1. This chapter encompasses the final public discourse of teaching by Jesus that John records.
2. The discourse is delivered against the background of shepherding sheep in the OT as well as the pastoral life of those times.
3. Jesus draws parallels between the pastoral life, Himself and believers vs. unbelievers.
4. The link used that produces the analogies is the preceding of chapter 9 and that the blind man is a member of Jesus’ flock.
5. And what is true for him is true for the whole flock.
6. Furthermore, the analogies are in contrast to the Pharisees who claim religious authority over Israel, but are seen as pseudo-shepherds.
7. The blind man who was positive eventually came to listen to his right shepherd.
8. Much of the parabolic applications are devoted to the hazards sheep/believers are subject to in the absence of a faithful under-shepherd.
9. Jesus first centers on what constitutes a faithful under-shepherd vs. a pseudo-shepherd (vss.1-5).
10. He then explains the foundation of the first parable and emphasizes Himself as the "Good Shepherd" who lays His life down for all believers to include the Church to come (vss.6-21).
11. John inserts a definite chronological note of the gospel (vss.22-23).
12. John maintains the continuity of discussion in Jesus’ final public discourse in the gospel that explicitly proclaims the mechanics that determines who of those that are of His sheepfold in direct contrast to the unbelievers in His presence (vss.24-30).
13. The Jews attempt to stone Jesus (vss.31-39).
14. Jesus departs from Jerusalem (vss.40-42).

GNT John 10:1 VAmh.n avmh.n le,gw u`mi/n( o` mh. eivserco,menoj dia. th/j qu,raj eivj th.n auvlh.n tw/n proba,twn avlla. avnabai,nwn avllaco,qen evkei/noj kle,pthj evsti.n kai. lh|sth,j\

NAS John 10:1 "Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, VAmh.n (part. +) avmh,n (part.) le,gw (vipa--1s) u`mi/n( su, (npd-2p) mh, (neg. +) o` eivserco,menoj eivse,rcomai (d.a. + subs. ptc./p/dep/nm-s; "he who does not enter into/come into") dia, (pg; "by/through"; denotes agency) th/j h` qu,raj qu,ra (d.a. + n-gf-s; "the door/entrance/gate"; used 39x;) eivj (pa; "into") th.n h` auvlh.n auvlh, (d.a. + n-af-s; "the fold/uncovered area enclosed by a wall/courtyard/domestic animal corral or pen"; used 12x) tw/n to, proba,twn pro,baton (d.a. + n-gn-p; "the sheep"; used 39x; can be literal sheep or used metaphorically for people denoting believers and unbelievers; same as 2:14-15) but climbs up some other way, he is a thief and a robber. avlla, (strong adversative) avnabai,nwn avnabai,nw (subs. ptc./p/a/nm-s; "climbs up/goes up/ascends"; this ptc. is governed by the same d.a. as the first ptc. "he who does not enter"; note the negative in the Greek is between the d.a. and the first ptc. to show that it relates only to the first ptc.) avllaco,qen (adv.; "some other way/by another means"; hapax) evkei/noj (remote dem. pro./nm-s) evsti.n eivmi, (vipa--3s) kle,pthj (n-nm-s; "a thief/one who steals/pilferer"; emphasizes one who steals in secret or with stealth; used 16x) kai, (cc) lh|sth,j\ lh|sth,j (n-nm-s; "a robber/brigand/plunderer/a lawless man that lives by stealing or exploiting others with open force; used 15x)

GNT John 10:2 o` de. eivserco,menoj dia. th/j qu,raj poimh,n evstin tw/n proba,twnÅ

NAS John 10:2 "But he who enters by the door is a shepherd of the sheep. de, (ch) o` eivserco,menoj eivse,rcomai (d.a. + subs. ptc./p/dep/nm-s; "he who enters") dia, (pg) th/j h` qu,raj qu,ra (d.a. + n-gf-s; "the door") evstin eivmi, (vipa--3s) poimh,n (n-nm-s; "a shepherd/one who watches and takes care of a flock"; note there is no d.a. with this noun) tw/n to, proba,twnÅ pro,baton (d.a. + n-gn-p; "the sheep")

