Down to Earth But Heavenly Minded

What does John Chapter 10 mean?

Chapter 10 continues uninterrupted from the end of chapter 9. In fact, all of chapters 7, 8, 9, and the first half of chapter 10 occur in a fairly continuous timeline. At the end of chapter 9, Jesus was debating those who objected to His giving sight to a man born blind (John 9). As this chapter opens, Jesus is still speaking to those critics and attempting to explain truth to them.

Jesus lays out three analogies in the first half of this chapter. These are all centered on shepherding, a topic with which His audience would have been very familiar. These teachings are all separate. They carry slightly different symbolism and slightly different implications. Along the way, Jesus also makes the third and fourth of seven “I am” statements found in this gospel, where He stakes a claim to divinity. This chapter makes clear, yet often-disputed statements, about doctrinal questions such as salvation through means other than Jesus, if salvation can be lost, and whether the Bible contains errors.

First, Jesus points out that sheep only listen to the voice of their own particular shepherd. They won’t listen to a stranger. Spiritually, this explains why men like the scribes and Pharisees don’t accept Jesus: they are not part of “His” flock. In prior discussions, Jesus noted that these men are, ultimately, subjects of the Devil (John 8:42–47). They don’t listen to the voice of God because they are part of some other flock. Unsurprisingly, Jesus’ detractors don’t get the point (John 10:1–6).

The second analogy is relatively brief, but it carries enormous implications. Sheep pens of that era were constructed with high walls and a single narrow opening. This was the only legitimate means of entry or exit—a point Jesus also noted in the first analogy. To control access, the gatekeeper would stand or lay across the opening: he would physically serve as the door. Jesus claims to have that same role, spiritually: He is “the Door,” the one and only means by which sheep can enter the pen and find rescue from harm. This is the third of seven times in the gospel of John where Jesus uses the unique phrasing echoing the statement made by God in Exodus 3:14. The world, like sheep, can be divided into only two groups: those “in” and those “out,” as defined by “the Door,” which is Christ alone (John 10:7–9).

Finally, Jesus refers to Himself as the “Good Shepherd,” as a contrast to the false religious leaders of Israel. He especially notes His willingness to die for the sake of the flock. Hired hands, as employees, only care for sheep until faced with personal risk. When in danger, they tend to run away. Unlike those false leaders, Jesus is willing to sacrifice Himself to save those He protects. In this comparison, Jesus once again uses the “I am” phrasing. This is the fourth time in the gospel of John where He highlights that theme. His statement also makes a clear, emphatic claim that those who are saved by faith in Jesus are saved permanently, and cannot be lost by any means (John 10:10–18).

As expected (Matthew 10:34–36), these teachings cause further argument. Eternal security, the exclusivity of Jesus, and so forth are points of sharp disagreement between Christianity and the world still today. Among the crowd listening to Jesus, some dismiss Jesus as insane, preferring their own traditions over the evidence of miracles. Others properly recognize Jesus as proven, by signs that can only be divine. We are not told how the debate ends (John 10:19–21).

John’s gospel then jumps ahead several months, to the Feast of Dedication. This is not a mandatory feast, but Jesus chooses to attend. This is the celebration modern people know best as Hanukkah. While in Jerusalem, Jesus is cornered by an angry mob of religious leaders, in an enclosed part of the temple grounds. They challenge Jesus to repeat His teachings and then they attempt to stone Him. In response, Jesus points out that His words are in line with Scripture. And, He notes that His miracles ought to influence how these men respond. In so doing, Jesus also makes a clear statement about the perfection of the Bible; this is the doctrine of inerrancy. Those appeals fall on deaf ears, again, and Jesus has to make an unspecified escape (John 10:22–39).

After this, Jesus leaves the region controlled by Jerusalem’s religious leaders, returning to Perea, where John the Baptist once preached. The people there are much more receptive, thanks to John, and many believe (John 10:40–42).

All of this sets the stage for Jesus’ most spectacular miracle: the raising of Lazarus, described in chapter 11. After this, Jesus returns to Jerusalem in the triumphal entry, and His last public statements before His arrest and crucifixion, seen in chapter 12.

Chapter Context
Starting in chapter 7, the gospel of John describes Jesus’ preaching at the Feast of Booths in Jerusalem. Through chapters 7 and 8, He debates with critics and attempts to explain spiritual truths. On the way out of the city, Jesus gives sight to a man born blind, as shown in chapter 9. That begins an extended debate which continues in this chapter. Jesus gives analogies of His mission using shepherding as a theme. Months later, He repeats those ideas when cornered by an aggressive mob in the temple. This sets the stage for His grandest miracle, the raising of Lazarus, seen in chapter 11.

Verse by Verse

Verse 1. “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber.

Jesus’ words here continue without pause from the end of His conversation with the Pharisees who disputed His healing of the man born blind in chapter 9. Here, again, Jesus uses the “Amen, amen” construction. This uses a word which has come from Aramaic almost unchanged into many other languages. It expresses agreement or hopefulness when used at the end of a statement. When used at the beginning of a sentence, it implies that the speaker is presenting first-hand, absolute truth.

This is the first of three related-but-separate analogies Jesus will make using the concept of shepherding.

Jesus begins the first metaphor by stating that someone who climbs the wall of a sheep enclosure “is a thief and a robber.” In that era, multiple flocks of sheep would be housed in a single walled-in enclosure. The sides were high enough to prevent sheep from getting out, and wild animals from getting in. This structure would have a single opening—and this was the only intended place for the sheep to come in or out. Anyone attempting to get into the pen without using the single door was, by definition, up to no good.

In the next verses, Jesus will continue to explain that only the legitimate shepherd can come in and out, and only that shepherd is approved by the gatekeeper. This teaching also relies on the unique way sheep naturally learn to respond only to the voice of “their” shepherd, and not to others.

Context Summary
John 10:1–21 continues directly from Jesus’ encounter with local religious leaders, after giving sight to a man born blind (John 9). Jesus’ references here to shepherds and shepherding are pointed barbs at these hypocritical, self-serving figures. In this section, Jesus actually creates three separate metaphors; these are not meant to be understood as a single analogy. The first comes in verses 1 through 6, the second in verses 7 through 9, and the third in verses 10 through 18. In doing so, Jesus explains how He differs from the corrupt leaders He confronts. He also delivers His third and fourth ”I am” statements, out of seven in this gospel.

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

Jesus is building the first of three analogies based on the idea of sheep and shepherds. Sheep pens of that era were constructed with relatively high walls and a single door. This made it much easier to control which animals—and which people—could get in or out. Several flocks could be housed in a single structure. Individual shepherds were known by their flocks purely by voice. To get a particular shepherd’s flock out, all that shepherd needed to do was call. In response, his sheep—and only His sheep—would come out.

Because these pens were built for security, there was no need or reason for anyone to use any entry point other than the intended door. At least, there was no legitimate reason. The single door was where approved shepherds would be allowed to come in and out, and where their flocks would enter and leave. The only reason someone would enter the pen by climbing the wall is so they could harm or steal sheep.

Jesus will continue in the next verses to explain that He, and He alone, is the “approved” shepherd, and those sheep which are His recognize Him by His voice. Strangers and thieves won’t be recognized by the sheep.

At this point, Jesus is not speaking about heaven. His analogy has a well-defined purpose, not directly related to salvation or attaining eternal life. As Jesus will say later on, those who are “His,” as it pertains to everlasting life, cannot be “stolen” in the way a robber in this particular analogy would do. Rather, this symbol is about how and why certain people respond to the message of the gospel, and others do not.

