Verse by Verse

³² Jesus answered them, “Many good works I have shown you from My Father. For which of those works do you stone Me?”

³³ The Jews answered Him, saying, “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.”

³⁴ Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’?

³⁵ If He called them gods, to whom the word of God came (and the Scripture cannot be broken),

³⁶ do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

³⁷ If I do not do the works of My Father, do not believe Me;

³⁸ but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him.”

³⁹ Therefore they sought again to seize Him, but He escaped out of their hand.

⁴⁰ And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.

⁴¹ Then many came to Him and said, “John performed no sign, but all the things that John spoke about this Man were true.”

⁴² And many believed in Him there.

They didn’t stone Him for His works (public ministry). They knew He did no wrong (v. 32).

You are gods (v. 34) Those who receive power from God and act in His authority are called gods (Psalm 82:6; Exodus 7:1). So why did they call Him, who was set apart by God for a special purpose, a blasphemer for Saying He was the Son of God? God will judge the gods for ruling unjustly.

Scripture cannot be broken (v. 35) — every word is true.

know (revelation) and believe (continuous knowledge) (v.38)

The Father is in Me, and I in Him (v. 38) — essential oneness

Some say Jesus never claimed to be God, but the Jews (v. 39) understood what He was saying.

He escaped miraculously (v. 39).

beyond the Jordan (v. 40) — where His ministry began

Christ’s argument in these verses is two-fold. First, they accepted Psalms as of divine authority and had no problem with men being called gods who receive divine communication. So, why were they offended when He called Himself the Son of God when it was obvious that He was sent by the Father? Second, His words and miracles have demonstrated divine power.

²⁷ My sheep hear My voice, and I know them, and they follow Me.

²⁸ And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.

²⁹ My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.

³⁰ I and My Father are one.”

³¹ Then the Jews took up stones again to stone Him.

Sheep (v. 27) are helpless, dependent, harmless, weak, foolish and prone to stray.

I give them eternal life (v. 28) — present tense. We now have eternal life — a quality of life. This life is given, not purchased, earned, merited or won. It cannot be forfeited.

perish (v. 28) = eternal destruction

shall never perish (v. 28) because no man can take them out of Christ’s hand — eternal security

The world, Satan and our old natures try to seize believers (v. 29), but they cannot. If they could, Christ’s power would not be sufficient.

I and My Father are one (v. 30) — One in deity and in purpose and in essence. Some say this only refers to unity of will, but the Jews understood what He was saying and tried to stone Him for blasphemy.

My Father (v. 30) — should be “the Father.” When Christ says “My Father” He’s speaking as mediator. When He says “the Father,” He’s speaking of His Deity.

stones again (v. 31) — John 5:17-18; John 8:58-59

No stronger passage in all the Word of God can be found guaranteeing the absolute security of every child of God. Note the seven strands in the rope which binds them to God. First, they are Christ’s sheep, and it is the duty of the shepherd to care for each of his flock! To suggest that any of Christ’s sheep may be lost is to blaspheme the Shepherd Himself. Second, it is said “They follow” Christ, and no exceptions are made; the Lord does not say they ought to, but declares they do. If then the sheep “follow” Christ they must reach heaven, for that is where the Shepherd is gone! Third, to the sheep is imparted “eternal life”: to speak of eternal life ending is a contradiction in terms. Fourth, this eternal life is “given” to them: they did nothing to merit it, consequently they can do nothing to demerit it. Fifth, the Lord Himself declares that His sheep “shall never perish,” consequently the man who declares that it is possible for a child of God to go to hell makes God a liar. Sixth, from the Shepherd’s “hand” none is able to pluck them, hence the Devil is unable to encompass the destruction of a single one of them. Seventh, above them is the Father’s “hand,” hence it is impossible for them to jump out of the hand of Christ even if they tried to. — Pink, page 144-145.

²² Now it was the Feast of Dedication in Jerusalem, and it was winter.

²³ And Jesus walked in the temple, in Solomon’s porch.

²⁴ Then the Jews surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ, tell us plainly.”

²⁵ Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me.

²⁶ But you do not believe, because you are not of My sheep, as I said to you.

