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Gospel of John - Chapter 10
- Probably not such an abrupt change, but serves as commentary on chapter 9, which was about the
miserable shepherding by the blind guides who failed to recognise the leading light that is Jesus and who
cast out the one (blind) man who did accept the light. In Ezek 34:1-16, 30-31, the authorities has become
irresponsible, so God would become the shepherd himself - seen as coming true in Jesus. Temporal shift
from Tabernacles to Hanukkah could be at beginning of chapter 10, or even 9, or at v 22.
- Shepherd metaphor well known in OT, but theme of shepherd laying down his life, mentioned several
times, is new. Jesus is also the gate, keeping out marauders, but enabling access to good pasture. These
metaphors, and the vine in 15:1-17, are the closest John comes to the parables of the synoptics.
- 1 Anyone who does not enter through Jesus is a wrongdoer. Who is referred to? What is stolen? Warns
those (we) who think they “see”, that perhaps - like the Pharisees - they (we) should not be so quick to
claim exemption as insiders who understand Jesus. Implies those who lead astray are the
Judeans/Pharisees (Cf Num 27:16-18; Ps 100:3; Jer 23:1-4; Ezek 34:2-15; Mic 3; Zech 10). The entry
other than by the gate is via the temple-state system and its succeeding synagogue-Torah, which robs the
poor.
- 3 The flock spontaneously know his voice and follow him, as the blind man recognised Jesus. The
“gatekeeper” is not further explained. Movement is now outwards, rather than entry as in vv 1-2.Cf 5:28-29: those in the grave will hear the voice of the Son of God and come out - “in” is death, “out” is eternal
life.
- 4 They must choose to follow him, or not. They cannot follow both, calling in different directions.
- 5 They will not respond to the voice of alien strangers but will run away from - Pharisees. Not
surprising, if they are both thieves and robbers - the latter violent, and so life-threatening.
- 6 “figure of speech” is similar idea to “parable” in the synoptics. It prevents those “outside” from
understanding and repenting, while the disciple does understand.
- 7 Here the gate is for the shepherd to come to the sheep.
- 8 “before me” is omitted in many early MS.
- 9 Here the gate is for the sheep to come in and go out. (Cf Ps 119(118):20) Authentic pastors are only
those admitted by Jesus. (Or - from a Johannine viewpoint - could be seen as a criticism of other
Christians who have introduced human shepherds to rival Jesus). Pharisees do not come through Jesus
and are thieves. Those who enter through Jesus will have life (Mic 2:12-13 makes sense of the “in/out”
of vv 1-5: God gathers in to community and then leads out in mission): Jesus is the water of life, the
bread of life, the gate of life. John insists that Jesus is the only way.
- 10 Thief comes to steal - as the temple-state does, kill - as Jesus will be - and destroy - as those who
believe are destroyed by expulsion. Contrasts with the life in abundance offered by Jesus.
- 11 Title “Good Shepherd” first introduced: “good” means ideal, model. But if the “good” shepherd lays
down his life, what will become of the sheep? A question that plagues the disciples during the Last
Supper.
- 12 The hirelings - Pharisees - have no loyalty to the sheep. Contrasts two styles of leadership which co-exist but are irreconcilable.
- 14 The fourth “I AM” in 8 verses. The faithful shepherd, like David, protects his sheep: knowing them
and loving them moves him to lays down his life for them.
- 15 Repeats v 11, suggesting that laying down of life is both an expression of love for the sheep and of
intimacy with the Father - not his will, but the will of the one who sent him.
- 16 “Other sheep” not in John’s community, who will hear his voice and believe in him, are also loved.
Could be the “dispersed children” of 11:52, or apostolic Christians at odds with John’s community. Or
reflect the future mission to the Gentiles/Greeks (7:35; 12:20-22), or other Christian communities,
especially those based on Peter (21:15-19), who is titled shepherd. May imply that division among Jesus’
followers was a problem.
- 17 Jesus laying down his life makes possible the leading of the one flock. An act of love, contrasts with
simple obedience (Phil 2:8, Rom 5:19, Heb 5:8). But the love both of the Father and of the Son are not
unconditional: the beloved must witness to their faith by laying down their lives and trusting that they
will be received into eternal life. Also emphasises that Jesus dies, in contrast to docetism in which the
“spiritual essence” of Christ never suffers death. Voluntary act, so Jesus not a criminal which could
argue against unity with the Father.
- 18 No one forces death on Jesus. Jesus power over death is a frequent theme in John’s Gospel. He has
power also to take up his life, although the Father brings about the Resurrection (Acts 2:24; 4:10; Rom
1:4; 4:24-25), and here is added “This command I have received from my Father”.
