John 10 - ESV MacArthur Study Bible

10:1 sheepfold. Jesus spoke in vv. 1–30 using a lengthy illustration drawn from the tending of sheep. The sheep were kept in a pen, which had a gate through which the sheep entered and departed. The shepherd engaged a “gatekeeper” (v. 3) or “hired hand” (v. 12) as an undershepherd to guard the gate. But those who wanted to steal or harm the sheep would attempt entrance by another way. The words of Ezek. 34 most likely form the background to Jesus’ teaching since God decried the false shepherds of Israel (i.e., the spiritual leaders of the nation) for not caring properly for the flock of Israel (i.e., the nation). The Gospels themselves contain extensive sheep/shepherd imagery (see Matt. 9:36; Mark 6:34; 14:27; Luke 15:1–7).

10:1–39 Jesus’ discourse on himself as the “good shepherd” flowed directly from Ch. 9, as Jesus continued to talk to the very same people. The problem of Ch. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of the Messiah (9:39–41). In Ch. 10, Jesus declared himself to be the “good shepherd” who was appointed by his Father as Savior and King, in contrast to the false shepherds of Israel who were self-appointed and self-righteous (Ps. 23:1; Isa. 40:11; Jer. 3:15; cf. Isa. 56:9–12; Jer. 23:1–4; 25:32–38; Ezek. 34:1–31; Zech. 11:16).

10:3 the gatekeeper. The gatekeeper was a hired undershepherd who recognized the true shepherd of the flock, opened the gate for him, assisted the shepherd in caring for the flock, and especially guarded them at night. The sheep hear his voice. Near Eastern shepherds stand at different locations outside the sheep pen, sounding out their own unique calls, which their sheep recognize. As a result, the sheep gather around the shepherd. he calls his own sheep by name. This shepherd goes even further by calling each sheep by its own special name. Jesus’ point is that he comes to the fold of Israel and calls out those who belong to him. In some way, they are already his sheep before he calls them by name (see vv. 25–27; 6:37,39,44, 64–65; 17:6,9,24; 18:9).

10:4–5 In contrast to Western shepherds who drive their flocks from the behind, Near Eastern shepherds lead their sheep, using their voice to prompt the sheep to follow. NT spiritual leadership is always by example, i.e., a call to imitate conduct (cf. 1 Tim. 4:12; 1 Pet. 5:1–3).

10:6 figure of speech. This phrase conveys the idea that something cryptic or enigmatic is intended in it. It occurs again in 16:25,29 but not in the Synoptics. Having given the illustration (vv. 1–5), Jesus then began to draw salient spiritual truth from it.

10:7–10 I am the door. This is the third of seven “I am” statements of Jesus (see 6:35; 8:12). Here, he changes the metaphor slightly. While in 10:1 he was the shepherd, here he is the gate. While in vv. 1–5, the shepherd led the sheep out of the sheepfold, here he is the entrance to the fold (v. 9) that leads to proper pasture. This section echoes Jesus’ words in 14:6 that he is the only way to the Father. His point is that he serves as the sole means to approach the Father and partake of God’s promised salvation. As some Near Eastern shepherds slept in the gateway to guard the sheep, Jesus here pictures himself as the gate.

10:9–10 These two verses are a proverbial way of insisting that belief in Jesus as the Messiah and Son of God is the only way of being “saved” from sin and hell and receiving eternal life. Only Jesus Christ is the one true source for the knowledge of God and the one basis for spiritual security.

10:11 lays down his life for the sheep. This is a reference to Jesus’ substitutionary death for sinners on the cross. Cf. v. 15; 6:51; 11:50–51; 17:19; 18:14.

10:11–18 Jesus picked up another expression from vv. 1–5, i.e., he is the “good shepherd” in contrast to the present evil leadership of Israel (9:40–41). This is the fourth of seven “I am” statements of Jesus (see 10:7,9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hired hand” who cares only for self-interest.

10:12 sees the wolf coming . . . flees. The hired hand likely represents religious leaders who pretend to care for the flock in good times but who abandon the sheep when danger comes. They stand in contrast to Jesus, who laid down his life for his flock (see 15:13).

