Michael's Abbey Bible Study - Gospel of John Chapter 10

1 "Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. 2 But he who enters by the door is a shepherd of the sheep. Again Jesus begins with amen, amen, Greek for truly, truly in His unique way. People say amen after someone speaks to affirm that what they heard was true. Jesus begins with it from the authority of being God.
This parable from verse 1 to 18 is called the Parable of the Good Shepherd. These names were the only way to refer to them prior to the chapter and verse divisions being added to the Bible. The Latin word for Shepherd is pastor. Thus when this is used to refer to Christian leaders it is identifying them as under-shepherds who work for the owner-shepherd in tending the flock. This parable contrasts the good shepherd, which Jesus identifies in verse 11 as himself, with the thief, who is clearly Satan and his followers. However, we are to be Jesus' disciples, which means we are to learn from Him so we can emulate Him. Thus the real message of this parable is how we can also be a good shepherd like Jesus. By this contrast we can identify good shepherds from thieves by their actions, whether it is in ourselves or others.
The first point of the parable is that we can judge if we or someone else is a good shepherd by their actions being like Jesus, verses the thief who shows by his action he has come to steal and destroy. A good shepherd goes in by way of the door, the right way. In practical terms, he teaches from scripture well, follows the commandments of Jesus, and while his life is not free of sin, he operates in ways of Jesus with sin errors rather than in the way of sin with fake actions splashed on. Whereas a thief goes in a different way, using man's reasoning contrary to scripture, engaging in practices God despises, and teaching sinful actions as good. The thief reacts badly to scriptural correction. He tries to import pagan and occult practices by giving them a fake Christian veneer. And he misuses scripture, pulling a statement or verse out of context to support his sinful ways.
3 To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4 When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. The good shepherd enters the fold that belongs to him by the door, and thus the door is opened to him. He knows each one of his sheep by name. The sheep recognize the voice of the good shepherd and follow him because they belong to him. Thus we are a good shepherd when we walk in the ways of Jesus. We sound like Him when speak the truth in scripture, and thus those that belong to Jesus recognize voice of Jesus in what we say.
5 A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers." The stranger to Jesus is a stranger to His flock. His sheep will flee from someone who speaks with a voice different than His. Thus a disciple of Jesus knows His voice, that is, His teaching and words. When someone speaks in contrast to that, Jesus' disciples know it isn't the voice of Jesus and flee from it. Someone who doesn't know scripture doesn't know Jesus, and is led astray by any voice. If we are truly His, we will learn His voice. And His voice is in His word.
Someone who knows the voice of the thief will hear his voice and follow him. They will not hear a familiar voice in scripture, but will be repelled by it. Or they will change it to match their own evil thoughts and to justify their evil deeds. Thus we can know who we and others belong to by how we react to and treat scripture.
Deceivers, false and fake cults, sects, pastors and teachers change scripture because they know that scripture is supposed to be our standard and check against false and wrong teaching. By changing scripture they admit they know they are contrary to the word of God. They try to justify it with all sorts of excuses, like "fresh revelation of the Spirit" or "correcting translation". But these are disproven by historical evidence and documents. Regardless of any of these so-called arguments there is one fact that is incontrovertible, that God does not contradict himself. The thief contradicts God and his word. Thus any who do this are disciples of the thief and not of Jesus.
6 This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them. Figure of speech is paroimian in Greek, which is more often translated as proverb, maxim or parable. Parable seems to be the more informative choice here.
The people who did not understand what Jesus was saying were the Pharisees in 9:39-41. They did not understand that Jesus was teaching that they were disciples of Satan because they did not know the voice of the Christ.
Some commentators take this verse to mean verses 1-5 are a separate and complete parable. However, throughout the Gospel of John the author adds comments, and even will take a detour from the narrative at hand and come back to it later. Others say verses 7-18 are an explanation of verses 1-5 for the benefit of the disciples like is often recorded in the Gospel of Matthew. But there doesn't appear to be any change of audience before continuing the teaching. But most of all, verses 7-18 do not fully explain 1-5, and instead add more layers to the parable.
