Introduction: The first half of John 10:1-21 presents the relationship between the shepherd and his sheep. Jesus had remained in Jerusalem after the Feast of Tabernacles. There is no indication there was a gap in time and it appears this discourse takes place after John 9 when Jesus healed the man born blind. In verse 20, those who heard this discourse were aware of Jesus' healing the blind man. This shows this message followed His confrontation with the Jews in Chapter 9. The second part of John 10:22-42 occurs two or three months later at the Feast of Dedication.

           Jesus continues His confrontation of the Jewish leaders of the scribes and Pharisee who had set themselves up and the shepherds of the nation of Israel. Jesus challenges their claims as spiritual shepherds by explaining the true work and nature of the illegitimate shepherd. In spite of the His miracles, these false shepherds of Israel had vehemently rejected Jesus' message and proclamation that He was the Messiah and the Son of God. Their actions showed they had no concern for the spiritual welfare of Israel, but where hirelings who used the sheep for their personal benefit.

           "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." (John 10:1-5)

           Jesus again begins His discourse with the passionate words, "Verily Verily"¹ meaning "truly, truly" emphasizing the importance of what He was about to say. Sheep held an importance place in the economy of Israel in Bible times. They provided milk, meat, and wool for clothing. A family's economic standing was determined by the number of cattle they owned, which included sheep and goats. Sheep were an integral part in the lives of the Jews and Jesus used this familiar illustration to show He was the true Shepherd of Israel who cared for the people and their spiritual welfare.

           Jesus begins to explain that the thieves and robbers did not enter through the door of the sheepfold, but climbed over the wall. A sheepfold was a large circular enclosure with high stone walls where the sheep were housed at night to protect them from wild animals and thieves. In a village most families would have their own flock of sheep. During the day the shepherds of each family would take their sheep into the fields for them to graze. At night the shepherds would bring their flocks back to a common sheepfold when they could safely spend the night. There was only one doorway into the sheepfold guarded by a porter or doorkeeper. The porter would take charge of the sheepfold and protect them by lying down in the entrance of the enclosure to sleep. This kept the sheep from leaving or a robber from entering. Thus, the porter would defend the sheep in his charge with his very life. It was unlikely a robber would challenge him and try to get to his sheep. However, while the doorkeeper was sleeping or busy at the entrance the cunning thief would try to slip over the wall in the night out of sight and steal sheep by taking the over the wall.

           In the morning when the shepherds arrived they would go to the entrance of the sheepfold and call to their sheep. The porter knew each of the shepherds who would be given access to the sheep by entering the sheepfold by the door. Although there were several families with sheep in the enclosure when the sheep heard the voice of their shepherd calling they would separate from the other sheep and follow him as he leads them to the pastures. Each sheep instinctively knew its shepherd by his voice. Even though other shepherds (strangers) were calling to the sheep, they would only respond to their owner's voice.

           The implication of Jesus' illustration was that the Jewish rulers were thieves and robbers who instead of following God's commandments had invented their own religion. They were following a false Judaism and could not enter the door of the sheepfold. They had robbed the sheepfold by misleading the people with their deception. The true shepherd could enter by the door into the sheepfold because he was the legal owner of the sheep.

           The Jewish leaders followed the rabbi who taught their interpretations and Jewish traditions in what is called the Oral Torah. This was later written down in the 2nd Century BC s in the Mishnah² and later Talmuds.³ They did not follow the Torah (Old Testament) instead put their faith in their following their traditions and good works. Jesus rebuked them asking ". . . Why do ye also transgress the commandment of God by your tradition?" (Matthew 15:3) Mark records Jesus' challenging the Pharisees for substituting their traditions for God's commandments. "Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye." (Mark 7:13)

          "This parable spake Jesus unto them: but they understood not what things they were which he spake unto them." (John 10:6)

          John uses the word "paroimia" instead of the word "parabole" which is most often word used in the Gospels. The word "parabole" is a story that presents a spiritual lesson often in reference to the promised kingdom. The word used in verse six, "paroimia" presents a similitude meaning using something that is similar to something else. In this case the illustration is comparing a sheepfold to the nation of Israel and the shepherd as Israel's true owner, and the robbers or thieves the Jewish rulers.

