I Am The Good Shepherd

John 10:1-21

Key Verse 11

“I am the good shepherd. The good shepherd lays down his life for the sheep.”

Introduction: 

In the previous chapter, the man whom Jesus healed was pressured by the Pharisees to denounce Jesus as a "sinner". But when this man held steadfastly on the side of Jesus, the Pharisees kicked him out of their community.

So, in this passage, Jesus reveals his goodness by contrasting himself with the badness of the false shepherds, the Pharisees. He reveals his identity as our good shepherd who came out of love to lay down his life to give us full life. 

We can learn from Jesus the secret to his success as a shepherd in calling sheep to himself and why his sheep, like the ex-blind man, choose to follow him rather than the false shepherds.

1. Read verses 1-6.  

ANSWER:

Joh 10:1-6  "I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.  2  The man who enters by the gate is the shepherd of his sheep.  3  The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out.  4  When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.  5  But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice."  6  Jesus used this figure of speech, but they did not understand what he was telling them.

What is the difference between ‘a thief and a robber’ and a ‘shepherd’? (1-2)  

ANSWER:

Joh 10:1-2  "I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.  2  The man who enters by the gate is the shepherd of his sheep.

A thief and a robber is the one who approaches the sheep with selfish motives and evil intent (10a). He is identified by his way of approaching the flock: He “does not enter the sheep pen by the gate, but climbs in by some other way” (1). Because he is not the shepherd, he has no right of access to the sheep pen. He has to enter, not by the gate, but by some other, illegitimate, sneaky way.

There is a distinction between a thief and a robber: A thief is one who steals other’s property by stealth and without use of force but a robber is one who takes it directly from the owner by force or threat of force. The intruder who climbs into the sheep pen is said to be both “a thief and a robber” in the sense that he aims to take the sheep by stealth but is armed and ready to take them by force if anyone should discover him and try to stop him. 

The sheep pen was a walled, roofless enclosure where the sheep were kept safe during the night. There were different types of sheep pens: 

A summer sheep pen was a makeshift enclosure out in the fields. The shepherd acted as the gate by lying across the opening. Jesus states later in verse 7 that he is that shepherd who acts as the gate. 

The sheep pen here in verses 1-6 was different. It had a real gate that opens and had a watchman (gatekeeper) who “opens” that gate (3a). This corresponds to a winter sheep pen in or near the village which was a more permanent structure (Num 32:16).

This sheep pen, according verse 16, is Judaism: “I have other sheep [Gentiles] that are not of this sheep pen.” (1:11; Mat 15:24; Isa 49:5-6). Jesus came to call the Jews from out of the gloomy sheep pen of condemnation instituted at Sinai into his wonderful light and life (Heb 12:18-21; Gal 2:21; 3:21, 24; Ro 4:15; 5:20; 3:20; Joh 1:17).

This sheep pen, spiritually speaking, from which we all are called out is the gloomy dungeon of sin and death (Psa 107:10-14, 17-20).

A shepherd is the one comes to serve his sheep. The shepherd, like a thief and a robber, is also identified by his way of approaching the flock: He “enters by the gate” (2). He enters by the gate because of his identity as the legitimate shepherd and caretaker who, therefore, has the right of access to the flock. 

Jesus was speaking here to the Pharisees (6, 19; 9:40). The Pharisees considered themselves to be the true shepherds and that Jesus, having no commission from them, was an intruder and an impostor. So Jesus told them here what the identifying mark of a true shepherd is.

What does it mean to ‘enter by the gate’? (2-3)

ANSWER:

Joh 10:2-3  The man who enters by the gate is the shepherd of his sheep.  3  The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out.

The sheep pen had only one legitimate point of entry: The gate. The gate was established as the only permissible way for those outside to enter into the sheep pen. No one except a shepherd was permitted to enter the sheep pen by the gate once the sheep were safely inside for the night. So, entering by the gate here means to approach the sheep as a shepherd in the way that is authorized, designated and legitimate.

In verses 7-9, the gate is for the sheep, but here in verses 2-3, the gate is for the shepherds.

Christ is the gate (7). He is the gate for the shepherds. The first condition a person must satisfy to be a true shepherd is to enter by the gate; he must approach the flock through Jesus. This means he must come to Jesus’ sheep:

As a shepherd commissioned by Jesus personally through his word and Spirit (Joh 21:17). The true license to be a shepherd comes from Jesus, not from an organization or divinity school. It is a high calling that not all receive (Eph 4:11; 1Co 12:29-31).

As a shepherd seeking to reach their heart through Christ, not some other way.

As a shepherd with Jesus’ loving, compassionate, sacrificial heart (Mat 9:36).

As a shepherd aiming to reveal the glory of Jesus’ person and of his work on the cross, not that of himself or of an organization (Joh 7:18).

Jesus is the gate for shepherds in relation to him being the gate for sheep. In other words, Jesus is the sole mediator of all grace for the sheep, the only one through whom God’s grace can be dispensed to them (Joh 1:16; Ro 5:2). Consequently, the shepherd must go through Jesus the gate to serve the sheep. This means:

The shepherd must lead the sheep to Jesus and full life in him. And the shepherd must deny himself, die to himself and be led by Jesus (Joh 12:26; 21:19; Mat 16:24). He must not be a blind man leading the blind but be one who has received the light of life through which he knows the Truth and can lead others in the narrow path of truth and life (Jesus).

The shepherd cannot serve by his own strength or understanding or wisdom but only by Christ the gate and that which the gate supplies (Joh 15:5b; 2Co 3:5; 1:4).

