John 10

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 4 2 8 0 0 CHAPTER X) Discussion of Certain Basic Points in connection with the Allegory of the Good Shepherd) In the interpretation of this sublime allegory commentators differ widely. The solution which one adopts with respect to the various problems that are presented here determines, in a measure, the explanation of individual passages. It is for this reason that we discuss some of the more important points and problems before entering upon a detailed exegesis.) I. Its Connection with the Preceding Context (if any)) 1 1 2 8 0 “tw://bible.?id=23.10.1-23.10.21|AUTODETECT|” Was 10:1 18 spoken on (and does the entire section 10:1 21 belong to) the day on which Jesus found the excommunicated man? We have the first record of what happened on that day in 9:35 41.) 7 1 -1 9 0 “tw://bible.?id=23.10.1-23.10.21|AUTODETECT|” Isaiah 10:1 21) 1 1 -1 9 0 0 to be regarded as the logical and chronological continuation?) 1 10 2 8 0 0 A. Those who do not see this close connection argue as follows:) 1. The style is altogether different: 9:35 41 is polemical; 10:1 18 is allegorical.) 2. The Good Shepherd discourse is continued in 10:26 28, but the latter passage was spoken at the feast of Dedication (10:22) in December; hence, a few months later than 9:35 41. It is clear, therefore, that either the entire Good Shepherd discourse belongs to that feast or else we simply do not know where to place it; the time when it was delivered is completely uncertain.) B. Those who see this close connection (between 9:35 41 and 10:1 21) answer as follows, and with this answer we agree:) 1.

Though the style is different, the thought-connection is very close. Jesus describes himself as the good shepherd over against false shepherds. The good shepherd lays down his life for the sheep; the Pharisees, on the other hand, as evil shepherds, are not concerned about the sheep, and cast them out. The man born blind, a true sheep, had been excommunicated by the Jewish authorities; but Jesus, as the good shepherd, had sought and found him. What matters is this connection in thought. Once this is seen, it becomes evident that 10:1 21 is the logical and chronological continuation of 9:35 41 (and, in a sense, of chapter 9, in its entirety).) 2.

Why should it be considered impossible for Jesus (in 10:26 28) to refer to a theme (the good shepherd s care) which a few months earlier had been the subject of an extensive discourse? Note how the miracle at Bethzatha (5:2) is taken up again many months later (7:23). Besides, the present section (10:1 21) shows very clearly that it is closely connected with the preceding (i.e., with chapter 9), for verse 21 reads: A demon cannot open the eyes of the blind, can he? The opening of the eyes of the blind was the subject of chapter 9.) 3. This section is not introduced by a fresh note of time. On the contrary, it begins with the familiar expression, I most solemnly assure you, which nowhere else in this Gospel begins a new section.

N.N. does not even begin a new paragraph at this point.) II. Its Old Testament Background) The audience which listened to this allegory was the same as in 9:35 41: Christ s disciples, the man who had been healed of his blindness (unless he had already left), the Pharisees, and probably other Jews, see on 10:6. They did not understand it. Had they been better students of the Word, they would have understood it at least to some extent, for this discourse is rooted in Old Testament symbolism, which Jesus used for his own purpose.) The following are some of the most striking parallels in the Old Testament:) 1 1 2 8 0 “tw://bible.*?id=19.23.0|AUTODETECT|”

A. Jehovah is the shepherd of Israel and of individual believers, who are regarded as the sheep. Jehovah is my shepherd; I shall not want, etc. 7 1 -1 9 0 “tw://bible.*?id=19.23.0|AUTODETECT|”

Ps. 23) 1 1 -1 9 0 “tw://bible.*?id=19.79.13|AUTODETECT|”

). So we thy people and the sheep of thy pasture will give thee thanks forever 7 1 -1 9 0 “tw://bible.*?id=19.79.13|AUTODETECT|”

Ps. 79:13) 1 1 -1 9 0 “tw://bible.*?id=19.80.1|AUTODETECT|”

). Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock 7 1 -1 9 0 “tw://bible.*?id=19.80.1|AUTODETECT|”

Ps. 80:1) 1 1 -1 9 0 “tw://bible.*?id=19.95.7|AUTODETECT|”

). For he is our God, and we are the people of his pasture, and the sheep of his hand, 7 1 -1 9 0 “tw://bible.*?id=19.95.7|AUTODETECT|”

Ps. 95:7) 1 1 -1 9 0 “tw://bible.*?id=26.34.15|AUTODETECT|”

). I myself will be the shepherd of my sheep, and I will cause them to lie down, saith the Lord Jehovah 7 1 -1 9 0 “tw://bible.*?id=26.34.15|AUTODETECT|”

Ezek. 34:15) 1 1 -1 9 0 “tw://bible.*?id=19.119.176|AUTODETECT|”

; see the entire beautiful chapter). That sheep have a tendency to wander, and are, therefore in need of a guiding shepherd, is clear from ) 7 1 -1 9 0 “tw://bible.*?id=19.119.176|AUTODETECT|”

Ps. 119:176) 1 1 -1 9 0 “tw://bible.*?id=23.53.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.53.6|AUTODETECT|”

Is. 53:6) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

B. He is a very good, a very tender-hearted and loving shepherd.) 1 1 2 8 0 “tw://bible.*?id=23.40.11|AUTODETECT|”

This is clear from the passages referred to under A (above), and also from ) 7 1 -1 9 0 “tw://bible.*?id=23.40.11|AUTODETECT|”

Is. 40:11) 1 1 -1 9 0 “tw://bible.*?id=10.12.3|AUTODETECT|”

He will feed his flock like a shepherd, he will gather the lambs in his arm, and carry them in his bosom, and will gently lead those that have their young. Cf. ) 7 1 -1 9 0 “tw://bible.?id=10.12.3|AUTODETECT|” II Sam. 12:3) 1 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.6|AUTODETECT|” Luke 15:3 6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=24.23.1|AUTODETECT|” C. There are, nevertheless, evil shepherds: Woe unto the shepherds that destroy and scatter the sheep of my pasture! saith Jehovah 7 1 -1 9 0 “tw://bible.?id=24.23.1|AUTODETECT|” Jer. 23:1) 1 1 -1 9 0 “tw://bible.?id=26.34.1|AUTODETECT|” ff). Son of man, prophesy against the shepherds of Israel, prophesy and say unto them, even to the shepherds, Woe unto the shepherds of Israel that do feed themselves! should not the shepherds feed the sheep? 7 1 -1 9 0 “tw://bible.?id=26.34.1|AUTODETECT|” Ezek. 34:1) 1 1 -1 9 0 “tw://bible.?id=26.34.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=26.34.2|AUTODETECT|”

2. 1 1 -1 9 0 “tw://bible.?id=38.11.17|AUTODETECT|” ). Semitic people (e.g., the Assyrians) often refer to their rulers (kings, princes, religious leaders, etc.) as shepherds. Woe to the worthless shepherd that leaves the flock! 7 1 -1 9 0 “tw://bible.?id=38.11.17|AUTODETECT|” Zech. 11:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.27.17|AUTODETECT|” D. Forsaken by the shepherd, the sheep become a prey of wild beasts: lions, bears, especially wolves. & that the congregation of Jehovah be not as sheep which have no shepherd 7 1 -1 9 0 “tw://bible.?id=4.27.17|AUTODETECT|” Num. 27:17) 1 1 -1 9 0 “tw://bible.?id=9.17.34-9.17.36|AUTODETECT|” ). And David said unto Saul, Thy servant was keeping his father s sheep; and when there came a lion or a bear, and took a lamb out of the flock, I went out after him, and smote him, and delivered it out of his mouth; and when he arose against me, I caught him by his beard, and smote him and slew him. Thy servant smote both the lion and the bear 7 1 -1 9 0 “tw://bible.?id=9.17.34-9.17.36|AUTODETECT|” I Sam. 17:34 36) 1 1 -1 9 0 “tw://bible.?id=11.22.17|AUTODETECT|” ). I saw all Israel scattered upon the mountains, as sheep that have no shepherd 7 1 -1 9 0 “tw://bible.?id=11.22.17|AUTODETECT|” I Kings 22:17) 1 1 -1 9 0 “tw://bible.?id=23.11.6|AUTODETECT|” ). And the wolf shall dwell with the lamb 7 1 -1 9 0 “tw://bible.?id=23.11.6|AUTODETECT|” Is. 11:6) 1 1 -1 9 0 “tw://bible.?id=38.10.2|AUTODETECT|” , implying, of course, that heretofore the wolf has been the lamb s greatest enemy). Therefore they go their way like sheep, they are afflicted because there is no shepherd 7 1 -1 9 0 “tw://bible.?id=38.10.2|AUTODETECT|” Zech. 10:2) 1 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” ). Smite the shepherd, and the sheep shall be scattered 7 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” Zech. 13:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=26.34.23|AUTODETECT|” E. The great Son of David (the Messiah) will be the one shepherd of the reunited remnant (Israel and Judah, but now no longer regarded as separate): And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd 7 1 -1 9 0 “tw://bible.?id=26.34.23|AUTODETECT|” Ezek. 34:23) 1 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” Jer. 23:5) 1 1 -1 9 0 0 where the righteous Branch is contrasted with the evil shepherds).) 1 1 2 8 0 “tw://bible.?id=43.10.1-43.10.18|AUTODETECT|” The allegory recorded in ) 7 1 -1 9 0 “tw://bible.?id=43.10.1-43.10.18|AUTODETECT|” John 10:1 18) 1 1 -1 9 0 “tw://bible.?id=26.34.23|AUTODETECT|” may be regarded as the fulfillment of ) 7 1 -1 9 0 “tw://bible.?id=26.34.23|AUTODETECT|” Ezek. 34:23) 1 1 -1 9 0 0 . Jesus is himself the good shepherd, just as had been predicted!) 1 2 2 8 0 0 III. Its Character as an Allegory) A. What Is an Allegory?) 1 1 2 8 0 “tw://bible.?id=58.9.9|AUTODETECT|” The discourse about the good shepherd is called a paroimia. In general a �������� (literally, wayside saying) is a figurative saying (16:25, 29). Here in chapter 10 it is an allegory rather than a parable. The Gospel of John does not contain any parables. The very term parable occurs only in the Synoptics 7 1 -1 9 0 “tw://bible.?id=58.9.9|AUTODETECT|” Heb. 9:9) 1 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.19|AUTODETECT|” 11:19) 1 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” ), while �������� occurs only in the Fourth Gospel 7 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” II Pet. 2:22) 1 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” ). In the NT there is some overlapping in the meaning of the terms parable and paroimia: each may refer to a proverb 7 1 -1 9 0 “tw://bible.?id=61.2.22|AUTODETECT|” II Pet. 2:22) 1 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” Luke 4:23) 1 1 -1 9 0 0 ), but this is the exception rather than the rule. Similarly the Hebrew mashal has a very wide connotation: proverb, parable, poem, riddle (veiled and pointed remark). See on 2:19.) 1 28 2 8 0 0 Essentially the difference in meaning between a �������� in the sense of allegory (as here in chapter 10) and a parable amounts to this, that the former partakes of the nature of a metaphor; the latter is more like a simile. A metaphor is an implied comparison ( Tell that fox, meaning Herod); a simile is an expressed comparison ( his appearance was as lightning). An allegory may be defined as an extended metaphor; a parable, as an extended simile.) B. How Must an Allegory be Interpreted?) The following rules should be observed:) 1. No attempt should be made to explain every trait or feature of the symbol. When, however, Jesus himself or the concrete historical situation, supplies the interpretation, that elucidation should receive its due.) One should not ask at every point, What does this represent and what does that represent?

Over-analysis leads to misinterpretation. The main idea must be grasped (see IV below). In harmony with this main idea, certain objects that are mentioned have parallels in the kingdom-sphere or in the sphere of the enemies of the kingdom. In the present allegory that is true with respect to the following: door, fold, sheep, shepherd, flock; and also the following: thief and robber, stranger, hireling.) But the question is legitimate: How do we know that these terms have symbolical significance? We answer:) a. As to the first list (door, fold, sheep, shepherd, flock), it is interpreted by Jesus himself.