1. After Jesus declares the Pharisees as being spiritually "bankrupt" in their authoritative positions as religious leaders of Israel, He now proceeds to teach the doctrine that He has based His determination on, in this regard.
2. His teaching focuses upon His nature while drawing parallels of those considered to be true under-shepherds as compared and contrasted to Satan and the false shepherds.
3. In this regard, all false shepherds are likened to thieves, robbers and hirelings, of which categories the Pharisees operate.
4. These false shepherds are seen to operate outside the boundaries designated by the WOG in opposition to and resistance of the "Good Shepherd".
5. This figurative teaching of the shepherd and sheep relationship has OT background to include Eze.34, a prophecy of Israel’s dispersions (to include the dispersion of 70AD cp. Eze.34:5-6) and regathering in the last days:

1. God is the sheep-owner. Eze.34:8,10,11,31
2. There is One shepherd God establishes over the sheep called "My servant David" that provides food/deliverance for the sheep. Eze.34:23
3. This is reference to the God-man, Jesus Christ called the "Good Shepherd" in our passage of Joh.10.
4. He is seen to own the sheep as the Prince of God. Eze.34:24 cp. Joh.10:14
5. The sheep are the peoples of Israel. Eze.34:31
6. As sheep they are judged (Eze.34:20) and denotes believers and unbelievers. Eze.34:17
7. The sheep that are ultimately delivered are believers who enter into the Millenium under the rule of Christ. Eze.34:11ff especially vss.23-30

1. In addition, Jer.23:1-40 and Zech.11:1-17 employ the same similitude with emphasis on the cursing of Israel headed by false-shepherds.
2. Jesus opens with the emphatic double " vAmh,n/Truly, truly, I say to you" to underscore the premier importance of what he is about to say and switches from dialogue to monologue.
3. The first five verses are parabolic and emphasize the concept that determines whether one is a legitimate under-shepherd vs. a false-shepherd.
4. The isagogics behind this passage was familiar to those whom Jesus taught, and in fact is still observed today.
5. The predominate features in the first two verses of the parable are:

1. The door.
2. The fold of the sheep or sheepfold.
3. The wall that encompasses the sheepfold.
4. A thief and a robber.
5. A shepherd.
6. The sheep themselves.

1. The sheepfold was a walled in area for protection of the sheep, generally located in the pasture/wilderness areas, into which the shepherd would herd his sheep for the night.
2. It generally consisted of a low stone or brick wall or one of reeds that had only one entrance.
3. Some sheepfolds (called a "marah") included a low flat building built on the sheltered side of a valley and when the nights were cold the flocks were shut up in them.
4. Otherwise, in ordinary weather they were merely kept within the open yard surrounded by a wall crowned all around with thorns to help deter would be predators.
5. After the sheep were placed into the fold for the night, the shepherd would assume a position at the gate if provided and if there was only an opening, he would lay across the opening preventing sheep from leaving or predators from gaining access.
6. Obviously, anyone attempting to access the sheep by climbing over the wall was up to no good.
7. In many cases, more than one flock would be placed into the fold and when morning time came to remove the flocks, the sheep would recognize their shepherd and would respond to only his voice.
8. It was not uncommon for a shepherd of a flock to name each and every one of his sheep and thus call them out by name.
9. Upon gathering his flock, the shepherd would then lead them out to pasture for the day.
10. This is the historical background by which we may clearly understand the parabolic teaching contained in this chapter.
11. Furthermore, to clearly identify the elements of the parables, it must be noted that Jesus understandably uses Himself in dual application as both the door (cp.vss.7,9) and the good shepherd (vs.11,14).
12. That it is His Person that represents the door in vss.1-5 is clearly pointed out in vss.7,9.
13. That He is not the shepherd in view in these verses in seen in the lack of a definite article in vs.2 in the phrase, "a shepherd of the sheep".
14. Therefore, the shepherd in view in vss.1-5 is anyone who claims to be "a" shepherd/under-shepherd and thus any religious leader who claims authority to function under God over His flock.
15. For the period of our dispensation of the Church, this has special emphasis on the extant office of pastor-teacher. Eph.4:11
16. The term pastor-teacher deals with the dual concepts of shepherding and teaching that are incumbent on the ranking spiritual leader of any local church.
17. His role as a shepherd emphasizes his responsibility as a spiritual leader to watch over by protecting and guiding his flock.
18. It is his role as a teacher that provides his instruction on how to protect and guide as well as provide the spiritual nourishment for his sheep to survive in the world.
19. Jesus emphasizes this same principle to Peter later in the gospel. Joh.21:15-17
20. The sheep in view throughout Jesus’ discourses are believers in the POG.
21. This is noted since the sheep:

