Chapter 10

1 Christ is the door, and the good shepherd. 19 Divers opinions of him. 24 He proveth by his works that he is Christ the Son of God: 39 escapeth the Jews, 40 and went again beyond Jordan, where many believed on him.

1. Verily. [The Good Shepherd, John 10:1–21.] See on Matt. 5:18; John 1:51. The present passage is a sequel to the healing of the blind man. The Pharisees, the recognized shepherds of Israel, had been unfaithful to their trust. They had cast out one from the fold who had expressed faith in the Messiah (John 9:34).

Sheepfold. Gr. auleµ, a fenced-in, unroofed enclosure around a house, such as a courtyard (see on Matt. 26:58). This was sometimes used as an enclosure for sheep. Some scholars think that an uncovered enclosure in the country is referred to.

Thief. Gr. klepteµs, one who pilfers, or steals,as did Judas from the common purse (ch. 12:6). He may or may not employ violence. The idea of violence is more prominent in the word for “robber,” leµsteфs, “one who plunders.” Such was Barabbas (ch. 18:40). The one who climbs up and over the wall of the enclosure by a way of his own making gives evidence that he is not the owner of the sheep. He may be a lone sneak thief carrying out his pilfering under cover of darkness, or he may be one of a gang of robbers who acquires property by violence. In any case he is a false shepherd.

By thieves and robbers Jesus was here designating especially the Pharisees, who claimed that they were the shepherds of Israel. They decreed who should be admitted to, and who should be expelled from, the fold. They “shut up the kingdom of heaven against men” and prevented those who sought to enter (Matt. 23:13). They compassed land and sea to make one proselyte, but when he was made he was twofold more a child of hell than they (Matt. 23:15). They took away the “key of knowledge” (Luke 11:52), and by their false interpretation of the Scriptures prevented men from recognizing and accepting the light.

Thieves and robbers are they who offer men any other means of salvation than that which has been provided through Jesus Christ (Acts 4:12). The world has had, and will continue to have, its false messiahs. They do not enter by the door, Christ Jesus (John 10:9). Their claims, are false, and their carefully laid schemes will end in disaster.

2. The shepherd of the sheep. The true shepherd makes use of the door regularly provided for such an enclosure. He approaches it and leads out his sheep in broad daylight. The shepherd and the door are here distinguished. Later Jesus identified Himself as both the “door” (v. 9) and the “shepherd” (v. 14).

The figure of the shepherd is common in the Scriptures. Jehovah is presented as the divine Shepherd (Ps. 23; Isa. 40:11), and the unfaithful leaders of Israel as false shepherds (Eze. 34:1–10; cf. Jer. 23:14). In Eph. 4:11 the shepherds are spoken of as “pastors.”

3. Porter. Literally, “doorkeeper.” The feminine form is translated “her that kept the door” (ch. 18:16). The “porter” had charge of the flock during the night. In the morning the shepherd would return, call his sheep by name, and lead them out to pasture.

His own sheep. This phrase implies that there were other flocks besides his own that were sheltered there. Perhaps two or three flocks were housed in a single enclosure. Only the sheep belonging to the shepherd would respond to his call. In Oriental lands today several flocks bivouac together at night, and in the morning each shepherd sets out in a different direction, calling out to his sheep.

Leadeth them out. Compare the language in Num. 27:17.

4. The sheep follow him. The Eastern shepherd lives very close to his flock. When the last sheep has been brought from the fold the shepherd places himself at the head of the flock and the sheep follow him, normally without hesitancy. The custom is referred to in the Midrash: “‘Thou didst lead Thy people like a flock’ [Ps. 77:20]. As a flock follows the shepherd so long as the shepherd leads it, so Israel, wherever Moses and Aaron made them journey, followed them” (Rabbah, on Num. 33:1, Soncino ed., p. 865). “What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds” (Robertson).

5. A stranger. Particularly the thief and robber mentioned in v. 1, though, of course, anyone, even the shepherd of another flock.

Will they not follow. The negative is strongly expressed in the Greek. With the familiar tones of the shepherd’s voice the sheep associate protection, guidance, and pasture. The strange voice arouses, alarm.