7 So Jesus said to them again, "Truly, truly, I say to you, I am the door of the sheep. The beginning of this verse makes it clear that Jesus is speaking to largely the same audience as He has been since 9:39. And he again uses the Greek amen, amen, to assert that what He is about to say is true and authoritative. Jesus declares that He is the door of the sheep, which is the door to the fold in this parable. The door and walls protect the sheep, but the door lets the sheep in for protection and out to graze. This is a parallel to 14:6 when Jesus declares that He is the way and the truth and the life. The door to the fold fulfills that function.
8 All who came before Me are thieves and robbers, but the sheep did not hear them. Before in this context is not a statement of time but of location. All who came before the door were thieves and robbers, which is the evil one, his minions and followers. That the sheep did not hear the thieves and robbers does not mean they were physically unable to hear their call. Ekousan in Greek is to hear in the sense of heed or obey. This is choosing not to listen even though the ears can hear it. That the sheep did not hear them implies that the sheep had the free will to go out the door to the thieves. But since they knew the voice of Jesus so well, they knew this was not Him or His disciples and ignored them.
9 I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. Like verse 7, Jesus identifies as the door for the sheep. Entering through him means they will be saved. As the sheep entering the fold through the sheep's door they are protected from wolves and thieves, so we are saved from Satan and death through Jesus. The sheep can go in an out through the sheep's door, and thus are given safety and sustenance.
10 The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. Here Jesus explains the parable up to this point. The thief, who is Satan, only wants to kill and destroy. But Jesus became man in order to give us eternal life. This is not merely survival, but an abundant life, a full life. As Christian apologist and philosopher C.S. Lewis asserts, this life is a pale shadow of the true life we will enjoy through Christ.
11 "I am the good shepherd; the good shepherd lays down His life for the sheep. Still using the same metaphor for this parable, Jesus now identifies as the good shepherd. The characteristic of the good shepherd is that he is willing to die for his sheep. And Jesus became incarnate so that He could be the willing and perfect sacrifice for our salvation.
12 He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and is not concerned about the sheep. These two verses introduce a new character to the parable, the hired hand. This character is specifically both hired and not a shepherd. To be clear, this leaves out the shepherd who is hired but not owner. Scripture paints the picture of Jesus as the owner-shepherd, and those who tend his flock faithfully as the under-shepherds. Often this is contrasted with the bad-shepherd who preys upon the flock. But that is not what is being spoken of here. The non-shepherd hired hand has no vested interest in the well being of the sheep. Thus when the wolf comes, who is Satan in this part, the hired man runs away leaving the sheep defenseless to the wolf. A good under-shepherd would not run away but would defend the sheep like the owner-shepherd.
14 I am the good shepherd, and I know My own and My own know Me, Jesus is both the actual good shepherd who lays down his life for his sheep, and the example for the under-shepherds on how to be a good shepherd, serving self-sacrificially.
Many people claim to know Jesus but have a distorted or false image of Jesus. These react badly when the real teachings of Jesus are spoken, because they do not know His voice. They say someone is not being Christian or Christ-like, but they are really comparing others to a fake Jesus that they invented. Real Christians conform to Jesus' teachings and Jesus' way. The apostle Paul gave us a lot of theological knowledge and practical guidelines to be more like Christ. When we reject scriptural teaching because we don't like it or don't agree, we show we don't know the voice of Jesus.
There are two opposite errors that result in a false Jesus. A long used strategy of Satan in all areas is to get us to focus on one error so we are blind to the opposite error. Usually, the one most focused on is the one that is no longer a problem, making the current problem almost impossible to correct. In being like Jesus the error that was the main problem decades ago was harsh condemnation without the love and mercy of Jesus. People still focus on this today, but it is a straw man that hasn't existed for a very long time. (While I'm sure there are some individual examples, they are an extreme rarity. And the church as a whole does not share it today.) The problem today is being permissive and accepting of everything, and that results in a complete lack of discipline, morality, or any standards at all. Any attempt to address sin or error is called being un-Christian, un-Christ like, or a Pharisee. The last is ironic because the Pharisees were guilty of both errors simultaneously. The truth is that Jesus was very harsh and held people to the highest standards. When Jesus would be merciful and gracious He would also tell them to stop their sin completely. He called people poisonous vipers and sons of Satan to their face. He drove those who were robbing people out of the temple with a whip. Grace is only for those who turn away from sin and to God. And people will not do that as long as they don't accept their sin and error is sin and error. Jesus convicted people of their sin, and offered grace and forgiveness to those that repented. The secular culture tells us these are mutually exclusive. Jesus says they both required for His disciples. Holding both at the same time is the only way to be like Him.