          John relates that the Jews did not understand the comparison. In John 9:41 states "Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." (John 9:41) The discourse continues in Chapter 10:1f and Jesus uses the comparison of the sheepfold to point out their blindness. The blind man had heard Jesus' words and believed and was healed. These heard Jesus' words and did not understand. The obvious reason for their blindness was they thought themselves to be the religious experts.

          Jesus then interprets His illustration for them. One of the vital rules of interpreting God's word is to let the Scriptures interpret themselves. Jesus did this often explaining His parables. "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. " (John 10:7-9)

          His explanation is straight forward and to the point. He states He is the door of the sheepfold meaning He was the legitimate owner of the sheep and thus He had the right to access to the sheep of the house of Israel. Jesus states all the false prophets, religious leaders, and messiahs were thieves and robbers. These false shepherds did not care for the sheep, but came to take advantage of them. Acts 5:36-37 records two such false messiahs named Theudas, and Judas of Galilee who tried to lead Israel, but the people did not follow them and they failed. Later in Acts 21:38, Luke records that when Paul was arrested in Jerusalem, he was thought to be the rebel Egyptian who had led a rebellion against the Romans in Jerusalem. When Paul spoke in Greek, the Roman commander concluded he was not that Egyptian. However, Jesus' statement was much wider in scope than a few false messiahs and was directed toward the religious leaders of Israel.

          He repeats that He is the door and if anyone enters by Him he will be saved. Those who came into the sheepfold by the true shepherd would be safe having the protection from the robbers and thieves. Jesus said that those who entered by Him would go in and out and find pasture. They would have the save haven of the sheepfold to protect them each day and they would find food, comfort and rest as represented by the 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. I am the good shepherd: the good shepherd giveth his life for the sheep." (John 10:10-11)

          The motive of the thief was to steal, kill and destroy what belonged to another. Jesus as the Good Shepherd came to give the sheep abundant life. He did not come to take advantage of the sheep, but to provide for them and give His life so that the sheep could be saved. Jesus uses the pronoun "I am" which is always emphatic, precluding there was any other. He describes Himself as the "kalos" (good) Shepherd which means the proper or chief shepherd.

          "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." (John 10:12-13)

          To further emphasize the point that the Lord was the legitimate owner of the sheep, Jesus compares Himself with the hired servant. He holds the position of being a sheep and protecting the sheep but he has not real concern or care for the welfare of the flock. The hireling has no true vestige in the sheep and if the wolf comes he abandons the sheep and flees to save his own life. Being a coward, the hireling has no regard for the sheep or the one who hired him. His care of the sheep is impersonal.

           "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." (John 10:14-15)

          Jesus states again that He is the legitimate owner, protector and caregiver of the sheep. He is the Good Shepherd and knows His sheep and they know Him. Clearly, the Jews who were seeking to kill Jesus did not know Him and further, He knew they were not His sheep. The hireling uses the sheep for his own advantage. That was the mindset of the Pharisees who looked down on the common people as beneath them. They were shepherds, not sheep. The Pharisees saw themselves as superior and the sheep existed to serve them, not they were to serve the sheep and certainly not worth dying for or even enduring any danger. They lived under the illusion of their own self-righteousness and self worth. They prided themselves in attending to even the minor details of their religion. In Matthew 23:13-14 called the scribes and Pharisees hypocrites because they did not believe God and they stood at the door and hindered others who were attempting to go in. Further Jesus said they used their religions standing as a presence to rob widows and orphans.

          It should have been clear now that Jesus was saying He was the true Shepherd and that the sheepfold was Israel. He was saying that He knew the true sheep of Israel and they knew Him. The implication could hardly be missed that the religious leaders who were seeking to take His life were not Jews who loved the Father. He states, that as God the Father knew Him, He also, in like manner, He knew the Father. This assertion Jesus is declaring His equality with God the Father. He does not say that what He knew was revealed of the Father, but that He equally knew them. (See Matthew 11:27) As the true shepherd, He would do what the legitimate shepherd would do. His devotion and responsibility to the sheep meant He would lay down His life for His sheep. When the bear, lion, or wolf would come to devour the sheep the shepherd would stand between the one who would destroy the sheep and even die in defending their lives. That was exactly what the Lord was doing at that moment and further when He went to the cross and suffered and died for man's sins. Jesus was denouncing the scribes and Pharisees exposing the true that they did not know the Father.