Between verses 21 and 22, two and a half months pass. Tabernacles was in October, Dedication (Hanukkah — 1 Maccabees 4:36-59; 2 Maccabees 1:9; 10:1-8) was in late December. At the end of this chapter, Jesus leaves Jerusalem and doesn’t return until Passover in the spring, where He dies.

The feast of dedication is mentioned only in this passage; nowhere else do we read of it. It is not a feast appointed by Jehovah, but a feast of commemoration of the cleansing of the temple after the defilement by Antiochus Epiphanes, and was first appointed by Judas Maccabaeus in the second century before Christ. It is known today as the feast of Chanukah, a feast of joy and gladness. — Gaebelein, page 186

Winter (v. 22) — Jesus’ public ministry is drawing to a close. After John 10, He ministers privately to His disciples preparing for His death and resurrection — as the sacrificial lamb was separated from the flock (Exodus 12:3-6).

Solomon’s porch (v. 23) — a colonnade where teachers and rabbis met to debate theology.

Jesus had demonstrated that He was the Messiah by His words and His miracles (v. 25). He had told the Samaritan woman, the disciples, and the blind beggar He was the Messiah, but not the Jews in Jerusalem. Perhaps because many thought the Messiah would be a military leader.

not My sheep (v. 26) — as shown by their unbelief. They weren’t looking for the truth but were trying to trap Him so they could accuse Him of blasphemy.

The Lord had told them that He was “the Son of Man,” and that as such the Father had “given Him authority to execute judgment” (5:27). He had told them that He was the One of whom Moses wrote (5:46). He had told them that He was the “living bread” which had come down from heaven (6:51). He had told them that Abraham had rejoiced to see His day (8:56). All of these were statements which intimated plainly that He was the promised One of the Old Testament Scriptures.

In addition to what He had taught concerning His own person, His “works” bore conclusive witness to His Messianic office. His works were an essential part of His credentials, as is clear from Luke 7:19-23: And John, calling two of his disciples to him, sent them to Jesus, saying, “Are You the Coming One, or do we look for another?” hen the men had come to Him, they said, “John the Baptist has sent us to You, saying, ‘Are You the Coming One, or do we look for another?’” … Jesus answered and said to them, “Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me.”  These were the precise verifications as to what was to take place when the Messiah appeared — compare Isaiah 35-5-6. — Pink, page 140-141.

¹⁶ And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

¹⁷ “Therefore My Father loves Me, because I lay down My life that I may take it again.

¹⁸ No one takes 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 command I have received from My Father.”

¹⁹ Therefore there was a division again among the Jews because of these sayings.

²⁰ And many of them said, “He has a demon and is mad. Why do you listen to Him?”

²¹ Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?”

other sheep (v. 16) — not the Church because Paul said the mystery had never before been revealed. So … this could be a reference to Gentiles who will be blessed through Israel, as during the Millennium.

not of this fold (v. 16) — fold (here) refers to the wall encompassing Israel.

one flock (v. 16) — outside the wall, outside the law.

I lay down My life (v. 17) — Unlike us, Christ did not have to die. He wasn’t under the curse. The Jews and Romans were the means of Christ’s death, but His own will was the reason.

That He said “I will take it up” (v. 18) is saying “I am God.”

from My Father (v. 18) — His authority to die and rise again came from the Father. Christ raised Himself. The Father raised Him (Romans 6:4). The Spirit raised Him (Romans 8:11). Philippians 2:8

division (v. 19) — among the Jews (Isaiah 8:14)

open the eyes of the blind (v. 21) — a sign of the Messiah (Isaiah 35:5).

Death is the first step in glorification (John 12:23-24).

¹¹ “I am the good shepherd. The good shepherd gives His life for the sheep.

¹² But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them.

¹³ The hireling flees because he is a hireling and does not care about the sheep.

¹⁴ I am the good shepherd; and I know My sheep, and am known by My own.

¹⁵ As the Father knows Me, even so I know the Father; and I lay down My life for the sheep.

good (shepherd) (v. 11) — divine, spiritual, preeminently excellent

hireling (v. 12) = hired hand. One who uses his position of leadership for self-gain. And the word of the LORD came to me, saying, “Son of man, prophesy against the shepherds of Israel, prophesy and say to them, ‘Thus says the Lord GOD to the shepherds: “Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock. The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them. So they were scattered because there was no shepherd; and they became food for all the beasts of the field when they were scattered. My sheep wandered through all the mountains, and on every high hill; yes, My flock was scattered over the whole face of the earth, and no one was seeking or searching for them” (Ezekiel 34:1-6).

wolves (v. 12) — false prophets and teachers (Matthew 7:15; Acts 20:29). The wolf scatters the sheep but doesn’t devour them. No sheep belonging to Christ will perish.

The sheep and shepherd know each other (v. 14) as the Father and Son know each other.

Prophecy of the Good Shepherd — Genesis 49:24; Isaiah 40:10-11; Ezekiel 34:11-12; 15-16; 23; 30-31.

Christ didn’t die for the truth or for a principle, but for the sheep (v. 15) = people (Isaiah 53:8; Matthew 26:28).

for (v. 15) = in the stead of (Romans 5:6-8)

When Jesus talked of laying down His “life,” He uses the word psuche, which means “soul.” This is the word Peter used when he told Jesus he would lay down his life for Him. In response, Jesus said to him, “No, you won’t, You can’t! You, Peter, can’t give your soul for another. But I will give My soul, that you — and all My flock — might have life” (see John 13:37-38). Isaiah 53:10 says the Messiah would “make His soul an offering for sin.” — Comfort, page 169-170

⁷ Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep.

⁸ All who ever came before Me are thieves and robbers, but the sheep did not hear them.

⁹ I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.

¹⁰ The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

door of the sheep (v. 7) — The only way to become a member of His flock is through Him.

all who ever came before Me (v.  8) — all who claim a higher position than Him. Any, like the Pharisees (9:16, 24), who claimed to know more than Christ and denied His Messianic authority. (Perhaps the Pharisees, Sadducees and Essenes were the three false shepherds prophesied in Zechariah 11:8 who misled the Jews before Christ came.

I am the door (v.  9) — in anticipation of His death and resurrection. It is by these, and not by His earthly ministry, that He brings salvation.

will go in and out (v.  9) — perhaps the liberty of the saved as opposed to the law (the fold); or, life without fear. (Deuteronomy 28:6; Psalm 121:8).

thief (v. 10) — one whose intention is to hurt the sheep. Uses stealth.

door (v. 1) — the way into Judaism

door (v. 7) — the way out of Judaism

door (v. 9) — salvation to Jew

If anyone enters by Me (v. 10) — we can’t enter without His assistance (John 15:5).

¹ “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber.

² But he who enters by the door is the shepherd of the sheep.

³ To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out.

⁴ And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice.

⁵ Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.”

⁶ Jesus used this illustration, but they did not understand the things which He spoke to them.

Prophecies of the Messiah as Shepherd:

Psalm 80:1 — Give ear, O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth!

Isaiah 40:11 — He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young.

Ezekiel 34:12-15 — As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on a cloudy and dark day. And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land; I will feed them on the mountains of Israel, in the valleys and in all the inhabited places of the country. I will feed them in good pasture, and their fold shall be on the high mountains of Israel. There they shall lie down in a good fold and feed in rich pasture on the mountains of Israel. I will feed My flock, and I will make them lie down,” says the Lord GOD.

door (v. 1) — simply the lawful entrance contrasted with climbing in as a thief.

Sheepfold (v. 1) = Judaism. Shepherd = Messiah. Thieves = Pharisees and other false leaders who claimed to be the Messiah.

door (v. 2) — Scripture. The true Messiah enters according to the prophecies in Scripture.

porter/doorkeeper (v. 3) — The Holy Spirit vouched for Christ. John the Baptist prepared the way (John 1:31).

Only the sheep given Him by the Father followed Him (v. 3) — He led them out of Judaism with its constraints of law. Jesus Christ called the entire nation of Jews, but only His flock responded.

calls His own (v. 3) — like the blind man in John 9:38

illustration = parable (v. 6) — similitude (Greek – paroimia) “It’s like this … ” Jesus told this parable to the Pharisees, but because of their blindness, they didn’t understand.