1. Reject a stranger. vs.5
2. Do not hear false-shepherds. vs.8
3. They are those that receive the benefits of the Good Shepherd through faith in Him. Vss.11,14-16, 26-29

1. Therefore, the sheepfold itself is representative of the POG/salvation Ph₁ in which all believers are a part of in their respective dispensation.
2. Jesus begins the parable with a focus on "he who does not enter by the door into the fold of the sheep".
3. As noted, the door is specifically identified for us in vss.7,9 as Christ.
4. Therefore, by definition, He is dealing with self-proclaimed shepherds who reject the door and are unbelievers.
5. Such persons hate the truth having rejected the Lord who died for them.
6. Peter (2Pet.2), Jude, Paul (2Tim.3:9-9) and John (1Joh.4:1-4) all warned against such men (and women) as these.
7. In context, the Pharisees fall into this category, since they reject Christ.
8. He notes that in stark contrast to their unbelief, their prey is not limited to other unbelievers, but tactics include stealing away believers.
9. This is the force of the phrase, "but climbs up some other way".
10. Contextually, the Pharisees prey is the blind man that is a sheep they would seek to steal.
11. It denotes that the arena of believers in the POG, are not immune to their influence and vices of teaching agendas.
12. Jesus views and describes a communicator of this ilk in a two-fold way, as He states that he is a thief and a robber.
13. The difference between these two nouns does not focus on any difference in character or of end result, rather it focuses on the means by which one plunders their prey.
14. A thief emphasizes one that employs stealth, deceit and trickery in order to lure the unsuspecting victim into their group.
15. A robber denotes one that uses a direct frontal assault to capture their victim.
16. Satan employed both tactics against Eve in the garden in Gen.3:1-5:

1. His statement questioning God’s goodness.
2. His direct denial that death would ensue if they ate of the tree.

1. The force of vs.1 is that there exist unbelieving men (and women) who seek to gain access to those who are positive and plunder them spiritually (as well as financially).
2. Some are obvious in their methods and some are pretty damn sneaky.
3. These are unbelieving self-proclaimed prophets, apostles, evangelists, preachers, dreamers/philosophers, etc., who seek to steal believers away from their right-shepherd and sound doctrine.
4. One of Satan’s snares is to woo you away from your right P-T and he uses people who reject Christ as God and man.
5. They will come at you via TV, classroom, pulpit, lecture circuit, cults, etc., so be on guard.
6. Such people at once are slippery and confrontational and will employ flattery, arrogance and scorn to gain advantage. Jud.16
7. But, there are those true communicators that demonstrate the characteristics of a true shepherd as Jesus points out in vs.2, "he who enters by the door is a shepherd of the sheep".
8. He denotes that apart from being a believer, there is no real status and authority for any man being a shepherd.
9. Therefore, a true under-shepherd of the sheep must first be a believer who utilizes Christ as their spiritual authority to gain access to the sheep.
10. That they access the sheep through Christ also indicates that they would seek His will and approval in their role as being a shepherd.
11. This would include that they look to Him for the special qualifications necessary to fulfill their duties as a shepherd to include their gift and training as shepherds.
12. Only these have a right and the authority to the sheep.