6. Parable. Gr. paroimia, not paraboleµ, the usual word for “parable,” for a definition of which see p. 203. In the LXX paroimia and paraboleµ oth translate the Heb. mashal, for a definition of which see Vol. III, p. 945. Paroimia occurs only five times in the NT: here, in John 16:25 (twice), 29, and in 2 Peter 2:22. In this last reference it clearly means “proverb,” but this definition does not suit the usages of the word in John. John uses the word to describe a symbolic or figurative, perhaps enigmatic, saying. “Allegory” or “figure” would be a close English equivalent. The discourse of John 10 differs from what is usually termed a parable in that it does not keep the outer facts wholly distinct from the ideal truths as is done in true parables.

They understood not. That is, they did not grasp the truth Jesus was illustrating. They understood the outer facts, of course, but the spiritual truths remained hidden from them. They were spiritually blind (ch. 9:40, 41).

7. Verily. See on Matt. 5:18; John 1:51.

Door of the sheep. That is, the door by which the sheep enter. Later Jesus identifies Himself also as the shepherd (v. 11). He now declares Himself to be the only true entrance to the spiritual fold (cf. v. 9). Access to the spiritual kingdom is possible only through Him. Those who hold forth any other means of access to God are false shepherds, false teachers. Such were the Pharisees to whom these words were addressed. They clung to the teaching that salvation comes to those who observe the torah (see on Matt. 19:16). They rejected Jesus, “the way, the truth, and the life” (John 14:6), and tried to prevent others, such as the blind man ofch. 9, from accepting Him.

8. Thieves and robbers. See on v. 1.

9. I am the door. See on v. 7.

Any man. The call is universal. The door is open to all who desire to enter (cf. Rev. 22:17).

Go in and out. He shall enjoy all the privileges that true salvation offers—protection, safety, security, and peace, as well as spiritual food for his soul.

10. The thief. See on v. 1. The shepherd constantly goes in and out among his sheep. The thief visits the flock only on rare occasions and for purely selfish motives, and ruins the flock.

I. Emphatic in the Greek in contrast with the thief.

Life. zoµeµ, here used in its theological sense, equivalent to eternal life. When Adam and Eve were created they possessed zoµeµ, but lost it when they sinned. True, their physical life was extended, but they were no longer conditionally immortal (see on Gen. 2:17). Jesus came to restore the zoµeµ that Adam had forfeited (see on John 8:51).

More abundantly. “Life” includes the physical, intellectual, and spiritual. Physical life is regarded as abundant in a body that is full of vigor and in perfect health. Jesus’ miracles of physical healing gave an abundant physical life to those whose life forces were ebbing. But physical restoration was by no means the complete fulfillment of Jesus’ mission. Man also has intellectual and spiritual life, which must also be made alive and abundant, for “man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord” (Deut. 8:3). Important as the physical and the intellectual aspects of a well-rounded life are, no life is fully complete unless the spiritual nature is nurtured.

11. The good shepherd. For the figure of the shepherd see on v. 2. The image of Jesus as the shepherd has impressed itself deeply upon the mind of the church, in its literature, art, music, and statuary. The adjective “good” (Gr. kalos) designates one who performs his service well, one who is extraordinary,outstanding, excellent. In 1 Tim. 4:6 kalos describes a good minister and in 2 Tim. 2:3 a good soldier.

The figure of Messiah as a shepherd was not new to the Jews. In the Psalms of Solomon, written about the middle of the 1st century b.c., the Anointed One is spoken of as follows: “(He will be) shepherding the flock of the Lord faithfully and righteously, and will suffer none among them to stumble in their pasture. He will lead them all aright, And there will be no pride among them that any among them should be oppressed” (17:45, 46).

Giveth his life. This is in contrast with the thief, who comes “to steal, and to kill, and to destroy” (v. 10). There is no OT example of a shepherd actually laying down his life for his sheep, although the hazards of the occupation are reflected in 1 Sam. 17:34–37. The self-sacrifice that leads the shepherd to hazard his life for a member of his flock has its ideal fulfillment in the Good Shepherd, who would have given His life for even one member of the human race (see DA 483).