There are three doors in this passage: Sheepfold (v. 1); Sheep (v. 7); Salvation (v. 9).

Three things about the true Shepherd: (1) He enters lawfully — according to the Scriptures (2) The porter lets Him in —  heralded by John the Baptist (3) The sheep know His voice — His own knew Him (blind man)

The blind man had been cast out of Judaism, but was in the care of the true Shepherd, away from thieves and robbers.

There are two kinds of sheepfolds in Israel. One near a large village or town was a communal fold, where various flocks were kept at night. The owners of the sheep hired a porter — a doorkeeper or guardian — and he let in only those shepherds whom he knew personally as rightfully belonging to the sheep. The other kind of fold was out in the hills and away from any village. It frequently was a walled enclosure, without roof, and had a small hole in the wall through which the sheep entered at night and across which the shepherd lay to sleep — so that the shepherd was, indeed, a door. Nothing could enter or leave unless the shepherd allowed it. — Comfort, page 165.

³⁹ And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

⁴⁰ Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

⁴¹ Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

Judgment (v. 39) — not condemnation. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved (John 3:17). This verse is talking about discrimination — He revealed the truth that showed the true state of things. His object was salvation but the effect was judgment.

Those who see (v. 39) — Those, like the Pharisees, who claimed to have the light but didn’t. Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God (Romans 3:19).

When the true Light came, the Pharisees, who claimed to have the light were shown to be blind. They sinned because they claimed to see but rejected Christ. If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. He who hates Me hates My Father also. If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father (John 15:22-24).

The blind man gained physical and spiritual sight. He knew he was blind and so saw the light.

The Pharisees thought they saw the light (the Messiah) and this caused them to reject Christ and remain blind.

³⁵ Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”

³⁶ He answered and said, “Who is He, Lord, that I may believe in Him?”

³⁷ And Jesus said to him, “You have both seen Him and it is He who is talking with you.”

³⁸ Then he said, “Lord, I believe!” And he worshiped Him.

The man was an outcast from His religion, but saved by faith.

Son of God (v. 35) — Son of Man in most early manuscripts. It is the title of Jesus as Messiah. Jesus was asking him if he believed the very thing that had just gotten him thrown out of the synagogue. Jesus goes on (v. 39) to speak of His role as a judge. A role for which Son of Man is also used (John 5:27).

Jesus again states His deity (v. 37).

Only to the Samaritan woman had Christ previously so clearly stated His deity. She was, as was the blind man, outside the synagogue. The nation rejected Him, only those on the outside received the truth.

²⁴ So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.”

²⁵ He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.”

²⁶ Then they said to him again, “What did He do to you? How did He open your eyes?”

²⁷ He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?”

²⁸ Then they reviled him and said, “You are His disciple, but we are Moses’ disciples.

²⁹ We know that God spoke to Moses; as for this fellow, we do not know where He is from.”

³⁰ The man answered and said to them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes!

³¹ Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.

³² Since the world began it has been unheard of that anyone opened the eyes of one who was born blind.

³³ If this Man were not from God, He could do nothing.”

³⁴ They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out.

The Jews tried to make the man reject Christ as his healer (v. 24).

Give God the glory (v. 24) — (used in cross-examining). Speak the truth in the presence and in the name of God (Joshua 7:19).

Whether He is a sinner or not, I do not know (v. 25) — He wasn’t unsure, but he refused to debate the point.

One thing I know (v. 25) — They wanted to debate Christ’s person. The healed man concentrated on what Christ had done for him.

What did He do? (v. 26) — A repeat of the inquiry in v. 15. They were trying to shake his evidence and cause him to change his story.

reviled (v. 28) = pronounced anathemas, called him execrable.

God does not hear sinners (v. 31) — Job 27:9; 35:13; Psalm 66:18; 109:7; Isaiah 1:15. Sinner (in this case) = more than ordinarily bad character.

The man said that God’s power could only come through one who does His will and not through a sinner. No mere man had ever given sight to the blind (v. 31).

The more they questioned the man, the more understanding he gained. They forced him to think and he came to the only possible conclusion — Jesus was of God (v. 33).