John 10
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Commentaries
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Verily, verily, etc. - From Joh 10:6, we learn that this is a parable, i.e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immediately after that mentioned in the preceding chapter; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. 7, or about the end of September, and this at the feast of dedication, or in December. See Joh 10:22. Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, Joh 9:41, continues his discourse, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbelieving and presumptuous Jews, who despised his doctrine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus. The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be understood as meaning Jesus Christ; the hireling shepherds, the willfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians. Our Lord introduces this discourse in a most solemn manner, Verily, verily! - Amen, amen! - it is true, it is true! - a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind. At all times our…
Open source ↗THE GOOD SHEPHERD. (John 10:1-21) He that entereth not by the door--the legitimate way (without saying what that was, as yet). into the sheepfold--the sacred enclosure of God's true people. climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mat 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.
Open source ↗Verily, verily, I say unto you,.... To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them. He that entereth not by the door into the sheepfold: the sheepfold, with the Jews, was called and this, as their writers say (o), was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the "sheepfold" is meant the church of God; see Joh 10:16; and a good fold it is, Eze 34:14. The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; a…
Open source ↗It is not certain whether this discourse was at the feast of dedication in the winter (spoken of Joh 10:22), which may be taken as the date, not only of what follows, but of what goes before (that which countenances this is, that Christ, in his discourse there, carries on the metaphor of the sheep, Joh 10:26, Joh 10:27, whence it seems that that discourse and this were at the same time); or whether this was a continuation of his parley with the Pharisees, in the close of the foregoing chapter. The Pharisees supported themselves in their opposition to Christ with this principle, that they were the pastors of the church, and that Jesus, having no commission from them, was an intruder and an impostor, and therefore the people were bound in duty to stick to then, against him. In opposition to this, Christ here describes who were the false shepherds, and who the true, leaving them to infer what they were. I. Here is the parable or similitude proposed (Joh 10:1-5); it is borrowed from the custom of that country, in the management of their sheep. Similitudes, used for the illustration of divine truths, should be taken from those things that are most familiar and common, that the things of God be not clouded by that which should clear them. The preface to this discourse is solemn: Verily, verily, I say unto you, - Amen, amen. This vehement asseveration intimates the certainty and weight of what he said; we find amen doubled in the church's praises and prayers, Psa 41:13; Psa 72:19; Psa 89:52. If we would have our amens accepted in heaven, let Christ's amens be prevailing on earth; his repeated amens. 1. In the parable we have, (1.) The evidence of a thief and robber, that comes to do mischief to the flock, and damage to the owner, Joh 10:1. He enters not by the door, as having…
Open source ↗10:1-42 Chapter 10 continues the series of festival sermons (see study note on 5:1–10:42). Here, the setting is Hanukkah (the Festival of Dedication), the timing of which is crucial to understanding the story (see study note on 10:22). 10:1-21 This illustration of a shepherd and his sheep assumes a Middle Eastern understanding of shepherding and draws on Old Testament tradition deeply embedded in first-century Jewish culture. God was the shepherd of Israel (Gen 49:24; Pss 23; 78:52-53; Isa 40:10-11). Spiritual and political leaders of Israel were also shepherds of God’s people, the flock of God (Isa 56:9-12; Jer 23:1-4; Ezek 34). Jesus’ sermon builds on the occasion of Hanukkah (see John 10:22) to address the theme of shepherds, using this festival as an opportunity to reflect on Israel’s leaders (“shepherds”) in light of Ezek 34. Jesus presents himself as the good shepherd (John 10:11-14). 10:1 A wilderness shepherd would build a sheepfold, a pen with low stone walls topped by thorny branches, to hold his sheep at night and protect them from danger. • The pen had one gate (or opening in the wall) that was closed with branches. Any invasion of the pen was a threat to the flock. • A bad shepherd was like a thief and a robber. He exploited the sheep for his own interests and did not care for or nurture them. Bad shepherds took the sheep’s milk and wool for themselves and butchered the sheep without providing for the animal’s safety (Ezek 34:3; see Isa 56:11; Jer 23:1-4). This was Jesus’ most stinging indictment of the Jewish leaders.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