12. Hireling. The Mishnah mentions four kinds of bailees (guardians): “a gratuitous bailee, a borrower, a paid bailee, and a hirer. A gratuitous bailee must swear for everything [if the bailment is lost or destroyed through any cause, excepting negligence, the unpaid trustee must swear to the occurrence, and is free from liability]. A borrower must pay for everything. A paid bailee or a hirer must swear concerning an animal that was injured, captured [in a raid] or that perished; but must pay for a loss or theft” (Baba MeziХa 7. 8, in Soncino ed. of the Talmud, p. 537). The same tractate sets forth the responsibility of the guardian as follows: “[If] one wolf [attacks], it is not an unavoidable accident; if two [attack], it is an unavoidable accident. … [The attack of] two dogs is not an unavoidable accident. … A robber’s [attack] is an unavoidable accident. [Damage done by] a lion, bear, leopard, panther and snake ranks as an unavoidable accident. When is this? If they came [and attacked] of their own accord: but if he [the shepherd] led them to a place infested by wild beasts and robbers, it is no unavoidable accident” (ibid. 7. 9, Soncino ed. of the Talmud, p. 540).

The hireling cares more for his hire than for the sheep. He does not take a personal interest in the flock (cf. 1 Peter 5:2). The hour of danger distinguishes him from the true shepherd.

The wolf catcheth them. According to the Mishnah, if only one wolf attacked, the shepherd was held accountable for the flock; if two, it was counted as an unavoidable accident (see above under “Hireling”). But the true shepherd would risk his life to protect the flock. Compare Matt. 10:6; Acts 20:29.

Scattereth the sheep. Compare Zech. 13:7.

13. Hireling fleeth. Textual evidence favors (cf. p. 146) the omission of this clause. However, some clause is needed to complete the thought of the sentence. The RSV supplies “he flees.” For a discussion of the hireling see on v. 12.

14. The good shepherd. See on v. 11.

Know my sheep. He knows His sheep by name (v. 3). They know not only His voice (v. 4), but they know Him. Knowledge leads to action. The good shepherd who knows the sheep of his flock, takes a personal, loving interest in each one of them; the sheep, in turn, knowing the character of their shepherd, place implicit confidence in their guardian and render loving, unquestioning obedience. See DA 479.

15. Know I the Father. On the close relationship between the Father and the Son see on Matt. 11:27; John 1:1, 18; cf. John 7:29; John 8:55.

Lay down my life. See on v. 11.

16. Other sheep. These were the Gentiles, Isaiah had predicted that the Messiah would be “a light of the Gentiles” (Isa. 42:6; cf. Isa. 49:6). Jesus declared Himself to be that light (Matt. 12:16–21). He was the light not of the Jewish nation only but of the world (John 8:12). “God so loved the world, that He gave” Jesus (ch. 3:16). At the time the Gentiles would take their place in the spiritual kingdom many of the Jews would be rejected (Matt. 8:11, 12; Rom. 11:1–26). The teaching of Jesus was explicit on this subject though it was not distinctly understood. The true position of the Gentile in the early church was a point much discussed (see on Acts 15:1).

Hear my voice. As do the other sheep (v. 3).

One fold. Literally, “one flock.” The reading “fold” has no support in any Greek manuscript and was introduced by Jerome, who translated both auleµ (fold) and poimneµ (flock) by the Latin ovile (fold). Jerome’s reading accords with the Roman Catholic assumption that that church is the one true fold. On the other hand the interpretation given to this passage by many Protestant commentators that there are many folds in which the one flock is housed is not hinted at in this passage.

17. Therefore. Demonstrations of unselfish love such as Jesus’ voluntary offering of Himself to redeem mankind became added reasons for the Father’s love.

Take it again. The plan of salvation had been laid before the creation of the earth (Rev. 13:8; PP 63). The resurrection of Jesus was as much a part of the eternal plan as the crucifixion. Jesus would pass under the dominion of death for but a brief period (Ps. 16:10; cf. Acts 2:31, 32) and then come forth glorified to be the resurrection and the life (John 11:25) and to be man’s intercessor (Heb. 7:25). As a result of His humiliation the Father would highly exalt Him and give Him a name above every name (Phil. 2:9).