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

Sheep pens in Jesus’ era were constructed with sturdy walls and a single doorway. This allowed easy control over what animals got in or out, and which people could access the sheep. The gatekeeper was not merely minding the opening. There were often no physical barriers across that opening, since a gatekeeper was always on duty. To rest, or even to sleep, the gatekeeper would literally lay across the gap. This will be used in Jesus’ second metaphor, where He claims to be “the door of the sheep.”

The gatekeeper of the pen would ensure that only approved shepherds—those who had claim on a flock inside—could get in or out. Anyone trying to climb over the walls was, by definition, up to no good. Those allowed in by the gatekeeper were legitimately allowed to be there.

Multiple flocks would be kept in a single pen. To get a particular flock out, all the shepherd had to do was call. The sheep, having been raised and cared for by that single person, would respond. Members of other flocks would not come in response to that voice.

Jesus is using this analogy in response to the religious leaders of Jerusalem, who obstinately refuse to recognize His miracles and His message. In plain terms, these men don’t listen to His voice because they are not “His” flock. They are, as Jesus pointed out in other discussions, subjects of Satan (John 8:42–47).

Verse 4. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice.

In Jesus’ era, several separate flocks of sheep would be housed in a single sheep pen. These structures were walled off to prevent other animals from getting in. They also featured a single, narrow opening. The gatekeeper of the pen would only allow approved shepherds in or out. The only reason for someone to climb over the walls would be theft.

To get a particular flock back out of the pen, a shepherd could simply call them. The nature of shepherding means those animals were constantly being spoken to by that one man. In response to his voice—and his voice alone—they would come to the doorway to be let out by the gatekeeper.

Jesus is following his confrontation with religious leaders in chapter 9, where He gave sight to a man born blind. The metaphor He uses here echoes what Jesus told His critics in John 8:42–47. Namely, that they did not listen to Jesus because they were not “His.” Those who belong to God recognize the voice of God. But, like sheep from a foreign flock, those who belong to the Devil don’t respond when called by Christ.

Jesus will follow this analogy with two more analogies that flesh out the idea that Jesus is the one and only means of salvation, and that those who are part of God’s kingdom will recognize no other except Him.

Verse 5. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.”

Sheep in Jesus’ era were acutely attuned to the voice of their own shepherd. This allowed multiple flocks to be housed in a single sheep pen overnight. The individual shepherds could retrieve their flocks simply by calling. Only those sheep who knew that particular voice would come—the others would not respond to a voice they did not recognize.

By analogy, Jesus is explaining that the reason many of His critics cannot—actually, will not—respond to Him is because they are part of another flock. Those who “belong” to Jesus recognize His voice and follow Him, while recoiling from the voice of a stranger. Those who don’t listen to Jesus voice are, in plain terms, “owned” by someone else. As Jesus pointed out in prior conversations, such people actually belong to Satan (John 8:42–47).

This is the first of three separate analogies Jesus will use that involve shepherding. As the following verse shows, the men to whom He speaks—the same religious leaders who criticized His healing of a man born blind (John 9)—will predictably fail to get the point.

Verse 6. This figure of speech Jesus used with them, but they did not understand what he was saying to them.

Jesus has just made the first of three analogies related to shepherding found in this chapter. These are spoken to the hostile religious leaders who dispute Jesus’ giving sight to a man born blind (John 9). In this metaphor, Jesus indicated that those who do not listen to His voice are like sheep belonging to a different shepherd. Those who do listen are those who belong to Him.

In that era, sheep would be kept in large pens holding several flocks. These structures had a single narrow opening, and this is where all of the animals would come and go. The gatekeeper would ensure that only legitimate shepherds could access the sheep. When a shepherd needed to bring out his animals, all he had to do was call to them. Since these animals lived their entire lives around that one person, they would respond only to that voice.

By analogy, Jesus is implying that the reason these religious critics don’t listen to His words is because they belong to another master. In an earlier conversation, Jesus directly told men like these that they were children of the Devil (John 8:42–47). As such, they’d never choose to respond to God, but would recoil, instead.

Of course, as those not inclined to listen to Jesus in the first place, these men fail to grasp the point being made. Instead, as seen in later verses, they will try to write Him off as a babbling maniac (John 10:19-21).

Verse 7. So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep.

Jesus has just finished comparing His ministry to the voice of a shepherd. In that era, sheep were housed in pens with high walls and a single narrow opening. Sheep would move in or out at the sound of their shepherd’s voice—and only the voice of their shepherd. Jesus uses this analogy to explain that those who reject Him are proving that they’re not part of “His” flock (John 10:1–6). His second analogy, starting here, is separate from the first, though it is meant to follow in a similar meaning.

Now Jesus makes the third of seven “I am” statements found in the gospel of John. In these remarks, Jesus evokes the words spoken to Moses by God in Exodus 3:14. Jews of that era knew exactly what such claims implied—when Jesus used those words in reference to Abraham earlier, they interpreted it as blasphemy and tried to kill Him (John 8:58–59).

Here, Jesus makes a separate metaphor, which is only partly related to the one just completed. The sheep pens of that time were constructed with only one slim opening in otherwise high walls. This made it easier to prevent sheep from wandering out, wild animals from getting in, and controlling who had access to the sheep. This gap was guarded by a doorkeeper, mentioned by Jesus in His first analogy (John 10:3). Since the pen needed close and constant guarding, the doorkeeper would typically lay across the opening to rest or sleep. In that way, the gatekeeper very literally became “the door” of the sheep pen.

Here, Jesus is implying that He, and He alone, is the means by which God intends people to come to God. His comment in the next verse, in particular, is meant to state that the prior religious leaders of the people were not the “true” leaders God intended. This concept also echoes, at least subtly, the single door God placed on the ark built by Noah—the one and only doorway through which mankind was saved from the wrath of God (Genesis 6:16).

Verse 8. All who came before me are thieves and robbers, but the sheep did not listen to them.

Jesus is presenting the second of three metaphors for His ministry. These are related, but separate from each other. They are directed at the local religious leaders, who criticized Jesus for giving sight to a man born blind. In the first analogy, Jesus implied that those who reject Him do so because they are not part of “His” flock—they are following someone other than God.

In this example, Jesus builds on that prior idea. Sheep pens in that era were constructed with a narrow opening—and only one opening. This allowed the gatekeeper to easily control which animals came in or out. Anyone who tried to enter the pen by another path, or take animals out except through that door, was a thief by definition. To sleep or rest, the gatekeeper would lay across the opening, literally becoming the door. In the prior verse, Jesus claimed to fulfill that role in a spiritual sense, saying, “I am the door.” This was the third time in the gospel of John that Jesus evokes the godly identity Moses heard from the burning bush in Exodus 3:14.

Here, Jesus continues to explain that, like the door—the gatekeeper—He is the one and only legitimate authority for the sheep. The religious leaders who have controlled Israel to that point are like those trying to sneak into the sheep pen, or calling to sheep which are not theirs. They are, spiritually, thieves and robbers.

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

Sheep pens in Jesus’ era were constructed with a single, narrow opening. This allowed the gatekeeper to control which animals got in or out. When allowed by the gatekeeper, shepherds could call to their flocks, who would respond only to the voice of their own shepherd. Jesus has used this well-known concept to explain His ministry to His religious critics. This verse continues the second of three analogies related to shepherding.

Here, again, Jesus claims “I am the door.” So far as this metaphor goes, Jesus means He is the gatekeeper—the person who controls access to the pen. He is also the opening, the single means by which the sheep can move in or out. This also reflects the nature of God, as Moses heard from the burning bush (Exodus 3:14).

