John 10 - NIV Biblical Theology Study Bible
10:1 sheep pen. Probably a large enclosure where several families kept their sheep. thief . . . robber. Symbolizes the Pharisees, who belittle and expel the sheep (see, e.g., how they treat the healed man in ch. 9).
10:1–21 The Good Shepherd and His Sheep. Jesus uses a Palestinian sheep-farming metaphor (vv. 1–5) and expands three features in it: the gate (vv. 7–10), the shepherd (vv. 11–18), and his own sheep (vv. 26–30). The most important background for this metaphor is Ezek 34, where God berates Israel’s false shepherds for fleecing God’s sheep rather than guarding, guiding, and nurturing them (cf. Isa 56:11; Jer 23:1–4; Zech 11). God is the ultimate shepherd of his people (Pss 23:1; 80:1; Isa 40:11).
10:2 shepherd. Symbolizes Jesus (vv. 11,14,16).
10:3 gatekeeper. A hired undershepherd who guards the gate and opens it for the sheep’s shepherd (vv. 12–13). listen to his voice. Presupposes that several flocks are in the fold (see note on v. 1); the shepherd calls out his sheep. his own. The sheep belong to the shepherd before he calls them (cf. vv. 26–29; 6:37,39,44, 64–65; 17:6,9,24; 18:9). by name. Individually. leads them out. Jesus calls out his own flock out of the sheep pen of Judaism (see v. 16; cf. Num 27:15–17).
10:4 follow. Pictures the master-disciple relationship. Shepherds led their sheep; they did not drive them.
10:6 did not understand. See Introduction: Characteristics and Themes, 7.
10:7 I am. See note on 6:35. gate. Symbolizes security and plenty (vv. 9–10). Cf. Ps 118:20.
10:7–10 Expands the gate metaphor in vv. 1–5.
10:8 All who have come before me. False shepherds (see note on vv. 1–21), including Messianic pretenders who falsely promised the people freedom (e.g., Acts 5:36–37; 21:38). Jesus promises a different kind of freedom (see notes on 8:32,34,36).
10:9 through me. Jesus is the only way his sheep may experience his safe fold and luxurious pasture (14:6).
10:10 life . . . to the full. Fat, contented, safe, flourishing sheep symbolize life at its best.
10:11 I am. See note on 6:35. good shepherd. In contrast to the hired hand, who cares more about his own well-being (vv. 12–13). lays down his life. Willingly (v. 18) risks his life for (e.g., 1 Sam 17:34–37). Shepherds never intended to die in this way, but Jesus did (15:13). for the sheep. A sacrificial death in their place: the sheep are in mortal danger, and the shepherd dies in order to save his sheep. That is why this shepherd is “good” (“great” in Heb 13:20).
10:14 See note on v. 11. know . . . know. Experiential mutual knowledge (presupposed in vv. 3–4), which is grounded in the Father and Son’s relationship (17:21).
10:16 other sheep. Those outside the sheep pen of Judaism, i.e., Samaritans and Gentiles (see note on v. 3; see also 11:51–52; Isa 56:8). God will accomplish his worldwide saving purpose (Rev 5:9). one flock. See Eph 2:11–22; see also “People of God.”
10:17 only to. Or “in order to.”
10:18 Jesus willingly died according to the Father’s plan (Acts 2:23; 4:27–28).
10:19–21 See 7:12, 40–43; 9:16. See note on 5:23.
10:22 Festival of Dedication. See NIV text note. Commemorated Judas Maccabeus’s rededicating the temple in 165 BC after Antiochus IV Epiphanes profaned it in 167 BC (see “The Time Between the Testaments”).
10:22–42 Further Conflict Over Jesus’ Claims. By claiming to be both the Messiah and Son of God, Jesus engenders open opposition. Verses 40–42 close a large inclusio (a literary device where a section of text is bracketed): Jesus’ public ministry begins and ends with the witness of John the Baptist (1:19—10:42).
10:23 Solomon’s Colonnade. See note on Acts 3:11.
10:24 plainly. The Jews seek an unambiguous statement that would incriminate Jesus, who gives them far more (v. 30; see v. 33).
10:25 I did tell you. All of Jesus’ words and deeds pointed in that direction. works. See note on 5:36.
10:26 not my sheep. Explains why many do not follow Jesus. This does not reduce their moral responsibility; it indicts them.
10:27 See vv. 3–4,14,16.
10:28 eternal life. See note on 3:15. perish. See note on 3:16. no one will snatch them out of my hand. Jesus powerfully keeps his sheep from harm (e.g., vv. 1,8,11). Their security rests with the good shepherd, who faithfully fulfills his mission to preserve everyone the Father has given to him (6:37–40).
10:29 greater than all. Therefore, no force or person can sever the relation between the true believer and Jesus. There can be no greater security (Col 3:3).
10:30 one. The Greek is neuter: “one thing,” not “one person.” Starting with 1:1, the entire book distinguishes between the Father and Son as distinct persons (e.g., the Father sends the Son, and the Son prays to the Father). But they are perfectly unified in essence, will, and action so that what Jesus does, the Father does, and vice versa (see 5:19–30 and notes; see also v. 38).
10:31 stone him. See note on 8:59.
10:33 claim to be God. See notes on 5:18,23. The irony is that Jesus is not a man who makes himself God but is God who became a man (see 1:14 and note).
10:34–36 Jesus quotes Ps 82:6 to question their umbrage: “gods” can refer to others than God himself, so if God called humans “gods” and “sons of the Most High” (i.e., sons of God) in some sense, on what Scriptural basis can the Jews charge that Jesus—whom the Father sent—is necessarily guilty of blasphemy when he says that he is God’s Son?
10:35 set aside. Annulled or proved false. Scripture is completely authoritative and reliable.
10:36 set apart as his very own and sent. See note on 3:17; cf. 17:17–19.
10:37–38 Reiterates the argument in v. 25.
10:38 the Father is in me, and I in the Father. Explains v. 30; developed in 14:10–11; 17:21.
10:39 escaped. Because his hour had not yet come (see note on 2:4; cf. 7:30,44; 8:20,59).
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