The shepherd must himself receive from Jesus life-giving words with which to feed his sheep – words which he himself has fed upon. The words he feeds the sheep are not just theories but words through which he has come to know Jesus and of his power (Joh 3:11; Mat 22:29; 7:29; Luk 10:39).

Observe and describe the relationship between shepherd and sheep. (3-6)  

ANSWER:

Joh 10:3-6  The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out.  4  When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.  5  But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice."  6  Jesus used this figure of speech, but they did not understand what he was telling them.

The shepherd calls them individually, each by his own specific “name” (3b).

Eastern shepherds in those times, as Jesus states, gave names to their sheep and called them each by their distinctive name. 

The uniqueness of the name given by the shepherd indicates how each sheep is special and precious to the shepherd.

The name indicates one’s entire character and personality. This represents that the true shepherd knows his sheep fully (Joh 10:14; 13:18; 1:48; 1Co 13:12b; 8:3; Gal 4:9; 2Ti 2:19; Psa 139:1-4). Eastern shepherds lived a solitary life together with their sheep and came to know their sheep intimately. 

Christ calls us by a new name. We are called, not according to our distinguishing defects or weaknesses, but according to who we are in him and therefore will become (Isa 62:2; 2Co 5:17; Joh 1:42; Gen 17:5; 32:28; Rev 2:17; 3:12).

The name denotes individuality and distinctiveness. This represents that the shepherd knows his sheep’s unique character, wants, circumstance and loves his sheep as unique and distinct individuals. He does not treat them all the same. 

Each person who savingly believes in Jesus can genuinely say, ‘He foreknew me and loved me and called me by name and took hold of me’ (Gal 2:20; 1:15-16; Php 3:12; Jer 1:5). All glory is his forever that he called us to himself (1Pe 2:9).

The shepherd “calls” them (3b).

Each call of the shepherd is directed to one specific sheep, not to all the sheep in general: He calls them “by name”. There are particular sheep that he calls and when he calls them, he calls them by their specific name.

The shepherd’s call goes forth with irresistible, effectual power for that particular sheep to whom the call is directed (Joh 11:43; 5:25; 6:37, 63; Isa 55:11). The general, outward call of the gospel reaches the ears of all to whom we proclaim it but only those whom God specifically, inwardly calls by it will savingly respond (Joh 10:29; 6:37; 10:16; Mat 22:14; 19:21-22; 1Th 1:4-5; Ro 8:30).

The shepherd calls “his own” sheep (3b).

The sheep of several shepherds were commonly placed together overnight in the same sheep pen with a watchman stationed at the gate to guard them. Each shepherd would return in the morning and separate his own sheep from the others by calling them out individually to himself.

Other sheep were present in the sheep pen of Judaism who didn’t belong to the good shepherd. The devil’s flock also was there (Joh 1:47; 8:39; Ro 9:6-7; 4:12; Gal 6:16).

They are “his own” before he calls them. Only Jesus’ sheep can hear his voice and come to him when he calls (Joh 8:47, 43-44; 10:26-27; 18:37; Pro 20:12; Jer 24:7; Deu 29:4). Jesus came particularly to save “his own” sheep – to call them and lead them out of the sheep pen through the gate into salvation. And only those who are already “his own” sheep will listen to his voice and follow him. Sheep belonging to the devil will not obey Jesus’ voice (Joh 3:20, 11; 5:40; Mat 22:4-6; 23:37; Col 1:21; Ro 8:7). Hence, in order to enter through the gate and be saved, a person must be “born again” as a sheep of Jesus (Joh 3:5). 

Jesus’ sheep do not choose to become his sheep (Joh 1:13). Rather, they are the flock given to Jesus beforehand by his Father (Joh 10:29; 17:6; 6:37; 2Th 2:13; Rev 13:8; 17:8; Eph 1:11). These are the sheep that Jesus particularly came to seek and find and savingly call and die for. Because they are “his own”, he calls them.

The shepherd “leads them” and “goes on ahead of them” (3b-4).

The shepherd is gentle and full of grace to lead his lambs (Isa 40:11; Gen 33:13; Mk 10:14, 16; Joh 16:12; 1:16). The shepherd does not push his sheep, rather he “leads them out” by setting a good example. He patiently leads them at their pace.

The sheep “listen” to the voice of their shepherd and “follow him” because they “know his voice” (3-4).

These are the born again children of God whose ears can hear and know (discern) the truth (Joh 7:17; 8:47a; 4:42). They are those whose hearts are committed to seeking after the truth (Joh 3:21; 7:17; 8:31; 18:37; Jer 29:13; Mat 11:25; Pro 2:1-6) because the Father is drawing them to himself through Christ (Joh 6:44, 65; Jer 24:7). Those who hear the truth and love him whose voice speaks the truth and live by that Truth and are sons of God (Joh 14:15, 21, 23; 3:21; 8:31). They know their shepherd’s love and grace. They also discern the love of the Father in sending his Son to die for them and readily accept that gospel truth, humbly and trustingly like a child and like the blind beggar who blindly trusted and obeyed his Shepherd's voice and washed. They are the Spirit-led sheep of God who have received of ears that hear and of a repentant heart that loves and trusts and obeys the Shepherd of their souls and who subsequently receive in themselves the Spirit of Him who called them, thereby entering through the gate by faith into his dominion and into the fullness of everlasting life found therein (Joh 8:12, 31-32; 1Jn 3:24; Ro 8:14; Gal 4:6; Eze 36:26-27; Luk 17:20-21).