This analogy brings several layers of meaning. First and foremost, it is only through the door that the sheep can “be saved.” This uses a Greek term, sōthēsetai, which implies something being kept safe, healed, or rescued from destruction. This is very dramatic terminology for literal sheep, though the pen was their best protection from wild animals. Jesus’ statement, then, is unusually direct in its spiritual implications. Jesus is that door, and the only door, an idea often repeated in the New Testament (John 14:6; Acts 4:12).

Closely related to this, the door—Jesus, in this case—is what separates all sheep into two basic groups. Sheep are either “in” or “out”; they are “saved” or “unsaved.” There are no other categories, and no other options. This, also, supports the New Testament’s consistent teaching that Jesus Christ is the one and only means by which any person can be eternally saved.

Also, some interpreters see this as a reference to Jesus leading people out of Judaism and into its intended fulfillment, Christianity.

Verse 10. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.

Jesus has made two analogies about His ministry using a topic very familiar to His listeners: shepherding. The first relied on the idea that sheep instinctively listened only to the voice of their particular shepherd, and no other. This, Jesus implies, is why His religious critics reject Him: they are part of another flock, one ultimately owned by the Devil (John 10:1–6; 8:42–47). In the second application, Jesus claims to be “the door,” meaning the single narrow opening in sheep pens of that era. This was the sole means by which sheep were able to come and go. Jesus’ detractors, then, are like thieves and robbers who are trying to take sheep without using that door.

Here, Jesus begins His third and most detailed analogy. He has already compared the hypocritical, tradition-bound religious leaders to thieves. The purpose of a thief, so far as the flock is concerned, is only to wreak havoc; the robber causes mayhem for his own selfish gain. In the same way, ungodly people who claim to be spiritual cause suffering in others for the sake of their pride and greed (Titus 1:11; 1 Timothy 6:5).

In contrast, Jesus seeks to not just preserve life for the sheep, but to provide it. In the prior analogy, Jesus claimed that as the one and only door, He was the means by which a person could “be saved.” That Greek term, sōthēsetai, suggests rescue, protection, and healing. Here, Jesus deepens that claim by saying that His purpose is not only tied to life, but to an abundant life.

That “abundant” life means something more meaningful than material wealth and prosperity (Colossians 3:2–3; Matthew 6:25–32). It begins with salvation from an eternity of suffering the penalty of sin (Romans 6:23). An abundant life is, first and foremost, eternal life (John 17:3). The abundant life means gaining a heavenly perspective (Romans 12:2), leading to a growing trust and knowledge of God (2 Peter 3:18). It means blossoming into a life full of the fruit of the spirit (Galatians 5:22–23). While false teachers and false religions offer shallow, temporary relief, only Jesus brings truly everlasting life and spiritual abundance (John 14:6).

Verse 11. I am the good shepherd. The good shepherd lays down his life for the sheep.

This is the fourth of seven instances where Jesus evokes the “I am” terminology which implies He is divine. This echoes the statement made by God to Moses through the burning bush (Exodus 3:14). This claim is separate from the “I am” statement made in verses 7 and 9. It is also a separate analogy—related, but not identical, to the first two Jesus spoke in this chapter. Here Jesus claims to be “the good shepherd,” using the Greek phrase hokalos. This suggests the ideal, the pinnacle, or the perfect example of something.

In the first analogy, Jesus pointed out that sheep only follow the voice of “their” shepherd, not the voice of a stranger. Those who reject Christ do so because they don’t belong to Him. In the second metaphor, Jesus claimed to be “the door,” referring to the narrow gap which was the only legitimate entrance or exit for the sheep pen. Jesus, and Jesus alone, is the measure of man’s salvation. He came to offer life, and there are only two possible responses: to be “in” or “out,” and only those who are in Christ can be saved.

David’s experiences clearly show that shepherding in the ancient world was hardly safe (1 Samuel 17:34–37). Jacob’s struggles prove it was not easy (Genesis 31:38–40). Shepherds not only had to keep watch over the flock to prevent strays, but had to defend the sheep from animals like wolves and bears, as well as thieves.

In this analogy, Jesus again contrasts Himself with the selfish, ungodly religious leaders who so often prey on other people. They, like a thief, use illicit means and wreak havoc on the flock, all for their own gain. Jesus offers life and in abundance (John 10:10). Maintaining this contrast, Jesus frames Himself as “the Good Shepherd,” who puts His life on the line for the flock. Jesus’ religious critics, such as the scribes and Pharisees, were by extension “bad” shepherds, unwilling or unable to truly care for those they claimed to serve.

At the same time, Jesus’ words here foreshadow the idea that His earthly purpose is to die on behalf of His “sheep.”

Verse 12. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them.

Jesus is making the third of three analogies which use the theme of shepherding. A main point of this third analogy is that Jesus is the “good shepherd,” in contrast to those who have selfish interests at heart. Jesus comes to offer life, and does so with humility and self-sacrifice. Prior statements compared some religious leaders to thieves and robbers, who purposefully take advantage of the flock for their own gain.

Here, Jesus refers to those who serve the flock, in a sense, but who are not motivated by love and self-sacrifice. A hired shepherd, for instance, is inclined to run away when the sheep are under severe threat. That hired hand is only interested in the sheep so long as he benefits; when serving the sheep means personal risk, he abandons them. This describes those who purposefully take advantage of others using spiritual deception. But it also applies to those who “passively” take advantage, by claiming spiritual authority or privilege without the service or sacrifice that position entails.

This statement is also important for its connection to a famous statement made later in this chapter. In verse 28, Jesus will claim that the life He offers is eternal, secure, and absolute: “no one will snatch them out of my hand.” The verb used here, in verse 12, is harpazei. Verse 28 uses this exact same root word, differing only in tense: harpasei. As the one and only “good shepherd,” Jesus will never allow any of “His” sheep to be taken from Him. Period.

Verse 13. He flees because he is a hired hand and cares nothing for the sheep.

Shepherding was hard (Genesis 31:38–40) and dangerous (1 Samuel 17:34–37) work in the ancient middle east. Jesus is comparing His role as a “good shepherd” to false religious leaders. At worst, they are like thieves and robbers who actively prey on the flock (John 10:10). Others are like hired hands who don’t actually own the sheep. They provide a certain level of care—in this case, spiritual leadership—but run away when faced with personal loss or risk (John 10:12). These hired hands don’t actually care for the sheep, for the sheep’s sake. They only care for what the sheep can do for them. Jesus, by contrast, is willing to lay down His life for the sake of “His” sheep.

This follows from the prior two analogies Jesus taught to His religious critics. The first pointed out that sheep, in that time, were highly attuned to the voice of their own shepherd (John 10:1–6). Those who rejected Jesus did so for the same reason sheep ignore the voice of a stranger: they’re not part of “His” flock. Unfortunately, this meant those who reject Jesus were ultimately owned by Satan (John 8:42–47).

The second analogy (John 10:7–9) pointed out that Jesus is the one and only means by which people find spiritual truth. He is “the door,” like the single narrow gap in the ancient sheep pen. All people—like all sheep—were either “in” or “out” of this door, and only those “in Christ” can be saved.

Verse 14. I am the good shepherd. I know my own and my own know me,

Jesus repeats that He is “the Good Shepherd” (John 10:11). A main point of this analogy, which began in verse 10, is contrasting Jesus’ spiritual leadership with that of others. Jesus is especially criticizing the hypocritical and self-serving religious leaders who have betrayed Israel in the past. At worst, they are like robbers who cause mayhem in order to profit from the sheep (John 10:10). In other cases, they are like employees who abandon their duties when faced with personal risk; they are only concerned for the sheep when it’s convenient and comfortable (John 10:12–13).