ἀμήν (amḗn, G281) — properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as… λέγω (légō, G3004) — properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or… ὑμῖν (hymîn, G5213) — to (with or by) you εἰσέρχομαι (eisérchomai, G1525) — to enter (literally or figuratively) μή (mḗ, G3361) — (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer… διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) θύρα (thýra, G2374) — a portal or entrance (the opening or the closure, literally or figuratively) εἰς (eis, G1519) — to or into (indicating the point reached or entered), of place, time, or (figuratively)… πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or… αὐλή (aulḗ, G833) — a yard (as open to the wind); by implication, a mansion ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) ἀναβαίνω (anabaínō, G305) — to go up (literally or figuratively) ἀλλαχόθεν (allachóthen, G237) — from elsewhere ἐκεῖνος (ekeînos, G1565) — that one (or (neuter) thing); often intensified by the article prefixed
Open source ↗δέ (dé, G1161) — but, and, etc. εἰσέρχομαι (eisérchomai, G1525) — to enter (literally or figuratively) διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) θύρα (thýra, G2374) — a portal or entrance (the opening or the closure, literally or figuratively) ἐστί (estí, G2076) — he (she or it) is; also (with neuter plural) they are ποιμήν (poimḗn, G4166) — a shepherd (literally or figuratively) πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or…
Open source ↗τούτῳ (toútōi, G5129) — to (in, with or by) this (person or thing) θυρωρός (thyrōrós, G2377) — a gate- warden ἀνοίγω (anoígō, G455) — to open up (literally or figuratively, in various applications) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or… ἀκούω (akoúō, G191) — to hear (in various senses) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… φωνή (phōnḗ, G5456) — a tone (articulate, bestial or artificial); by implication, an address (for any purpose),… καλέω (kaléō, G2564) — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise) ἴδιος (ídios, G2398) — pertaining to self, i.e. one's own; by implication, private or separate κατά (katá, G2596) — (prepositionally) down (in place or time), in varied relations (according to the case… ὄνομα (ónoma, G3686) — a "name" (literally or figuratively) (authority, character) ἐξάγω (exágō, G1806) — to lead forth
Open source ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ὅταν (hótan, G3752) — whenever (implying hypothesis or more or less uncertainty); also causatively… ἐκβάλλω (ekbállō, G1544) — to eject (literally or figuratively) ἴδιος (ídios, G2398) — pertaining to self, i.e. one's own; by implication, private or separate πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or… πορεύομαι (poreúomai, G4198) — to traverse, i.e. travel (literally or figuratively; especially to remove (figuratively,… ἔμπροσθεν (émprosthen, G1715) — in front of (in place (literally or figuratively) or time) αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ἀκολουθέω (akolouthéō, G190) — properly, to be in the same way with, i.e. to accompany (specially, as a disciple) ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because εἴδω (eídō, G1492) — used only in certain past tenses, the others being borrowed from the equivalent G3700… φωνή (phōnḗ, G5456) — a tone (articulate, bestial or artificial); by implication, an address (for any purpose),…
Open source ↗δέ (dé, G1161) — but, and, etc. ἀλλότριος (allótrios, G245) — another's, i.e. not one's own; by extension foreign, not akin, hostile ἀκολουθέω (akolouthéō, G190) — properly, to be in the same way with, i.e. to accompany (specially, as a disciple) οὐ μή (ou mḗ, G3364) — a double negative strengthening the denial; not at all ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) φεύγω (pheúgō, G5343) — to run away (literally or figuratively); by implication, to shun; by analogy, to vanish ἀπό (apó, G575) — "off," i.e. away (from something near), in various senses (of place, time, or relation;… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because εἴδω (eídō, G1492) — used only in certain past tenses, the others being borrowed from the equivalent G3700… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not φωνή (phōnḗ, G5456) — a tone (articulate, bestial or artificial); by implication, an address (for any purpose),…
Open source ↗ταύτῃ (taútēi, G5026) — (towards or of) this παροιμία (paroimía, G3942) — apparently a state alongside of supposition, i.e. (concretely) an adage; specially, an… ἔπω (épō, G2036) — to speak or say (by word or writing) Ἰησοῦς (Iēsoûs, G2424) — Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… δέ (dé, G1161) — but, and, etc. ἐκεῖνος (ekeînos, G1565) — that one (or (neuter) thing); often intensified by the article prefixed γινώσκω (ginṓskō, G1097) — to "know" (absolutely) in a great variety of applications and with many implications (as… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not τίς (tís, G5101) — an interrogative pronoun, who, which or what (in direct or indirect questions) ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ὅς (hós, G3739) — the relatively (sometimes demonstrative) pronoun, who, which, what, that λαλέω (laléō, G2980) — to talk, i.e. utter words
Open source ↗οὖν (oûn, G3767) — (adverbially) certainly, or (conjunctionally) accordingly ἔπω (épō, G2036) — to speak or say (by word or writing) Ἰησοῦς (Iēsoûs, G2424) — Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… πάλιν (pálin, G3825) — (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally)… ἀμήν (amḗn, G281) — properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as… λέγω (légō, G3004) — properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or… ὑμῖν (hymîn, G5213) — to (with or by) you ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because ἐγώ (egṓ, G1473) εἰμί (eimí, G1510) — I exist (used only when emphatic) θύρα (thýra, G2374) — a portal or entrance (the opening or the closure, literally or figuratively) πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or…