The Gospel of John presents tons of examples of sheep who listened to their Shepherd’s voice and followed him in response to his call. Some of these are as follows: 

The two sheep, Andrew and John, prepared by God through John the Baptist’s ministry (Luk 1:17), responded to their Shepherd’s call, “Come, and you will see” (Joh 1:39). 

The “true Israelite” sheep, Nathaniel, came in response to the voice of Him who called through Philip, “Come and see,” and then believed (Joh 1:46, 48-49; 15:16). 

The people of Sychar believed and came to their Shepherd in response to his voice through the Samaritan woman’s testimony (Joh 4:29-30, 39). 

The man healed at the Pool of Siloam responded to his Shepherd’s call and became his worshiper in contrast with the man healed at the Pool of Bethesda who responded to the Jews and to the spirit of Him who spoke through them, not to Jesus (Joh 5:15; 9:37-38).

The one who was yet to be born a sheep, Nicodemus, was puzzled by the voice of Him who spoke of heavenly things and could not yet repent and believe in response to His call (Joh 3:5, 10-11). Later on, though, he heard that call (Joh 19:39). 

Before Jesus’ calls his own sheep, they don't have any distinguishing outward marks by which we can recognize them (1Co 7:16; Eph 2:3). We cannot identify them except by how they respond to Jesus’ call through his word we proclaim. They are identified by the fact that they listen to their Shepherd’s voice and follow him; they love Jesus and come to him and believe in him in response to the Gospel call.

How do the sheep recognize the voice of their true shepherd calling their name?

ANSWER:

Joh 10:3-6  The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out.  4  When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.  5  But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice."  6  Jesus used this figure of speech, but they did not understand what he was telling them.

Jesus’ sheep know his voice because of the Holy Spirit’s witness; their ears work properly to discern the truth of who Jesus is because the Spirit of him who gave them ears to hear also mightily works to make his truth known to them. The Shepherd’s word goes forth with the power of the Spirit, witnessing to their hearts, giving them conviction of the truth (Joh 17:26; 6:63; 15:26; Acts 5:32; 1Jn 4:6; 5:6, 9-10; 1Co 2:12; 1Th 1:4-5; Pro 20:12; Isa 30:21; Joh 3:8). His words go forth with power, revealing the glory of himself to the sheep and of his love on the cross, drawing them into an intimate, love and trust relationship with him who purchased them by his blood (Joh 6:44). 

The truth of Jesus is self-authenticating for the born again sheep because only they have operational spiritual faculties (ears, eyes, brain, heart). That is a theme of this gospel. Miracles are not required for a person to be certain of who Jesus is. The goats and dogs, those with uncircumcised hearts and ears, whose hearts are stone dead, and in whose spirit dwells the anti-christ, cannot discern the beautiful truth in the voice of him who calls all men to repentance and life through the gospel (Joh 1:5; 1Co 2:14; 2Co 4:4; Acts 7:51; 1Jn 2:22). Even if they are shown an abundance of miracles and proofs, they will never obey the voice of truth.

For sheep to survive, they must follow their shepherd and listen to his voice. Sheep are helpless, dumb animals. They are totally dependent on their shepherd for survival. If they fall over on their back, they can’t get up by themselves and will soon die. They need a shepherd to guide them to places of grazing and watering. They are timid and don’t have sharp teeth or claws with which to defend themselves and they can’t outrun predators, so they need their shepherd to protect them from harm. Fortunately, though, they have good ears. Their only means of survival is to listen to their shepherd’s voice.

Sheep “never follow a stranger” (5).

There might seem to be no real correspondence here between Jesus’ illustration and reality – between real sheep (animals) and Jesus’ people. The Bible abounds with warnings for God’s people to watch out for deception and false prophets (Jer 23:16; Mat 7:15-20; Ac 20:30; Ro 16:17-18; Heb 13:9; 1Jo 2:26) and there are many illustrations of those who fall victim to these deceivers (Mic 3:5; 2Ki 21:9; Eze 13:10; Mat 15:14; 24:11). So it would seem a very dangerous mistake to draw the conclusion that real Christians “never follow a stranger”. Nevertheless, Jesus states directly in verse 8, “All who ever came before me were thieves and robbers, but the sheep did not listen to them”. Jesus maintains that his sheep cannot be deceived – will never be finally and completely led astray (Mat 24:24). And deceivers cannot “snatch” his sheep from out of his hand (Joh 10:28-29; 1Jn 5:18; Rom 8:38-39). He promises that none of all whom the Father gives him will be lost but will raised at the last day (Joh 6:39, 44; 17:12; 18:9). 

Jesus explains here why the ex-blind man in chapter 9 did not follow the religious leaders. Sheep always run away from strangers because “they do not recognize a stranger's voice” (5). They do not hear a shepherd’s heart of sacrificial love in the voice of a stranger. Sheep’s ears are from God (Pro 20:12). Their sensitive ears detect the spirit of falsehood in a stranger’s voice and of his wolfish intent (8; 6:45; 1Jn 4:5-6; Mat 24:24). And their sharp ears hear their Shepherd's warnings by his word and Spirit about such things and carefully heed those warnings (1Jn 2:27; Joh 6:45). The heart of a sheep is forever bound with his beloved Shepherd and can never be seduced (Deu 15:16-17; 30:6; Jer 32:38-40; Eph 6:24; Joh 3:29; Isa 55:5). Those who never really knew their Shepherd Jesus in the first place are the ones who get seduced (1Jn 2:19; 3:6).