Jesus also reiterates a point made in His first analogy related to shepherding (John 10:1–6). Ancient shepherds spent considerable time with their flocks, from the moment of a lamb’s birth. As such, sheep were acutely tuned to the voice of their shepherd, and only theirs. Sheep would instinctively ignore—or even flee from—the voice of a stranger. Jesus’ sheep, on the other hand, know His voice and respond to it. And, as a “good shepherd,” He knows every detail about those for whom He cares.

Verse 15. just as the Father knows me and I know the Father; and I lay down my life for the sheep.

This is the third separate analogy Jesus uses in this discussion which relies on the concept of shepherding. In this case, He contrasts His spiritual leadership with that of false teachers, including the hypocritical religious critics of His own era. Jesus previously identified Himself as “the Good Shepherd,” saying that He was willing to die for the sake of His flock. This is a very different approach from a typical “hired” shepherd, who is inclined to run when there is danger. Spiritually, Jesus is the ultimate example of a shepherd willing to sacrifice Himself for the safety and health of His flock.

In the prior verse, Jesus echoed an important point made in His first analogy (John 10:1–6). There He referred to the way sheep instinctively learn to recognize the voice of their own shepherd. This reflects the close, knowing, personal relationship a “good shepherd” has with the sheep. Here, Jesus compares that closeness and intimacy with the relationship between God the Son and God the Father. This echoes other statements in the New Testament which imply that salvation through Jesus Christ brings us into an intimate family relationship with God (1 John 3:1; Romans 8:16–17).

Verse 16. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.

Jesus has been making analogies about His ministry using the theme of shepherding. So far, He has made three main points. The first is that a person’s response to Jesus depends on whether they are part of “His” flock, or not (John 10:1–6). The second explained that Jesus is the single means by which mankind is meant to find salvation (John 10:7–9). In the third, Jesus proclaims Himself the “Good Shepherd” to contrast His self-sacrifice and protection with those who abuse or abandon those they claim to lead (John 10:10–14). In prior verses, Jesus noted how sheep naturally know the voice of their own shepherd, and that His intimate relationship with His spiritual flock mirrors the relationship between Himself and God the Father (John 10:14–15).

Here, Jesus makes a comment which would have likely offended any Jewish listener who understood it. Jesus has claimed to be “the Door,” meaning that He alone is how people are reconciled to God. He has also explained that there are some who are part of “His” flock, and some who are not. Jewish people were more than comfortable with the idea of God preferring a certain group—their national identity was as God’s chosen people (Deuteronomy 14:2). But now Jesus speaks about “other sheep,” not part of the current fold, which He plans to bring together to be united under a single shepherd.

This is a reference to the Gentiles—the non-Jewish nations—and their acceptance by God through the ministry of Jesus Christ (Ephesians 3:6). This, for many Jews, was a major stumbling block to belief, even within the Christian community after Jesus’ resurrection (Acts 11:1–18). “This fold,” as Jesus means it here, is the nation of Israel. There are sheep, however, that belong to Christ and yet are not of that group. These are the Gentile people who will come to faith in Jesus (Galatians 3:27–28).

Verse 17. For this reason the Father loves me, because I lay down my life that I may take it up again.

The comments made here and in verse 18 are also controversial to Jesus’ audience. Jesus is claiming to be the sole legitimate means of salvation for mankind (John 10:1–13), and even indicating that He will bring “other sheep,” meaning Gentiles, into this intimate relationship with God (John 10:14–16). Those remarks, in and of themselves, would have been tough for His critics to digest.

Here, Jesus again refers to His impending death. This is a point over which even His own disciples argued (Mark 8:31–33). Jesus has already implied that He is willing to die for the sake of His spiritual “sheep,” as “the Good Shepherd” described earlier (John 10:10–14). This statement goes further and indicates that God the Father has special affection for Jesus specifically because He is laying down His life for the sake of these people. This is echoed in other New Testament Scriptures (Philippians 2:9; Ephesians 1:19–21; Hebrews 2:9).

In the following verse, Jesus will reiterate that this is not a matter of theory: He will truly die. However, Jesus also predicts that He will resurrect from that death based on authority given Him by God.

It’s not shocking, then, to see many who were listening to Jesus’ words dismiss Him as a raving lunatic. He claims to be the sole example of a “good shepherd,” with special favor from God, who will soon rise from the dead. Others, of course, point out that Jesus’ miraculous signs make it very awkward to believe He’s insane or demonically possessed.

Verse 18. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

The context of these remarks is important: Jesus is still debating with religious critics who are angry over His recent miracle (John 9). There, Jesus gave sight to a man born blind, which sparked debates that did not end well for the local religious leaders.

Now, Jesus continues to explain His role as “the Good Shepherd,” which includes His willingness to die for the sake of His sheep. That sacrificial love, Jesus says, is a reason He has special favor with God the Father (John 10:17; Philippians 2:9). It’s possible, in some sense, that those listening might have assumed Jesus prior statement was just an assumption. In other words, that Jesus was “willing” to die, not that He “would die.” Talk of Christ’s death is something Jesus’ closest followers often struggled to accept (Mark 8:31–33).

As He continues, Jesus makes it clear that His role as “the Good Shepherd” (John 10:10–14) and “the Door” (John 10:7–9) not only includes an actual death, it also includes resurrection. That death is entirely voluntary—it is not something into which Jesus is being coerced (Matthew 26:53). And it will result in a resurrection, based on divine power and authority (John 2:19–21). In this relatively brief statement, Jesus claims to have power over life and death—even His own—as granted to Him by God. He predicts His own death and revival.

The grand nature of those ideas may be a reason that—at least here—the crowd doesn’t seem to react with accusations of blasphemy, as they do in other passages (John 5:18). In simple terms, what Jesus says is so outlandish that it suggests two other possibilities. The audience seems torn between Jesus being possessed—the ancients’ reference to insanity—and being a miraculously-verified messenger (John 10:19–21).

Verse 19. There was again a division among the Jews because of these words.

Many of Jesus’ words were divisive (John 7:43; 9:16). To some extent, His entire existence drives separation between human beings (Matthew 10:34–36; Psalm 53:1; Acts 25:19). Jesus even claimed to be “the Door” and the sole means of salvation (John 10:7–9); that implies a division of people into one of only two categories, saved and unsaved.

The specific words referred to here are Jesus’ comments about being killed and raised from death (John 10:15–18). This conversation happens immediately after Jesus has given sight to a man born blind (John 9). That sparked a debate where Jesus laid out three shepherding-related analogies to explain His ministry (John 10:1–14). The miracle leads some to believe Jesus is a legitimate messenger of God (John 10:21), others to suggest He’s a nutcase (John 10:20).

As always, how a person responds to Christ has everything to do with their own spiritual state (John 10:1–5). Those who want to follow God will respond accordingly (John 7:17). Those who don’t will find a way to resist, no matter what (John 5:39–40). Miracles and truthful teaching ought to lead people to accept Him (John 3:1–2), but a hard heart can always make excuses (Matthew 12:31; Luke 11:15).

This passage does not say how the rest of this encounter plays out; the following verses only show the two main views of the crowd. After that, the narrative will leap ahead several months.

Verse 20. Many of them said, “He has a demon, and is insane; why listen to him?”