          "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." (John 10:16)

           This verse has been completely misused by the Mormons who claim that the other sheep the Lord referred to were peoples in the Americas referred to in their fictional Book of Mormon.⁴

          However, their claim is totally false. Jesus was referring to the Gentiles to who would believe the Gospel and be saved. When God called Abram in the Ur of the Chaldees, He pacifically stated that through him, meaning his descendants would all the families of the Earth be blessed "And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."(Genesis 12:3)5

          Jesus in Matthew 12:9 quoted the Messianic prophecy in Isaiah 43:1-4. "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." (Isaiah 42:1) The "judgment" referred to does not mean to judge in condemnation, but rather to bring the truth or law that judgment attests to. God's truth through the promised Messiah would go to the entire world.

           Isaiah prophesied "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." (Isaiah 11:10) The phrase "in that day" is a reference to the seven year Tribulation. He says that during Daniel's 70th Week Israel, "the root of Jesse" meaning Christ, would be an ensign (flag) to the Gentiles who will see the Messiah and find His rest glorious. Throughout the Old Testament God continually told Israel of the Gentiles would be a part of the promised kingdom. But they ignored God's word and rarely could the Gentiles see God through them.

           In Matthew 16:18 Jesus predicted His setting up the institution of the local church or assembly. It should be noted that this was something new that had not previously been revealed. The Jews had begun meeting in synagogues in the Intertestamental period between Malachi and the Gospels. However, what Jesus was foretelling was not a continuation of the Jewish synagogues, but a completely new assembly that within the First Century would include the Gentiles believers. The Book of Acts shows how that Paul was called to be the apostle to the Gentiles and the first Jew-Gentile church being established at Antioch. (See Acts 9:1-16, 11:19)

           Matthew recorded the first Gentile that was saved was a Roman centurion who came to Jesus seeking Him to heal His servant. (See Matt. 8:5-13) Jesus foretold the salvation of the Gentiles and of Israel's condemnation.

           "And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."(Matthew 8:11-12)

          The "children of the kingdom" were the unbelieving Jews who although were of God's chosen people, were those who would not believe and perished in the hell.

          After God instituted the local church in Acts 2, the first Gentile recorded saved was Cornelius, the Roman centurion, as recorded in Acts 10:1-48. In Acts 11 Peter after seeing Cornelius saved returned to Jerusalem and told them of how the Lord had revealed to him the vision in that the Gospel was to go to the Gentiles as well. He related how that God saved Roman Centurion and he had received the baptism of the Holy Spirit. Acts 11:18 records the reaction of the saved Jews in Jerusalem, "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." (Acts 11:18)

           The "other sheep" without doubt refers to the Gentiles who by faith would come to be saved and be a part of the Lord's sheepfold.

          "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." (John 10:17-18)

          Over the years many have written on the subject of "Who killed Jesus." This verse plainly states that no man could take the life of Jesus Christ. Yes, the Jewish religious rulers hired Judas to betray the Lord, and it was the religious leaders and the people who cried out "Crucify Him, crucify Him" in response to Pilate's offer of clemency. It was Pilate who gave the word to the Roman soldiers that nailed Him to the cross and carried out the crucifixion order. (John 19:6-15) Although guilty of their part in the criminal act of crucifying the innocent Christ, they did not then or could have taken His life. Jesus voluntarily gave His life to make the atonement for sin. Jesus had the power "exousia" "authority, jurisdiction, liberty, power, right, and strength"⁶ to carry out the will of God the Father. This not the word "dunamis" translated "power" meaning to have the ability to do something.⁷ The noun here denotes the freedom to act "the freedom of action, right to act, used of God, it is absolute and unrestricted."⁸ Only God has the power over life, death and can restore or give life. Therefore, this statement attests to Jesus' deity.