Application:
We are characterized by Jesus as sheep, helpless creatures. Therefore, let us like sheep:

give all praise to the one who called us, the helpless sheep, out of darkness, and purchased us and to the one who leads us by his grace. Let us thank, praise, and worship him.

humbly, completely depend on him for his guidance rather than ourselves (Luk 1:51; Jer 17:5; Mat 5:3, 5; 18:4; Psa 37:11). Sheep are the emblem of submission, following the guidance of the shepherd thoughtlessly, trustingly and simply. We must learn to walk by this kind of faith according to Jesus’ words.

ask for opened ears that hear his words as sweet and precious treasures (Psa 19:10; 119:72, 103; Isa 55:2).

seek to know the goodness of our good shepherd by learning from him, listening carefully and listening often to his wonderful voice in Scripture, and practicing the truths he reveals (Joh 8:31-32, 12; 14:21; Pro 2:1-6). Especially, let us practice loving one another as he so loved us in sacrificial service (Joh 13:35; 1Jn 4:11; Joh 21:15; Gal 6:10).

2. Read verses 7-10.  

ANSWER:

Joh 10:7-10  Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep.  8  All who ever came before me were thieves and robbers, but the sheep did not listen to them.  9  I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture.  10  The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

The Pharisees to whom Jesus was speaking were not his sheep and, therefore, couldn’t understand what he was telling them (6; 3:10). Therefore, Jesus explained himself again more clearly, speaking directly about who he is.

Who is the gate?  

ANSWER:

Jesus. He is the gate for the sheep. He is THE gate – the one and only gate of salvation (Joh 14:6; Psa 118:20).

He said, “I AM the gate...”. This is the third of the seven I AM declarations in this gospel (6:35, 8:12, 10:7, 10:11, 11:25, 14:6, 15:1). By this statement, Jesus: (A) defines who he is; and (B) calls our attention to what we need to do with him. The words “I AM” echo the name God used for himself in Exo 3:14. So, Jesus is referring to himself as God. And he is saying that he came to provide himself as the gate for the sheep that they might enter through him and be saved.

Jesus now drops the metaphor for the watchman at the gate. His description corresponds to a makeshift sheep pen out in the open fields which did not have a gate of any kind but just an opening. The shepherd lay across the entrance to act as a gate for the sheep during the night. The sheep could not get in or out except over his body. In the same way, Jesus’ body laid down for us on the cross forms the gate through which we enter by faith into salvation.

What is the motivation of the thieves? (8)  

ANSWER:

Joh 10:8  All who ever came before me were thieves and robbers, but the sheep did not listen to them.

Joh 10:10  The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

Their motivation is to steal and kill the sheep. The sheep they cannot steal, they will kill and destroy (Joh 16:2). This world’s seductions seem to offer abundant life but actually steal our heart, kill our spirit, and destroy our life.

The shepherd is the one who comes first thing in the morning to call his sheep out to pasture. Therefore, “all who came before” the shepherds’ arrival were the thieves and robbers during the night (8). The good shepherd had now come to savingly call his sheep from out of Judaism. All who preceded him, such as the Pharisees, were like thieves and robbers working during the night to steal, kill and destroy. 

The prophets who came before Jesus pointed forward to the coming Messiah, Jesus, as the gate for the sheep. All who pointed to some other way of salvation were thieves and robbers. The Pharisees pointed to the law as the means of salvation. But, the law never saved anyone (Ro 2:12; 3:20; 4:15; Gal 3:10, 24).

Some have supposed that Jesus was referring to messiah claimants who came before him but there is no evidence that there were any such claimants.

What do the sheep find when they go through the ‘gate’? (8-10)

ANSWER:

Joh 10:8-10  All who ever came before me were thieves and robbers, but the sheep did not listen to them.  9  I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture.  10  The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

Salvation and life to the full. A life of being led by the good shepherd and having the true needs of our soul met by him. A life of not being in want and of being dearly loved and cared for. A life in which goodness and love follow us as we follow him (Joh 1:16; Psa 23:1, 6; Ro 8:28).

It is not enough to look at the gate. It is not enough to admire the gate. It is not enough to study about the gate. To be saved, one must enter through the gate (Php 3:18-19).

To enter through the gate, one must believe and come to Jesus. One must believe who Jesus is and what he did on the cross. He must also come out of the life of sin and enter into a committed love relationship with the good shepherd, living a new sheep-life by the power of his blood, loving him and following his voice wherever he leads by his word and Spirit (Gal 2:20; 2Co 5:15).

The expression, “come in and go out,” may allude to Moses’ prayer in Num 27:15-17 for God to appoint a man over God’s flock, “one who will lead them out and bring them in, so the LORD's people will not be like sheep without a shepherd”. Jesus is the true Joshua who would lead God’s flock to the true Canaan. (Jesus is actually the name Joshua in Greek)

3. Read verses 11-13.  

ANSWER:

Joh 10:11-13  "I am the good shepherd. The good shepherd lays down his life for the sheep.  12  The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it.  13  The man runs away because he is a hired hand and cares nothing for the sheep.

Why does Jesus call himself the good shepherd?

ANSWER:

It is because he “lays down his life for the sheep” (11, 15, 17, 18). 

Eastern shepherds put their life at risk to defend their flock against the attacks of wild beasts (1Sa 17:34; Isa 31:4; Jer 5:6; Gen 31:39).

A shepherd would lay across the entrance of the sheep pen to act as a gate for the sheep during the night. In this sense, Jesus is both the good shepherd and the gate, the shepherd who lays down his life to provide his sheep with the life gate through which they might enter.

