnomon of the New Testament
Joh 10:27
Joh 10:27
My sheep hear my voice, and I know them, and they follow me:-He and those willing to hear him both loved truth and were naturally drawn to each other.
Fuente: Old and New Testaments Restoration Commentary
sheep: Joh 10:4, Joh 10:8, Joh 10:16, Joh 5:25, Joh 8:43, Mat 17:5, Act 3:23, Heb 3:7, Rev 3:20
and I: Joh 10:3, Joh 10:14, Mat 7:23, Mat 25:12, Luk 13:27, 1Co 8:3, Gal 4:9, 2Ti 2:19
and they: Joh 10:4, Joh 8:12, Joh 12:26, Joh 21:22, 1Ki 18:21, Mat 16:24, Mar 8:34, Mar 10:21, Luk 9:23, Rev 14:4
Reciprocal: Gen 7:16 – the Num 23:20 – I cannot Deu 2:7 – he knoweth 1Sa 25:29 – with the Lord Psa 1:6 – knoweth Psa 23:1 – my Psa 31:7 – known Psa 31:23 – for the Psa 34:22 – none Psa 37:24 – for Psa 55:22 – suffer Psa 86:2 – Preserve Psa 92:15 – To show Psa 94:14 – For Psa 145:20 – preserveth Pro 1:33 – whoso Pro 8:20 – lead Ecc 9:1 – that the Son 2:8 – voice Isa 27:3 – do keep Isa 51:6 – my salvation Isa 55:3 – hear Isa 55:4 – a leader Isa 66:22 – so shall Jer 23:4 – neither Jer 24:5 – I acknowledge Jer 31:10 – and keep Jer 32:40 – that I Mic 2:13 – their Mic 5:4 – stand Mic 7:14 – Feed Nah 1:7 – and he Zec 9:16 – shall save Mal 3:17 – they shall Mat 13:23 – good Mat 16:18 – shall not Mat 18:14 – it is Mat 19:21 – come Mat 25:32 – as Mat 25:46 – the righteous Mar 4:24 – hear Mar 13:22 – if it Luk 6:47 – heareth Luk 10:42 – which Joh 3:19 – because Joh 5:24 – and shall not Joh 6:39 – I should Joh 6:45 – Every Joh 6:65 – that no Joh 8:47 – General Joh 10:26 – because Joh 17:6 – the men Joh 17:12 – I kept Joh 18:37 – Every Joh 21:16 – my sheep Act 13:48 – and as 1Co 2:14 – receiveth Eph 4:21 – heard Tit 1:1 – faith 1Jo 4:6 – he that knoweth 3Jo 1:11 – follow
Fuente: The Treasury of Scripture Knowledge
7
Jesus made more believers through his personal teaching and that of his apostles. These became sheep also and came under the same rules that regulate a flock with its shepherd, whose voice the sheep had learned.
Fuente: Combined Bible Commentary
Joh 10:27-28. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any one pluck them out of my hand. In these verses is given a description of the true sheep. The description is rhythmical, and rises to a climax. The first couplet expresses some property of the sheep, the second a corresponding attitude or action of the Shepherd; and each successive couplet takes us into a higher sphere of thought and blessing.
1. My sheep hear my voice,
And I know them;
2. And they follow me,
And I give unto them eternal life,
3. And they shall never perish.
And no one shall pluck them out of my hand.
The couplets, as will be seen, express successively the mutual recognition of sheep and Shepherd (for this is the meaning conveyed by the word here rendered know,see the note on Joh 10:14-15); the present gift of eternal life to those who follow Jesus (see chap. Joh 8:12, etc.); the lasting safety of those who thus follow Him and abide with Him. The description presents a complete contrast to the action of the Jews who were not of His sheep (Joh 10:26); who, though He had so often manifested Himself to them by word and work, yet had never recognised His voice, but came to Him saying, If Thou be the Christ, tell us plainly. From this contrast arises the order of the clauses in these verses, an order different from that in Joh 10:14.
Fuente: A Popular Commentary on the New Testament
Here observe, 1. That all sincere and faithful Christians are Christ’s sheep, and he is their great and good shepherd. This relation implies tender affection, powerful protection, and plentiful provision. The tenderness of Christ’s affection, towards his sheep, appears by pitying their infirmities, by having a fellow felling with them in their suffering, by suiting their temptations to the degrees of their graces. His care in providing for them appears in affording to them the holy scriptures, the ministry of the word the administration of the sacraments, and the operation of his Holy Spirit, to make all efficacious and effectual to them. His protection of them discovers itself, by preparing them for trials by supporting them under them, and by delivering them out of them, and by sanctifying all to them, causing them to work together in subserviency to his own glory, and his people’s good.
