10:10-18 Christ is a good Shepherd; many who were not thieves, yet were careless in their duty, and by their neglect the flock was much hurt. Bad principles are the root of bad practices. The Lord Jesus knows whom he has chosen, and is sure of them; they also know whom they have trusted, and are sure of Him. See here the grace of Christ; since none could demand his life of him, he laid it down of himself for our redemption. He offered himself to be the Saviour; Lo, I come. And the necessity of our case calling for it, he offered himself for the Sacrifice. He was both the offerer and the offering, so that his laying down his life was his offering up himself. From hence it is plain, that he died in the place and stead of men; to obtain their being set free from the punishment of sin, to obtain the pardon of their sin; and that his death should obtain that pardon. Our Lord laid not his life down for his doctrine, but for his sheep.

Verse 10. - The thief cometh not, but that he may steal, and kill, and destroy. Christ, elaborating, evolving, what is contained in the image of "thief," regards his rival as the thief of souls; he whose pretension to be a way to God is based on no inward and eternal reality, who comes for no other purpose than to make the sheep his own, not to give them pasture; to sacrifice them to his selfish ends, to use them for his own purposes, not to deal with them graciously for theirs; but to destroy, since in the pursuit of his selfish ends he wastes both life and pasture. A terrible impeachment, this of all who have not recognized the true Door into the sheepfold, who would shut up the way of life that they may exalt their own order, would diminish the chances of souls in order to secure their own position. This forms the transition to the second interpretation of the parabolic words; for he adds, I came that they might have life, and that they might have it abundantly; more even than they can possibly use. This is one of the grandest of our Lord's claims. He gives like God from overflowing stores (Titus 3:6). Those who receive life from him have within them perennial sources of life for others - fullness of being (see notes, John 7:38; John 4:14). One of the differentiae of "life" is "abundance" of supply beyond immediate possibility of use. Life has the future in its arms. Life propagates new life. Life has untold capacities about it - beauty, fragrance, strength, growth, variety, reproduction, resistance to death, continuity, eternity. In the Logos is life - and Christ came to give it, to communicate "life to the non-living, to the dead in trespasses, and to those in their graves" (John 5:26).

The thief cometh not but for to steal,.... That is his first and principal view; to steal, is to invade, seize, and carry away another's property. Such teachers that come not in by the right door, or with a divine commission, seek to deceive, and carry away the sheep of Christ from him, though they are not able to do it; and to steal away their hearts from him, as Absalom stole the hearts of the people from their rightful lord and sovereign, David his father; and to subject them to themselves, that they might lord it over them, and make a property of them, as the Pharisees did, who, under a pretence of long prayers, devoured widows' houses.

And to kill and to destroy; either the souls of men by their false doctrines, which eat as doth a cancer, and poison the minds of men, and slay the souls that should not die, subverting the faith of nominal professors, though they cannot destroy any of the true sheep of Christ; or the bodies of the saints, by their oppression, tyranny, and persecution, who are killed all the day long for the sake of Christ, and are accounted as sheep for the slaughter, by these men, they thinking that by so doing they do God good service.

I am come that they might have life; that the sheep might have life, or the elect of God might have life, both spiritual and eternal; who, as the rest of mankind, are by nature dead in trespasses and sins, and liable in themselves to an eternal death: Christ came into this world in human nature, to give his flesh, his body, his whole human nature, soul and body, for the life of these persons, or that they might live spiritually here, and eternally hereafter; and so the Arabic version renders it, "that they might have eternal life"; Nonnus calls it, "a life to come"; which is in Christ, and the gift of God through him; and which he gives to all his sheep, and has a power to give to as many as the Father has given him:

and that they might have it more abundantly; or, as the Syriac version reads, "something more abundant"; that is, than life; meaning not merely than the life of wicked men, whose blessings are curses to them; or than their own life, only in the present state of things; or than long life promised under the law to the observers of it; but even than the life Adam had in innocence, which was but a natural and moral, not a spiritual life, or that life which is hid with Christ in God; and also than that which angels live in heaven, which is the life of servants, and not of sons: or else the sense is, that Christ came that his people might have eternal life, with more abundant evidence of it than was under the former dispensation, and have stronger faith in it, and a more lively hope of it: or, as the words may be rendered, "and that they might have an abundance": besides life, might have an abundance of grace from Christ, all spiritual blessings in him now, and all fulness of joy, glory, and happiness hereafter.

10. 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.

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