He said, “I AM the good shepherd”. This is the fourth of the seven I AM declarations in this gospel. He is referring to himself as God. God presents himself as the Shepherd in the Old Testament (Gen 49:24; Psa 23:1; 80:1).

The word “good” is emphasized in the Greek. Literally, it reads, “I am the shepherd, the good.” 

The word “good” comes from the Greek word kalos which can be also translated as “beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable”.

This is the second instance of the word “good” [kalos] in John’s Gospel. The first was in Joh 2:10, “Everyone brings out the choice [kalos] wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best [kalos] till now.”

Jesus uses the word “good” to contrast himself with the thieves and robbers who came before him and with the hired hands. He is the surpassingly great shepherd, exalted highly above those who ever came before him.

David was a shadow of the true shepherd image, Jesus (Eze 37:24; 34:23; 1Sa 17:34-36; Psa 78:70-72; Mic 5:2; Mat 2:6). He fought against Goliath as a shepherd of Israel in order to save his people from the terror of the enemy (1Sa 17:45-47; Heb 2:14-15). David’s heart was after God’s own heart (1Sa 13:14; Acts 13:22). Likewise, Jesus was willing to lay down his life because of his love for both his father and his sheep (Joh 13:1; 10:17; 14:30-31). So Jesus was not a victim of circumstance (18) but willingly sacrificed himself to fulfill God’s salvation plan to save us from eternal death. 

What do the good shepherd and the hired hand really care for?

ANSWER:

Joh 10:12-13  The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it.  13  The man runs away because he is a hired hand and cares nothing for the sheep.

The hired hand cares for money while the shepherd cares for the sheep. The bad shepherd thinks the flock exists for his own benefit, but the good shepherd lives (and dies) for the good of the sheep.

The difference is love – sacrificial love. The shepherd sacrificially loves his sheep – he gives his very life for the sheep while the hired hand cares nothing for them.

When does the hired hand show his true nature? (13)

ANSWER:

Joh 10:13  The man runs away because he is a hired hand and cares nothing for the sheep.

When the wolf comes; when he had to sacrifice himself. Before the wolf comes, there seems to be no difference between the hired hand and the shepherd.

4. Read verses 14-18.  

ANSWER:

Joh 10:14-18  "I am the good shepherd; I know my sheep and my sheep know me --  15  just as the Father knows me and I know the Father -- and I lay down my life for the sheep.  16  I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.  17  The reason my Father loves me is that I lay down my life -- only to take it up again.  18  No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

Describe the relationship between Father and Jesus as well as between Jesus and his sheep. (14-15)  

ANSWER:

Joh 10:14-15  "I am the good shepherd; I know my sheep and my sheep know me --  15  just as the Father knows me and I know the Father -- and I lay down my life for the sheep.

The relationship between Jesus and his sheep is “just” (exactly) like that between the Son and the Father. The Father-Son relationship was one of unity and love and trust and obedience (Joh 10:30, 38;14:10; 17:11,22; 14:31; 5:20; 3:35; 17:26; Mat 3:17; 17:5; 2Pe 1:17; Php 2:8). Just as the Father had publicly proclaimed his love for his Son, saying, “This is my Son, whom I love; with him I am well pleased,” we are, likewise, loved by Jesus our good shepherd (Joh 15:9). And we have received a heart that reciprocates, a heart that is committed and wedded in love for him and follows him (Jer 24:7; Deu 15:16-17).

We are in a knowing relationship with our shepherd, Jesus. The word “know” is repeated four times in verses 14-15. The word “know” refers to the experiential knowledge acquired from a close relationship like that between a husband and wife. And the word “know” connotates a relationship grounded in love. The shepherd-sheep relationship was an intimate love relationship – a knowing relationship. Shepherds were basically married to their precious sheep, spending time exclusively with them. Shepherds were...
“...a case study in care and compassion. It was the task of a shepherd to lead sheep from nighttime protection in a sheepfold on safe paths to places of grazing and watering. After morning grazing and watering, sheep typically lie down for several hours at midday in a shady or cool place (Song 1:7), returning at night to the sheepfold, where the shepherd would attend to fevered or scratched sheep.”
The big point here is that we are Jesus’ beloved sheep, the ones he so deeply cares for. He knows each of us by name (3). We are constantly on his mind, always under his watchful eye. We can say, ‘I am graven on the palms of His hands. I am never out of His mind... I know Him, because He first knew me, and continues to know me. He knows me as a friend, One who loves me; and there is no moment when His eye is off me, or His attention distracted for me, and no moment, therefore, when His care falters.’ (Isa 49:15-16; Exo 28:11ff). 

It is vitally important that we should be known by him. Those who love him are known by him (1Co 8:3). Those whom he does not know are not his sheep and do not have life and will not see life (Joh 17:3; 1Jn 4:7-8; Mat 7:23).

This is another “I AM” declaration. He repeats his earlier declaration, “I AM the good shepherd” (11) but this time, he informs us of the reason for his self-sacrifice: Love. His commitment of love to us to the point of laying down his life for us is the reason why he is so surpassingly, preeminently “good”. 

Jesus states, “I lay down my life for the sheep”. The word “for” has the meaning of in the place of. He died as our substitute in our place, suffering the penalty we deserved (2Co 5:21). Because he died in our place, we can rightly say as Paul did, “...who loved me and gave himself for me” (Gal 2:20). We can say, ‘He knows me by name. I am his beloved sheep whom he bled and died for’ (Acts 20:28).

