Joh 10:7-18 | 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 10:7-18

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.

But that he may steal, and kill, and destroy ( ε μη ινα κλεψη κα θυση κα απολεση ). Literally, "except that" ( ε μη ) common without (Mt 12:4) and with verb (Ga 1:7), "if not" (literally), followed here by final ινα and three aorist active subjunctives as sometimes by οταν (Mr 9:9) or οτ (2Co 12:13). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster.

I came that they may have life ( εγω ηλθον ινα ζωην εχωσιν ). In sharp contrast ( εγω ) as the good shepherd with the thieves and robbers of verse 1 came Jesus. Note present active subjunctive ( εχωσιν ), "that they (people) may keep on having life (eternal, he means)" as he shows in 10:28. He is "the life" (14:6).

And may have it abundantly ( κα περισσον εχωσιν ). Repetition of εχωσιν (may keep on having) abundance ( περισσον, neuter singular of περισσος ). Xenophon (Anab. VII. vi. 31) uses περισσον εχειν, "to have a surplus," true to the meaning of overflow from περ (around) seen in Paul's picture of the overplus ( υπερεπερισσευσεν in Ro 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.

I am the good shepherd ( εγω ειμ ο ποιμην ο καλος ). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses 2ff. Vulgate pastor bonus. Philo calls his good shepherd αγαθος, but καλος calls attention to the beauty in character and service like "good stewards" (1Pe 4:10), "a good minister of Christ Jesus" (1Ti 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Lu 8:15). "Beauty is as beauty does." That is καλος.

Layeth down his life for his sheep ( την ψυχην αυτου τιθησιν υπερ των προβατων ). For illustration see 1Sa 17:35 (David's experience) and Isa 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has ψυχην κατεθετο (he laid down his life, i.e. died). In Jud 12:3 εθηκα την ψυχην means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of υπερ here (over, in behalf of, instead of), but in the papyri υπερ is the usual preposition for substitution rather than αντ. This shepherd gives his life for the sin of the world (1:29; 1Jo 2:2).

He that is a hireling ( ο μισθωτος ). Old word from μισθοω, to hire (Mt 20:1) from μισθος (hire, wages, Lu 10:7), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" ( ο μισθωτος κα ουκ ων ποιμην ). Note ουκ with the participle ων to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος in verse 1 (conceived case). See same contrast in 1Pe 1:8 between ουκ ιδοντες and μη ορωντες. The hireling here is not necessarily the thief and robber of verses 1, 8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1Pe 5:2).

Whose own ( ου ιδια ). Every true shepherd considers the sheep in his care "his own" ( ιδια ) even if he does not actually "own" them. The mere "hireling" does not feel so.

Beholdeth ( θεωρε ). Vivid dramatic present, active indicative of θεωρεω, a graphic picture.

The wolf coming ( τον λυκον ερχομενον ). Present middle predicate participle of ερχομα.

Leaveth the sheep, and fleeth ( αφιησιν τα προβατα κα φευγε ). Graphic present actives again of αφιημ and φευγω. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Mt 10:6 where Jesus says: "Behold I send you forth as sheep in the midst of wolves."

And the wolf snatcheth them and scattereth them ( κα ο λυκος αρπαζε κα σκορπιζε ). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω see Joh 6:15; Mt 11:12, and for σκορπιζω, late word (Plutarch) for the Attic σκεδαννυμ, see Mt 12:30. It occurs in the vision of Ezekiel (Eze 34:5) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses αρπαζω in 10:29 where no one is able "to snatch" one out of the Father's hand.

Because he is a hireling ( οτ μισθωτος εστιν ). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf.

And careth not for the sheep ( κα ου μελε αυτω περ των προβατων ). Literally, "and it is no care to him about the sheep." This use of the impersonal μελε (present active indicative) is quite common, as in Mt 22:16. But God does care (1Pe 5:7).

I am the good-shepherd ( εγω ειμ ο ποιμην ο καλος ). Effective repetition.