We should not hesitate to permit a term to have the symbolical meaning which its author attaches to it! Note the following:) Verse 1: ) Symbol:) Meaning: ) the door) the fold) sheep Jesus himself (verses 7 and 9)) Israel (clearly implied in verse 16)) those for whom Christ died,) those destined to be saved;) those who obtain eternal life;) those who heed the voice of Jesus) and follow him (10:4, 9, 11, 14, 28). ) Verse 2: ) shepherd Jesus (the good shepherd, 10:11, 14) ) Verse 16: ) flock the entire company of the saved (one flock, 10:16). ) ) ) b. As to the second list (thief and robber, stranger, hireling) see under 3 (below). The concrete, historical situation out of which the allegory arises is all that is necessary to explain these symbols.) When we follow this rule, certain terms will remain, to which we cannot with any degree of certainty ascribe symbolical significance; such as door-keeper. These terms are necessary to round out the symbol. For the wolf see on 10:29.) 2.

Not every predication must be referred to the symbol.) 1 1 2 8 0 “tw://bible.?id=19.79.13|AUTODETECT|” We have reached a crucial point in the interpretation of the present allegory. As we see it, it is here that many interpreters go astray. Often the reality (in the sphere of the kingdom) is more prominent than the figure. This means that in certain cases the sentence has as its subject (or implied subject) a metaphor, but the predicate applies not to the metaphor itself but only to the person to whom the metaphor refers. Thus, when in ) 7 1 -1 9 0 “tw://bible.?id=19.79.13|AUTODETECT|” Ps. 79:13) 1 1 -1 9 0 0 the poet says, So we, thy people and the sheep of thy pasture, will give thee thanks forever, it is immediately clear that this giving of thanks lies outside of the sphere of animals (sheep, for instance). Sheep (in the literal sense) cannot give thanks. Sheep-like people, however, do give thanks. (In this particular instance the reference is made very clear by the word thy people which explains the sheep of thy pasture. The two expressions are mutually interpretive.)) 1 4 2 8 0 0 Once this point is grasped, there will be no further difficulty in explaining the last part of 10:9: By me if anyone enters, he will be saved, and will go in and out, and will find pasture. It is, of course, perfectly true that one cannot say with reference to animals that they are saved, but this can be said, nevertheless, with respect to people who have received the characteristics of certain animals (in this case sheep). Hence, we cannot agree with commentators who argue that the entire interpretation is upset by the theory that in verse 9 Jesus is thinking of sheep. Their argument is that inasmuch as the subject of the sentence (anyone) is masculine, it cannot refer to a sheep, the word for which (in the original Greek) is neuter. Also, that it would be foolish to speak about a sheep entering the door, for how else but by the door would it enter the fold? They continue that the entire conception of a sheep going in and out of the fold at pleasure is wrong, as no sheep does that; and that a sheep does not find pasture for itself.

But all this, as we see it, is the result of a failure to grasp the important rule in symbol-interpretation which we printed in italics at the head of this paragraph: Not every predication must be referred to the symbol. ) The subject (anyone) can very well refer to a sheep; i.e., to a person with sheep-like character (one who really follows the shepherd, Christ). Again, it is not at all foolish to speak about a sheep entering by the door, for the reference also in this case is to the person who by faith in Christ enters the kingdom. Now it so happens that many people try to enter by some other way; for example, by trusting in their own good works. Also, a sheep i.e., a sheep-like person does, indeed, go in and out and find pasture, rejoicing when he finds it (e.g., in the Word). Moreover, both the preceding context (verse 8) and the succeeding context (verse 10) clearly show that our own interpretation is on the right track, for these passages speak about people, not about animals (see our explanation of these verses). A text should always be explained in the light of its context (in the present case, verse 9 must be explained in the light of verses 8 and 10).

Besides, verses 26 29 also speak about sheep; but it is very clear that these sheep are people, the true followers of Jesus.) Once Rule 2 is understood, so-called mixed metaphors will not be so disturbing. Accordingly, we turn now to the next rule:) 3. So-called mixed metaphors (really, sudden changes of metaphors) do not present any real problem if it be borne in mind that what may be impossible as far as the symbol is concerned, is often entirely reasonable and true with respect to the reality to which the symbol refers.) 1 1 2 8 0 “tw://bible.?id=66.5.5|AUTODETECT|” In the present allegory the difficulty which has baffled so many interpreters consists in the fact that Jesus is referred to both as the door (10:7, 9) and as the good shepherd (10:11, 14). How can he be both? Feeling that this is impossible, some have resorted to the idea that we have here a corruption of the text. But for this there is no solid evidence. Instead, the solution must be sought in the direction of the application of Rule 2 (above). So great is Jesus that his significance can never be fully expressed. No symbol, taken by itself, can do justice to his fulness. He is, indeed, both door and shepherd. We encounter exactly the same phenomenon in the book of Revelation. John expects to see a lion 7 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” Rev. 5:5) 1 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” ), but he sees & a lamb 7 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” Rev. 5:6) 1 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” ). The lamb stands, as having been slaughtered! John expects to see a bride 7 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” Rev. 21:9) 1 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” ); but he sees a city 7 1 -1 9 0 “tw://bible.?id=66.21.10|AUTODETECT|” Rev. 21:10) 1 1 -1 9 0 “tw://bible.?id=43.10.0|AUTODETECT|” ). Yet when we begin to study these seeming irregularities, we see a good reason for every one of them. To be sure, a bride cannot at the same time be a city, but the church of God (to which both bride and city refer) can be (and is) both! Christ is both lion and lamb.��69�� So also here is ) 7 1 -1 9 0 “tw://bible.?id=43.10.0|AUTODETECT|” John 10) 1 1 -1 9 0 0 , though it is entirely true that a door cannot at the same time be a shepherd, it is also true that Jesus is both at the same time!) 1 21 2 8 0 0 And just as Jesus is both door and good shepherd, so also his enemies (the Pharisees) are represented as thieves, robbers, strangers, and hirelings. It is not at all necessary nor advisable to regard each of these terms as referring to a different category, sothat, for example, the thieves and robbers would indicate false Messiahs; the strangers, Pharisees; and the hirelings, covetous ministers. One must have an eye for the concrete, historical situation. In the entire context nothing at all is said about false Messiahs or about money-mad preachers. The Pharisees, on the other hand, are very much in evidence. It is to these that Jesus refers as being in one respect thieves and robbers; in another respect strangers; and in still another respect, hirelings!

This interpretation does not inject foreign elements into the exegesis.) IV. Its Main Idea) The main theme throughout is Jesus as the good shepherd, contrasted with the evil shepherds. To be sure, Jesus is also the door. But this thought is secondary. It is a very beautiful and very necessary element in the entire picture, but it is subordinate to the main idea. It is introduced, first, to show who the false shepherds are.

They are those who try to enter the fold illegitimately; i.e., not by the door (faith in Jesus and appointment by him) but by some other way (intimidation, for instance, 9:22). The true shepherd is not at all like that. He has the right of entrance . The idea of Jesus as the door also does duty in stressing the fact that he furnishes rest, safety (salvation even!), and food for his (spiritual) sheep. Being the good shepherd, he is naturally the door!) The fact that the idea of the good shepherd is indeed predominant is apparent to anyone who counts the many references to him in this capacity. Notice: in the capacity of good shepherd Jesus:) 1. enters by the door and is welcomed by the door-keeper (10:3).) 2. calls the sheep by name (10:3); knows them thoroughly (10:14, 15; cf. 10:27, 28).) 3. leads them out (10:3).) 4. goes on ahead of the sheep (10:4).) 5. is recognized and followed by the sheep (10:3, 4).) 6. furnishes access to every blessing (10:7 9); is the door. ) 7. provides life and abundance (10:10; cf. 10:27, 28).) 8. lays down his life for the sheep (10:11, 14).) 9. guides his sheep (cf. 10:4), gathering also other sheep, sothat all become one flock with one shepherd (10:16).) 10. is loved by the Father (10:17).) In harmony with all that has been said in the aforegoing we are now ready to interpret the allegory:) ) 10:1 5) 10 1 I most solemnly assure you, he who does not enter the sheepfold by the door but climbs over from another place, that man is a thief and a robber; 2 but he who enters by the door is shepherd of the sheep. 3 To him the door-keeper opens, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. 4 Whenever he has put out all his own, he goes on ahead of them, and the sheep follow him, for they know his voice; 5 but a stranger they will in no way follow but will run away from him, for they do not know the voice of strangers.) ) He who does not enter the sheepfold by the door but climbs over from another place, that man is a thief and a robber.) 10:1, 2.

For the words of solemn introduction I most solemnly assure you, see on 1:51. The underlying symbol here is a sheepfold. The original uses a term (�P�� from � to blow) whose meaning in certain passages of the Gospels is disputed. See on 18:15. But here (in 10:1) the meaning is clear. It is a sheepfold.

It was a roofless enclosure in the open field. It consisted of a wall made of rough stones and provided with a sturdy door. Sometimes caves served the same purpose, but that is not the idea here. A thief (one who is determined to deprive another of his property) and robber (one who uses violence in order to obtain the coveted goods) would not choose to enter by the door, for a. it was locked, had to be opened; and b. it was guarded by a door-keeper. Hence, such a man, in order to get in, would climb over from another place. Thus also the religious leaders, hostile to Jesus, were trying illegitimately to gain the mastery over the people of Israel (see verse 16).

They tried to gain the people through intimidation (see 9:22). They avoided the door, the Lord Jesus Christ (did not believe in him, were not appointed by him). By means of threats (expulsion from the synagogue) they wanted to deprive Jesus of his disciples. They were thieves and robbers, therefore. On the other hand, Jesus, who had been definitely appointed and sent by his heavenly Father, appears here in the quality of legitimate shepherd (see 10:11, 14).��70�� That is implied here, but he who enters by the door is shepherd of the sheep, and expressed in 10:11, 14.) 1 1 2 8 0 “tw://bible.*?id=33.2.12|AUTODETECT|” 3. To him the door-keeper opens, and the sheep listen to his voice, and he calls his own sheep by name and leads them out. We can picture it thus. During the night the door-keeper has been with the sheep. He is acquainted with the shepherd. Hence, when in the morning he hears the shepherd s voice, he opens the door.

The sheep also immediately recognize the voice of their own shepherd. They not only hear (more or less unconsciously) but listen. They obey. This is true with respect to actual sheep (the animals). But in a higher sense it holds with respect to all true disciples of Jesus. And it must be borne in mind that the reality in the kingdom of God predominates the symbol here!

Just as an Oriental shepherd, even in our own day and age, often calls his own sheep by name (cases have been reported of shepherds who had been blindfolded but who even with that handicap recognized their individual sheep), so also (in fact, much more so!) Jesus, as the good shepherd, has an intimate, personal knowledge of all those whom he intends to save. And just as the shepherd leads his own sheep out of the fold, so also the tender and loving shepherd, Jesus, gathers his flock, leading them out of the fold of Israel 7 1 -1 9 0 “tw://bible.*?id=33.2.12|AUTODETECT|” Mic. 2:12) 1 1 -1 9 0 0 ) and of heathendom (10:16).) 1 5 2 8 0 0 4, 5. Whenever he has put out all his own, he goes on ahead of them, and the sheep follow him, for they know his voice; but a stranger they will in no way follow but will run away from him, for they do not know the voice of strangers.) The shepherd returns every morning. So also Jesus is constantly gathering his sheep. Hence, we read whenever. In an Oriental fold several flocks would at times be kept together for the night. In the morning each shepherd would lead out his own sheep.

His own sheep, and they alone, would respond to his call. The others, belonging to other shepherds, would pay no attention. The shepherd, Jesus, puts out all his own. He overcomes all their objections. Sometimes sheep have to be pushed out! In any event, not a single one of his own is left behind.