Jesus’ public teachings are often controversial, to the extent they cause arguments among His audience (John 7:43). Most recently, Jesus has given sight to man born blind (John 9). That sparked a confrontation with local religious leaders which continued through all of this chapter. Jesus has used shepherding analogies to explain Himself (John 10:1–14), including the idea that He is willing to die for the sake of His “flock.” The truly provocative statement came in verse 18, where Jesus specifically claimed that He would willingly die—and then willingly resurrect, thanks to special authority granted by God.

To some in the audience, this claim is bizarre enough that they think Jesus is crazy. This isn’t the first time people have suggested that He is mentally ill. At one point, His own family tried to bring Him home, thinking He had lost His mind (Mark 3:21). His critics sometimes accused Him of insanity—considered a form of demonic possession in that era—in order to discredit Him (John 8:48–52).

Others, however, point to Jesus’ miracles and other signs to suggest He’s telling the truth (John 3:1–2). The supernatural signs, especially, make it hard to accept the idea that Jesus is a raving lunatic (John 9:16).

Verses 20 and 21 only indicate the two main positions of the crowd; no particular resolution is given. After recording the basic response of the audience, John’s gospel skips ahead several months to a different incident.

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

In Jesus’ era, insanity was assumed to be caused by demonic possession. Whether or not it “always” was, that was the perception of His culture. When Jesus’ critics accuse Him of “having a demon” (John 8:48–52), they’re saying He’s crazy. Jesus’ public actions have led to occasional claims that He’s mentally ill, including from His own family (Mark 3:21). In this particular case, Jesus recently claimed He will voluntarily die, and just as voluntarily rise from the dead, thanks to special authority granted Him by God (John 10:17–18). That, as expected, has caused a sharp controversy among those listening in (John 10:19).

Some, like prior critics, hear those extravagant claims and write Jesus off as unstable. To some extent, that response is rooted in spiritual stubbornness—such people are not willing to consider God under any circumstances (John 10:1–6; 7:17; 5:39–40). They aren’t open to seeing Jesus’ miracles as proof that He is everything He claims to be (Matthew 12:31; Luke 11:15).

In contrast, those miracles are the main point referenced by the other major faction in the crowd. They, like others before, rightly recognize that these are “signs” meant to give divine approval to Jesus’ message (John 3:1–2).

After this, John’s gospel skips forward several months to the Feast of Dedication (John 10:22). We don’t learn, at least, here, how exactly the different factions in the crowd continue their debate over Jesus and His healing of the formerly-blind man.

Verse 22. At that time the Feast of Dedication took place at Jerusalem. It was winter,

This verse represents a leap in time. Everything from chapters 7, 8, 9, and so far in chapter 10 occurred in a single sequence at the Feast of Booths. This festival is held in the fall. That narrative ended with the crowd’s divided reaction to Jesus’ teachings (John 10:19–21). This verse moves John’s gospel ahead several months, to the Feast of Dedication, which occurs in early winter. The Feast of Dedication is not one of Israel’s mandatory celebrations, but it has become one of its most symbolic. Today, it is more commonly referred to as the Festival of Lights, or Hanukkah.

The general topic of this upcoming passage is very much the same as what Jesus discussed in chapter 10. The conversation here is probably directly inspired by the conflict Jesus created by healing a man born blind (John 9). The hostility of Jesus’ religious critics is becoming more overt and more aggressive. In the following verses, they will corner Jesus in a blatantly threatening way, once again attempting to stone Him. This naked violence is one reason Jesus, prior to His arrest, ceased His public preaching and began to focus on preparing the Twelve for what was to come. This encounter marks the last time Jesus will debate these religious leaders prior to His crucifixion.

Context Summary
John 10:22–42 happens a few months after the controversy described in chapter 9 through the first half of chapter 10. Here, Jesus is cornered, in an overt threat, by the same religious leaders He has been castigating for years. He echoes the metaphors of sheep and shepherd He employed after giving sight to a blind man. Jesus points out that His teachings and miracles are all consistent with predictions of the Messiah, but these men refuse to accept Him. This culminates in another attempt on Jesus’ life, which He somehow avoids. This represents the last time Jesus will publicly teach prior to His crucifixion.

Verse 23. and Jesus was walking in the temple, in the colonnade of Solomon.

This incident happens a few months after the extended narrative found in chapters 7, 8, 9, and the first half of chapter 10. Those events occurred at the Feast of Booths, held in the fall. Now John describes a separate visit, by Jesus, to Jerusalem, for the Feast of Dedication, which is celebrated in early winter. Though not one of the required feasts given by Moses, this celebration has become one of the most famous in Judaism, going by the more familiar name of Hanukkah.

The colonnade of Solomon is a portico: a roofed outdoor hallway lined with columns. This is on the east side of the temple. The walkway itself was elevated from the surrounding land, and partly walled in. That arrangement is important to the story, given the way Jesus is approached by His critics. Because of the layout, a person walking along this portico had the temple on one side, and either a solid wall or a sheer drop on the other.

According to the next verse, Jesus is “gathered around” by religious leaders. The Greek term used is ekyklōsan, which literally means “to surround, encircle, or encompass.” It’s a term often used to describe the act of siege. In other words, hostile religious leaders are about to “corner” Jesus as He walks in the temple.

Verse 24. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.”

In the gospel of John, the phrase “the Jews” is most often a reference to the religious leaders of Jerusalem and their followers. These are the Pharisees, scribes, and other officials. It is with these men that Jesus has had His most cutting and divisive conflicts. The most recent occurred a few months prior, when Jesus preached at the Festival of Booths (John 7), debated with His critics (John 8), miraculously gave sight to a man born blind (John 9), and attempted to explain His ministry by using shepherding analogies (John 10:1–21).

The colonnade of Solomon was a column-lined walkway, or portico. It was open to the main temple grounds on one side but elevated from the surrounding eastern terrain on the other. A large portion of the outer edge was walled off. This meant Jesus was in an area with only one reasonable means of exit: through the temple. The men who approach Him here are clearly intending to block off His escape route.

The Greek term describing their action here is ekyklōsan, which is sometimes used to describe the act of siege. It literally means “to surround, encircle, or encompass.” This is the ancient equivalent of a crowd of schoolyard bullies surrounding a victim, pushing them against the wall in a hallway. Later verses will describe them lifting stones to attack Jesus (John 10:31)—but this is inside the grounds of the temple, where suitable stones are not simply laying around. These men brought rocks, in advance, and with murderous intent. In this incident, Jesus is not simply being challenged. He’s being threatened.

The challenge issued here must be heard in that context. This is not a dry academic question or a sincere plea. This, again, is like a crowd of bullies shoving someone against a wall and taunting them to speak. The phrase “keep us in suspense” is tēn psychēn hēmōn aireis? This literally implies “holding our souls” or “restraining our spirits.” With rocks in hand, and Jesus cornered, His critics are all but daring Him to repeat His prior claims.

Which, of course, is exactly what Jesus does in the next verse.

Verse 25. Jesus answered them, “I told you, and you do not believe. The works that I do in my Father ‘s name bear witness about me,

Jesus is standing in a specific area of the temple, the colonnade of Solomon, which blocks a person from leaving except through the temple itself. There, He is physically cornered by the local religious leaders with whom He’s been in conflict. This encounter is neither polite, nor subtle. These men don’t merely approach Jesus: they are described in verse 24 using a Greek term related to siege warfare. Later verses speak of an attempt to stone Jesus, but this happens well inside the temple where stones aren’t left laying around. So they are already armed and prepared for violence. Like school yard bullies, these men swarm around Jesus, trapping Him, holding weapons, and daring Him to repeat His former claims.

Jesus does exactly that. In fact, as this conversation continues, He’ll make a statement almost guaranteed to send them into a rage (John 10:30).

