John 10-12
The Good Shepherd

In the final section of this magnificent psalm the author calls out to God for deliverance. The previous sections have increasingly mentioned the opposition he faces because of his commitment to God's word. Here he asks for understanding, grounds his cry for help/deliverance upon God's word.

Two verses of praise, first for the fact that God reveals and teaches him His statutes (so he can do them), and then a song in response to the righteous commandments of God (worship = response to revelation).

In the closing verses of the psalm which opened with declaring the blessedness of the one who walks in God's ways, and seeks Him wholeheartedly, he declares his heart and soul are set on God's word: he's chosen/decided for God's precepts, delighted in them, and has not forgotten them. Thus he looks forward to God's help, salvation, and rescue from the effects of his oppressors, for he wanders about like a lost sheep, and asks God to seek and save him. Some commentators see this as a confession of sin, but that view is so alien to the context. We've just had 175 verses of the psalmist wholeheartedly seeking God, and then we end on “save me I've gone astray?????” No way! There are a number of possible translations for wander/stray, and although stray/err is the most common, the reason there are other meanings is because the word has different meanings. The way one determines the correct meaning is to understand the context, not interpret it out of one's experience (as most defeated sinners, who don't obey God's word, do). The very last phrase affirms that even in the midst of oppression for his commitment to God's word, he hasn't forgotten it. Go back and look at just this section and ask yourself are these the words of a sinning sheep who has gone astray, or of a struggling sheep who has been harassed and persecuted by sinners, and is asking God to seek and rescue him from them?

Disciplining your children result in delight. Wisdom is a function of both the rod (punishment/negative reinforcement) and reproof (instruction, bring error to light). An inconsistent, lazy parent will be shamed by their foolish child. The wise parent will raise wise children who are a delight. This is also the secret to raising kids with great self-esteem (see The Magic Lamp of Self-esteem on Truthbase.net). When both kids and people do not have Revelation to guide them, they cast off all restraints, and revert to barbaric behavior. (Have you been on a college campus on the weekend recently?) Correction must be accompanied by consequences, both for kids and employees. Mere words tend to be ignored. Speaking of mere words, not thinking through what one says and the potential impact on others is not wise, but beyond foolish. In verse 21 “pampered” and “insolent” only occur once in the OT, so the translation is difficult. Based upon similar words in other languages, the pampered servant will seek to assume the inheritance rights of a son.

Ezekiel 34 is probably the background to this chapter, although it isn't quoted. There God lambasts the false shepherds leading Israel for their own benefit, and promises a good shepherd (a Davidic descendant).  John the Baptist is a likely candidate for the gatekeeper, but that is neither specified nor emphasized. The sheep don't follow the voice/teaching of anyone except their shepherd, who protects them with his life. Listening to His voice/teaching is crucial, and is emphasized throughout the book. Jesus presents Himself as the door to salvation and good pasture to those who listen and follow. Note that forgiveness and justification aren't mentioned, nor righteousness by faith in His atoning work. Remember there are different meanings to the word “salvation” (See introduction to Matthew) and this is more about the glorification blessings of the Millennial Age, than anything else.

Jesus states that His purpose in coming was so that the sheep might not only have life, but have it abundantly. This is John's purpose in writing the gospel. Jn 20:31 “but these are written, that you may believe (aorist tense) that Jesus is the Christ, the Son of God, and that believing (present tense) you may have life in his name.” The first section of the book (up to chapter 13) provide the signs to help people believe. The latter section (esp. Upper Room Discourse) provides teaching to believers about how to have the abundant life. Not everyone who believes experiences the abundant life, that will be dependent upon abiding in His word (Jn 8:31-32; 15:1-10).

Jesus is the not only the door (verses 7,9) but also the good shepherd, who deliberately lays down His life for the sheep. Jesus doesn't explicitly state that His death is a vicarious sacrifice for the sins, but does emphasize His choice and power in laying it down and taking it up. He says this is why the Father loves Him (you need to figure this one out on your own). Jesus owns the sheep (by virtue of creating them and being given them by the Father). He has other sheep (Gentiles) which will be combined with the Jews (like the blind beggar was ejected from the synagogue) to form one flock (the church?) comprised of those who listen to His voice and follow Him. As we've seen throughout the book, some accept, and others reject, just like today. Those who don't believe attribute His miracles to the devil (see “the unpardonable sin” comments -Mk 3:29; Lk 12:15) which will happen again below.