          The Jews did not believe or love Jesus and sought to kill Him, however, Jesus proclaimed that God the Father loved Him, because He would lay down His life for God's sheep. He also declared He would take it up again. Certainly, no man had the power to resurrect himself. Death is final for moral man, but Jesus although wholly man, was much more, He was God incarnate in flesh. We are often told that Jesus limited His power at God while on Earth as a man. Jesus' statement here seems to dismiss that idea. He was fully conscience of who He was and of His omnipotence as God. He also exercised His omniscient in knowing what man was thinking. Further Jesus several times showed His omnipresence in knowing what was happening in other places and also of moving out of danger unseen through a crowd of people who were seeking to harm Him.

           "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?" (John 10:19-21)

          Once again Jesus' message received a varied response. Many of the people, true to their self-righteous religion, attacked Him claiming Jesus had a devil (demon) and was insane. Their reaction was to shame those who were listening to Jesus with an open heart, who were honestly considering what He was saying. They sought to dismiss the clear evidence that authenticates what Jesus was saying. They, in a condescending way, ask the others why you are so naive as to listen to the ravings this man. In their bias they dismissed Jesus and the others who thought what He said was worth considering. This reveals the inward heart of man. Some blinded by their sin and pride, knowing they are wrong and ignoring the facts, proved their prejudice, willfully refusing the truth. Others, however, who are more honorable men, use their wills to address the facts and apply sound logic to what they witness.

          Those who weighed the Lord's message and miracles countered, boldly stated it was obvious that Jesus' actions were not that of a man possessed by a demon. They pointed out the simple truth that a devil could not open the eyes of a blind man. It is a fact that when truth is demonstrated, always there is present the lies of the unrighteous. As Luke recorded, Christ revealed this truth, "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division" (Luke 12:51).⁹ The separator of men is the great battle is between righteousness and evil begun in the Garden of Eden.

           "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." (John 10:22-24)

          Verse 22 begins at the Feast of Dedication about two months after the Feast of the Tabernacles and the events of Chapter 9. The Feast of Dedication is Hanukkah, often called the Festival of Lights.¹⁰ This was not a feast given to Israel by God, but came from an event during the four hundred Intertestamental period that follows the Book of Malachi also called the Silent Years because God gave Israel no new revelation. The event is alluded to in the apocryphal book of 2 Maccabees 1:18 where Nehemiah relit the lamps in the temple on the 25th of Kislev which is why Judah Maccabees also choose the same date to rededicate the Temple. Flavius Josephus recorded the event saying that this was such a momentous occasion for the Jews to have their Temple worship restored; they made the day an annual celebration.¹¹

           It is celebrated during the Hebrew winter month of Kislev (November-December) beginning on the 25th day and lasts for eight days. In 165 BC the Maccabees, defeated the evil Seleucid King Antiochus Epiphanes. Antiochus Epiphanes was a Greco-Syrian emperor who ruled most of the mid east. Israel was under his cruel power. He forced the Jews to abandon the worship of God and defiled the Temple in Jerusalem by sacrificing a pig on the altar. Further he poured the pig's blood on the scrolls of Scripture. The Jews were not allowed to read the Torah and made them worship the Greek gods.

          A group of four Jewish bothers led by Judah Maccabees raised an army of freedom fighters. These men were of a strong and sincere devotion to God and sought God's strength to throw off their oppressors. On Kislev 25, 165 BC after three years of fighting, God gave them the victory and they defeated the forces of the Seleucids. The Apocryphal book of 1st and 2nd Maccabees records the history of the revolt from 175 BC to their final victory in 134 BC.

After taking control of their nation and Jerusalem they began to clear the country and city of the Seleucid pagan gods and its idolatry. The priests then set about to cleanse the Temple of the idolatry of Antiochus and the priests began the cleansing ceremony. Everything was in place, however part of the cleansing involved burning oil in the Menorah12 for a period of eight days. However, the found they had only one day's amount of oil, but the lit the Menorah and miraculously the oil lasted the full eight days and the Temple was cleansed.

          Hanukkah or Chanukah is a Jewish holiday when they celebrate the Maccebean victory and cleansing of the Temple highlighted by one day's worth of oil, burning for needed eight days of purification.