Note the word all. See on 6:37, 39.) The shepherd, having put out all his own, goes on ahead of them, and the sheep follow. That is the custom in the Orient. Elsewhere the shepherd drives the sheep ahead of him. We see immediately that the Oriental custom is better adapted to illustrate the relation between Christ and his disciples. Jesus leads; he does not drive!) The reason why the sheep follow their own shepherd is given in the words: for they know his voice.

In the Word of God the true shepherd addresses his sheep. They recognize his voice, and follow i.e., trust and obey him.) In no way (note the strong negative) will the sheep follow a stranger! When Jesus is thinking of the faithful and ever-watchful loving-care which he extends to his own and wishes to contrast this with the selfishness of the Pharisees, who are ever seeking to promote their own glory and to rob him of his followers (9:22), he calls himself the good shepherd, and he calls them thieves and robbers. But when he reflects on the intimate knowledge which he has with respect to his own disciples and wishes to contrast this with the ignorance of the Pharisees for they know neither the Lord nor his people , though he again thinks of himself as the good shepherd (for both tender care and thorough knowledge are bound up with the idea of being a true shepherd), he calls them strangers.) 1 1 2 8 0 “tw://bible.?id=63.1.10|AUTODETECT|” A normal sheep does not follow a stranger even though the latter may put on the shepherd s garb, and may try to imitate the shepherd s call. It has been tried again and again. So also (and much more so!) the true disciple of the Lord does not know (refuses to acknowledge) the voice of strangers 7 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” II John 10) 1 1 -1 9 0 0 ), who come to him with strange philosophy, strange theology, and strange ethics; and, therefore, he does not follow them. He is resolutely determined to follow only the one true shepherd, Jesus, as he speaks in his Word. All others he shuns; in fact, he runs away from them in horror.) 1 7 2 8 0 0 ) 10:6 21) 6 This allegory Jesus told them; but they did not understand what it meant that he was telling them. 7 So Jesus said again, I most solemnly assure you,��71�� I am the door of the sheep. 8 All who came before me are thieves and robbers; but the sheep did not listen to them. 9 I am the door: by me if anyone enters he will be saved, and will go in and out and will find pasture.��72�� 10 The thief comes only in order to steal and kill and destroy; I came in order that people may have life, and may have abundance. 11 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hireling and not a shepherd, whose own the sheep are not, sees the wolf coming and deserts the sheep and runs away. And the wolf snatches them and scatters (the flock). 13 (He runs away) because he is a hireling and not concerned about the sheep.) 14 I am the good shepherd, and I know my own, and my own know me, 15 just as my Father knows me and I know the Father, and I lay down my life for the sheep. 16 I also have other sheep which do not belong to this fold; them also I must lead, and they will listen to my voice, and become one flock, one shepherd. 17 For this reason the Father loves me because I lay down my life in order that I may take it again. 18 No one has taken it away from me; on the contrary, I lay it down of my own accord. I have the right to lay it down and I have the right to take it again. This charge I received from my Father. ) 19 There was again a division among the Jews on account of these words. 20 Many of them were saying, He has a demon and raves; why do you listen to him? 21 Others were saying, These are not the remarks of a demon-possessed (person). A demon cannot open the eyes of the blind, can he? ) ) 10:6.

This allegory Jesus told them. It is hard to see how some interpreters can maintain that this allegory was spoken only to the disciples, and that these disciples they alone did not understand what it meant. That these words were spoken not only to the disciples (9:2) but also to the Pharisees and perhaps other Jews would seem to be clear from a careful examination of the following passages: 9:40, 41 (continued into 10:1 ff); 10:7; and especially 10:19 21. For the meaning of the term allegory (��������) and the rules of interpretation that apply to it see what has been said on pp. 100 103 above.) 1 1 2 8 0 “tw://bible.?id=24.3.14|AUTODETECT|” The Jews did not understand the allegory; they did not understand what it meant that he was telling them. Had they known their Old Testament more thoroughly, they would not have experienced this difficulty. See what was said on pp. 98, 99 above. However, here one should distinguish carefully. Although the idea of shepherd and sheep (Jehovah the shepherd, his people the sheep) can be found on so very many pages of the Old Testament that total ignorance regarding this figure is almost unimaginable, the additional thought conveyed here in 10:1 6, namely, that the good shepherd (here not Jehovah but Jesus) would separate the true Israel from the national Israel (would lead his own out of the fold) was probably not so well known. However, even this idea should not have sounded so very strange. The outgathering or election of a remnant is taught in many Old Testament passages: ) 7 1 -1 9 0 “tw://bible.?id=24.3.14|AUTODETECT|” Jer. 3:14) 1 1 -1 9 0 “tw://bible.?id=24.23.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.3|AUTODETECT|” 23:3) 1 1 -1 9 0 “tw://bible.?id=30.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.12|AUTODETECT|” Am. 3:12) 1 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” 5:15) 1 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” Mic. 2:12) 1 1 -1 9 0 “tw://bible.?id=33.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.3|AUTODETECT|” 5:3) 1 1 -1 9 0 “tw://bible.?id=33.5.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.5.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=33.5.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.5.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” 7:18 20) 1 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” Hab. 2:4) 1 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” Zeph. 3:12) 1 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=37.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=37.1.12|AUTODETECT|” Hag. 1:12) 1 1 -1 9 0 “tw://bible.?id=37.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=37.1.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=38.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.8.6|AUTODETECT|” Zech. 8:6) 1 1 -1 9 0 “tw://bible.?id=38.8.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.8.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=38.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.13.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” Mic. 2:12) 1 1 -1 9 0 “tw://bible.?id=30.3.12|AUTODETECT|” this outgathering of the remnant is even associated with the idea of the shepherd. Cf. ) 7 1 -1 9 0 “tw://bible.?id=30.3.12|AUTODETECT|” Am. 3:12) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 7. So Jesus said again, I most solemnly assure you, I am the door of the sheep.) Because his audience had failed to understand the allegory, Jesus explains it in the present paragraph. Nevertheless, what we have here is more than explanation. Certain details are added, so that we may speak of explanation and amplification.) When Jesus says, I emphatic; i.e., I alone am the door of the sheep, he means that he is the only One through whom anyone obtains legitimate access. There simply is no other entrance. Cf. 14:6.) Now this basic idea is given a twofold application.

Once that is seen, the question whether Jesus is the door to the sheep or whether he is the door for the sheep has been answered. In verse 8 Jesus appears as the door to the sheep; in verse 9 as the door for the sheep. He, and he alone, is, and is always, the door. For the true shepherd he is the door. For every true sheep he is also the door. For the shepherd he is the door to the sheep.

For the sheep he is the door to all the blessings of salvation. The figure is very appropriate: a door leads both in and out: it gives the shepherd access to his sheep that are inside. It gives the sheep access to the fold, and to the pasture which is outside.) 8. All who came before me are thieves and robbers, but the sheep did not listen to them.) Verses 7 and 8, taken together, give a beautiful explanation of verses 1 and 2. In the light of this interpretation, supplied by Jesus himself, verses 1 and 2 may now be paraphrased as follows:) I most solemnly assure you, he who does not enter the sheepfold by faith in me and appointment by me but enters illegitimately, that man is a thief and a robber. Thus, all who came before me are thieves and robbers.

But he who enters legitimately is shepherd of the sheep. ) 1 1 2 8 0 “tw://bible.*?id=44.12.6|AUTODETECT|”

Jesus, as the one and only good shepherd, contrasts himself very sharply with all who had come before him. But what does the preposition before (���) mean here? In the New Testament this little word has the following recognized meanings: a. in front of (before of place), as in ) 7 1 -1 9 0 “tw://bible.*?id=44.12.6|AUTODETECT|”

Acts 12:6) 1 1 -1 9 0 “tw://bible.*?id=40.8.29|AUTODETECT|”

guards before the door ; b. earlier than (before of time), as in ) 7 1 -1 9 0 “tw://bible.?id=40.8.29|AUTODETECT|” Matt. 8:29) 1 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|”

Art thou come hither to torment us before the time ; c. more than, or above (before of preference), as in ) 7 1 -1 9 0 “tw://bible.*?id=60.4.8|AUTODETECT|” I Pet. 4:8) 1 1 -1 9 0 0

before all things. Of other meanings that have been ascribed to this word there are no undisputed instances in the New Testament.��73�� By far the most common is meaning b. before of time. In fact, in all other places in which the Fourth Gospel uses this preposition it has that meaning (1:49; 5:7 where the idea of place seems to blend with that of time ; 11:55; 12:1; 13:1; 13:19; 17:5, 24). It surely is the natural signification also here in 10:8. If the temporal force is not basic here, it must at least be regarded as the resultant meaning. But we cannot even accept the interpretation of all who give the preposition its temporal sense.

For example, it would seem to us that the idea that the Lord is referring here to the prophets of the Old Testament period and to John the Baptist, as if these had been thieves and robbers, is hardly worthy of comment. Again, to think in this connection of false Messiahs who had arisen before the beginning of Christ s ministry is equally unrealistic. The context says nothing about them. Without any question, it would seem to us, Jesus is thinking here of the men who are standing right in front of him as he is speaking, namely, the religious leaders of the people, the members of the Sanhedrin, Sadducees and Pharisees, but especially the latter (see 9:40; 10:19). They were the ones who were trying, by means of intimidation (9:22), to steal the people, and thus to gain honor for themselves in an illegitimate manner. If threats were insufficient, they would use violence.

They were, indeed, both thieves and robbers. Moreover, they were already on the scene when Jesus came into the world (see on 3:1). Hence, it is easy to understand why Jesus says that they had come before him. It is also understandable that Jesus says, are (not were) thieves and robbers. They had not disappeared, were still present.) 1 2 2 8 0 0 Now there were many people who listened to these selfish religious leaders. But the sheep Christ s true disciples did not listen to them! Instead of heeding them, the sheep obeyed the true shepherd, Jesus (cf. 10:3, 14).) 9. I am the door. For the meaning of the statement, I am the door, see on 10:7.) 1 1 2 8 0 “tw://bible.?id=3.3.16|AUTODETECT|” Not only is Jesus the door to the sheep; he is also the door for the sheep. To some extent we have already explained verse 9. See pp. 101, 102. A few thoughts must be added. Jesus has just stated that his true followers refuse to listen to thieves and robbers. It is logical, therefore, to assume that when he now says, by me if anyone enters, he is still thinking of these same true followers. Note emphatic position of the phrase by me. There is no other entrance! ) 7 1 -1 9 0 “tw://bible.?id=3.3.16|AUTODETECT|” Let 3:16) 1 1 -1 9 0 0 serve as commentary: faith in Christ as the Son of God is the only entrance-door. And this faith is full, personal trust in him and in his substitutionary atonement.) 1 1 2 8 0 “tw://bible.*?id=19.121.8|AUTODETECT|” Jesus says, By me if anyone enters, he will be saved. What does he mean when he says that such a person will be saved. This term is explained in verse 10. It means will be given life. The terms to be saved and to have life are used together here, just as in 3:16 and 3:17. From 3:16 we know that everlasting life is meant.

See on that verse. And even if we did not have 3:16, 17, we would still have the commentary furnished us by 10:28. These sheep receive freedom from the guilt, the misery, and the punishment of sin. Abundance the love of God shed abroad in their hearts, the peace of God that passes all understanding is their portion, here in principle, by and by in perfection. There is no good reason to restrict the meaning of the verb in this passage, as if it meant no more than, he will be safe. To be sure, safety is implied also in the words, and will go in and out; but this is only part of the meaning.