A recurring theme in Jesus’ conversations with His critics is that they are being willfully obstinate. Jesus’ life and teachings align perfectly with the Scriptures these men know all too well—but they actively refuse to accept Him (John 5:39–40). An intent to disbelieve, not a lack of knowledge, is their main problem (John 7:17). Others have seen Jesus’ miracles, and properly interpreted them as signs that He is divinely empowered (John 3:1–2; 10:21). The men who threaten Him now, however, have proven they’re opposed to God (John 10:1–6) by crediting Jesus’ miracles to Satan (Mark 3:22).

Jesus will continue to answer in the next verse by reiterating the first of His three shepherding-related analogies from this chapter. This puts His answer in plain terms: I already told you who I was, but you’re not going to listen.

Verse 26. but you do not believe because you are not among my sheep.

Jesus’ religious critics have disputed His teaching and miracles, going so far as to attribute His works to Satan (Mark 3:22). As Jesus has stated, their stubbornness is exactly that: a willful refusal to follow truth (John 5:39–40). They cannot understand because they don’t want to understand (John 7:17). Now, these same religious leaders—collectively referred to in John’s gospel as “the Jews”—are daring Jesus to repeat his claims. They’ve surrounded Him in a part of the Temple which offers no escape route (John 10:24), seem already prepared for violence (John 10:31), and have challenged Him to say something everyone knows they don’t want to hear.

Here, Jesus reiterates a point he made for these men a few months prior: they don’t hear His voice because they are not His “sheep” (John 10:1–6). Like sheep, which only recognize the voice of their particular master, these men are practically deaf to the voice of God. As pointed out before, these men are ultimately proving that their master is the Devil (John 8:42–47). Jesus’ voice is God’s voice (John 10:30); if you don’t hear the voice of God, it means you’re not part of His “flock.”

All the evidence and reason in the world won’t make the slightest difference to someone committed to disbelief.

Verse 27. My sheep hear my voice, and I know them, and they follow me.

This continues Jesus’ repetition of an analogy He made several months prior, after healing a man born blind (John 9). There, He pointed out that sheep only recognize the voice of their particular shepherd—those who don’t listen to the witness of Jesus are proving they’re not part of His “flock” (John 10:1–6). In another analogy, Jesus stated that He was the only means of salvation (John 10:7–9), separating all people into two basic groups: saved and unsaved. Those who refuse to come to Christ are, by definition, part of the group mastered by Satan (John 8:42–47).

Jesus makes this statement under dire circumstances. His critics have trapped Him in a corner of the temple (John 10:24), daring Him to repeat His claims, and apparently prepared for violence (John 10:31). In typical fashion, Jesus not only responds with brave truth, He continues, as shown in the following verses (John 10:28–29), culminating in a statement that seems almost deliberately intended to enrage His critics (John 10:30).

Verse 28. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.

In this verse, Jesus expands on the metaphors He used earlier in this chapter. Jesus explained that those who are “His” are like sheep—they only respond to the voice of their own shepherd. How a person reacts to Jesus proves whether they are, or are not, part of His “flock” (John 10:1–6). Jesus also claimed to be like the single opening in a sheep pen: “the Door” which was the only means of finding rescue from danger (John 10:7–9). He also proclaimed Himself the “Good Shepherd,” contrasted with selfish leaders like those He speaks with in this passage, and spoke of His willingness to die for the sake of those who are His (John 10:10–14).

Jesus speaks these words while being overtly threatened by His critics. They’ve cornered Him in an awkward spot in the temple and are daring Him to repeat His claims (John 10:22–24). Rather than simply repeat them, Jesus is expounding on them.

This statement is a crucial part of our understanding of the gospel. Jesus has already made it clear that there are only two categories of people, spiritually speaking: those who are “in,” and those who are “out.” These two groups are separated by Jesus Christ, who is “the Door.” Those who belong to Christ are safe from being taken away, as a wolf might grab a sheep in the wild (John 10:12). Here, Jesus uses the same Greek root word found in His description of a wolf who “snatches” a sheep: harpazo. Those who are part of Jesus’ flock cannot be taken away.

Jesus also makes a crystal-clear, unmistakable reference to the nature of the eternal life He offers: it is permanent and irrevocable. Jesus’ literal words in Greek are ou mē apolōntai eis ton aiōna. Ou and mē are both negatives, and eis ton aiōna is somewhat like saying “all the ages,” or “for all time.” Apolōntai is a reference to loss, condemnation, or death. The eternal life granted by Jesus to His “sheep” cannot and will not ever be stolen, revoked, or lost.

This same Greek phrase also echoes Jesus’ conversation with Nicodemus (John 3:16). There, Jesus proclaimed an offer that those who believed would “never perish,” which is translated from the same core Greek words: mē apolētai.

Verse 29. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father ‘s hand.

When explaining His ministry, using shepherding analogies (John 10:1–14), Jesus made the claim that His authority was given by God the Father (John 10:17–18). This caused controversy and debate—some thought Jesus was insane (John 10:20), others that His miracles proved He was a sincere messenger of God (John 10:21). The men who are accosting Jesus now are entirely convinced that He’s wrong. They have cornered Jesus in an awkward location in the temple (John 10:22), probably already armed with rocks (John 10:31), and are daring Him to repeat these claims (John 10:24).

In response, Jesus pointed out that their disbelief was the result of stubbornness (John 5:39–40). They were not willing to believe since they were not part of the “sheep” given to Jesus by the Father (John 10:25–27). Jesus then continued to proclaim that the eternal life He offers (John 3:16) is absolutely irrevocable. In the prior verse, Jesus uses a Greek phrasing that is emphatic and forceful: they will not perish for all of eternity.

Here, Jesus again links His power and authority with that of God the Father. Those who are saved through Jesus Christ are saved because they are “given” to Jesus, and given by God. Jesus once again uses the symbolism of being “snatched,” which He referred to in the prior verse (John 10:28) as well as His earlier statements about eternal life (John 10:12). Here, though, He indicates that it is the hand of the Father from which they cannot be taken.

The implication is that the hand of Jesus is identical to the hand of the Father—a conclusion Jesus is about to state very directly.

Verse 30. I and the Father are one.”

Jesus has been cornered in the temple, in an overtly threatening way, by His religious critics (John 10:22–24). They have challenged Him—dared Him, in effect—to repeat His former claims about being the Messiah. Several months prior, Jesus had given analogies about Himself using shepherding as a theme. Through those statements, Jesus claimed to be the only source of salvation, and that His salvation was eternal, permanent, and irrevocable. When challenged by these men, Jesus repeated those claims, and even expounded on them. In the prior verses, Jesus explicitly said that He offered eternal life, which could never be lost. He first referred to His people as being held in His hand, then referred to the same people as being held in God’s hand.

The suggestion carried in that pair of statements is that Jesus and God are identical. Comments along those lines have enraged Jesus’ critics in the past (John 5:18; 8:56–59).

Here, faced with an overtly hostile crowd, in tight quarters, with men armed for violence (John 10:31), Jesus connects those dots without the slightest hint of subtlety: “I and the Father are one.” Part of the meaning of this statement is lost in translation from Greek to English. Jesus uses the “neuter” form of the Greek word for “one” here, implying that they are “unity.” Rather than saying that Jesus and God are the same person, Jesus is claiming that He and God are unified as one, a partial explanation of the Trinity.

Unsurprisingly, this tips the mob’s anger over the top, and they start another attempt to assassinate Jesus.

Verse 31. The Jews picked up stones again to stone him.