15 even as the Father knows Me and I know the Father; and I lay down My life for the sheep. Continuing the metaphor of the good shepherd, Jesus makes a parallel between how He knows the Father and the Father knows Him to Him knowing us and us knowing Him. This implies an intimate relationship between us beyond what is possible between humans in this life.
Then Jesus foot stomps the same characteristic of the good shepherd from verse 11, the self-sacrificial laying down of His life. While this is a direct reference to His eventual crucifixion, it is also an example of the attitude of anyone wanting to be a shepherd in the church.
16 I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. This verse refers to the coming time when gentiles will become part of the covenant. The fold is the Jews, and those outside it are the gentiles. And Jesus will be the shepherd of all who hear his voice.
17 For this reason the Father loves Me, because I lay down My life so that I may take it again. To be clear, Jesus is not saying this is the only reason the Father loves Him. This is one reason among many, although it is a very big one. Because of the willing sacrifice of the Son, we are able to be reconciled to the Father, as well as the son and the Spirit.
18 No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father." This verse presents an important theological point. Jesus voluntarily went to the cross. It was His choice, under His authority. The Jewish leaders and Roman government may have crucified Jesus, but they were only able to do so because He allowed it.
That Jesus did this was also a command of the Father. To the world a command is incompatible with voluntary action. It must be one or the other. But both are true in Jesus' sacrifice for our sins.
19 A division occurred again among the Jews because of these words. It is almost certain that the Jews here refers to the Jewish leaders, specifically the Pharisees. That there was division among them is historically documented fact and a regular occurrence, despite them being painted as a uniform group persecuting Christ and His disciples. In reality, there were many who were honestly seeking God, His Messiah, and truth. But those that had bad motives, were seeking their own advantage, and/or put their own thoughts and opinions above scripture maintained their error by attacking and severely punishing any who challenged them. We see this plainly today as there is a minority of people who push immoral and unscientific false beliefs with threats and violence against any who point out the truth, true science, and true morality.
20 Many of them were saying, "He has a demon and is insane. Why do you listen to Him?" Even at that time demon possession and insanity were separate things, although they were viewed as being often connected. While one does not necessarily mean the other, it is consistent with scripture that one can be a sign of the other. A person could appear rational and still be demon possessed, and a person could be insane without being demon possessed. But it does seem that demon possession nearly always results in insane behavior. I think that people today incorrectly disconnect these two things in their view of things.
21 Others were saying, "These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?" These were rational arguments. Even a person who appeared to behave normally that was demon possessed would not speak like Jesus did. And a demon would not do such a miracle even if they could, not to mention they cannot do such miracles anyway.
22 At that time the Feast of the Dedication took place at Jerusalem; By identifying the time of the events that follow this verse John indicates that there has been a passage of time since verse 21. The last time mentioned was the Festival of Tents marking this verse as three months later. However, all the events following that time stamp do not necessarily take place in close proximity to the festival of tents. They could have been spread out over the 3 months. Or they could have taken place within a couple weeks of the Festival of Tents.
In the English of the NASB this verse almost sounds like it is referring to the events of the preceding verses. The tense of "took place" in Greek makes it clear this is referring to the following verses.
23 it was winter, and Jesus was walking in the temple in the portico of Solomon. The Feast of Dedication takes place in the winter. This detail is likely for the benefit of gentile readers. Jesus entered the temple and went to the portico of Solomon presumably to teach. After the resurrection the apostles also taught in this part of the temple.
24 The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly." The Jews here is the Jewish leaders, although it is certain lay-people were also present. The Jewish leaders gathering around Jesus was most likely a hostile act, probably to prevent Jesus from escaping if they were able to catch Him in a blasphemy they could have Him killed for. The content of their next statements makes this clear.