Not only will he go in and out, i.e., experience perfect freedom from all real harm and danger, and this even in the small affairs of every-day living, and feel himself entirely at home in the daily routine of God s people 7 1 -1 9 0 “tw://bible.?id=19.121.8|AUTODETECT|” Ps. 121:8) 1 1 -1 9 0 0 ), but in addition, he will find pasture; i.e., life and abundance, as the following verse indicates. The pasture which the true sheep finds in the study of the Word is certainly included.) 1 1 2 8 0 “tw://bible.?id=40.23.15|AUTODETECT|” 10, 11. The thief comes only in order to steal and kill and destroy; I come in order that people may have life, and may have abundance. The thief is the Pharisee, as has been explained (see on 10:1). Note the climactic arrangement: steal, kill, destroy. That these religious leaders spiritually killed and destroyed the people whom they had stolen is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matt. 23:15) 1 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” . The exact opposite of killing and destroying is making alive. And the exact opposite of the thief is the good shepherd, Christ. So Jesus says, “I came in order that they (i.e., people; here the sheep) may have life (see on 3:16) and may have abundance 7 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” Rom. 5:17) 1 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.8.2|AUTODETECT|” ; of joy, ) 7 1 -1 9 0 “tw://bible.?id=47.8.2|AUTODETECT|” II Cor. 8:2) 1 1 -1 9 0 “tw://bible.?id=24.33.6|AUTODETECT|” ; of peace, ) 7 1 -1 9 0 “tw://bible.?id=24.33.6|AUTODETECT|” Jer. 33:6) 1 1 -1 9 0 0 ). See also 2:6, 7; 4:14; 6:13, 35. These passages show that Jesus always provides an overflowing measure, a surplus.) 1 1 2 8 0 0 Jesus continues, I am the good shepherd, really: the shepherd, the good one. The adjective is stressed! This adjective, however, is not ����� but �����. The basic meaning of this word is beautiful. Here it indicates excellent. This shepherd answers to the ideal both in his character and in his work. And he is the only one in his class. (See footnote 70 above.) The predicate of this great I AM has the article, and is therefore interchangeable with the subject. The statement I am the good shepherd explains 10:2, 3, 4. We now know whom Jesus had in mind when he spoke about the shepherd to whom the sheep give heed.) 1 1 2 8 0 “tw://bible.?id=9.17.34-9.17.36|AUTODETECT|” The excellent character of this shepherd is shown especially in this, The good shepherd lays down his life for the sheep. In the sense in which this is meant it cannot apply to an ordinary sheep-herder, no matter how good he may be. Such a shepherd may, indeed, risk his life in the defence of his sheep 7 1 -1 9 0 “tw://bible.?id=9.17.34-9.17.36|AUTODETECT|” I Sam. 17:34 36) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” ), but he does not really lay down (������) his life; i.e., he does not yield his life as a voluntary sacrifice. Also, in ordinary life the death of the herder means loss and possible death for the herd. In this case the death of the shepherd means life (���) for the sheep! The good shepherd pours out his soul 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Is. 53:12) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” , the LXX translation) unto death. He gives himself! The idea is not that this shepherd gives merely his natural life. No, ���� which rests on an Aramaic original (whether oral or written) is the full equivalent of the self, the person. See also the same phrase, his life, in ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” , while ) 7 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 0 has himself. It is probable that ���� has this meaning wherever it occurs in John s Gospel (10:11, 15, 17, 24; 12:25, 27; 13:37, 38; and 15:13).) 1 1 2 8 0 “tw://bible.?id=40.20.28|AUTODETECT|” The good shepherd lays down his life for the sheep. The preposition is Q���, a word which has the root-meaning over. In the Fourth Gospel it is always used with the genitive.��74�� Thus used, its meaning pendulates all the way from the colorless concerning (1:30), through for the benefit of and the closely related for the sake of (6:51; 11:4; 17:19), to the very meaningful instead of (see 10:11, 15; 11:50, 51, 52; 13:37, 38; 15:13; 18:14). However, it is probably incorrect to say that this preposition in itself ever means instead of. That is its resultant connotation when it is used in certain contexts. The good shepherd lays down his life for the benefit of the sheep, but the only way in which he can benefit the sheep, saving them from everlasting destruction and imparting everlasting life to them, is by dying instead of them, as we learn from ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , where the preposition ��� (instead of, in exchange for) is used. It is easy to see how by a very gradual transition for the benefit of or in behalf of may become instead of. Thus, in the papyri the scribe who writes a document in behalf of someone who cannot write is writing it instead of that unlettered individual.��75�� Cf. also ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.20.28|AUTODETECT|” It is for the sheep only for the sheep that the good shepherd lays down his life. The design of the atonement is definitely restricted.��76�� Jesus dies for those who had been given to him by the Father, for the children of God, for true believers. This is the teaching of the Fourth Gospel throughout (3:16; 6:37, 39, 40, 44, 65; 10:11, 15, 29; 17:6, 9, 20, 21, 24). It is also the doctrine of the rest of Scripture. With his precious blood Christ purchased his church 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.27|AUTODETECT|” Eph. 5:25 27) 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” ); his people 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=45.8.32-45.8.35|AUTODETECT|” ); the elect 7 1 -1 9 0 “tw://bible.?id=45.8.32-45.8.35|AUTODETECT|” Rom. 8:32 35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Nevertheless, the love of God is wide as the ocean. The sheep are found everywhere. They are not confined to one fold (10:16; see also on 1:10, 29; 3:16; 4:42; 6:33, 51; 11:52).) 1 1 2 8 0 “tw://bible.?id=26.34.23|AUTODETECT|” On Jesus as the good shepherd see also ) 7 1 -1 9 0 “tw://bible.?id=26.34.23|AUTODETECT|” Ezek. 34:23) 1 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.6|AUTODETECT|” Luke 15:3 6) 1 1 -1 9 0 “tw://bible.?id=58.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.20|AUTODETECT|” Heb. 13:20) 1 1 -1 9 0 “tw://bible.?id=60.2.25|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.2.25|AUTODETECT|” I Pet. 2:25) 1 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” 5:4) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” ; see especially on ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” John 10:14) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|” 15) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 12, 13. Jesus had already compared his enemies to strangers and thieves. They are strangers because they do not know the sheep. Thieves are they because they seek to gain possession of the sheep in an illegitimate manner. And now Jesus adds the figure of the hireling. Yes, the Pharisees are also hirelings.

He who is a hireling and not a shepherd, whose own the sheep are not. They are hirelings because they have no concern, no love, for the sheep. That is typical of the hireling. He is not the equivalent of any hired man. Some hired men may have the shepherd s heart. But these hirelings have not.

They are merely working for wages. They had just given a very telling example of their utter lack of concern for the true sheep (9:34). They were the kind of people who would devour widows houses!) The hireling sees the wolf coming. (About this wolf see on verse 29) and deserts the sheep and runs away. He immediately forgets about the sheep. Says he to himself, What do I care about the sheep, as long as they are not mine anyway? So in the spirit of cold selfishness he flees.

Jesus could never have chosen a better figure than that of the hireling. Had the Pharisees these religious leaders of the people shown the least interest in the lame man at Bethzatha (see on 5:10, 12)? Had they manifested even a speck of pity for the woman taken in the very act of adultery (see on 8:3, 6)? And see how they treated the man whom Jesus had cured of his congenital blindness (9:34). Instead of in any way defending Israel against the spiritual dangers which surrounded it, they riveted all their attention upon themselves and their own ease. They were exactly like the hireling who, when he sees the wolf coming, abandons the sheep, And the wolf snatches them and scatters the flock. (He runs away) because he is a hireling and not concerned about the sheep.

That hireling, therefore, is the exact opposite of the good shepherd who takes care that no one ever snatches the sheep out of his hands (see on 10:28, 29). Moreover, instead of scattering his sheep, the good shepherd gathers them (cf. 10:16).) 14, 15. I am the good shepherd, and I know my own, and my own know me, just as my Father knows me and I know my Father, and I lay down my life for the sheep.) Here we have an emphatic repetition and amplification of the preceding. Jesus says, I am the good shepherd. This is a repetition of 10:11 (see explanation of that verse). Here (in verse 14 and 15), however, the matter is not merely stated but fully set forth.

Jesus and he alone is the good shepherd, for:) 1 1 2 8 0 “tw://bible.?id=55.2.19|AUTODETECT|” a. in distinction from the Pharisees viewed as strangers (10:5), he knows his sheep. Note: I know. See 10:27; ) 7 1 -1 9 0 “tw://bible.?id=55.2.19|AUTODETECT|” II Tim. 2:19) 1 1 -1 9 0 0 . He knows the name (10:3) and nature of each sheep, and the sheep have an experiential knowledge of their shepherd (10:3, 4).) 1 8 2 8 0 0 b. in distinction from the Pharisees viewed as thieves and robbers (10:1, 8, 10), he owns his sheep. He calls them: my own. See 6:37, 39; 17:6, 24.) c. in distinction from the Pharisees viewed as hirelings (10:12, 13), he loves his sheep, even to the point of offering himself as a sacrifice in their behalf and in their stead. He says, I lay down my life for the sheep. For explanation of this sublime statement see on verse 11. (Note, however, the difference: in verse 11 the third person is used; here in verse 15 the first person; hence verse 15 explains verse 11).) Note also the chiastic arrangement of the parallelism which we have in these verses:) a. I know my own) b. my own know me) c. (just as) my Father knows me, and) d.

I know the Father.) In a. and d. Jesus, the good shepherd, is the subject: the action proceeds from him. In b. and c. he is the object: the action proceeds from the sheep and from the Father.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” What Jesus states in these verses cannot mean that the fellowship which is found on earth (between good shepherd and sheep) is just as close as is that which is found in heaven (between the Father and the Son), but that the former is patterned after (is a reflection of) the latter. For the closeness of the fellowship between the Father and the Son see 10:30, 38; 14:11, 17, 21; also ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Four times in these two verses the verb know (�������) occurs. See on 1:10, 31; 3:11; 8:28. It is here a knowledge of experience and of loving fellowship. Jesus acknowledges his own (as his true disciples); they acknowledge him (as their Lord). Nothing could be more wonderful! Thus also the Father acknowledges the Son; the Son acknowledges the Father.) 16.

I also have other sheep which do not belong to this fold; them also I must lead, and they will listen to my voice, and become one flock, one shepherd.) Not all the sheep belong to the fold of Israel. The good shepherd also has other sheep. He has them even now because they have been given to him by the Father in the decree of predestination from eternity (6:37, 39; 17:6, 24). That is also the reason why even before they are gathered out they can be called his sheep.��77��) 1 1 2 8 0 “tw://bible.*?id=44.14.16|AUTODETECT|”

A very great truth is proclaimed here, namely, that the flock of Christ will no longer be almost confined to believers from among the Jews. A new period is dawning. During the old dispensation all the nations with the exception of the Jews were under the thraldom of satan. Not, of course, in the absolute sense of the term, for God always reigns supreme, but in the sense of ) 7 1 -1 9 0 “tw://bible.*?id=44.14.16|AUTODETECT|”

Acts 14:16) 1 1 -1 9 0 “tw://bible.*?id=1.12.3|AUTODETECT|”

God & who in the past generations suffered all the nations to walk in their own ways. But that is going to change now. The church is going to become international.��78�� Through the labors of Paul and other great missionaries who were to follow him believers from among the Gentiles would be added to the church. The great blessing of Pentecost and the Gospel Age which followed it is here predicted. It is a wonderful theme. In a sense it was predicted even in the Old Testament: ) 7 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” Gen. 12:3) 1 1 -1 9 0 “tw://bible.?id=19.72.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.8|AUTODETECT|” Ps. 72:8) 1 1 -1 9 0 “tw://bible.?id=19.72.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.72.9|AUTODETECT|”