18. No man. Literally, “no one,” a term that might include supernatural beings. The laying down of Jesus’ life for the salvation of man was entirely voluntary. There was no compulsion on the part of His Father (see on v. 17). Nor could Satan have touched His life had He not laid it down voluntarily.

Taketh. Textual evidence is divided (cf. p. 146) between this and the reading “took.” This latter reading could be understood in the sense that Christ’s death was “foreordained before the foundation of the world” (1 Peter 1:20). He was the “Lamb slain from the foundation of the world” (Rev. 13:8). But the offering of His life was voluntary.

Power. Gr. exousia, “authority,” “right,” “privilege,” rather than ability or strength (see on ch. 1:12).

Received of my Father. The procedure was in harmony with the will of God the Father. At the same time it was Christ’s own will to take it up again; it was His free act. The Father and Son were working in full accord with the agreement entered into before the foundation of the world (1 Peter 1:20; PP 63).

19. Division. As there had been in the case of the man born blind (ch. 9:16; cf. ch. 7:43).

20. He hath a devil. An old charge (John 7:20; 8:48; cf. Mark 3:21, 22). For a discussion of demon possession see Additional Note on Mark 1. Madness was considered one of the results of demon possession.

21. That hath a devil. This group reasoned that the speech and actions of Jesus were very different from those of one demon possessed. When a demon takes control it usually disorders the mind, confuses and beclouds the thinking, and produces incoherent speech and reasoning. Under no circumstances could one possessed by an evil spirit perform a miracle so outstanding as the opening of the eyes of a man born blind. There is evidence in this verse of the presence of the presence of a better group among the Sanhedrin.

22. Feast of the dedication. [At the Feast of Dedication, John 10:22–42. See Closing Peraean Ministry; The Ministry of Our Lord] This feast was instituted by Judas Maccabaeus to celebrate the cleansing of the Temple and the restoration of its services following the defilement by Antiochus Ephiphanes (see on Dan. 11:14). According to 1 Macc. 4:59 “Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.” Josephus says the festival was called “the festival of Lights” (Antiquities xii. 7.7 [325]). It was celebrated in somewhat the same manner as the Feast of Tabernacles (2 Macc. 10:6, 7). The month of Casleu (Kislev, or Chisleu) corresponds to our Nov./Dec. (see Vol. II, p. 116). In rabbinical literature the feast is called Hanukkah, meaning “dedication.”

It was winter. According to the Talmud (Baba MeziФa 106b, Soncino ed., p. 608) winter extended from about the middle of Kislev to the middle of Shebat (about the middle of December to the middle of December to the middle of February). The word for winter (cheimoµn) may refer either to the season or simply to wet, stormy weather. John may have introduced the remark simply to show that Jesus was in Solomon’s porch (v. 23) because the weather was inclement at that season.

23. Solomon’s porch. A colonnade to the east of the Temple proper that was supposed to have survived the destruction of the Temple in 586 b.c. and thus to have been a part of the workmanship of Solomon (see Josephus Antiquities xx. 9. 7; War v. 5. 1 [185]). The porch is mentioned also in Acts 3:11; 5:12.

24. Make us to doubt. Literally, “lift up our soul.” The expression is thought to mean “keep us in suspense,” or possibly “trouble [annoy, or vex] us.” Judging from the attitude the Jews had manifested up to this point, this was not a sincere inquiry.

Christ. That is, the Messiah (see on Matt. 1:1). Jesus avoided applying this title to Himself, perhaps largely because of its political connotations (see on Luke 4:19).

25. I told you. If Jesus had given a straight Yes answer to the question, the Jews would have misunderstood Him, for He was not the messiah of Jewish expectations (see on Luke 4:19). He could not have said No without, in a sense at least, denying His divine mission. As far as the record goes He had never publicly laid claim to that title (cf. John 4:26). However, He had repeatedly affirmed His kinship with His Father so as to leave no doubt in the mind of the honest seeker as to His identity (see chs. 5:17–47; 7:14–44; 8:12–59).