10:16 not of this fold. This refers to Gentiles who will respond to his voice and become a part of the church (cf. Rom. 1:16). Jesus’ death was not only for Jews (see notes on John 10:1,3), but also for non-Jews whom he will make into one new body, the church (see notes on 11:51–52; cf. Eph. 2:11–22).

10:17–18 take it up again. Jesus repeated this phrase twice in these two verses indicating that his sacrificial death was not the end. His resurrection followed in demonstration of his messiahship and deity (Rom. 1:4). His death and resurrection resulted in his ultimate glorification (John 12:23; 17:5) and the outpouring of the Holy Spirit (7:37–39; cf. Acts 2:16–39).

10:19–21 The Jews once again had a mixed reaction to Jesus’ words (see 7:12–13). While some charged him with demon possession (see 7:20; 8:48; cf. Matt. 12:22–32), others concluded his works and words were a demonstration of God’s sanction upon him.

10:22 Feast of Dedication. The Jewish celebration of Hanukkah, which celebrates the Israelite victory over the Syrian leader Antiochus Epiphanes, who persecuted Israel. In c. 170 bc he conquered Jerusalem and desecrated the Jewish temple by setting up a pagan altar to displace the altar of God. Under the leadership of an old priest named Mattathias (his family name was called the Hasmoneans), the Jews fought guerrilla warfare (known as the Maccabean Revolt—166–142 bc) against Syria and freed the temple and the land from Syrian dominance until 63 bc when Rome (Pompey) took control of the region. It was in 164 bc on 25 Chislev (December approximately), that the Jews liberated the temple and rededicated it. The celebration is also known as the “Feast of Lights” because of the lighting of lamps and candles in Jewish homes to commemorate the event. It was winter. John indicated by this phrase that the cold weather drove Jesus to walk on the eastern side of the temple in the sheltered area of Solomon’s porch, which after the resurrection became the regular gathering place of Christians where they would proclaim the gospel (see Acts 3:11; 5:12).

10:24 tell us plainly. In light of the context of vv. 31–39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted him to declare openly that he was the Messiah in order to justify attacking him.

10:26–27 This clearly indicates that God has chosen his sheep and it is they who believe and follow (see notes on vv. 3,16; cf. 6:37–40,44,65).

10:28–29 Jesus’ sheep are secure because he is the good shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1,8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep’s security, for no one is able to steal from God, who is in sovereign control of all things (Col. 3:3). See notes on Rom. 8:31–39. No stronger passage in the OT or NT exists for the absolute, eternal security of every true Christian.

10:30 I and the Father are one. Both Father and Son are committed to the perfect protection and preservation of Jesus’ sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17–23; 17:22).

10:31 For the third time John records that the Jews attempted to stone Jesus (see 5:18; 8:59). Jesus’ assertion (10:30) that he was One with the Father affirmed his claim to deity and caused the Jews to seek his execution (v. 33). Although the OT permitted stoning in certain instances (e.g., Lev. 24:16), the Romans reserved the right of capital punishment for themselves (John 18:31). Nevertheless, out-of-control Jews attempted a mob action in lieu of legal proceedings (see Acts 7:54–60).

10:33 make yourself God. There was no doubt in the minds of those Jews that Jesus was claiming to be God (cf. 5:18).

10:34–36 Quoted from Ps. 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. This is an argument from the lesser to the greater. If mere humans could, in some sense, be referred to as “gods,” why would anyone object to the Son of God himself being called by that title?

10:35 Scripture cannot be broken. An affirmation of the absolute accuracy and authority of Scripture (see notes on Matt. 5:17–19).

10:38 believe the works. Jesus did not expect to be believed merely on his own assertions. Since he did the same things that the Father does (see notes on 5:19), his enemies should consider this in their evaluation of him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10–11).

10:40 He went away again across the Jordan. Because of the increasing hostility (see v. 39), Jesus went from the region of Judea into the unpopulated area across the Jordan. to the place where John had been baptizing. Cf. Matt. 3:1–6; Mark 1:2–6; Luke 3:3–6. This is probably a reference to either Perea or Batanea, the general area in the tetrarchy of Philip in the east and northeast of the Sea of Galilee. The statement is ironic, since the area where John first began became the last area in which Jesus stayed before he left for Jerusalem and crucifixion. The people remembered John’s testimony to Christ and affirmed their faith in him (John 10:41–42).