John 10 (KJV)

John 10:1–10

The door of the sheep

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

Jesus describes a sheepfold: the shepherd enters by the door, the sheep know his voice, and he leads them out, while thieves climb in another way. When his hearers do not understand, Jesus explains: "I am the door." Those who enter through him will find pasture; he came so that they may have life in abundance.

What does this mean?

"Parable" in both translations renders a Greek word for a figure of speech or riddle, not the story-parables of the other Gospels. "Porter" (KJV) means gatekeeper. "More abundantly" means life in full measure.

Historical context

Sheep were often kept at night in walled pens, and a shepherd might lie across the entrance. Several flocks could share a fold, each recognising its own shepherd's call. In the Old Testament, Israel's leaders are often called shepherds, and Ezekiel 34 condemns bad shepherds who exploit the flock.

Why does it matter?

The discourse follows directly from chapter 9 with no break, so the "thieves" may hint at the leaders who threw out the healed man. "I am the door" is the third of John's "I am" sayings with an image.

Editorial notes, not scripture.

John 10:11–21

The good shepherd

I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

There was a division therefore again among the Jews for these sayings. And many of them said, He hath a devil, and is mad; why hear ye him? Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?

Jesus calls himself the good shepherd, who lays down his life for the sheep, unlike a hired hand who runs when the wolf comes. He knows his sheep and they know him, and he has other sheep, not of this fold, whom he will bring so there will be one flock. His hearers are divided again.

What does this mean?

"Hireling" (KJV) means a hired hand. "Fold" means sheep pen. In verse 16 the KJV has "one fold", but the Greek says one "flock", as in the WEB.

Historical context

Shepherding was a common occupation; flocks of sheep and goats grazed the hills of Judea, and wolves and other predators were real dangers. Kings and God himself are pictured as shepherds in the Old Testament, as in Psalm 23 and Ezekiel 34.

Why does it matter?

The "other sheep" are commonly understood to mean non-Jewish believers who would later join Jesus' followers. Jesus' insistence that he lays down his life freely, and will take it up again, prepares for the account of his death. The division of opinion echoes the healing of the blind man.

Editorial notes, not scripture.

John 10:22–30

"I and the Father are one"

And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one.

In winter, at the Feast of Dedication, Jesus is walking in the temple when people surround him and demand that he say plainly whether he is the Christ. He answers that his works testify for him, that his sheep hear his voice, that no one can snatch them from his or the Father's hand, and that "I and the Father are one."

What does this mean?

"One" in verse 30 is neuter in Greek, literally "one thing". Interpreters discuss whether it means unity of purpose and action, or unity of being as well; later Christian teaching about the Trinity drew on this verse.

Historical context

The Feast of Dedication is Hanukkah. It celebrated the rededication of the temple in 164 BC by Judas Maccabeus after the Greek ruler Antiochus IV had desecrated it. Solomon's porch was a covered colonnade along the east side of the temple courts, sheltered in winter.

Why does it matter?

A festival remembering the reconsecration of the temple is a fitting setting for Jesus' claim, in the next verses, to be the one the Father "sanctified" or set apart. John's account moves from one Jewish festival to another, with Jesus presented as fulfilling their meaning.

Editorial notes, not scripture.

John 10:31–42

Accused of blasphemy

Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Therefore they sought again to take him: but he escaped out of their hand, And went away again beyond Jordan into the place where John at first baptized; and there he abode. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. And many believed on him there.

His hearers pick up stones, saying he, a man, makes himself God. Jesus answers with Psalm 82, where Scripture calls others "gods", and asks why he should be charged with blasphemy for calling himself God's Son. They try to seize him, but he escapes and goes back across the Jordan, where many believe in him.

Scripture connection · Quotation

John 10:34 quotes Psalm 82:6

I have said, Ye are gods; and all of you are children of the most High.
Psalm 82:6 · KJV

Psalm 82 addresses rulers or heavenly beings as 'gods'. Interpreters differ on who is meant; Jesus uses the verse to answer a charge of blasphemy.

What does this mean?

"Blasphemy" means speaking against God or claiming what belongs to God. "Sanctified" means set apart for a holy purpose. "The scripture cannot be broken" means it cannot be set aside or annulled.

Historical context

Jesus' argument uses a pattern familiar from Jewish interpretation: if something is true in a lesser case, it is even more true in a greater one. The place "beyond Jordan" where John first baptized is the site mentioned in 1:28.

Why does it matter?

This scene ends Jesus' public ministry in Jerusalem until his final entry. By returning to where John the Baptist began, the narrative closes a circle, and the comment that everything John said about Jesus was true confirms the Baptist's role as witness.

Editorial notes, not scripture.