Then the Jewish leaders tried to corner Jesus demanding He tell them in bold, plain speech if He was the Christ, the Messiah. The idiom they used was literally "how long will you take our soul/life away", which is best translated as "keep us in suspense". But the Greek has a much stronger tone than that.
25 Jesus answered them, "I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. Jesus had told them before. And they knew it and knew what he had meant. However, Jesus' choice of words most of the time before this had used language that could be interpreted a different way. What they didn't want was to arrest Him only to get an innocent verdict due to the wiggle room in his choice of words. They wanted Him to say it in a way that was inarguable.
Jesus then gave an excellent argument. His miracles and deeds were enough evidence that He was from the Father in heaven. That ought to have been a clear testimony. Evil doers are capable of some supernatural acts in scripture, such as Pharaoh's priests changing their staffs into snakes. But Aaron's staff turned into a snake ate the others demonstrating God was supreme. And good deeds like real healing are not done by evil spirits, nor is true scriptural teaching found in the mouth of those who serve the evil one. (Fake healing and fraudulent teaching are strong signs that someone is a follower of evil.) It should have been the evidence they needed.
Unfortunately scripture shows us over and over that miracles do not convince people. People will hold onto their wrong doctrines and their own opinions regardless of how powerful the evidence in front of their eyes. That was true of these Pharisees who saw the miracles of the Son of God, the Israelites who saw incredible miracles during the exodus, and many more. They still turned away from God. Miracles don't help those who will not believe without them.
26 But you do not believe because you are not of My sheep. In other words, they chose to follow something other than God. And that is the reason they can't recognize God right in front of them. God's voice is foreign to them. This is why someone can read a Bible passage that ought to call them out for their error and wrong beliefs over and over, even study it, and continue in their error.
27 My sheep hear My voice, and I know them, and they follow Me; This verse illustrates the relationship between Jesus and all of us who follow Him as His disciples. It is a mutual knowing of each other as those who live life together.
28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. The result of being a disciple of Jesus is eternal life. While our physical bodies will die, that is not the end for us. The snatching away from His hand refers to someone coming and taking us away, like the thief or wolf taking the sheep. In Jesus we are safe.
Some use this to support a doctrine of once saved, always saved. But that is not in this verse. It says we cannot be taken by another. It says nothing about us choosing to leave.
29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. Here Jesus acknowledges that His sheep are actually a gift from the Father. That He is referring to His Father in heaven is made clear by His wording because only God is greater than all. And the omnipotent God cannot be stolen from. Again, this does not mean the Father is not willing to let us turn away and leave of our own free will. It is only that no one else can do that to us.
There is a minority view of this verse that a few commentators and translators take because this is one of the very few instances where the Greek could mean either. The only mainline translation that takes this view is the NRSV. This view is that what is greater than all is the gift of us from the Father to Jesus. It is consistent with scripture that Jesus would view us as most precious. And the argument is that it goes without saying that none are greater than the Father, so Jesus would not say that.
However, the context does not support this. The Pharisees think Jesus is saying He is the Son of God, which in their view is blasphemy. But it is not definite yet. Up to this point Jesus has used language that could have a different meaning. Even though it is clear to anyone paying attention with an open mind, they are looking for absolute proof that can't be wiggled out of at trial so they can kill Him. Therefore, it does not go without saying that Jesus' Father is greater than all unless the entire audience is aware of and accepts that Jesus' Father is God. And that it is not yet clear to all is shown by the reaction in verses 31-33 to verse 30. Additionally, the context is that Jesus is saying it is impossible to take us from His Father because He is the almighty God.
30 I and the Father are one." Here Jesus clearly and incontrovertibly states that He is God. Literally in the Greek He said that He and the Father are one existence. This could also be translated as one thing. This supports Paul's explanation of the trinity as three persons in one substance.
Jesus starts this sentence with ego, and ends with the plural form of eimi, esmen. Using the ego eimi name of God emphasized and made it absolutely clear that He was saying He was God.
31 The Jews picked up stones again to stone Him. This verse is clear that the Pharisees, and probably others, clearly understood Jesus was claiming to be God. They were so angry they were ready to stone Him without a trial, which would make this the sin of murder. And there is no atonement for murder in the law of Moses.