Who are the other sheep? (16)  

ANSWER:

Joh 10:16  I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

“This sheep pen” refers to Judaism. Therefore, his “other sheep” are the gentile believers (Joh 11:52; Isa 52:15; 49:6). They are the ones who will later be led to faith by his saving call through the message of his apostles (Joh 17:20; Mat 28:19; Acts 1:8). 

He has not yet called out these sheep but says that they are already his possession: “I have other sheep”. He doesn’t say, ‘I will have other sheep’. They had already been given to him by his Father to be saved (Joh 10:29; 17:2, 6, 24; 6:37; etc.).

Jesus declares that his other Gentile sheep “will” listen to his voice and join his flock. None who are called by name will fail to come (Joh 6:37). None whom the Father gave him will fail to respond to his voice and be saved. None will refuse to come.

Why does the Father love Jesus?

ANSWER:

Joh 10:17-18  The reason my Father loves me is that I lay down my life -- only to take it up again.  18  No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

The Father loves him because of his willing obedience to his command to sacrifice his own life (Joh 15:10; Eph 5:1-2).

How does Jesus exercise his authority? (18)

ANSWER:

Joh 10:18  No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

By laying down his life. As the Co-creator and the King of kings, he did not have to lay down his own life. But he exercised his authority to serve his sheep to save them and give them eternal life. No one could take it from him by force. He had power to preserve his life, as he demonstrated by escaping from the Pharisees (Joh 5:18; 7:44-45; 8:20, 59; 10:39; 11:53-54); he voluntarily went up to Jerusalem, knowing that he would die. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant (investor) exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed an atoning sacrifice. This shows the love of Jesus. His death was voluntary. His death was the fruit of love. He chose the most painful manner of death.

Jesus declares that he has power to raise himself from the dead: “I have authority to lay it down and authority to take it up again”. He had stated earlier to the Jews, in reference to his body, “Destroy this temple, and I will raise it again in three days” (Joh 2:19). Nowhere else in the New Testament is it said that Jesus raised himself from the dead.

5. Read verses 19-21.  

ANSWER:

Joh 10:19-21  At these words the Jews were again divided.  20  Many of them said, "He is demon-possessed and raving mad. Why listen to him?"  21  But others said, "These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?"

How did the Jews respond to Jesus’ words?  

ANSWER:

They were divided

Why were they divided?

ANSWER:

They were divided by him rather than drawn to him because they were not his sheep. Rather they were the devil’s own sheep who hated the light and would not come into that light (Joh 8:43-44; 3:19-20). 

One group called Jesus a demoniac. Jesus had alluded to them as being “thieves and robbers” and “hired hands” and had called himself the “good shepherd” whom the sheep loved. So, they were offended. They knew he was talking about them (Mat 21:45).

The other group reasoned like the ex-blind man: “Can a demon open the eyes of the blind?” (21; Joh 7:31). But even this group would not come to Jesus. They state who he is not rather than who he is according to the clear evidence. 

Conclusion:

The title pastor comes from the same ancient Greek word used here for shepherd. It is a title that is only rightfully earned, not granted or assumed, as exemplified by our Lord Jesus who laid his life for us voluntarily out of love. It is a great privilege for us to become his sheep and grow as a shepherd like Him. Being a shepherd in the likeness of Jesus is very great before God.  May the Lord raise up many sacrificial shepherds with a voluntary and personal decision of faith before God just as our Lord Jesus had done as a good role model. May the Lord give us a heart of great thanks to him who loved us that we may love him as he loved us by serving his sheep (Joh 21:17). 

One word: I am the good shepherd.

 “Such sheep pens or sheepfolds were located either near the village or in the open countryside. During the wet winter season, pastures for the flock were available closer to the village, which meant it was possible for the shepherds to lead their animals to sheep pens associated with the village complex. But the drier late spring and summer forced the shepherds to move their flocks farther and farther away from the village. These pastures were often too far away to allow a return to the village sheep pens before dark, so the shepherds built sheepfolds in the open countryside in the vicinity of those remote pastures. In either case the sheepfold was not an enclosed barn or shed with roof and doors that turned on hinges. Instead, a sheep pen could be configured by enhancing a natural cave, closing off the cave’s open side by stacking fieldstones to create an artificial fourth wall for the shelter. When a cave was not available, the shepherd could build an elliptical wall of fieldstone that could be topped with a layer of thorny branches. Both types of sheep pen insulated the flock from predators with solid walls that deterred their access to the sheep and goats.”  (John A. Beck, Zondervan Dictionary of Biblical Imagery, Pg 233)

 “"When the sheep were out on the hills in the warm season and did not return at night to the village at all, they were collected into sheep-folds on the hillside. These... were just open spaces enclosed by a wall. In them there was an opening by which the sheep came in and went out; but there was no door of any kind. What happened was that at night the shepherd himself lay down across the opening and no sheep could get out or in except over his body." Jesus words may hark back to messianic readings of passages such as Psalm 118:20, "This is the gate of the LORD through which the righteous may enter."” (Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: John, Acts, Pg 99) “In this second statement Jesus says, I am the gate for the sheep (v. 7). The scene has shifted from the village to the open field. In the summer sheep are sometimes kept out in the pasture overnight. The pen used is simply an enclosure made of piled rocks. There is neither roof nor door, but thorns along the top of the rock walls protect the sheep from wild animals, and the shepherd himself sleeps in the entrance, providing a door (cf. Bailey 1993:11; Beasley-Murray 1987:169).” (Rodney A. Whitacre, John, Pg 257)

 The word “watchman” in the NIV is translated “doorkeeper” in the NET, HCSV and NKJV. The word “watchman” does not tell us what the person is watching over specifically. This word “watchman” in the NIV comes from the Greek word θυρωρός thuroros (thoo-ro-ros') which means “a gate- warden”*. In turn, this word thuroros is a concatenation of the θύρα thura (thoo'-rah) meaning “a portal or entrance”* and ouros (a watcher). So, this means that the “watchman” was specifically watching over the gate. *(Jonathan Kristen Mickelson, Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries). 

