John 10 - ESV Study Bible

10:1 The sheepfold was commonly a courtyard near or beside a house and bordered by a stone wall, in which one or several families kept their sheep, although caves and other natural formations were also used. Such sheepfolds may or may not have a formal door and would be guarded at the entrance by a “gatekeeper” (v. 3), who would be hired to stand watch, or by the shepherd himself (cf. vv. 7–10). The word thief may focus on entering by covert means and robber on the use of violence (cf. Luke 10:30,36).

10:3–4 gatekeeper. See note on v. 1. Jesus’ phrases the sheep hear his voice (v. 3) and they know his voice (v. 4) repeat a common theme in John: people who truly belong to God listen to and believe in the words of Jesus (cf. 5:46–47; 8:37,45,47). On God’s appointing of human leaders to be “shepherds” of his people, see Num. 27:15–23; Isa. 63:11; Ezek. 34:1–24. Israel’s exodus from Egypt is at times portrayed in terms of a flock being led by its shepherd (Ps. 77:20; Isa. 63:11,14; cf. Ps. 78:52). OT prophetic literature envisioned a similar mode of end-time deliverance for God’s people (Mic. 2:12–13). On Christ as the true shepherd, see note on John 10:11.

10:7 I am the door of the sheep. Jesus is the only way by which one can become part of the people of God (i.e., Jesus’ flock). See also Ps. 118:20 and note on John 6:35.

10:8 All who came before me may hint at messianic pretenders who promised their followers freedom but instead led them into armed conflict and doom (cf. Acts 5:36–37; 21:38). thieves and robbers. See Ezek. 34:2–4 on Israel’s shepherds who have been feeding themselves but not the sheep; see also note on John 10:1.

10:9 door. The NT elsewhere speaks of “entering” God’s kingdom as through a door (e.g., Matt. 7:7,13; 18:8–9; 25:10 par.; Acts 14:22). Jesus’ language, will go in and out, echoes covenant terminology, especially the blessings for obedience in Deut. 28:6 (cf. Num. 27:16–17; Ps. 121:8). Find pasture conveys the assurance of God’s provision (cf. 1 Chron. 4:40; Ps. 23:2; Isa. 49:9–10; Ezek. 34:12–15).

10:10 Jesus’ promise of abundant life, which begins already in the here and now, brings to mind OT prophecies about abundant blessing (e.g., Ezek. 34:12–15, 25–31). Jesus calls his followers, not to a dour, lifeless, miserable existence that squashes human potential, but to a rich, full, joyful life, one overflowing with meaningful activities under the personal favor and blessing of God and in continual fellowship with his people.

10:11 I am the good shepherd. Another “I am” saying; see note on 6:35. In the OT, God as the true shepherd is contrasted with unfaithful shepherds who will be judged by him (Psalm 23; Isa. 40:11; Jer. 23:1–4; Ezekiel 34; Zech. 11:4–17; see note on John 10:8). But David or the Davidic Messiah is also depicted as a (good) shepherd (2 Sam. 5:2; Ps. 78:70–72; Ezek. 37:24; Mic. 5:4), as is Moses (Isa. 63:11; cf. Ps. 77:20). Jesus as God and man is the fulfillment of both of these themes. The reference to the “good shepherd” who lays down his life for the sheep calls to mind young David, who literally risked his life for his sheep (1 Sam. 17:34–37). But Jesus surpassed David in that he gave his life on the cross for his sheep. See also John 10:15.

10:16 The other sheep that are not of this fold (cf. v. 1) are Gentiles (cf. Isa. 56:8). The phrase one flock, one shepherd alludes to Ezek. 34:23; 37:24; but here Jesus applies it more broadly, as Jews and Gentiles will be united in one messianic community (cf. Matt. 28:18–20; Eph. 2:11–22).

10:17 I lay down my life that I may take it up again implies that Jesus voluntarily yielded up his life when he knew that his suffering was completed (see 19:30). It also implies that the divine nature of Christ was active in his resurrection: he was able to “take up” his life again.

10:20–21 The charge of demon possession (see note on 7:20) is contradicted by OT teaching that it is the Lord who gives sight to the blind (Ps. 146:8; cf. Ex. 4:11).

10:22 The eight-day Feast of Dedication celebrates the rededication of the Jewish temple in December 164 B.C., after its desecration by the Seleucid ruler Antiochus Epiphanes IV in 167 (1 Macc. 1:59).

10:23 On temple denoting the larger temple area, see note on 2:14. Probably because of the cold winter weather (see 10:22), Jesus did not teach out in the open but in the area called the colonnade (see note on 5:2) of Solomon. While this structure is not mentioned by name in other existing sources, it is likely that this should be identified with the stoa (covered walkway) on the eastern side of the Temple Mount, for it is here that the older parts of the temple were still remembered as Solomonic (cf. Josephus, Jewish Antiquities 20.220–221). Cf. Acts 3:11.

10:24–25 works. See note on 14:12. bear witness. See note on 5:31–47.

10:26–29 Those who belong to Jesus’ flock (i.e., those who are chosen by him) are those who believe. The reason people do not believe is because they are not among Jesus’ sheep, implying that God must first give them the ability to believe and make them part of his people with a new heart (see 1:13; 6:44). Eternal life (10:28) by definition can never be taken away (see note on 6:40), especially when Jesus’ sheep belong to him and to his Father. Snatch in 10:28 and 29 denotes the use of force (see note on v. 1). Note the contrast with the “hired hand” in vv. 12–13 who abandons the flock in times of danger (cf. Isa. 43:13).

10:30 Jesus’ claim that I and the Father are one (i.e., one entity—the Gk. is neuter; cf. 5:17–18; 10:33–38) echoes the Shema, the basic confession of Judaism, whose first word in Deut. 6:4 is shema‘ (Hb. “hear”). Jesus’ words thus amount to a claim to deity. Hence, the Jews pick up stones to put him to death. Jesus’ unity with the Father is later said to constitute the basis on which Jesus’ followers are to be unified (John 17:22). As in 1:1, here again the basic building blocks of the doctrine of the Trinity emerge: “I and the Father” implies more than one person in the Godhead, but “are one” implies that God is one being.

10:31 picked up stones again to stone him. See notes on 8:59; Acts 7:58.

10:32 For the “trial motif” in John, see note on 5:31–47.

10:34 Jesus’ point in quoting Ps. 82:6 is that if human judges (Ps. 82:2–4) can in some sense be called gods (in light of their role as representatives of God), this designation is even more appropriate for the one who truly is the Son of God (John 10:33, 35–36).

10:35 Scripture cannot be broken. Jesus is depending on just one word (“gods”) in the OT for his argument. When he says that Scripture “cannot be broken,” he implies that every single word in Scripture is completely true and reliable. His opponents do not differ with this high view of Scripture, either here or anywhere else in the Gospels.

10:36 The reference to Jesus having been consecrated for his mission echoes OT language regarding those appointed to an office, such as Jeremiah (Jer. 1:5) or the Aaronic priests (Ex. 28:41; 40:13; Lev. 8:30).

10:37–38 For Jesus’ works as witnesses to his deity, see note on 5:31–47.

10:40 across the Jordan. See note on 1:28.