9. 1 1 -1 9 0 “tw://bible.?id=19.87.4-19.87.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.87.4-19.87.6|AUTODETECT|” 87:4 6) 1 1 -1 9 0 “tw://bible.?id=23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.3|AUTODETECT|” Is. 60:3) 1 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 “tw://bible.?id=36.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.2.9|AUTODETECT|” Zeph. 2:9) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” . But there the idea that elect from among the Gentiles will come in on the basis of equality with the elect of Israel does not receive emphasis. The usual representation is that Israel s tent will be enlarged so as to have room also for the nations 7 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” Is. 54:2) 1 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|”
10. 1 1 -1 9 0 “tw://bible.?id=33.4.1|AUTODETECT|” ); that the nations shall go to the mountain of Jehovah in Jerusalem 7 1 -1 9 0 “tw://bible.?id=33.4.1|AUTODETECT|” Mic. 4:1) 1 1 -1 9 0 “tw://bible.?id=33.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=33.4.2|AUTODETECT|”
11. 1 1 -1 9 0 “tw://bible.?id=49.1.9|AUTODETECT|” ). The idea that the Gentiles would be fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus, in other words that they would enter into the kingdom on the basis of equality with the Jews, this idea (though not excluded by the prophets) is not stressed in the Old Testament. Hence, Paul could speak of it as a mystery 7 1 -1 9 0 “tw://bible.?id=49.1.9|AUTODETECT|” Eph. 1:9) 1 1 -1 9 0 “tw://bible.?id=49.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.10|AUTODETECT|”
12. 1 1 -1 9 0 “tw://bible.?id=49.3.1-49.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.1-49.3.6|AUTODETECT|” 3:1 6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 But that very idea is here proclaimed by Jesus. Note that he does not lead the sheep of heathendom into the fold of Israel; but he gathers together the sheep of Israel and the sheep of heathendom as one flock!) This passage may be regarded as a key to the explanation of the term world in 1:29; 3:16, 17; 4:42; 6:51; 8:12; 9:5; 11:52; 12:46. See on 1:10; cf. 12:32.) 1 1 2 8 0 “tw://bible.?id=26.34.23|AUTODETECT|” The good shepherd must lead them. This is the must of predestination, of prophecy, and of inner compulsion, rolled into one. The shepherd leads or guides them (going on ahead of them, so that they follow him; see on 10:4), and they heed his voice (see on 10:3), as it comes to them in the Word applied to the heart by the Spirit. Thus all become one flock (not one fold, as the A.V. has, on the basis of the Vulgate), with one shepherd. Cf. 17:20, 21; ) 7 1 -1 9 0 “tw://bible.?id=26.34.23|AUTODETECT|” Ezek. 34:23) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 17, 18. For this reason the Father loves me because I lay down my life in order that I may take it again. No one has taken it away from me; on the contrary, I lay it down of my own accord. I have the right to lay it down and I have the right to take it again. This charge I received from my Father.) Jesus has been speaking about laying down his life (verses 11, 15). It is sometimes said that Jesus does what any good shepherd does for his sheep.

This is true only in the sense that neither flees when the wolf comes. But the Antitype is always better than the type. Christ s action differs in two respects from that of a shepherd who risks his life in behalf of the flock: a. it is a voluntary sacrifice (when the proper moment arrives, Jesus will not try to cling to life, like the shepherd who, in his struggle with the wolf, tries to save himself); and b. it actually saves the sheep. We now (verses 17 and 18) note still a third difference: c. Jesus lays down his life in order to take it again. See on 2:19.

No ordinary shepherd is able to do that. Christ s death (as also his birth) is purposeful. Had he not given his life (i.e., had he resisted death) he would not have been able to take it again. So he gives in order to take back, and he does both in obedience to the divine will and in the interest of his people.) The fact that Christ s death is an act of free volition must be stressed in order that when death occurs the enemies who have brought it about may have no right to boast as if this were their victory, and also in order that the disciples may have no reason to despair as if this were his defeat.) 1 1 2 8 0 “tw://bible.?id=50.2.9|AUTODETECT|” The dying and the rising again are deeds, not merely experiences. They are deeds of perfect and purposeful obedience and love. For this reason (the phrase points forward here) the Father loves the Son (for the meaning of the verb ����� see on 21:15 17) because, says Jesus, I lay down my life in order that I may take it again. The Father will show his love by the reward described in ) 7 1 -1 9 0 “tw://bible.?id=50.2.9|AUTODETECT|” Phil. 2:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.26.52-40.26.54|AUTODETECT|” Prophetically viewing his entire atoning sacrifice from the aspect of one who has already accomplished it, Jesus says, No one has taken (the better reading) it away from me; on the contrary, I lay it down of my own accord. Thus, the voluntary character of the deed is again emphasized. Apart from that voluntary nature, Christ s death would not have had any saving value. Apart from the steadfast, resolute face when he was on his way to Jerusalem and the cross, the pleasure of Jehovah would not have prospered in his hands. See 18:4 11; ) 7 1 -1 9 0 “tw://bible.?id=40.26.52-40.26.54|AUTODETECT|” Matt. 26:52 54) 1 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” 27:50) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” Heb. 9:14) 1 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Is. 53:10) 1 1 -1 9 0 0 .) 1 34 2 8 0 0 No one has a right to lay down his life, but Jesus did have that right. He had the right both to lay it down and to take it again. The exact translation of the term ������ (see also on 1:12) is not easy, however. In fact, it is doubtful whether anything in English is the full equivalent of the Greek term. It has been rendered right, authority, freedom, power. The fact that Jesus has the ������� probably means that nothing in the realm of what is proper nor in the realm of what is possible could stop him from doing what he wanted to do.

He is free in every respect to do what he intends. In the present case he is not only free but he also even received a definite charge or commission from the Father, a charge to do what he himself wanted to do! (For the meaning of the term charge see also on 13:34.) Here again the will of the Son as Mediator harmonizes completely with that of the Father. The Father gave the Son unto death (3:16); the Son gave himself. The Father would raise the Son; the Son would take back his own life.) 19 21. There was again a division among the Jews on account of these words. Many were saying, He has a demon and raves; why do you listen to him?

Others were saying, These are not the remarks of a demon-possessed (person). A demon cannot open the eyes of the blind, can he?) It is not difficult to understand that to the mind of the natural man the words of Jesus appeared to be foolishness. Why would a man lay down his life in order to take it back again? True, some people desire to commit suicide, but surely not with the intention of coming back to life once more even if they could! Many (perhaps, the majority; see also on 9:16) were reasoning in this manner. Hence, they said, He has a demon and raves.

See on 7:20, 49, 52; 8:48. They did not mean to identify insanity with demon-possession, but intended to convey the idea that Jesus, being definitely under the control of an evil spirit, was uttering sheer nonsense. So, why should anyone continue to listen to him?) With this sentiment not everyone was in agreement. So there was again a division (schism) among the Jews. For other instances of a sharp clash of opinion see on 6:52; 7:43; 9:16. Those who disagreed with the majority revolved in their minds the entire beautiful allegory of the good shepherd who in contrast with strangers knows his sheep, in contrast with thieves and robbers owns his sheep, and in contrast with hirelings loves his sheep.

Perhaps they could not understand everything, but of one thing they were certain: These are not the remarks of a demon-possessed (person). Besides, they have not forgotten the great miracle which Jesus had performed so very recently. As they see it, this miracle has evidential value (see on 9:16, 31 33). They are not now interested in debating the question, Does this opening of the eyes of the man born blind indicate that Jesus is from God? They take a position which, even on the surface, seems unassailable: A demon cannot open the eyes of the blind, can he? The implication is: Certainly not!

Note how impressive and dramatic is this closing sentence of the account in which the Fourth Gospel reproduces the good shepherd discourse. Jerusalem has had a great Visitor. With respect to him no one can be neutral!) Synthesis of 10:1 21) See the Outline on p. 2. The Son of God Revealing Himself as the Good Shepherd. His Enemies Regard Him as a Demon-possessed Maniac) In this delightful allegory Jesus describes himself as the good shepherd, in contrast with evil shepherds who harm the sheep (having, no doubt, in mind the Pharisees who had cast out the man whom Jesus had healed of his blindness).) The figure which underlies the allegory is that of an Oriental shepherd, who in the morning seeks to enter the fold where his sheep are kept. The door-keeper opens to him, and the shepherd then puts out his own sheep, calling them by the pet-names which he has given them.

Hence, a little later in the day we see this shepherd leading his sheep to pasture-grounds, and by his call assuring them of his constant presence. At nightfall the shepherd returns with his flock and protects them against wolves. He is willing, if need be, to risk his own life in their defence. Being a real shepherd he is deeply interested in his sheep.) We must distinguish between the symbol and the reality which is indicated by the symbol. Sometimes as in 10:1 5, 12, 13 the symbol itself rises above the surface, as it were. It is so conspicuous that we must remind ourselves again and again that these things mean something.

At other times as in 10:6 11, 14 18 the actual realities (Jesus, caring for his own, laying down his life for them; humble believers, trusting in him and obeying him; the Pharisees hating Jesus and his followers) are much more clearly evident.) As indicated, there are, in the main, three realities that require attention, as is also shown by the three main points in the following summary:) ) The Allegory of the Good Shepherd) ) I. The Friend of the Sheep: the Good Shepherd) Everything in the way of rightful, complete, protective ownership, amazing, intimate, intuitive knowledge, and limitless, devoted, self-sacrificing love is wrapped up in this term. The actions of the good shepherd have been summarized on p. 103. The main thought is this, that whatever of goodness an earthly sheep-herder may possess is but a dim reflection of the transcending beauty (remember the Greek adjective: �����) of the great Antitype Jesus, the real, the genuine good shepherd, the only one in his class! He owns, he knows, he loves his own, and he does all this in such a wonderful manner!) Although there is only one good shepherd, namely, Jesus, nevertheless, there are lessons here for every under-shepherd, for every minister. He too should exercise protecting care with reference to his flock, should know each member, and should tenderly love each and all.

In this connection the question was a burning one in the early church: May a shepherd ever leave his sheep; for example, if the shepherd s life is in danger? Extreme statements were made by the opponents on either side of this debate. Some hold that this action is permissible only if a. there be another under-shepherd who can take over immediately; and if b. by leaving the sheep who belong to one section of the fold, the shepherd s life is saved for service in another section and for possible return at a later time to his former post. Others simply emphasize that he should do whatever will promote the greatest good for the greatest number. Let every under-shepherd and every denomination which sends him out study this question in the light of whatever lessons may be legitimately derived from the present allegory. Meanwhile, the main idea is certainly not the under-shepherd, but the one and only good shepherd, who never leaves his sheep!) ) II.

The Foe of the Sheep: Thieves and Robbers, Strangers, Hirelings) Thieves and robbers are they, for they do not own the sheep; strangers, for they do not know the sheep; hirelings, for they do not love the sheep. Thus, in everything they are the exact opposite of the good shepherd (see above, first sentence under I).) By means of intimidation they try to acquire possession of the sheep: they climb over the wall to get into the fold! By means of imitation (false philosophy, false religion, false ethics) they try to entice the sheep. When danger approaches, they run away from the sheep. They are thoroughly selfish, a fit symbol of the Pharisees of Jesus day and of many false leaders in every age of history.) ) III. The Sheep) These have the following characteristics:) 1.

They listen to the shepherd s voice, but they do not heed the voice of strangers (10:3 5).) 2. They follow the shepherd, but they run away from strangers (10:4, 5).) 3. They enter by the door (true faith in Jesus and his righteousness), are saved, go in and out and find pasture (10:9). They obtain life and abundance (10:11).) 4. They do not all belong to the same fold, but they will all become one flock, with one shepherd, Jesus (10:16).) The absolute dependence of sheep upon the shepherd is everywhere implied. The sheep are dependent on him for provision, direction, and protection.

The shepherd is all things to them. And they place all their confidence in him. Blessed sheep that have such a shepherd! No foe will ever molest them.) ) 10:22 24) 22 Then came the feast of Dedication in Jerusalem. It was winter, 23 and Jesus was walking inside the temple, in Solomon s portico. 24 So the Jews gathered around him and said to him, How long will you keep us in suspense? If you are the Christ, tell us plainly. ��79�� 25 Jesus answered them, I did tell you, but you do not believe.