Ancient writers were far more concerned with themes, facts, and events than with perfect chronology. In other words, not everything written in texts like the gospel of John is assumed to happen in exactly that order. In this case, Jesus has been cornered in the temple complex (John 10:22). Solomon’s colonnade included a sheer drop to the east, as well as a solid wall. The only escape route would have been back through the temple. The mob “gathered around,” described using a Greek term meaning “surrounding and pressing in,” and they issued a challenge to repeat controversial statements (John 10:24). This group of religious leaders is clearly hostile.

Though this verse says they “picked up stones,” the implication is not that they reached down, at that precise moment, to find rocks. This encounter is well inside the temple grounds, and nowhere near easy access to the surrounding terrain. Stones suitable for an attack like this were not simply laying around the temple within reach. In other words, these men brought the rocks with them when they first surrounded Jesus. The Greek grammar involved here is not specific about “when” the act happened, only that it happened. In short, John is saying these men “had picked up” stones, anticipating violence. Jesus has given them all they need to justify following through on their threats (John 10:30).

As has happened in the past, however, Jesus will put His attackers in an awkward spot by forcing them to justify their actions (John 10:32–33). Then, without much explanation at all, He will manage to escape this seemingly impossible situation (John 10:39).

Verse 32. Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?”

Jesus has just made a statement which was obviously going to rile His religious critics. In fact, these men had already cornered Him in an awkward location, carrying stones, and daring Him to speak (John 10:22–31). Jesus responded by reiterating His prior remarks, then going further by specifically saying that He and God were unified as One (John 10:30).

The comment Jesus makes here seems, in a sense, to stop these men in their tracks. Clearly, He knows why these men are prepared to kill Him. His question here is meant for effect: Jesus has already pointed out that His miracles ought to convince onlookers that He has divine approval (John 5:36; 10:25). Despite this, these men still object, since the signs didn’t agree with their preferred theology (John 10:33).

Though the men claim Jesus is blaspheming, and is a liar, Jesus challenges them to explain the miracles that He’s done. As the next verses show, the mob will ignore the real point of the question and simply state the obvious: a charge of blasphemy. Jesus’ response, shown in this verse, is to challenge whether they ought to be interpreting His words as blasphemy in the first place. What comes next is Jesus using ancient debate techniques—turning the tables on these masters of Old Testament law.

Verse 33. The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.”

John uses the term “the Jews” as a generic reference to the religious leaders of Jerusalem. Jesus has had many conflicts with them. The current squabble is over Jesus’ response to their threatening challenge. The men have cornered Jesus, pressing in on Him with stones at the ready, and goading Him to speak. Jesus responded by repeating His prior claims, with the added point that He and the Father “are one” (John 10:22–30). Their response was another assassination attempt (John 10:31), to which Jesus asked a somewhat odd question: “for which [miraculous work] are you going to stone me?”

The real point of Jesus’ question is that He has performed miracles—why, then, do these men insist that He’s wicked? Or blaspheming? Shouldn’t they be recognizing His authority, instead?

The mob responds by ignoring—or missing—the actual point Jesus makes. Instead, they give the shallowest view of what Jesus said: that He’s a human being insulting God by claiming to be His equal. Jesus, in turn, will respond with a brilliant use of their own tactics. Religious leaders of that day would often debate Scripture in much the same way as modern politicians: with an emphasis on technicalities, obscure details, and other confusing points. Jesus will turn that upside down, using it as a way to further condemn their rejection of His gospel.

Verse 34. Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’?

Prior to this, Jesus was about to be stoned by a mob of hostile religious leaders. Their claim was that Jesus committed blasphemy, by claiming He and God were “one” (John 10:30–31; 10:33). Jesus’ immediate response, however, was to refer to His miracles—indirectly pointing out that His words ought to be judged in the context of His ministry, and not with careless prejudice (John 10:32).

Starting here, Jesus begins to use a debate style which these men knew all too well. Religious leaders and scribes of this era would often debate Scripture, using an endless barrage of technicalities and convoluted explanations. Jesus engages in an abbreviated form of that technique to prove that, even by their own standards, they’re being hypocrites.

Jesus cites Psalm 82:1–8. A reference to the Old Testament grounds His claim in something these men claim to take seriously: the Word of God. In the next verses, Jesus will compare the words of the Old Testament to the claim these men now claim is blasphemous. It’s important to note that Jesus isn’t making a blanket defense of all claims related to God. Rather, He’ll once again point to all of the ways in which He fulfills the role of Messiah. If “gods” is an appropriate description—from God Himself—to those who are enabled to perform His will, then how can they stone Jesus, who has performed actual miracles, for blasphemy by claiming to be the Son of God?

Verse 35. If he called them gods to whom the word of God came — and Scripture cannot be broken —

This comment by Jesus is both a crucial reference to the perfection of God’s Word, and a tactical use of His critics’ own methods. Jesus is under threat of immediate stoning, presumably for blasphemy. When goaded to repeat His claims by a mob, Jesus went even further and equated Himself with God (John 10:22–31). Now, Jesus is using a technique these religious leaders were familiar with. Scribes and Pharisees would often debate Scripture using various rhetorical tactics and convoluted arguments; Jesus is using one of those in this encounter.

To counter their claim that Jesus should be considered a blasphemer for saying He is “one” with God, Jesus pointed to Psalm 82. In that passage, God’s own Word referred to human beings using the same literal word as used for God Himself: elohim. Other Old Testament passages use the same word in a judicial context (Exodus 21:6; 22:8).

Jesus’ point is not that humans are divine, but that those who are divinely enabled to perform the will of God are, in a poetic form, referred to as “gods” in Scripture. As this retort continues, Jesus will point out that He has been proven by powerful evidence. This connection has not been lost on everyone; some others have come to the same conclusion (John 3:1–2; 10:19–21). His claim to truth is much stronger than that of anyone else. His works—His miracles—should be absolute proof that He is sent by God. As such, charges of blasphemy against Jesus in this case fall short.

Jesus also makes a point of rejecting the suggestion that the Word of God can be “broken.” By this, Jesus means that the verses He quoted could not be dismissed as an error. They could not be written off as a mistake—this is the doctrine of inerrancy, which says that Scripture is perfectly accurate in everything it intends to say. Jesus, in this moment, not only implies inerrancy, He grounds His argument in it.

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

Jesus’ response to the men trying to stone Him for blasphemy (John 10:30–31) is somewhat complex, and easy to misunderstand. In that era, scribes and scholars would spend countless hours deliberating the meaning of the Scriptures. This often involved the same kind of rhetorical tactics used in politics or other forms of debate. Jesus is responding to the charge of blasphemy, from these men, using the same kind of argument they might employ.

Specifically, Jesus has pointed to the Old Testament, which uses the same term for divinely-appointed human authorities as is also used for God Himself: elohim/Elohim. This is seen in Psalm 82, as well as portions of Exodus. Jesus is not suggesting that humans are gods in the sense of being divine. Rather, He is showing that when a person is commissioned by God, it’s not unprecedented for God’s own Word to use the term “gods” in a poetic sense (John 10:34).

Jesus then states that one cannot claim that God’s Word is in error (John 10:35). If God uses the term “little-g-‘gods’” in reference to humans, then Jesus’ statement about being unified with God isn’t necessarily blasphemous. In order to instantly condemn Jesus, that’s exactly what these men would have to do: they’d have to assume that any and all such statements are automatically sinful. Jesus is challenging them, in effect, as to whether they’re willing to call a particular Scripture wrong in order to condemn Him.

Jesus will continue, however, to explain that the real measure of His words is His actions. Rather than simply judging Jesus on the basis of words these men do not like, they ought to be considering His works, as well. In the case of Jesus, this includes miracles and other signs which clearly point to Him being divinely appointed (John 3:1–2; 10:19–21). If Jesus’ actions did not support His words, then these men would be absolutely right to consider Him a blasphemer. But His works do, in fact, prove that what He claims is true (John 10:37–38).

Verse 37. If I am not doing the works of my Father, then do not believe me;

Jesus is wrapping up a somewhat intricate point. This is a common deliberation technique, often used by scholars and politicians of Jesus’ era. While debating the meaning of the Scriptures, scribes and Pharisees might string together several references to the Word of God, implying a certain logical outcome. When threatened with stoning for blasphemy (John 10:30–31), Jesus responded with one such argument. He pointed out how the Old Testament sometimes used the same term for human authorities—elohim—as it did for God Himself—Elohim (Psalm 82). Jesus’ point is that when someone is divinely appointed by God, it’s not automatically blasphemy for them to use such terms in reference to themselves (John 10:32–36).

In practical terms, this means that Jesus’ critics can either condemn Scripture as wrong, or accept that His claims might have merit.

Of course, Jesus is not saying that humans are equal to God the Father. Instead, He is saying that such claims have to be weighed according to the evidence—in particular, the actions of the person speaking. Since the Word of God is perfect and without error, Jesus notes (John 10:36), the mere use of those words ought not be the issue. Rather, these men ought to be looking at the miracles Jesus has done as proof that He is truthful. Others have done exactly that, and come to the right conclusion (John 3:1–2; 10:19–21).

Jesus also points out, here, that if His actions—or the actions of anyone else—don’t line up with such claims, then statements like His would, in fact, be blasphemy. If Jesus is not, or did not, do works as granted by God, then these men would be obligated to reject Him as being a false teacher and blasphemer. Since Jesus has acted in harmony with the will of God, however, they have no excuse for ignoring Him.

In the following verse, Jesus will also explain how their personal distaste for Him shouldn’t cloud their judgment. His works, in and of themselves, are crucial pieces of evidence.

Verse 38. but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.”

Jesus was cornered by an angry mob of religious leaders, who essentially dared Him to repeat some of his prior claims (John 10:22–24). Jesus did just that, adding that He was “one” with God the Father (John 10:30). This, predictably, led the hostile crowd to attempt to stone Him (John 10:31). In response, Jesus used their own rhetorical tactics against them. He pointed out how God’s own Scriptures used the term for “gods” in reference to human beings in some situations (Psalm 82). This left His critics with only two options: claim that the Word of God was in error—a possibility Jesus flatly rejected (John 10:36)—or admit that some such instances are appropriate.

In Jesus’ case, He explained how His miraculous works ought to be clear evidence of His truth. This is the same logic used by others when seeing Jesus’ divine power (John 3:1–2; 10:19–21). Even if these men do not like what Jesus says, or Jesus personally—even if they do not believe “Him,” as an individual—they ought to believe on the basis of these incontrovertible signs. And yet, as expected, they do not want to believe, and so they refuse to accept what Jesus says (John 5:39–40).

Jesus adds more fuel to the fire by making a statement His critics are sure to despise: claiming co-unity with God the Father. That results in another surge in violence, which He is able to mysteriously escape (John 10:39).

Verse 39. Again they sought to arrest him, but he escaped from their hands.

This statement is both amazing and frustrating. According to prior verses, Jesus was walking in a specific part of the temple, the colonnade of Solomon. This was a porch-like structure, on the eastern side of the temple grounds, consisting of a roof supported by columns. One side of this walkway was open to the temple area. The other was blocked by a solid wall in some places, or ended in a steep drop in others. This means that Jesus was in an area from which there was no “escape” if cornered. According to the prior verses, the hostile crowd pressed in on Jesus, using a Greek word related to the siege of a city (John 10:22–24). They apparently came looking for blood, since they lift stones to throw (John 10:31). Since they are standing in an area where there would have been no stones to pick up, they brought the stones with them.

Jesus partly diffuses the mob by turning their own approach to Scripture against them. He shows that His words need to be judged according to His actions. And, that His actions—His miracles—clearly prove He is divinely empowered (John 10:34–38). All the same, the men try again to seize Jesus.

Despite being surrounded by men with murder on their mind, and in an area with no outlet, this verse simply says Jesus “escaped from their hands.” This is not the first time such attempts have failed (John 5:13; 7:30; 8:20; 8:59). This is, however, the first time when the situation strongly suggests a supernatural element to the escape. Whether this was, in fact, a miracle, or there was some other interruption, John chooses not to say. For whatever reason, that information must not have served his purposes in writing this gospel. As other verses indicate, we can know “why” Jesus escaped: it wasn’t yet the time God appointed for His death. We can’t know “how,” simply because we’re not told.

Verse 40. He went away again across the Jordan to the place where John had been baptizing at first, and there he remained.

Jesus has just escaped another attempt at stoning by the religious leaders of Jerusalem (John 10:22–31). Since He was cornered in a tight location, and besieged by hostile men, many believe this escape was supernatural, or a miracle in and of itself. All we know for sure is that Jesus successfully evades those trying to harm Him (John 10:32–39). That encounter is the last time Jesus will directly confront His critics in a public atmosphere prior to His crucifixion and resurrection.

Here, Jesus returns to an area outside the easy reach of Jerusalem’s scribes and Pharisees. It won’t be long before He returns (John 11:7–16), and when He does so, His disciples will be very worried. The incident which prior verses described is one reason why the men who hate Jesus are openly trying to kill Him. That, eventually, will be exactly what happens. Jesus will soon complete His divine mission by returning to Jerusalem for the Passover, where He’ll be captured and executed through cooperation between religious Jews and the government of Rome.

Verse 41. And many came to him. And they said, “John did no sign, but everything that John said about this man was true.”

John the Baptist preached in this area before Jesus began His public ministry (John 1:19–29). John was very clear that his role was not that of messiah, but as the messenger proclaiming the Promised One. When Jesus arrived on the scene, John the Baptist immediately instructed others to believe in Him, follow Him, and respect Him. That influence seems to have made the people of the region much more receptive to Jesus in these last days before His crucifixion (John 10:42). The people in Perea realize that John didn’t perform miracles, and that he was not the Savior. They also recognize that John’s teachings about Jesus are true, and that Jesus’ miracles prove that He’s sent by God. This is the conclusion God intends in response to true miracles (John 3:1–2; 10:19–21).

The opposite response is to ignore Jesus’ miraculous signs; this is the error made by His religious critics. Most recently, this included men attempting to stone Jesus for blasphemy, while specifically ignoring mention of His miracles (John 10:22–39). Ultimately, those who reject God do so purely out of stubbornness and pride, not a lack of evidence (John 5:39–40).

Verse 42. And many believed in him there.

Jesus has temporarily left the area immediately around Jerusalem, due to rising threats from the local religious leaders (John 10:39–40). He has gone to Perea, a region were John the Baptist preached prior to Jesus’ public ministry (John 1:19–29). That preaching, it seems, has made the people much more receptive to Jesus’ teachings. Those who have heard John’s message recognize Jesus on the basis of His miracles, and the fact that He fits the predictions given them by John (John 10:41). This is similar to the way in which the testimony of the Samaritan woman opened up interest in the town of Sychar (John 4:39), which also prepared that area for the apostles after Jesus’ ascension (Acts 8:4–8).

Jesus’ avoidance of danger is only temporary. Soon after this, He will return to Judea, much to the fear of his disciples (John 11:6–8). He will then re-enter Jerusalem for the last time before being arrested and executed on the cross.

End of Chapter 10.

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