 “There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).” (Biblical Studies Press, New English Translation, 2006)

 “The shepherd has a distinct call or whistle, sometimes using a small flute, which the sheep recognize and follow. When several flocks end up at a watering place at the same time and mingle together, they are easily separated again by the shepherd, who gives his call as he starts to walk away. In addition to their own distinctive call, some shepherds also give their sheep names (Bailey 1993:10; cf. Beasley-Murray 1987:168).” (InterVarsity Press, IVP New Testament Commentaries, Exposition on John 10) “The following quotation from Hartley's "Researches in Greece and the Levant," p. 321, is strikingly illustrative of the allusions in Joh 10:1-16, "Having had my attention directed last night to the words in Joh 10:3, I asked my man if it was usual in Greece to give names to the sheep. He informed me that it was, and that the sheep obeyed the shepherd when he called them by their names. This morning I had an opportunity of verifying the truth of this remark. Passing by a flock of sheep, I asked the shepherd the same question which I had put to the servant, and he gave me the same answer. I then had him call one of his sheep. He did so, and it instantly left its pasturage and its companions, and ran up to the hands of the shepherd, with signs of pleasure and with a prompt obedience which I had never before observed in any other animal. It is also true in this country that a stranger will they not follow, but will flee from him. The shepherd told me that many of his sheep were still wild, that they had not yet learned their names, but that by teaching them they would all learn them."” (Dr. William Smith, Smith's Bible Dictionary, entry: Sheep)

 “However, the presence of a watchman (v. 3; literally, "doorkeeper," thyroros) seems unlikely in the home of a village family, and later in Jesus' application he speaks of a single courtyard (v. 16). So instead of several courtyards and a single flock, the picture seems to be of a larger courtyard or enclosure (possibly a sheep pen as the NIV suggests) in which the sheep of several flocks are kept.” (InterVarsity Press, IVP New Testament Commentaries, Exposition on John 10) “A pen frequently held several flocks; and when the time came to go out in the morning pasture, each shepherd separated his sheep from the others by his peculiar call.” (Kenneth L. Barker, Zondervan NIV Bible Commentary, Volume 2, Pg 152)

 “H. V. Morton gives an account of this sort of thing: "Early one morning I saw an extraordinary sight not far from Bethlehem.  Two shepherds had evidently spent the night with their flocks in a cave.  The sheep were all mixed together and the time had come for the shepherds to go in different directions.  One of the shepherds stood some distance from the sheep and began to call. First one, the another, then four  or five animals ran towards him; and so on until he had counted his whole flock" (In the Steps of the Master, London, 1935, p. 155).  George Adam Smith similarly tells of three or four shepherds separating out their flocks solely by their peculiar calls (The Historical Geography of the Holy Land, London, 1931, pp 311, pp. 311f).” (Leon Morris, The Gospel According to John, Pg 502).

 “Western shepherds usually drive their sheep, often using a sheep dog. Their Near Eastern counterparts, on the other hand, both now and in Jesus’ day, lead their flocks by beckoning them on with their voice. Often there is a helper watching the tail end of the flock.” (Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: John, Acts, Pg 99) Eastern shepherds used sheep dogs (Job 30:1) but not for driving the sheep.

 “Sheep are not only dependent creatures; they are also singularly unintelligent, prone to wandering and unable to fìnd their way to a sheepfold even when it is within sight.” (Leland Ryken, Dictionary of biblical imagery, Pg 782) “Those who watch sheep carefully, or keep them as pets, find them by no means devoid of intelligence. They have, however, a stupid habit of following, without scruple, the leader of the flock; so that, when sheep are being driven across a narrow bridge, or where a fence separates the road from a precipice, if anything occur to deter them from proceeding in the proper path, and one break over the fence of parapet, more of the flock may be expected to follow, as has sometimes happened to their utter destruction.” (William Robert Chambers, Chambers’s Encyclopedia, a dictionary of universal knowledge, Pg 378). “Sheep can recognize individual human and ovine faces, and remember them for years... Sheep are frequently thought of as extremely unintelligent animals. A sheep's herd mentality and quickness to flee and panic in the face of stress often make shepherding a difficult endeavor for the uninitiated. Despite these perceptions, a University of Illinois monograph on sheep found them to be just below pigs and on par with cattle in IQ, and some sheep have shown problem-solving abilities; a flock in West Yorkshire, England allegedly found a way to get over cattle grids by rolling on their backs, although documentation of this has relied on anecdotal accounts. In addition to long-term facial recognition of individuals, sheep can also differentiate emotional states through facial characteristics.” (Sheep, Wikipedia, the free encyclopedia. 25 Sep. 2011 <http://wikipedia.org/wiki/Sheep>))

 “Instead they were totally dependent on shepherds for protection, grazing, watering, shelter and tending to injuries. In fact, sheep would not survive long without a shepherd.” (Leland Ryken, Dictionary of biblical imagery, Pg 782)