The works which I am doing in my Father s name, these bear witness concerning me; 26 but you do not believe because you are not of my sheep. 27 My sheep listen to my voice, and I know them, and they follow me, 28 and I give them everlasting life, and they shall certainly never perish, and no one shall snatch them out of my hand. 29 That which my Father has given me is more excellent than all, and no one is able to snatch (it) out of the Father s hand. 30 I and the Father, we are one. ) 31 The Jews carried stones again in order to stone him. 32 Jesus answered them, Many good works I showed you from the Father. For which of these works are you trying to stone me? 33 The Jews answered him, Not for a good work are we trying to stone you but for blasphemy, because you, being a man, make yourself God. 34 Jesus answered them Is it not written in your law, I said, you are gods ? 35 If he called them gods to whom the Word of God came, and scripture cannot be broken, 36 do you say of him whom the Father consecrated and sent into the world, You are blaspheming, because I said, I am the Son of God ?��80�� 37 If I am not doing the works of my Father, then do not believe me;��81�� 38 but if I do them, then even though you do not believe me, believe the works,��82�� in order that you may come to realize and may continue to realize that the Father (is) in me, and I in the Father. 39 So they were again trying to arrest him, but he escaped out of their hand.) 40 And he went away across the Jordan, to the place where John at first was baptizing, and he was staying there. 41 And many came to him and they were saying, John did no sign; yet everything John said about this man was true. 42 And many believed in him there.) ) 1 1 2 8 0 “tw://bible.?id=42.10.1-42.13.21|AUTODETECT|” 10:22a. From the events that belong, in general, to the feast of Tabernacles the evangelist proceeds at once to the feast of Dedication. Then came the feast of Dedication in Jerusalem. But where was Jesus in the interval between these two festivals? Where was he between October and December of the year 29 a.d.? Opinions vary. Some say, He spent this period at the place where John at first was baptizing. They base this upon 10:40 (on the word again), but it is certainly not difficult to see that this conclusion by no means follows. Others make Jesus travel back to Galilee. Still others hold that he kept himself in seclusion within the city, that he spent the time at nearby Bethany, or that he was somewhere in Judea 7 1 -1 9 0 “tw://bible.?id=42.10.1-42.13.21|AUTODETECT|” Lk. 10:1 13:21) 1 1 -1 9 0 0 ). John simply does not give us any definite information with respect to this point.) 1 1 2 8 0 “tw://bible.?id=27.8.14|AUTODETECT|” At the feast of Dedication in the latter part of December Jesus is still (or: is again) in Jerusalem. This feast was (and is even today) the commemoration of the purification and rededication of the temple by Judas the Maccabee in the year 165 b.c. (on the twenty-fifth day of Kislev, which approximates our December), exactly three years after it had been defiled by the wicked Antiochus Epiphanes. See I Macc. 1:59; 4:52, 59; Fl. Josephus, Antiquities XII, vii, 7; L. Finkelstein, The Jews, Their History, Culture, and Religion, two volumes, New York, 1949, vol. II, p. 1373; cf. also ) 7 1 -1 9 0 “tw://bible.?id=27.8.14|AUTODETECT|” Dan. 8:14) 1 1 -1 9 0 0 . It is an eight-day, joyous festival, marked by illumination of the dwellings and family-reunions. Though it is not one of the three great pilgrim-feasts, it nevertheless, drew many people to Jerusalem.) 1 1 2 8 0 “tw://bible.?id=44.3.11|AUTODETECT|” 10:22b, 23. It was winter, and Jesus was walking inside the temple, in Solomon s portico. The rainy season had arrived. Hence, it does not cause surprise that Jesus was walking in the covered colonnade that ran along the eastern wall of the temple. This portico is said to have been the only remnant of the original temple. Because it was so regarded it was called Solomon s portico 7 1 -1 9 0 “tw://bible.?id=44.3.11|AUTODETECT|” Acts 3:11) 1 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 0 ). It lasted until the destruction of the temple by Titus, a.d. 70 (Fl. Josephus, Antiquities XX, ix, 7).) 1 2 2 8 0 0 24, 25a. So the Jews (see on 1:19), still smarting as a result of the verbal lashing which Jesus had given them when he, by implication, had called them thieves and robbers, strangers, and hirelings (10:1 18), gathered around him in order to obtain from his lips a statement on the basis of which they would be able to bring about his doom.) So they confront him with the question, How long do you keep us in suspense? Literally what they say is, Until when do you lift up (or: take away) our soul? That the lifting up of the soul has here the meaning keeping the person in suspense is clear from the sentence which immediately follows: If you are the Christ, tell us plainly . For the meaning of ���� see 10:11.) 1 1 2 8 0 “tw://bible.?id=40.26.63|AUTODETECT|” The question may be asked, Why had not Jesus told them plainly (i.e., in so many words), I am the Christ ? He had revealed himself as such to the Samaritan woman (4:25, 26); why had he not used the same clear language in speaking to the Jews? Although various answers have been given to this question, the best, it would seem to us, is the traditional one; namely, that to the mind of the Jews (particularly, the Jewish religious leaders, hostile to Jesus) being the Christ meant being the political (even more than spiritual) king of Israel, in rebellion against the Roman government. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” Matt. 26:63) 1 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 0 . Had Jesus used the plain language which they now demanded, it would have been completely misunderstood. See also on 6:15. In this connection it must be borne in mind that even to the Samaritan woman Jesus did not make himself known as the Christ until he had given her a much needed lesson in the spiritual character of religion.) 1 4 2 8 0 0 But although Jesus had not used the very words which the Jews were now trying to extract from his lips, he had, nevertheless, employed phraseology which clearly implied the fact that he regarded himself as the Messiah; in the strictly spiritual sense, however. See also on 8:25; and then on 8:23, 24. Hence, 25a. Jesus answered them, I did tell you, but you do not believe.) If the Jews had been willing to approach the words of Jesus with a believing heart, they would have known that Jesus was, indeed, the Messiah, the Son of God, sent by the Father to accomplish his mediatorial task. The declaration, I did tell you, is entirely justified, as anyone can see by rereading the following passages: 5:17 47; 6:29, 35, 51 65; 7:37 39; 8:12 20, 28, 29, 42, 56 58; and 10:7 18. Jesus explains that unbelief has a blinding and stultifying effect: lack of faith (resulting from ill-will toward Jesus) means lack of spiritual understanding.

In 8:43 the Lord expressed the same idea in these words: Why do you not understand my utterance? It is because you cannot (bear to) hear my word. See on that verse.) 25b, 26. Jesus continues, The works which I am doing in my Father s name, these bear witness concerning me. Not only has Jesus told them about his exalted origin and character, but he had also proved it! The words had been accompanied by works.

Think of the paralytic at the pool of Bethzatha and of the man born blind (see on chapters 5 and 9). Jesus was constantly doing works in the name of his Father; i.e., by his direction, in co-operation with him, especially: with the purpose of revealing his power, love, and glory. That these works had evidential value clearly indicating that Jesus is the One commissioned by the Father to carry out the plan of salvation had been stated previously (see on 5:20, 36; and cf. on 9:31 33; for the meaning of the term bear witness or testify see on 1:7).) The Jews, however, had ignored the meaning of these signs. Worse even, they were doing all in their power to paralyze the effect which they might have among the people. So Jesus says to the Jews You do not believe what these works so clearly teach. That failure to believe, that open hostility, is their sin.

For this they and they alone are fully responsible. Nevertheless, there is also the factor of divine predestination: you do not believe because you are not of my sheep. The sheep of the good shepherd are those who had been given to him by the Father (10:29; cf. 6:39, 44). They listen to the shepherd s voice and follow him (10:3, 4).) 1 1 2 8 0 “tw://bible.?id=42.22.22|AUTODETECT|” Returning to the angle of the divine decree, note the following: Whereas all men have sinned in Adam, lie under the curse, and are deserving of everlasting death, no one can ever charge God with injustice for having left some to perish, while he chose others out of this mass of corruption to be his own. We confess, of course, that it is not possible for us to harmonize the two lines which run parallel in Scripture (and sometimes, as here, even in one verse: 10:26!): human responsibility, on the one hand, and divine predestination, on the other. To deny either is foolish. Both lines are clearly drawn by Jesus, by John 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 0 ), and this again and again. Not only that, but the factor of divine predestination is more basic than that of human responsibility; more basic in this sense, that those who listen to Christ s voice and follow him (trust in him and obey him), do so because they were given and drawn; and those who are not able to listen to him and to follow him remain in this state of inability because it has not pleased God to rescue them from the condition into which they, by their own guilt, have plunged themselves. Note the causal connection: but you do not believe because you are not of my sheep. God is not obliged to save those who have brought destruction upon themselves! Besides, it must ever be borne in mind that on their part inability and ill will go hand in hand! Hence, in this entire representation God remains holy as well as sovereign, and it is man upon whom all the blame rests.) 1 42 2 8 0 0 27, 28. My sheep listen to my voice, and I know them, and they follow me, and I give them everlasting life, and they shall certainly never perish, and no one shall snatch them out of my hand. Looking at this sublime sentence from a merely formal point of view we notice six parts, arranged in beautiful reciprocal relationship. This may be represented as follows:) My sheep I ) 1. listen to my voice & 2. know them; ) 3. follow me & 4. give them everlasting life; ) 5. shall certainly never perish & 6. will take care that no one shall snatch them out of my hand. ) ) ) However, it must be stressed that this is true only from a formal point of view. It is certainly not fair to base wrong doctrinal conclusions upon this rhetorical arrangement, and to say, for example, that in actual fact, the six elements are all simultaneous. Very clearly, people cannot make themselves sheep (6:39, 44; 10:29); sheep do not hear a voice unless that voice has gone forth first of all; and sheep do not follow unless the shepherd has first pushed them out of the fold and has gone on ahead of them (10:3, 4).

Again, it is because the good shepherd gives to the sheep everlasting life that they never perish and that no one snatches them out of his hand. The sheep are not passive. Indeed not! They listen; they follow. But the action results from the gift. They themselves are the gift of the Father to the Son.

That thought is stressed in this very context (verse 29).) With slight variation all of these six elements have been mentioned before. Hence, for the explanation we simply refer to the passages where the same truths were expressed previously. Kindly turn to the indicated references:) 1. My sheep listen to my voice. See on 10:3, 8, 16.) 2. And I know them.

See on 10:3, 14.) 3. And they follow me. See on 10:4, 5.) 4. And I give them everlasting life. See on 10:10 and on 3:16.) 5. And they shall certainly never perish.

See on 3:16.) 6. And no one shall snatch them out of my hand. See on 10:12.) What is stated here, accordingly, amounts in brief to this: My sheep having become such because they were given to me by my Father (10:29) put forth an effort to catch the sound of my voice. They do this constantly. They eagerly obey me, placing their full confidence in me. I know them, acknowledging them as my very own.

They follow me, but turn away from strangers. I give to them here and now (as well as in the future) that life which is rooted in God and which pertains to the future age, to the realm of glory. In principle it becomes their possession even before they reach the shores of heaven. That life is salvation full and free, and manifests itself in fellowship with God in Christ (17:3); in partaking of the love of God (5:43), of his peace (16:33) and of his joy (17:13). Hence, it differs in quality from the life which characterizes the present age, being its very opposite. And it never ends.

The sheep shall certainly never perish; i.e., they shall never enter the state of wrath, the condition of being banished forever from the presence of the God of love. And no one shall snatch them out of my hand (symbolizing my power). ) Some commentators insist that when Jesus states, They shall certainly never perish, and no one shall snatch them out of my hand, he does not really mean this. They are so sure that believers may, after all, be lost, that they are unwilling to do justice even to the plain sense of Scripture. But it must be borne in mind, as has been shown previously (see Vol. I, p. 46; see also on 4:4; 6:39, 44) that in the Fourth Gospel the idea of predestination (and at times also its corollary: the perseverance of the saints, their being guarded by the power of God, so that they keep clinging to him to the very end) is constantly stressed (see 2:4; 4:34; 5:30; 6:37, 39, 44, 64; 7:6, 30; 8:20; 13:1; 18:37; 19:28). Hence, it is utterly futile to deny this or to seek refuge in a passage which, considered merely on the surface, may seem to be in conflict with this consistent teaching.

Thus, 15:6 is often pressed into service by those who deny what John so clearly emphasizes; but see on that verse. The basis of man s salvation rests forever in God, not in man! That point is not grasped by those who teach that man is able, after all, to tear himself loose from the power of God. Thus, in essence, God is dethroned, and the comfort of the assurance of salvation is lost.) 29. That which my Father has given me is more excellent than all, and no one is able to snatch (it) out of the hand of the Father.) This verse presents a well-known textual problem. The original offers two different readings, and each of these has minor variations in the separate manuscripts.