Observe, 2. That Christ’s sheep hear Christ’s voice, and answer the call of their great Shepherd. They hear the voice of Christ speaking to them in the scriptures, in the ministry of the word, in their own conscience, in providences; and they hear Christ’s voice speaking to them, in and by his Holy Spirit; and as they hear Christ’s voice, so do they answer his call; now the right answer to the call of Christ in the gospel, is a present answer, a willing answer and an abiding answer.
Observe, 3. That all Christ’s sheep do follow him their shepherd. They follow him,
1. In his doctrine; and
2. In his example, in his contempt of the heavenly-mindedness of his conversation, in his meekness and patience, in charity and universal goodness, and as he was a mighty pattern of prayer.
Observe, 4. That Christ, the great and good Shepherd, knows all his sheep. My sheep hear my voice and I know them. He knows them so as to distinguish them, so as to observe and take notice of them, so as to own and approve them, so as to take care of them, and provide for them.
And as the Lord knoweth who are his, so he knoweth who are not his too; as he knows his sheep, so he knows the goats also, and their place will be at his left hand. My sheep hear my voice and I know them.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 10:27-31. My sheep hear my voice, &c. Our Lord still alludes to the discourse he had had before this festival. As if he had said, My sheep are those who, 1st, Hear my voice by faith; 2d, Are known (that is, approved) by me as loving me; and, 3d, Follow me, keep my commandments, with a believing, loving heart. And to those who, 1st, Truly believe, (observe three promises annexed to three conditions,) I give eternal life. He does not say, I will give, but I give. For he that believeth, hath everlasting life. Those whom, 2d, I know truly to love me, shall never perish, provided they abide in my love. 3d, Those who follow me, neither men nor devils can pluck out of my hand. My Father Who hath, by an unchangeable decree, given me all that believe, love, and obey, is greater than all in heaven or earth, and none is able to pluck them out of his hand. I and the Father are one Not by consent of will only, but by unity of power, and consequently of nature. Are This word confutes Sabellius, proving the plurality of persons; one This word confutes Arius, proving the unity of nature in God. Never did any prophet before, from the beginning of the world, use any one expression of himself which could possibly be so interpreted, as this and other expressions were, by all that heard our Lord speak. Indeed, his hearers were provoked to such a degree by what he now said, that they took up stones, and were going to kill him outright, imagining that he had spoken blasphemy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 27, 28. My sheep hear my voice, and I know them; and they follow me 28 and I give to them eternal life; and they shall never perish and no one shall snatch them out of my hand.
Luthardt has divided the six clauses of these verses into two groups of three: on one side, the faith of the believer, his personal union with the Lord, and the fidelity with which he persists in this union (Joh 10:27); on the other, the gift of life which Jesus makes, the salvation which He assures to him, and the divine protection which He causes him to enjoy (Joh 10:28). But this division into two groups does not accord with the two , and I, at the beginning of the second and fourth clauses. These two pronouns indicate a repeated reciprocity between the conduct of the believer and that of Jesus, and thus speak in favor of the division of Bengel, who divides into three groups of two: 1st pair: faith of the believer in the word preached (hear my voice) and personal testimony of Christ given to the believer (I know them). 2d pair: practical fidelity of the believer thus known and loved (they follow me), and, on Christ’s part, communication of the highest good, eternal life (I give them …). The 3d pair states the indestructible character of the salvation which the believer thus possesses (they shall never perish), and the cause of this certainty, the fidelity of Jesus which will preserve them from every enemy (no one shall seize them …). The first pair refers rather, like the first similitude, Joh 10:1-6, to the formation of the bond; the second, like the second similitude, Joh 10:7-10, to the life in this position; the third, like the picture, Joh 10:11-18, to the indestructible nature of this relation. The hand is here less the emblem of power, than that of property: They shall not cease to be mine.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Joh 10:27 repeats revelation Jesus had previously given (Joh 10:3-5; Joh 10:14). The eternal life that Jesus gives is His own life. Consequently it is impossible for His sheep ever to perish. Their ultimate security rests with the Good Shepherd who promised here that no one would be able to snatch them out of His hand-no thief (Joh 10:10), no robber (Joh 10:8), no wolf (Joh 10:12), no one (cf. Rom 8:35-39). The construction of the Greek clause "they shall never perish," with a double negative, (ou me apolontai eis ton aiona) stresses the impossibility strongly (cf. Joh 3:16). Jesus had previously said that part of the task that the Father had given Him to do was to preserve all those whom the Father gave Him (Joh 6:37-40). Thus we can see that it is impossible even for one of the sheep to wriggle out of the Good Shepherd’s grasp.
"We should notice that the teaching of this verse is not that believers will be saved from all earthly disaster, but that they will be saved, no matter what earthly disaster may befall them." [Note: Morris, p. 463.]
This is one of the clearest promises of the eternal security of the believer that God has given us in His Word. It is also a clear statement of the fact that eternal life comes to us as a gift, not as wages we earn (cf. Eph 2:8-9).