Works that I do. See on ch. 5:36.

26. Not of my sheep. Faith and obedience are the earmarks of the followers of the True Shepherd. The unbelief of the Jews was not the result of their not belonging to Christ’s fold, but it was evidence that they were not His sheep.

As I said unto you. Textual evidence favors the omission (cf. p. 146) of this clause. No essential point is involved. Whether stated or not, Jesus was referring to the discussion of the good shepherd in vs. 1–18.

27. Hear my voice. See on v. 4.

28. I give. The tense is present. The gift is bestowed now (see on chs. 8:51; 10:10).

They shall never perish. The negative is very strongly expressed in the Greek. In its fullest significance “perish” here has reference to the final, irrevocable death, the second death (Rev. 20:14; cf. Matt. 10:28; John 3:16). The first death is only a short sleep (Ps. 146:4; 2 Cor. 5:1–4; 1 Thess. 4:13–18), a brief laying to rest “from the evil to come” (Isa. 57:1, 2), during which time the life of the righteous is “hid with Christ in God” (Col. 3:3). Physical death comes to the righteous and the wicked alike and from this the “sheep” are not protected. They are, however, given the promise that they will not be “hurt” by the second death (Rev. 2:11; cf. ch. 20:6). See on John 3:16; 5:25–29.

Any man. Literally, “anyone,” Satan included. There is only one way in which the sheep may be removed from the shepherd’s hand, and that is by their own voluntary choice. When the sheep depart they do so voluntarily, and have no one to blame but themselves. They cannot charge against Satan their defection, for though he may solicit he cannot force men to apostatize (see 5T 177). This verse lends no support to the fatal presumption that once a man is saved it is impossible for him to be lost. There is nothing to prevent the sheep from wandering away from the shepherd’s care if they choose to do so.

29. My Father, which gave them me. Textual evidence is divided (cf. p. 146) between this and the reading, “As for my Father, that which he has given me is greater than all.” The context seems definitely to favor the reading that appears in the KJV, RSV, etc. The point of discussion is apparently the superiority of the Father over all as the basis for the security of the sheep, not the superiority of the sheep.

30. Are one. The word for “one” is neuter, showing that unity of person is not the point under discussion. Jesus is not the point under discussion. Jesus asserted His unity with the Father in will, purpose, and objectives. The Father was behind the words and actions of Jesus. Beyond that the words carried the implication of Jesus’ close relationship with the Father. The Jews understood His words to be a claim to divinity (ch. 10:32, 33; cf. ch. 5:18, 19).

31. Took up stones. They had done so about two months before at the Feast of Tabernacles (ch. 8:59).

32. From my Father. Compare chs. 5:19, 36; 9:4.

For which. Literally, “for what kind.”

Stone. That is, attempt to stone, as the Greek may be interpreted. The action is attempted but not carried out.

33. For blasphemy. The Jews felt the force of Jesus’ reproach and would not admit that His good works were without meaning to them. It was true, nevertheless, that His good works had stimulated their ill will into more intense activity. However, they credited themselves with a higher motive than a doctrinal one; they affected great jealousy for the honor of God. The charge of blasphemy was later lodged before Pilate (ch. 19:7).

34. In your law. Textual evidence is divided (cf. p. 146) between retaining or omitting the pronoun “your.” However, even if the reading “in your law” is accepted it need not be taken as a disavowal by Jesus of the law that He Himself had given. The “your” could emphasize the thought that the law that you yourselves recognize as authoritative says, etc. Compare ch. 8:17. The word “law” (Gr. nomos), here as in chs. 12:34; 15:25; etc., is used of the entire OT Scriptures as they were then recognized, and not of the Pentateuch only, as frequently was the case (ch. 1:17; etc.). Such a use of “law” is found also in rabbinical literature. For example, in answer to the question as to where the Torah (Law) attests the resurrection of the dead, the Talmud quotes Ps. 84:4 as evidence (Sanhedrin 91b, Soncino ed., p. 614).