When the readings differ, the translations based upon them differ. The one which we favor is also adopted by such commentators as F. W. Grosheide, C. Bouma, and others. Cf. the margin of A.R.V.

As the reading (hence, also the translation) which we favor has the stronger support, makes excellent sense, and is in complete harmony with the context, we shall discuss the arguments which have been raised against it (and in favor of the weaker reading) in a note.��83��) Note that Jesus uses the expression my Father (not our Father). He does this because his sonship is altogether unique (see on 1:14).) Viewing all the sheep as one flock, Jesus refers to them as that which my Father has given me. On this gift of the Father to the Son see also 6:37, 39, 44. One holds on to a gift, especially if it be a gift from One so dear as is the Father to the Son. That explains verse 28: no one shall snatch them out of my (the Son s) hand. But it also explains verse 29: a father will certainly cherish and protect that which he, in incomprehensible love, has given to his son.

Note also that in this case what the Father gave to the Son remains the possession of the Father (is now the possession of both). This gift, then, being more excellent (literally, greater; hence, more precious) than all other creatures (see note 82, point 3) can never perish. True believers are never lost. They are the objects of God s very special care, which rests upon his) Predestinating Love) I sing the gracious, fixed decree) Passed by the great, eternal Three,) The counsel held in heaven above,) The Lord s predestinating love.) All that concerns the chosen race) In nature, history, or grace:) Where they shall dwell, and when remove) Fixed by predestinating love.) Their calling, growth and robes they wear;) Their conflict, trials, daily care) Are for them well arranged above) In God s predestinating love.) In this let Zion s sons rejoice:) Their God will not revoke his choice;) Nor sin nor death nor hell can move) His firm predestinating love.) This is our bulwark of defence;) Nor foe nor friend can drive us hence.) In life, in death, in realms above) We ll sing predestinating love. ) 1 1 2 8 0 “tw://bible.?id=60.1.4|AUTODETECT|” No one is able to snatch. This no one (think of the wolf of 10:12) must be permitted to stand in all its absoluteness. Neither satan, nor the clever false prophet, nor the powerful persecutor, nor anyone else shall ever be able to snatch any sheep of the flock out of the hand of the Father! Cf. ) 7 1 -1 9 0 “tw://bible.?id=60.1.4|AUTODETECT|” I Pet. 1:4) 1 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” 5) 1 1 -1 9 0 0 . See also on verse 28.) 1 3 2 8 0 0 30. In verse 28 Jesus has spoken about his own love for the sheep; in verse 29 about his Father s love. No one shall snatch them out of the Son s hand nor out of the Father s hand, for they are more precious than all others. Hence, with respect to this protecting care, Son (verse 28) and Father (verse 29) are one. Therefore Jesus says, I and the Father, we are one.) However, inasmuch as in other passages it is clearly taught that the oneness is a matter not only of outward operation but also (and basically) of inner essence (see especially 5:18 but also 1:14, 18; 3:16), it is clear that also here nothing less than this can have been meant. Certainly if Son and Father are one essentially, then when Jesus states, I and the Father, we are one, he cannot merely mean, We are one in providing protective care for the sheep.

The economic trinity rests forever upon the essential trinity (see on 1:14 and 1:18).) Note how carefully both the diversity of the persons and the unity of the essence is expressed here. Jesus says, I and the Father. Hence, he clearly speaks about two persons. And this plurality is shown also by the verb (one word in Greek) we-are (����). These two persons never become one person. Hence, Jesus does not say, We are one person (�6�), but he says, We are one substance (�).

Though two persons, the two are one substance or essence. It has been well said that � frees us from the Charybdis of Arianism (which denies the unity of essence), and ���� from the Scylla of Sabellianism (which denies the diversity of the persons). Thus in this passage Jesus affirms his complete equality with the Father.) 1 1 2 8 0 “tw://bible.?id=3.24.16|AUTODETECT|” 31. The Jews (see on 1:19) thoroughly understood that Jesus by saying, I and the Father, we are one, had affirmed his absolute equality with the Father. See on 5:17, 18. Now if Jesus had not been God, these Jews would have been absolutely right in regarding such a statement as being blasphemy. That they so regarded it is stated in verse 33. Moreover, they were right again when they proceeded upon the assumption that the blasphemer must be put to death by stoning, for the law had so prescribed 7 1 -1 9 0 “tw://bible.?id=3.24.16|AUTODETECT|” Lev. 24:16) 1 1 -1 9 0 0 ). Their reasoning may be expressed in the form of a syllogism, as follows:) 1 12 2 8 0 0 Major Premise: A blasphemer must be stoned to death.) Minor Premise: This man is a blasphemer.) Conclusion: This man must be stoned to death.) The reasoning was very logical, but the minor premise was wrong! Hence, the conclusion was wrong and & wicked! (We are not forgetting, of course, that even the major premise was right only from the point of view of the Old Testament theocracy, and not legally possible in the present political situation.) It was wicked because Jesus had furnished abundant proof of his divine Sonship.) The Jews carried stones again in order to stone him. Note that the Jews carried stones. The verb is �������� from ������� which means: to bear, carry or carry away, take or take away. Thus in 12:6 Judas is said to have taken (away) what was put into the money-box; in 16:12 Jesus tells the disciples that they cannot at this time bear to hear the many things which he must tell them; in 19:17 Jesus is pictured as bearing his own cross; and in 20:15 Mary Magdalene says to the one whom she regarded as the gardener, Sir, if you have carried him away, etc. In the present context the idea seems to be that the Jews, wishing to execute the sentence which the law prescribed in the case of blasphemers, ran to that part of the temple in which building operations were still going on, and having picked up some stones started to carry them to Solomon s Porch.

The word again refers to the fact that this was not the first time that they had tried to stone Jesus (see on 8:59 and cf. 11:8).) 32. Jesus answered them, Many good works I showed you from the Father. Many works beautiful in intention and execution (for the adjective see on 10:11) had been performed by Jesus. They had been performed at the direction of the Father, and they manifested his glory (power, wisdom, grace); hence, from (out of) the Father. These works should have convinced the Jews that this was, indeed, the Son of God. There had been many (see chapters 5, 6, 9, also 2:23, and those works which are mentioned in the Synoptics) great works that were designed to save or sustain life whether physical or spiritual or both.

Now Jesus asks, For which of these works are you trying to stone me? What Jesus means is this, For what kind of work (the quality is stressed) are you trying (conative present active indicative) to stone me? The works which Jesus had performed, being works from the Father, showed that Jesus and the Father are one; hence, that he is not a blasphemer, and should not be stoned but worshiped!) 33. The Jews answered him, Not for a good work are we trying to stone you, but for blasphemy, because you, being a man, make yourself God. The remark of Jesus with reference to his good works was completely lost upon the Jews. To them what Jesus said in 8:30 was far more important than what he did.

In fact, as they saw it, what he said concerning himself contaminated whatever he did, rendering the latter of no significance and value. That they fully grasped the fact that he claimed for himself full equality with God is clear from the following comparisons:) 5:17, 18: But he answered them, My Father is working until now, and I too am working. So for this reason the Jews tried all the harder to kill him, because not only did he break the sabbath, but he also called God his own Father, making himself equal with God. ) 8:58, 59: Jesus said to them, I most solemnly assure you, before Abraham was born, I am. So they picked up stones in order to hurl them at him. ) 10:30, 31, 33: I and the Father, we are one. The Jews carried stones again in order to stone him & (They said) Not for a good work are we trying to stone you but for blasphemy, because you, being a man, make yourself God. ) The Jews regarded Jesus as a mere man who committed the terrible sin of trying to make others believe that he was God. This was blasphemy, to be punished with death.) 34 36.

Jesus answered them, Is it not written in your law, I said, you are gods? If he called them gods to whom the Word of God came, and the scripture cannot be broken, do you say of him whom the Father consecrated and sent into the world, You are blaspheming, because I said, I am the Son of God?) 1 1 2 8 0 “tw://bible.?id=19.82.6|AUTODETECT|” The argument which Jesus employs is unanswerable. It is based on ) 7 1 -1 9 0 “tw://bible.?id=19.82.6|AUTODETECT|” Ps. 82:6) 1 1 -1 9 0 0 which pictures God in the act of entering the assembly of the judges and condemning them because of their unfairness. Now the argument, in brief, amounts to this:) 1 16 2 8 0 0

1. Scripture cannot be broken. It is absolutely indestructible, no matter how man may regard it. The Old Testament, as it lies there in written form! is inspired, infallible, authoritative. (Note that the days of Karl Barth had not yet arrived.)) 2. Now Scripture (your law, your because you make so much of it, cf. on 8:17, law because the entire Old Testament is the law, or else because this passage implies a divine ordinance) calls men gods. It uses this title with reference to judges, because they represent divine justice: the Word of God had come to them.

Think of the moral law of Moses, which was (at least, should have been) the basis for their decisions in concrete cases.) 3. You have never protested this use of the term. You have never said that God (or Asaph) committed an error by calling these judges gods.) 4. Then all the more (the argument proceeds from the less to the greater, from the minor to the major) you should refrain from protesting when I call myself the Son of God. Note the differences:) a. The Word of God (in written form) had come to the judges, but Jesus is himself, in very person, the Word of God (the Word Incarnate)!) b.

The judges were born, just like other men, but Jesus was sent into the world (having come from above).) c. The judges were sons of God in a general sense only, Jesus is God s only-begotten (see on 1:14, 18; 3:16).) d. The judges received an important but, as compared with Jesus, an inferior task, but Jesus was consecrated (set aside and qualified, cf. 17:19) and sent (from ��������; see on 3:17, 34; 5:36 38) into the world to be the Savior.) Hence, the Jews have no right whatever to say to Jesus, You are blaspheming, when he says, I am the Son of God. ) 37, 38. If I am not doing the works of my Father, then do not believe me; but if I do them, then even though you do not believe me, believe the works, in order that you may come to realize and may continue to realize that the Father (is) in me, and I in the Father.) Tender and earnest is the appeal of Jesus, urging men to place their confidence in him. Was this invitation fruitless? In view of the fact that most of the listeners were enemies of the truth, an affirmative answer might seem to be correct.

But it must be borne in mind that even among the (present) enemies God in all probability has his elect who will ultimately turn to him.) The alternative which Jesus presents to his audience is this: a. If I am not doing the works of my Father (not as if Jesus actually believes that this is possible 5:19, 30, 36; 6:38; 8:29; 9:31 33 are clear enough! , but he proceeds from this assumption for their sake), then do not believe me; but b. If I do them (and, of course I do), then even though you do not believe me (note the type of condition; see footnote 82), believe the works; that is, even if you should not directly accept me as your Savior and Lord, continue to ponder my works in order that at last, by seeing that these are the very works of the Father, you are brought to genuine abiding faith in me: i.e., in order that you may come to recognize and may continue to recognize (����� ��v ���������; see also on 1:10, 31; 8:28) that the Father is in me, and I in the Father. There is identity of works; for there is one essence; and the persons exist in and though each other (glorious reciprocal relationship!) as moments in one divine, self-conscious life. The Father is not subordinate to the Son, and the Son is not subordinate to the Father. They are identical in essence, yet distinct in person.) 39.

So they were again trying to arrest him, but he escaped out of their hand. They have given up the attempt to stone him, but (as in 7:30; cf. 7:45) they now try to arrest him, in order to deliver him to the Sanhedrin for condemnation and punishment. However, as his time had not yet arrived, he (miraculously?) escaped out of their hand (i.e., their power).) 40. And he went away again across the Jordan, to the place where John at first was baptizing, and he was staying there.) The Later Judean Ministry 7:1 10:39 (October December of the Year 29 a.d.) has ended, though not the work in Judea. See Vol. I, p. 36.

Jesus goes again across (�����) the Jordan. The Perean Ministry 10:40 12:11 (December of the year 29 April of the year 30 a.d.) begins. To what does the expression again across the Jordan refer? Some are of the opinion that Jesus spent the interval between the feast of Tabernacles and that of Dedication (the interval presupposed between 10:21 and 10:22) across the Jordan, and that he now again retires to that region. This possibility must be granted. However, there is no evidence whatever in the text that Jesus actually went across the Jordan between the feasts.

