Joh 10:7-9 | RWP | e4.org | Therefore again ( ουν παλιν ). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. I am the door of the sheep ( εγω ειμ η θυρα των προβατων ). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual αυλη , the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse . This is a new idea, not in the previous story ( ). Moffatt follows the Sahidic in accepting ο ποιμην here instead of η θυρα , clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse . Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in . Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God ( ).

‏ John 10:7-9

Therefore again ( ουν παλιν ). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience.

I am the door of the sheep ( εγω ειμ η θυρα των προβατων ). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual αυλη, the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse 9. This is a new idea, not in the previous story (1-5). Moffatt follows the Sahidic in accepting ο ποιμην here instead of η θυρα, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse 1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mr 14:22. Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God (14:6).

Before me ( προ εμου ). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without προ εμου Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock. These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse 1. There had been numerous such impostors already (Josephus, Ant. XVIII. i. 6; War II. viii. I) and Jesus will predict many more (Mt 24:23f.). They keep on coming, these wolves in sheep's clothing (Mt 7:15) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" ( ουκ ηκουσαν αυτων τα προβατα ). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.

The door ( η θυρα ). Repeated from verse 7.

By me if any man enter in ( δι' εμου εαν τις εισελθη ). Condition of third class with εαν and second aorist active subjunctive of εισερχομα. Note proleptic and emphatic position of δι' εμου. One can call this narrow intolerance, if he will, but it is the narrowness of truth. If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in 5:23. He will say it again more sharply in 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today. Jesus offers the open door to "any one" ( τις ) who is willing ( θελε ) to do God's will (7:17).

He shall be saved ( σωθησετα ). Future passive of σωζω, the great word for salvation, from σως, safe and sound. The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance ( εισλευσετα ) and outgo ( εξελευσετα ), he will be at home in the daily routine (cf. Ac 1:21) of the sheltered flock.

And shall find pasture ( κα νομην ευρησε ). Future (linear future) indicative of ευρισκω, old word from νεμω, to pasture. In N.T. only here and 2Ti 2:17 (in sense of growth). This same phrase occurs in 1Ch 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd.