John 10 - CSB Study Bible for Women

10:1-21 Jesus introduced two more “I am” statements: I am the gate for the sheep (v. 7) and I am the good shepherd (v. 11). These metaphors were clearly understood by Jesus’s audience, for the sheep were important to sustaining life, providing food and clothing. When the flocks of several shepherds mingled together, the sheep still recognized the familiar voice of their own shepherd and followed him (v. 4). The shepherd also knew his sheep, not merely by a family brand but by name (v. 3). The shepherd fed his sheep, led them to water, and protected them, often putting himself in harm’s way.

The metaphor is rich in OT imagery (Pss 23:1; 79:13; 80:1; Ezk 34:15). Jesus’s proclamation of Himself as “the good shepherd” is the fulfillment of Ezk 34. Like the false shepherds described by the prophet, the religious leaders failed to lead the people faithfully.

The other sheep that are not from this sheep pen is a reference to the Gentiles who were not of the “sheep pen” of Judaism (v. 16). Gentiles as well as Jews would share in the salvation He brought and would be under one Shepherd. A hired hand, who was more concerned about his own well-being, would flee when confronted by a predator (vv. 12-13). Jesus used this analogy to show the difference between Him as the Shepherd and the religious leaders, who indeed might do some good things for the sheep but would never sacrifice themselves for the sheep.

10:22-23 Solomon’s Colonnade was a magnificent structure with its roof supported by rows of 40-foot-high pillars. Solomon built the oldest porches on the east side. Jesus was walking on the west porches built by Herod. These porches were used for people as a place to pray and meditate and by rabbis as a place for teaching.

Occurring a few months before the Passover, the Festival of Dedication (Hanukkah or the Festival of Lights) is not mentioned in the OT. It was established to commemorate the dedication of the temple by Judas Maccabaeus (Kislev 25, 165 BC) after the temple had been desecrated by Antiochus Epiphanes, the king of Syria, in 167 BC. Antiochus tried to abolish the Jewish religion by attacking Jerusalem and profaning the temple complex with the sacrifice of swine on the altar. Judas Maccabaeus and his brothers retaliated and defeated Antiochus. They cleansed the temple, rebuilt the altar, and restored worship. This festival is still celebrated by Jews every December (Kislev) and lasts eight days with the lighting of a candle each day. Accordingly, the Hanukkah menorah has eight branches.

10:24-42 The Jews challenged Jesus quite plainly about His identity. They still did not understand because they were not His sheep (v. 26). His sheep listened to His voice. No one could snatch His sheep from Him because the Father is greater than all (v. 29). Eternal security is one of the most wonderful blessings for those who belong to Christ (v. 28). The Greek text uses a double negative (ou mē, lit. “not not”). Ou is used in questions where an affirmative response is expected, and mē is used in questions where a negative answer is expected. The two together carry the strongest assertion—a solemn and absolute assertion. God not only initiates salvation, but He also accomplishes that redemptive work; and believers are forever secure in the hands of both the Father and the Son.

The conclusion of Jesus’s reply was considered by the Jews to be blasphemous because Jesus declared: I and the Father are one (v. 30). This carefully worded answer testified to the two individual persons in the Godhead, while “one” (Gk hen, a neuter pronoun) affirmed their unity. To refute this charge of blasphemy, Jesus quoted from Ps 82:6, which refers to evil judges as “gods.” The Jews allowed their own judges to be called gods because of the divine origin of the civil authority they wielded and the justice at the foundation of their system of jurisprudence (Jn 10:34). Since the Jews had expressed no antagonism against the Hebrew psalmist, they were on shaky ground to use this means for an attack on Jesus. Surely they were continually amazed at Jesus’s grasp of the OT—even obscure passages and minute details. He knew the Scriptures, and He could explain them far and beyond any man (vv. 35-36). The point is that, if Scripture acknowledges evil judges to be authorities on earth in a limited sense, then why should He not apply the term to Himself, one who is clearly God’s unique Son.