This hypothesis is entirely based on the use of the word again here in 10:40.) It appears more probable that the expression again across the Jordan must be interpreted in the light of what immediately follows, namely, to the place where John at first was baptizing. The meaning then is this: Jesus goes again to the place where he had been before, namely, at the time that John was baptizing: he goes again to the place across the Jordan.) 1 1 2 8 0 “tw://bible.?id=42.3.3|AUTODETECT|” Which place is indicated? John had been baptizing in all the region round about the Jordan 7 1 -1 9 0 “tw://bible.?id=42.3.3|AUTODETECT|” Luke 3:3) 1 1 -1 9 0 “tw://bible.?id=40.3.1|AUTODETECT|” ). It may probably be assumed that the Baptist, having begun in the vicinity of the Dead Sea, 7 1 -1 9 0 “tw://bible.?id=40.3.1|AUTODETECT|” Matt. 3:1) 1 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 1 1 -1 9 0 “tw://bible.?id=41.1.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=43.1.28|AUTODETECT|” ), had gradually ascended the Jordan Valley, until he had reached Bethany 7 1 -1 9 0 “tw://bible.?id=43.1.28|AUTODETECT|” John 1:28) 1 1 -1 9 0 0 ), just east of the Jordan, about thirteen miles below the Sea of Galilee and about twenty miles south-east of Nazareth. Later on (3:23) we find John at Aenon, near the junction of Samaria, Perea, and Decapolis.) 1 1 2 8 0 “tw://bible.?id=43.11.0|AUTODETECT|” It is therefore natural that the author, having previously reported two places where John baptized, and now saying that Jesus went to the place where John at first was baptizing, is thinking of the first-mentioned place, namely, Bethany across the Jordan (1:28). See on 1:19. This place was about fifty miles (probably a few more by actual travel) from Bethany near Jerusalem. If on the day when Lazarus died, the place from which Jesus started out was trans-Jordanic Bethany 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 0 ), it would not be strange at all that when he reached Judean Bethany, Lazarus had been in the tomb four days already (11:17). Jesus stayed for a while in the place where John at first was baptizing.) 1 4 2 8 0 0 41, 42. And many came to him and they were saying, John did no sign; yet everything John said about this man was true. It stands to reason that here, in the very district where John had been baptizing and where Jesus himself also was baptized, many people remembered the Baptist and his ministry of preparation. They recalled what John had said about Jesus (see on 1:19 36; 3:22 36; and 5:33), and when they heard the words of Jesus as they flocked around him and saw his signs (in contrast with John who had not performed any signs), they exclaimed, John did no sign (see on 2:11); yet (even though he did no sign to confirm his message) everything John said about this man was true (cf. 5:33). And the result was that many believed in him there. This believed in him is the same expression as in 8:30.

It does not necessarily mean that all these believers embraced him with a living faith (see on 8:30). It is possible that the word there, by its position in the sentence, draws a contrast between what happened here at Bethany across the Jordan and what had occurred elsewhere, but in view of 8:30 we cannot be too sure about this.) Synthesis of 10:22 42) See the Outline on p. 2. The Son of God Revealing Himself as the Good Shepherd (continued) and also as the Christ, One with the Father. His Enemies Again Seek to Stone Him.) During the feast of Dedication, December of the year 29 a.d., Jesus was walking in what was probably the only remnant of Solomon s ancient temple; hence called Solomon s Portico. The Jews demanded that if he were the Christ, he would say this in so many words. Jesus, in answering them, points to his previous declarations (which implied his spiritual Messiah-ship), and to his miracles viewed as signs.

He declares that the reason for their disbelief was the fact that they were no sheep. Had they been sheep belonging to the Shepherd, Jesus, they would have listened to his words, would have obeyed him, and would have obtained everlasting life. Sheep are never finally lost. Being most precious to both the Father and the Son, no one can snatch them out of the hand (or power) of either Father or Son. These two are one, one not only in the ministry of protective care but also in very essence.) 1 1 2 8 0 “tw://bible.?id=19.82.6|AUTODETECT|” This assertion of perfect equality with God is resented by the Jews who, regarding it as blasphemy, begin to run to the place where there is a pile of stones. They are seen in the act of carrying stones in order to hurl them at Jesus, as the Mosaic law required in cases of blasphemy. On the basis of ) 7 1 -1 9 0 “tw://bible.?id=19.82.6|AUTODETECT|” Ps. 82:6) 1 1 -1 9 0 0 Jesus, arguing from the minor to the major, reveals the unwarranted character of their conclusion. If earthly judges are called gods because they represent divine justice, does not he, who comes from heaven and was consecrated by the Father for his Messianic task, have the right to this designation? Let them make a diligent study of the works of Jesus, in order that they may accept him by faith. Abandoning their attempt to stone him, the Jews now seek to arrest Jesus, but he withdraws from them.) 1 7 2 8 0 0 The Later Judean Ministry having ended, Jesus departs to Perea, to the place where John at first baptized, probably Bethany (cf. 1:28), where many people, remembering what the Baptist had said about Jesus and seeing everything fulfilled in him, believe in him.) Thus, another section (chapters 7 10) of the first main division of John s Gospel (chapters 1 12) ends. See the Outline on p. 2 and see also Vol. I, p. 66.) What is particularly striking is the fact that this section (chapters 7 10) which, on the one hand, shows the progress of hostility, on the other hand is also so full of earnest exhortation and tender appeal. Sometimes these admonitions are clearly expressed (7:37; 8:11; 10:38); at other times they are just as clearly implied (7:17, 38; 8:12, 31, 32, 36, 51; 9:36 37; 10:1 18; 10:27 30). Such passages as are mentioned in the latter group are not really grasped until one understands that by showing the greatness of the blessings which are bestowed upon true believers Jesus earnestly invites sinners to come to him and to embrace him by a living faith. Thus, though in actual form the language may not be that of invitation, in essence it surely is an invitation, and, by holding forth blessings, it in reality, speaks even louder.) ) ) N.N.

Novum Testamentum Graece, edited by D. Eberhard Nestle and D. Erwin Nestle (most recent edition)) 69 See for other examples the author s More Than Conquerors, Grand Rapids, Mich., sixth edition, 1952, p. 268, note 43.) 1 1 2 8 0 “tw://bible.?id=60.5.4|AUTODETECT|” 70 In the abstract it is possible that the subject he who enters by the door has reference to all divinely appointed (hence, legitimate) ambassadors (prophets, apostles, ministers, etc.). Yet, in his own explanation of this allegory Jesus refers only to himself as the shepherd (10:11, 14). Though he speaks of many thieves, robbers, etc., he refers to only one shepherd. It is for this reason that we explained verse 2 as we did. Though the underlying symbol may presuppose several shepherds, each having his own sheep (10:3, 4), only one shepherd has symbolical meaning! Nevertheless, it is true that to a limited extent the work of the chief shepherd 7 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” I Peter 5:4) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ) is reflected in that of the under-shepherds 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 71 On E�� see Vol. I, pp. 54, 60.) 72 IIIA1; see Vol. I, pp. 42, 43.) 73 I cannot agree here with H. E. Dana and J. L.

Mantey who, in their excellent work (a little gem for class-room use!) A Manual Grammar of the Greek New Testament, New York, 1950, pp. 109, 110, ascribe the meaning in the room of or in the name of to the preposition as used here in 10:8. W. D. Chamberlain, who also wrote a most worth-while book on N.T. Grammar, An Exegetical Grammar of the Greek New Testament, New York, 1941, pp. 127, 128, recognizes only the three meanings which we have given above. (We are not here discussing the meaning of ���-in composition). With this agrees Gram.N.T., pp. 620 622.) 74 The possible exception (Q��� with acc.) Isaiah 12:43, but here what is probably the better reading has $���.) 75 See on Q��� A.

T. Robertson, The Minister and his Greek New Testament, New York, 1923, pp. 35 42. Also W. Hendriksen, The Meaning of the Preposition ��� in the New Testament, doctoral thesis in the Princeton Seminary Library, especially pp. 77, 78, from which I quote the following: The fact that ��� may be called in a sense, and in one of its meanings, a synonym of Q���, does not mean that the two prepositions are exactly alike in connotation. Whether in a given case Q��� may approach the strictly substitutionary sense depends upon the context. See also E.

H. Blakeney, Q��� with Genitive in the New Testament, ExT 55 (1944), 306.) 76 See on this subject L. Berkhof, Systematic Theology, Grand Rapids, Mich. 1949, pp. 394 399. The same author also wrote Vicarious Atonement Through Christ; Grand Rapids, 1936; see pp. 151 178. C. Bouma, Geen Algemeene Verzoening; Kampen, 1928.

The entire book is devoted to a discussion of the limited character of the atonement and to an attempt to answer the objections advanced against this doctrine. A. A. Hodge, The Atonement, Philadelphia, 1867, pp. 347 429) 1 1 2 8 0 “tw://bible.?id=45.5.10|AUTODETECT|” 77 John Calvin, op. cit., p. 202: nec vero tantum hoc nomine quales futuri sint docet, quin potius ad arcanam Patris electionem hoc refert, quia iam oves sumus Deo, antequan ipsum sentiamus nobis esse pastorem; quemadmodum alibi dicimur fuisse inimici quo tempore nos amabat 7 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” Rom. 5:10) 1 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” ); qua ratione etiam Paulus dicit nos prius a Deo fuisse cognitos, quam illum cognosceremus 7 1 -1 9 0 “tw://bible.?id=48.4.9|AUTODETECT|” Gal. 4:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.10.16|AUTODETECT|” 78 See W. Hendriksen, More Than Conquerors, Grand Rapids, Mich., sixth edition, 1952, pp. 223 229. What we find in ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” John 10:16) 1 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” harmonizes beautifully with ) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” Rev. 20:1 3) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 A.V. Authorized Version (King James)) 79 I D; see Vol. I, pp. 40, 41.) 80 I B; see Vol. I, p. 40.) 81 I D; see Vol. I, pp. 40, 41.) 82 I D and IIIB1; see Vol. I, pp. 40, 41; 42, 44.) A.R.V.

American Standard Revised Version) 83) The following objections are raised:) (1) Some interpreters claim that the textual support for the reading which we have followed is, after all, rather weak; at least insufficient. But at this point one should be very careful. An examination of the evidence see, e.g., N.N. convinces one that the true situation is this: the reading which we have followed, and which makes the real subject of the first clause refer to the flock, has definitely the stronger textual support, but within this group of manuscripts there are variations on points of lesser importance.) (2) It is said that the grammar is irregular, the syntax strange, especially because the sentence begins with the words my Father (literal translation: My Father, that which he has given me, etc.) But the Aramaic (which in any event lies back of the Greek) loves hanging nominatives. See Vol. I, pp. 63, 64. Besides, it is not at all strange, in the present context, that the sentence should place emphasis on the words my Father.

See point (3). And on the other hand, the grammatical difficulties that surround the other reading are at least just as formidable. For example, while it is not at all out of the ordinary to omit one pronoun (to be supplied mentally), it is surely a bit strange in such a brief compass to omit two expected pronouns. Literally, the sentence, according to the reading which we reject, would read as follows: The Father who gave to me is greater, and no one is able to snatch out of his hand. Who gave what? To snatch what?) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” (3) The question has been asked, In which respect are the sheep (here taken collectively, the flock; hence that which) more excellent (literally greater) than all? The answer is: exactly in this respect, that they constitute the Father s present to the Son in the eternal decree of predestination. All men are the object of God s special providence, but only the sheep are the object of God s very special providence 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 (4) It is claimed that the reading (and translation) which we prefer is out of line with the context. We are convinced, on the contrary, that it fits the context most beautifully. Note that according to verse 28 Jesus has just said, with reference to the sheep, And no one shall snatch them out of my hand. The question naturally arises, Why not? The answer (verse 29) is, in substance, Because they are so very precious to both the Father and myself, having been given to me by the Father. ) We see no good reason, therefore, to depart from what must be considered the better text.)