32 Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?" Jesus pointed out that they were not thinking in alignment with scripture and logic. Only God could do the works Jesus did. This also made them reply in a way that made it clear what their motivation was so heretics couldn't later say it was for something else.
33 The Jews answered Him, "For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God." Anyone who claims that Jesus is not God or that He didn't say He was God in scripture is ignoring verse 30, this verse, and verse 36. It is clear. Jesus said he was God. And either Jesus was God, or He was a man blaspheming by making that claim. This also points out that people who say Jesus was just a good man or a only a good prophet are being foolish. A good and sane man cannot say this and be a good and sane man. But the Son of God can say this and it is the truth.
34 Jesus answered them, "Has it not been written in your Law, 'I said, you are gods'? Jesus uses a quote from Psalm 82:6 to further illustrate that the Pharisees had gone far away from scripture.
To be clear, Psalm 82 needs to be read with Psalm 81 to properly understand its meaning. These are both Psalms of Asaph. In Psalm 81 Asaph clearly states that there is only one God, that the Israelites should not worship any other god. And if they would just do that God would protect them from all enemies and provide for them. (This is one of the places in scripture where the phrase "honey in the rock" is used.) Psalm 82 is also talking about Israel and says "you are gods", (little "g",) and sons of the Most High. Then in verse 7 it says you will die like men. In other words, this is not a claim to divinity, but that they were human yet were adopted as sons of God because God chose them. This Psalm is call to act like the sons of God they were by judging fairly.
35 If he called them gods, to whom the word of God came (and the Scripture cannot be broken), Jesus made several rhetorical arguments from things that were accepted fact by everyone there. The author, Asaph, called the Israelites gods. This scripture came from God to Asaph. And scripture cannot be broken, that is it will not go away, end or be abolished. Since this title is given to all Israelites in scripture, they shouldn't be so easily triggered by it here.
While it is not explicitly stated, a dispensational view of scripture is contradicted by this verse.
36 do you say of Him, whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? Since everything Jesus said in verses 34-35 are not disputed, then it makes no sense to say that the one the Father sent into the world is blaspheming when He says "I am the Son of God".
Some commentators say that this was rhetorical because Jesus did not say He was the Son of God. But He did explicitly say that He was the Son of God, and said it using wording invoking the name of God so that it was completely and unarguably clear to the Jewish audience.
37 If I do not do the works of My Father, do not believe Me; 38 but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father." In other words, having trouble over words and titles should not be a problem. That they could not believe Jesus should not be a problem. All they need to do is looks at the actions. If they were works of God the Father, then that should be all the argument that is needed. Jesus performed miracles that could only be done by God. That should have shown them that Jesus and the Father were one. The fact that he spoke with wisdom and knowledge of scripture beyond their abilities should have been their second clue. But they were too arrogant and wrapped up in their own reasoning to see the truth hitting them in the face.
39 Therefore they were seeking again to seize Him, and He eluded their grasp. At this point the Pharisees had calmed down enough to follow at least the forms of the law if not the reality of it. So they tried to grab Him so they could put him on trial. This wasn't an arrest as they weren't the temple officers. No doubt they were going to hand Him over to the officers. That Jesus eluded them was a miracle in itself. They had surrounded Him in verse 24.
40 And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. Jesus crossed the Jordan river. John's ministry began on the east bank of the Jordan, near the town of Bethany on that side.
41 Many came to Him and were saying, "While John performed no sign, yet everything John said about this man was true." 42 Many believed in Him there. The reason that they bring up that John the Baptist didn't perform signs was because of the common and wrong understanding of Malachi 4:5-6 at that time. It was commonly thought that someone would precede the Messiah performing signs and wonders like Elijah, or Elijah would literally return himself and do the signs and wonders to usher in the coming of the Messiah. And this was connected to the prophecy in Isaiah 40:1-5. Jesus explained that John was one prophesied and that he came in the spirit of Elijah calling for repentance and preparing the way for the Messiah by baptizing the Jews, which was also prophesied.
Those coming to Jesus understood that the prophecies of John coming true were validation of him as a prophet. Therefore they could have faith in all the things he said about Jesus. Thus they were wiser than the Pharisees.

Scripture quotations taken from the NASB © The Lockman Foundation.

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