 “cast sheep = sheep lying on its back and unable to get up again” (Alan Stephens, Dictionary of agriculture, Pg 45) “A cast sheep is a very pathetic sight. Lying on its back, its feet in the air, it flays away frantically struggling to stand up, without success. Sometimes it will bleat a little for help, but generally it lies there lashing about in frightened frustration. If the owner does not arrive on the scene within a reasonably short time, the sheep will die. This is but another reason why it is so essential for a careful sheepman to look over his flock every day, counting them to see that all are able to be up and on their feet. If one or two are missing, often the first thought to flash into his mind is, One of my sheep is cast somewhere. I must go in search and set it on its feet again.” (Phillip Keller, A Shepherd Looks at Psalm 23, Pg 54)

 Strangers who try to dress themselves up as a shepherd and try to imitate his call will only make the sheep run away. “Godet cites "the well-known anecdote of a Scotch traveller, who, meeting under the walls of Jerusalem a shepherd bringing home his flock, changed garments with him, and thus disguised proceeded to call the sheep. They, however, remained motionless. The true shepherd then raised his voice, when they all hastened towards him, in spite of his strange garments (i.c. p 382)” (John Chisholm Lambert, A Dictionary of Christ and the Gospels, Volume 1, Pg 68)

 The only other person besides Jesus who genuinely claimed to be the Messiah was Simon ben Kosiba but he came after, not before Jesus (A.D. 132-135). Judas, son of Hezekiah, Simon of Perea, Athronges, the shepherd, and Judas the Galilean were the leaders of violent revolts which sprung up following the death of Herod the Great in 4 B.C. But there is no indication from Josephus that they claimed themselves to be the Anointed One. Lightfoot writes, “I should have believed that those words,  All that ever came before me are thieves and robbers;  might be understood of those who, having arrogated to themselves the name of the Messiah, obtruded themselves upon the people;  but that we shall hardly, or not at all, find an instance of any that ever did so before the true Messiah came.  After his coming (it is true) there were very many that assumed the name and title; but before it hardly one.  Judas the Galilean did not arrive to that impudence, as you have his story in Josephus.  Nor yet Theudas, by any thing that may be gathered from the words of Gamaliel, Acts 5.” (John Lightfoot, Commentary of the NT from the Talmud and Hebraica, on John 10:8)

 Source: Interlinear Scripture Analyzer, v2.13. Free tool downloaded from www.scripture4all.org.

 Source: Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament

 The word “know” comes from the Greek word γινώσκω ginosko (ghin-oce'-ko) (G1097). No significant distinction exists between oída and ginosko: “oída, which means "to know" and is more or less synonymous with ginosko, is often used in the NT in a general way, e.g.. to know a person in Mk. 14:71, to be able to understand in Mt. 7:11, to apprehend in Eph. 1:18. and to recognize in 1 Th. 5:12.” (Geoffrey William Bromiley, Theological dictionary of the New Testament, Volume 1, Pg 673). This word ginosko appears in Jn 10:14-15; 17:3; 1Co 8:3; Mat 7:23, etc.. Ginosko means, “1) to learn to know, come to know, get a knowledge of perceive, feel; 1a) to become known; 2) to know, understand, perceive, have knowledge of; 2a) to understand; 2b) to know; 3) Jewish idiom for sexual intercourse between a man and a woman; 4) to become acquainted with, to know” (Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament) “It denotes close acquaintance with something ... It relates to the knowledge acquired in experiences both good and bad ( Hom.Il. , 18, 270; Od. , 15, 537; Plat.Resp. , V, 466c; Xen.An. , I, 7, 4). It is achieved in all the acts in which a man can attain knowledge, in seeing and hearing, in investigating and reflecting (gnw`qi sautovn). Thus ginwvskein can also mean personal acquaintance and friendship with persons...” (Gerhard Kittel, Theological Dictionary of the New Testament) “The Greek word gnosko means "to know" but it can mean to know intellectually,’ by cognition (the Latin term), or "to know intimately," as seen in Genesis 4:1: "Adam knew Eve his wife, and she conceived." The word here denotes an intimate knowledge, one the Bible uses to refer to those who, born of the Spirit, are born unto this intimate, salvific, personal knowledge of God that only the redeemed have.” (R. C. Sproul, Romans, Pg 42)

  The TDNT further defines ginosko: “As 1 Cor. 8:1ff. shows, this knowledge is not theoretical. It must go hand in hand with a love that is not just a mystical relation to God but finds expression in love of others. It is also grounded in God’s knowledge of us (cf. Gal. 4:9)...Knowing God also means being determined by love (1 Jn. 4:7-8). Love governs the relation between both Father and Son (Jn. 3:35 etc.) and Jesus and his disciples (13:1 etc.). Thus knowledge is neither observation nor mystical vision; it comes to expression in acts. Observing the commandments is a criterion of knowledge (1 Jn. 2:3ff.). Also involved is an awareness of being loved as the basis of loving (cf. Jn. 15:9; 13:34). Thus ginõskein means the recognition and reception of love, i.e., faith.” (Geoffrey William Bromiley, Theological dictionary of the New Testament, Volume 1, Pg 122)

  Source: Leland Ryken, Dictionary of Biblical Imagery, Pg 782. 

 Source: James Innell Packer, Knowing God, Pg 41.

 The word “for” here is a translation of the word huper which means “in behalf of, for the sake of...” (James Strong, S.T.D., LL.D., Strong's Exhaustive Concordance, 1890.)

 Source: James Strong, S.T.D., LL.D., Strong's Exhaustive Concordance, 1890

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