A new feast is mentioned, instituted by Judas Maccabaeus in 164 BC to commemorate the purification of the temple after its defilement by Antiochus Epiphanes in 167 BC. Two months had past since the Feast of Booths mentioned in chapter 8. But the subject matter of the first half of chapter 10 is similar. This is Jesus' final confrontation with the Establishment, and presents His clearest claims to Deity. They demand to know if He is the Christ/Messiah. He says He told them (through His works) but they wouldn't accept it and believe. The reason Jesus gives for their rejection is that they are not of (ek) His sheep, as He said He told them. In John 8:44-45 Jesus told them that the reason the Establishment could not understand and hear His voice was because they were of (ek) their father the devil, the father of lies. Since Jesus was speaking truth, they couldn't believe it, since their paradigm was falsehood. “Ek” is a preposition that frequently indicates source or origin. Jesus was their Creator, not the devil; they had gone over to the dark side, exchanging their heritage as descendants of Abraham for the present possession Satan offered them in the temporal realm. Only a few, like Joseph of Arimathea (Mk 15:43) and Nicodemus (Jn 7:50) were seeking the fulfillment of God's promises. The Pharisees were not of (ek) the group that acknowledged God as their Father, while those who believed Him were. Jesus says in verse 27 that His sheep hear, have a relationship with (know), and follow Him. He gives them eternal life (dominion of the Age), and they will never (literally=”not to/eis the age”) perish/killed/destroyed (same verb in 3:16-17 and 10:10a), nor will anyone take them away (like the wolf does in 10:12). That's because the Father, is greater than all and protects them.

In verse 30 Jesus makes the equation that He and the Father are one. He is not saying they are the same person (“one” is neuter, not masculine). He does not say I am the Father, but maintains their distinctive characters. Steam plus ice equal water (Trinity anyone?). The same essence expressed in different forms/functions. The Father is God in heaven; Jesus is God in the outward form of man on earth (Phil 2). When the Jews go for the stones again, Jesus asks for which good work do they want to stone Him. He is “forcing” them to confess His point, that He is claiming to be God. He did the same thing at His trials in the synoptics. Notice, He doesn't say, “Oh, wait, you've got it all wrong, I didn't meant that; either you misheard or I misspoke.” Instead, He quotes Psalm 82:6 where the judges who are not carrying out their task (just like evil shepherds) are called “gods” ('elohiym = mighty ones) by God ('elohiym), who will judge them (Ps 86:1). His point has an application and an implication. If God calls judges gods, than someone claiming to be God isn't saying anything other than what God said, and can't be called blasphemy (literally “to injure the fame” of someone {by speaking against them}). The implication is that they will be judged for failing to judge righteously and care for God's sheep. The comment that Scripture cannot be broken is not some random teaching about inerrancy, but a veiled reference to the judgment they will receive (read all eight verses of Psalm 82 to see how applicable it is to the situation). Jesus was set apart (sanctified -Phil 2) and sent by God to do His will, hence He is appropriately the Son of God, as His works testify. Note that He is still trying to get them to believe in verse 38, He is not rejecting them because they are not of (ek) His sheep, but trying to move them back into the flock; but they refuse to know and believe.

Again they try to seize Him, but He slips away and goes to where John was announcing the Kingdom promised in the OT and baptizing those who repented and started living in light of the coming Messianic Kingdom. Even though John didn't do any signs, the people believed. Jesus did signs, and those living for this world rejected Him, yet many believed Him there, outside Jerusalem.

The account of Lazarus echos that of the man born blind. An undesirable situation is allowed for God to be able to display His glory in rectifying it. Here Jesus purposefully delays healing His dear friend so He can resurrect him after he dies. God allows pain in our lives, even though He loves us, so He can achieve a greater good than our temporary comfort. Not only is God glorified by allowing Lazarus to die, but the basis of the disciples' belief is strengthened. Jesus refers to death as sleep (cf Daniel 12:2) since our first death is a temporary condition before resurrection to life or more permanent death (Rev 20:14). Lazarus was not only born again, he died again.