Ye are gods. The quotation is from Ps. 82:6. The Psalm is an arraignment of unjust judges, spoken of as “gods” (see Introduction to Ps. 82, and on vs. 1, 6). Rabbinical tradition applied the term “gods” to those who received the law: “The Israelites accepted the Torah only so that the Angel of Death should have no dominion over them [Ps. 82:6, 7]” (Talmud ФAbodah Zarah 5a, Soncino ed., p. 21). Jesus seems to make His reply in terms of this tradition (see on John 10:35). However, He was “God” in an altogether different sense from that of Ps. 82:6.

35. The word of God came. If, as seems likely, Jesus was thinking of the rabbinical interpretation of Ps. 82:6 (see on John 10:34), then the Israelites generally, who received the law, are referred to.

Broken. Gr. luoµ, “to loose,” “to break,” “to annul,” “to cancel” (see on Matt. 5:19). This principle the Jews acknowledged. Therefore the conclusions based on this principle they must also acknowledge. If the Scriptures called the Israelites “gods,” how could the Jews accuse Jesus of blasphemy for claiming to be the Son of God?

36. Sanctified. That is, set aside for a special purpose (see on Gen. 2:3).

Sent into. See chs. 3:17; 20:21. At the same time the coming of Jesus into this world was voluntary (cf. on ch. 5:18).

Son of God. He had not claimed divinity directly, but by implication (see chs. 2:16; 5:19–30; 10:30).

37. Believe me not. “God never asks us to believe, without giving sufficient evidence upon which to base our faith” (SC 105). The miracles that Jesus performed were designed to provide the necessary basis of faith (see p. 209). Furthermore, the character of Jesus was wholly consistent with that of the Father. Likewise in the early church the works of the apostles and the supernatural gifts of the Spirit bestowed upon the believers confirmed “the testimony of Christ” (1 Cor. 1:6).

38. Believe the works. See on v. 37.

Know, and believe. Textual evidence favors (cf. p. 146) the reading “know, and understand,” that is, come to know, and continue in the knowledge. The literal meaning of the reading reflected in the KJV is “come to know and fix your faith.”

In me. Once more Jesus asserts His oneness with the Father (see on v. 30).

39. Sought again. Compare chs. 7:30, 32, 44; 8:20, 59.

Escaped. Compare ch. 8:59.

40. Beyond Jordan. For a discussion of Jesus’ ministry in Peraea see on Matt. 19:1.

Where John. See on ch. 1:28.

There he abode. Jesus seems to have spent the major portion of the time between the Feast of Dedication (see on v. 22) and the Passover some months later in Peraea (see on Matt. 19:1).

41. Many resorted. In refreshing contrast with the rejection at Jerusalem (v. 39).

John did no miracle. In contrast with Jesus, who wrought miracles there (Matt. 19:2). For the testimony of John concerning himself see ch. 1:19–28. John claimed to be merely a voice. Nevertheless his ministry had made a deep impression upon the people in the region of his labors, and the reception now accorded Jesus was doubtless due largely to John’s work. The people remembered the message of the forerunner.

42. Many believed. A common phrase in John (see chs. 4:41; 7:31; 8:30).

Ellen G. White comments

1 DA 477

1–30DA 476–484

2–4DA 478

3 DA 479, 480; FE 273; ML 160; MM 181; 4T 444, 503; 5T 346, 435

4 DA 479, 480; FE 271; 1T 232; 3T 228

5 PP 191; 2T 142; 5T 512

9, 10 DA 477

10 DA 270, 787; ML 295

11 CT 261; DA 24, 476; GW 181; LS 186; 5T 346

11–14PP 191

14 TM 158

14, 15 DA 476; GW 181

14–17DA 476; GW 181

14–17DA 483

15 SL 82

16 6T 315

17 SC 14; SL 82

17, 18 DA 484, 785

18 ML 295

27 AH 307; CG 467; CT 114; 6T 401

27, 28 DA 480

28, 29 AA 553, 586; FE 308; MH 182; PK 587; SC 72; 1T 97; 6T 367

30 MH 419; 8T 265; 9T 68

33 DA 470

41 DA 219