Open source ↗πᾶς (pâs, G3956) — all, any, every, the whole ὅσος (hósos, G3745) — as (much, great, long, etc.) as ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) πρό (pró, G4253) — "fore", i.e. in front of, prior (figuratively, superior) to ἐμοῦ (emoû, G1700) — of me εἰσί (eisí, G1526) — they are κλέπτης (kléptēs, G2812) — a stealer (literally or figuratively) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… λῃστής (lēistḗs, G3027) — a brigand ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or… ἀκούω (akoúō, G191) — to hear (in various senses) οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the…
Open source ↗ἐγώ (egṓ, G1473) εἰμί (eimí, G1510) — I exist (used only when emphatic) θύρα (thýra, G2374) — a portal or entrance (the opening or the closure, literally or figuratively) διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) ἐμοῦ (emoû, G1700) — of me ἐάν (eán, G1437) — a conditional particle; in case that, provided, etc.; often used in connection with other… τὶς (tìs, G5100) — some or any person or object εἰσέρχομαι (eisérchomai, G1525) — to enter (literally or figuratively) σώζω (sṓzō, G4982) — to save, i.e. deliver or protect (literally or figuratively) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ἐξέρχομαι (exérchomai, G1831) — to issue (literally or figuratively) εὑρίσκω (heurískō, G2147) — to find (literally or figuratively) νομή (nomḗ, G3542) — pasture, i.e. (the act) feeding (figuratively, spreading of a gangrene), or (the food)…
Open source ↗κλέπτης (kléptēs, G2812) — a stealer (literally or figuratively) ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not εἰ μή (ei mḗ, G1508) — if not ἵνα (hína, G2443) — compare G3588 (ὁ)); in order that (denoting the purpose or the result) κλέπτω (kléptō, G2813) — to filch καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… θύω (thýō, G2380) — properly, to rush (breathe hard, blow, smoke), i.e. (by implication) to sacrifice… ἀπόλλυμι (apóllymi, G622) — to destroy fully (reflexively, to perish, or lose), literally or figuratively ἐγώ (egṓ, G1473) ἔχω (échō, G2192) — to hold (used in very various applications, literally or figuratively, direct or remote;… ζωή (zōḗ, G2222) — life (literally or figuratively) περισσός (perissós, G4053) — superabundant (in quantity) or superior (in quality); by implication, excessive;…
Open source ↗ἐγώ (egṓ, G1473) εἰμί (eimí, G1510) — I exist (used only when emphatic) καλός (kalós, G2570) ποιμήν (poimḗn, G4166) — a shepherd (literally or figuratively) τίθημι (títhēmi, G5087) — to place (in the widest application, literally and figuratively; properly, in a passive… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ψυχή (psychḗ, G5590) — breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient… ὑπέρ (hypér, G5228) — "over", i.e. (with the genitive case) of place, above, beyond, across, or causal, for the… πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or…
Open source ↗δέ (dé, G1161) — but, and, etc. ὤν (ṓn, G5607) — being μισθωτός (misthōtós, G3411) — a wage-worker (good or bad) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not ποιμήν (poimḗn, G4166) — a shepherd (literally or figuratively) ὅς (hós, G3739) — the relatively (sometimes demonstrative) pronoun, who, which, what, that ἴδιος (ídios, G2398) — pertaining to self, i.e. one's own; by implication, private or separate πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or… εἰσί (eisí, G1526) — they are θεωρέω (theōréō, G2334) — to be a spectator of, i.e. discern, (literally, figuratively (experience) or intensively… λύκος (lýkos, G3074) — a wolf ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) ἀφίημι (aphíēmi, G863) — an intensive form of , to go); to send forth, in various applications (as follow)
Open source ↗δέ (dé, G1161) — but, and, etc. μισθωτός (misthōtós, G3411) — a wage-worker (good or bad) φεύγω (pheúgō, G5343) — to run away (literally or figuratively); by implication, to shun; by analogy, to vanish ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because ἐστί (estí, G2076) — he (she or it) is; also (with neuter plural) they are καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… μέλω (mélō, G3199) — to be of interest to, i.e. to concern (only third person singular present indicative used… οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not περί (perí, G4012) — properly, through (all over), i.e. around; figuratively with respect to; used in various… πρόβατον (próbaton, G4263) — something that walks forward (a quadruped), i.e. (specially), a sheep (literally or…
Open source ↗ἐγώ (egṓ, G1473) εἰμί (eimí, G1510) — I exist (used only when emphatic) καλός (kalós, G2570) ποιμήν (poimḗn, G4166) — a shepherd (literally or figuratively) καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… γινώσκω (ginṓskō, G1097) — to "know" (absolutely) in a great variety of applications and with many implications (as… ἐμός (emós, G1699) — my ὑπό (hypó, G5259) — under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or…
Open source ↗Cross-references
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Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves.
Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
No one takes this honor upon himself; he must be called by God, just as Aaron was.
Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves.
In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
“Indeed,” declares the LORD, “I am against those who prophesy false dreams and retell them to lead My people astray with their reckless lies. It was not I who sent them or commanded them, and they are of no benefit at all to these people,” declares the LORD.
Concerning this salvation, the prophets who foretold the grace to come to you searched and investigated carefully,
And how can they preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!”
Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.”