John 10 - NKJV MacArthur Study Bible

10:1 sheepfold. Jesus spoke in vv. 1–30 using a sustained metaphor based on first century sheep ranching. The sheep were kept in a pen, which had a gate through which the sheep entered and left. The shepherd engaged a “doorkeeper” (v. 3) or “hireling” (v. 12) as an undershepherd to guard the gate. The shepherd entered through that gate. He whose interest was stealing or wounding the sheep would choose another way to attempt entrance. 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 chap. 9, as Jesus continued to talk to the very same people. The problem of chap. 9 was that Israel was led by false shepherds who drew them astray from the true knowledge and kingdom of Messiah (9:39–41). In chap. 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; Is. 40:11; Jer. 3:15; cf. Is. 56:9–12; Jer. 23:1–4; 25:32–38; Ezek. 34:1–31; Zech. 11:16).

10:3 the doorkeeper. The doorkeeper 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 His own sheep individually to come into His own messianic fold. The assumption is that they are already in some way His sheep even 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 Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on. This draws a remarkable picture of the master/disciple relationship. 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 illustration. The word here is best translated “illustration” or “figure of speech” and 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 7 “I AM” statements of Jesus (see 6:35; 8:12). Here, He changes the metaphor slightly. While in vv. 1–5 He was the shepherd, here He is the gate. While in vv. 1–5, the shepherd led the sheep out of the pen, here He is the entrance to the pen (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 gives 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 7 “I AM” statements of Jesus (see vv. 7, 9; 6:35; 8:12). The term “good” has the idea of “noble” and stands in contrast to the “hireling” who cares only for self-interest.

10:12 sees the wolf coming…flees. The hireling (or, hired hand) likely represents religious leaders who perform their duty in good times but who never display sacrificial care for the sheep in times of danger. 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 vv. 1, 3), but also 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 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 (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 ca. 170 B.C. 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 B.C.) against Syria and freed the temple and the land from Syrian dominance until 63 B.C. when Rome (Pompey) took control of Palestine. It was in 164 B.C. on 25 Chislev (Dec. 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 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 The security of Jesus’ sheep rests with Him as 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 My 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 (v. 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 (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. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God Himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that He is “the Son of God” (v. 36)?

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 beyond 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 was baptizing at first. 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 E and NE 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 (vv. 41, 42).