And mine own know me ( κα γινωσκουσιν με τα εμα ). Jesus as the Good Shepherd knows his sheep by name as he had already said (verse 3) and now repeats. Yes, and they know his voice (verse 4), they have experimental knowledge ( γινωσκω ) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.

And I know the Father ( καγω γινωσκω τον πατερα ). Hence he is qualified to reveal the Father (1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Mt 11:27; Lu 10:22; Joh 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd's voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings.

And I lay down my life for the sheep ( κα την ψυχην μου τιθημ υπερ των προβατων ). This he had said in verse 11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers.

Other sheep ( αλλα προβατα ). Sheep, not goats, but "not of this fold" ( εκ της αυλης ταυτης ). See verse 1 for αυλη. Clearly "his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere" (Westcott). Christ's horizon takes in all men of all races and times (Joh 11:52; 12:32). The world mission of Christ for all nations is no new idea with him (Mt 8:11; Lu 13:28). God loved the world and gave his Son for the race ( Jον 3:16 ),

Them also I must bring ( κακεινα δε με αγαγειν ). Second aorist active infinitive of αγω with δε expressing the moral urgency of Christ's passion for God's people in all lands and ages. Missions in Christ's mind takes in the whole world. This is according to prophecy (Isa 42:6; 49:6; 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (Joh 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension.

And they shall hear my voice ( κα της φωνης μου ακουσοντα ). Future middle indicative of ακουω with the genitive φωνης. These words read like a transcript from the Acts and the Epistles of Paul (Ro 9-11 in particular). See especially Paul's words in Ac 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him.

And they shall become one flock, one shepherd ( κα γενησοντα μια ποιμνη, εις ποιμην ). Future middle indicative of γινομα, plural, not singular γενησετα as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη (old word, contraction of ποιμενη from ποιμην, shepherd), as in Mt 26:31, and αυλη (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη and πομνιον has helped Roman Catholic assumptions. Christ's use of "flock" ( ποιμνη ) here is just another metaphor for kingdom ( βασιλεια ) in Mt 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Eph 2 for this same idea. There is only the one Great Shepherd of the sheep (Heb 13:20), Jesus Christ our Lord.

For this reason ( δια τουτο ). Points to the following οτ clause. The Father's love for the Son is drawn out (Joh 3:16) by the voluntary offering of the Son for the sin of the world (Ro 5:8). Hence the greater exaltation (Php 2:9). Jesus does for us what any good shepherd does (10:11) as he has already said (10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Heb 9:14).

That I may take it again ( ινα παλιν λαβω αυτην ). Purpose clause with ινα and second aorist active subjunctive of λαμβανω. He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before" (Bernard). The Father raised Jesus from the dead (Ac 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods).

No one taketh it away from me ( ουδεις αιρε αυτην απ' εμου ). But Aleph B read ηρεν (first aorist active indicative of αιρω, to take away), probably correct (Westcott and Hort). "John is representing Jesus as speaking sub specie aeternitatis" (Bernard). He speaks of his death as already past and the resurrection as already accomplished. Cf. Joh 3:16.

Of myself ( απ' εμαυτου ). The voluntariness of the death of Jesus repeated and sharpened. D omits it, probably because of superficial and apparent conflict with 5:19. But there is no inconsistency as is shown by Joh 3:16; Ro 5:8. The Father "gave" the Son who was glad to be given and to give himself.

I have power to lay it down ( εξουσιαν εχω θεινα αυτην ). Εξουσια is not an easy word to translate (right, authority, power, privilege). See 1:12. Restatement of the voluntariness of his death for the sheep.

And I have power to take it again ( κα εξουσιαν εχω παλιν λαβειν αυτην ). Note second aorist active infinitive in both cases ( θεινα from τιθημ and λαβειν from λαμβανω ), single acts. Recall 2:19 where Jesus said: "And in three days I will raise it up." He did not mean that he will raise himself from the dead independently of the Father as the active agent (Ro 8:11).

I received from my Father ( ελαβον παρα του πατρος μου ). Second aorist active indicative of λαμβανω. He always follows the Father's command ( εντολη ) in all things (12:49f.; 14:31). So now he is doing the Father's will about his death and resurrection.