Martha had faith to know that Jesus could have healed her brother; in light of her comments in verses 24 and 39 she wasn't expecting a resurrection. It looks like she is affirming her confidence in Jesus' relationship with God, in spite of the death of her brother. Jesus promises Martha that Lazarus will rise again. Since she knows Daniel 12:2 she knows that will happen at the last day. But Jesus gives a preview of what He promised in 5:25 (cf 1Thess 4:16) and reveals the impact of “I am the resurrection and the life.” Because He is the source of resurrection, those who believe in Him will live (again), even if they die. Because He is the source of (spiritual) life, those who believe in Him will never die (spiritually), they have as their present possession, life on the spiritual plane (3:16; 5:24; 10:28). Martha confesses her belief in Him as the Messiah, who comes into the world (1:9). Jesus next ministers to Mary, who takes up her usual place at His feet, and has a similar comment as Martha (cf v 21 and 32). His response is very different, weeping with her in her grief. This is particularly noteworthy, because He knew He would resurrect Lazarus, and there would be tears of joy. His tears were born partly out of empathy, but also to elicit the response from the crowd. Jesus fulfills His promise and calls Lazarus out of the tomb, displaying God's power/glory. Like the resurrection of Jarius' daughter, there is still work to do after the resurrection.

Many believed as a result of this seventh and final sign (before His own resurrection). But some didn't and went and told the Pharisees, who betray their purpose for living. Their concern isn't the eternal welfare of God's nation and the blessings of the Messianic Kingdom, but their temporal position in the secular kingdom under Rome (so much for never being in bondage -8:33). So they plot to kill Jesus for the good of the nation as they see it. Here God is using the evil passions of evil men to bring about His glorious purposes to bless His people as promised.

Jesus returns to Bethany before His final Passover, and Mary anoints Him (see comments on Mt 26 and Mk 14). Judas objects because of His worldly values cloaked in religiosity. In contrast to Mary's love of Jesus, he loved money. Because of the influence of Lazarus, the Pharisees plotted his death.

For comments on the triumphal entry (Palm Sunday) see Matthew 21.

John alone mentions the Greeks who want to see Jesus, and then doesn't tell us any more about them. But notice the role the disciples play in relaying the request to Jesus. It is through the Jews that the Gentiles get blessed. Jesus then reiterates the message given in the synoptics when He first called the disciples, with a particular application to Himself. The word for lose/destroy is the same as that in 10:28. For losing and gaining see comments on Matthew 10:39; Mark 8:36; Luke 14:26. Dying to this world is necessary to bear fruit, which is necessary for eternal reward and honor/glory from God. The promise of God honoring those who serve Him is as certain as any of God's promises. Do you believe and value this?

This is the closest John gets to recording Jesus in prayer (before the high priestly prayer in chapter 17), and it's more like a conversation (fitting with John's purpose to show Jesus is God). The Father responds for the benefit of the disciples. God had been glorified through the Incarnation and miracles, and would be glorified through the resurrection and Pentecost. The world would be judged by the death of Jesus, and what looked like a victory for the prince of this world (Satan) would actually be his dethronement. When Jesus was lifted up (crucifixion) He would draw all men to Himself. The preaching of the cross has done that through the ages, as people have escaped the dominion of darkness to live in the light. Those who believed the light would become children of light (central point of the prologue -Jn 1:11-12). The Christ does remain forever, and His kingdom would not be destroyed (Dan 7:14). His death would just be a final step on His journey back to heaven.

Although many believed, some didn't despite the signs. Isa 53 and 6:10 are quoted to explain why Israel as a nation didn't believe. They were unable to believe because they had rejected God's revelation, the content of which they needed to believe. God hardened them in their decision (as He did Pharaoh) to accomplish His purposes. In the case of Egypt, it was the physical deliverance of His people, through the plagues and the Red Sea; in the case of the nation and their leadership, it was the spiritual deliverance of His people, through the death and resurrection of Christ. Verse 42 emphasizes that some of the rulers did believe.

Belief in Jesus was belief in God, who sent him. Jesus came as a light, so that people who believe in Him would move out of darkness. If people didn't believe what Jesus said, He wouldn't judge/condemn them, but the words they rejected would judge them on the last day. Jesus spoke the commands of God, which led to eternal life. Those who reject His words, reject God's commands, and reject eternal life (dominion of the Age). Therefore, they themselves would be rejected from that life.