- 19 Again Jesus’ words divide opinion: is he possessed by a devil or do his actions of healing the blind
show otherwise? Jesus words make no sense, but they can find no fault with his works. By whose power
does he heal? How to reconcile Jesus doing the work of God (Ps 146:8) with speaking as if possessed?
Emphasises that Jesus’ claims are understood. But no reply the Pharisees do not address him directly
ever again. Note it is the Judeans who are divided - are some who had begun to follow him now ceasing
to do so?
- 21 Again his words cause division Reference to chap 9 suggests this chapter is intended to be here.
- 22 Hanukkah celebrates the re-dedication of the temple in 164AD (1Macc 4:52-59; 2Macc 10:5-8) after
its profanation by Antiochus IV (Dan 11:31; 1 Macc 1:59); another “lights” ceremony like Tabernacles,
but in December, 3 months later. Solomon’s Portico is on east side of Temple, overlooking Kidron
Valley. Christians later gathered and disputed here (Acts 3:11-4:4, 5:12). The last of the feasts re-interpreted and replaced by Jesus. The references to Hanukkah and to Solomon’s Portico recall the
entire history of the Jerusalem Temple from its foundation by Solomon to its destruction in AD70.
- 24 Again the issue of who Jesus is - is he the Messiah (Ezek 34)? And is God Jesus’ Father in a unique
way? No open confession has yet been made before the Jewish authorities. Are they hoping to trap him?
Jesus offers proofs: his works done through the Father. Question same as in Lk 22:66-71. Jesus’ answers
to unbelievers supported by witnesses: to believers he is unequivocal - Cf 4:25-26, 9:36-37.
- 25 Cf 8:25, although somewhat evasive. His answer is enough for a believer, but no help at all for
unbelievers.
- 26 References to sheep metaphor supports view that those encircling him have been listening from
beginning of chapter 9, are loyal to the hired shepherds, and are now seeking to trap him.
- 27 Perhaps an attempt to make sense of rejection and failed discipleship: only those called by the Father
believe (Cf 6:44, 6:65).
- 28 No can take his followers from him, nor from the Father (v 29).
- 29 Various translations including: “As for the Father, what he has given me is greater than all”; “My
Father is greater than all in what he has given me”.
- 30 The Father has given power over all things to the Son, so there is identity of power between Jesus and
his Father. Justifies v 29. Is reply to v 24, and they act accordingly.
- 31 The claim to be equal to God again cause the response to perceived blasphemy.
- 32 Brutal sarcasm mocking their supposed loyalty to the Torah.
- 33 For the first time the Jews say explicitly the basis of their plot, but adding that “making yourself God”
is blasphemy - even though Jesus has said it was not his making, but it is given by the Father.
- 34 Jesus challenges them with Scripture, Ps 82:6 (& Dt 1:17), which calls on judges to be “gods” because
they share in the divine work of judgement, as God’s agents. They are not consistent: they should base
their actions on all of scripture, not just those that suit their predispositions. We had better be familiar,
too, with the whole Bible, and be willing to change our minds on hearing unfamiliar texts.
- 35 Why then object if the Word-made-flesh is called God?
- 36 Jesus “consecrated”: the feast celebrates the Temple’s re-consecration: suggests Jesus is replacing this
Jewish institution too: after replacing temple (2:13-22), Lord of Sabbath (5:16-18); at Passover (ch 6) he
gives and becomes manna bread; at Tabernacles (ch 7-8) Jesus is the living water and the light of the
world; and now he replaces Hanukkah as the consecrated one. After the destruction of the Temple, and
expulsion of Christians from the synagogues, the author is saying “Fear not, Jesus is sufficient
replacement”. Jesus’ offered justification is for his claim to be God’s Son - from 5:25 - a long way back.
- 37 He has to show he is God’s agent: judge on my works - which flow from the Father.
- 39 They refuse to hear the voice of the shepherd, so he leaves them. Their opportunity ends.
- 40 Leaves Israel and goes back the way he came from Bethany across the Jordan (1:28).
- 41 Brief reference that outside Israel - the Promised Land - there was success: many accepted him; and a
final echo and completion of the Baptist’s “decreasing” (3:30) witness there. “Many there” - presumably
followers of John the Baptist - began to believe in him, doing what the Judeans would not do, and
allowed the Baptist to decrease. Contrasts with the hostilities in Jerusalem. “John performed no sign”
stresses inferior role of the Baptist. Jesus now positioned to move to Bethany (chap 11) and thence to
Jerusalem (12:12).
- 42 This may have once represented the end of Jesus public ministry, moving now to chapter 13. But now
chapters 11-12, with Lazarus, provide a transition, half-way between the Jordan and Jerusalem.