GNT John 10:3 tou,tw| o` qurwro.j avnoi,gei( kai. ta. pro,bata th/j fwnh/j auvtou/ avkou,ei kai. ta. i;dia pro,bata fwnei/ katV o;noma kai. evxa,gei auvta,Å

NAS John 10:3 "To him the doorkeeper opens, and the sheep hear his voice, tou,tw| ou-toj (near dem. pro./d/m-s; "To him/To that one or man"; ref. to a shepherd who enters by the door in vs.2) o` qurwro,j (d.a. + n-nm-s; "doorkeeper/porter"; used 4x) avnoi,gei( avnoi,gw (vipa--3s; "opens/causes to open"; same verb used of Jesus opening the eyes of the blind man in Chpt. 9) kai, (cc) ta. to, pro,bata pro,baton (d.a. + n-nn-p; "the sheep") avkou,ei avkou,w (vipa--3s) auvtou/ auvto,j (npgm3s) th/j h` fwnh/j fwnh, (n-gf-s; "voice/audible sound") and he calls his own sheep by name, and leads them out. kai, (cc) fwnei/ fwne,w (vipa--3s; "he calls/ speaks out clearly") ta. to, (danp; emphatic position; denotes the sheep by legal right belong to him +) i;dia i;dioj (adj--an-p; "his own/one's own property or possession" +) pro,bata pro,baton (n-an-p; "sheep") katV kata, (pa; "by/according to") o;noma (n-an-s) kai,(cc) evxa,gei evxa,gw (vipa--3s; "leads out/to personally escort out"; used 12x) auvta,Å auvto,j (npan3p)

GNT John 10:4 o[tan ta. i;dia pa,nta evkba,lh|( e;mprosqen auvtw/n poreu,etai( kai. ta. pro,bata auvtw/| avkolouqei/( o[ti oi;dasin th.n fwnh.n auvtou/\

NAS John 10:4 "When he puts forth all his own, he goes before them, o[tan(conj. of time; "When/Whenever") evkba,lh|( evkba,llw (vsaa--3s; "he might put forth/cast out/draw out or draw forth"; when used in a less violent way it means to remove or draw out such as removing a splinter from the eye [Mat.7:4] or taking money out of a purse [Luk.10:35]; here the force of drawing out is the voice of the shepherd ) ta. to, (danp +) pa,nta pa/j (adj--an-p; "all") i;dia i;dioj (pro.adj.-an-p; "his own"; ref. to his sheep) poreu,etai( poreu,omai (vipdep--3s; "he goes forth/proceeds") e;mprosqen (pg; "before/in front of/in their presence before them spatially") auvtw/n auvto,j (npgn3p) and the sheep follow him because they know his voice. kai, (cc) ta. to, pro,bata pro,baton (d.a. + n-nn-p) avkolouqei/( avkolouqe,w (vipa--3s; "follow after/go after/go with") auvtw/| auvto,j (npdm3s) o[ti (causal conj.; "because") oi;dasin oi=da (viPFa--3p; "they know/recognize") auvtou/\ auvto,j (npgm3s) th.n h` fwnh.n fwnh, (d.a. + n-af-s; "voice")

GNT John 10:5 avllotri,w| de. ouv mh. avkolouqh,sousin( avlla. feu,xontai avpV auvtou/( o[ti ouvk oi;dasin tw/n avllotri,wn th.n fwnh,nÅ

NAS John 10:5 "And a stranger they simply will not follow, but will flee from him, de, (cc; "And/Now") avllotri,w| avllo,trioj (ap-dm-s; "a stranger/foreigner"; here anyone other than the shepherd that they belong to; used 14x) ouv mh, (double neg.; "in no way/absolutely not") avkolouqh,sousin( avkolouqe,w (vifa--3p; "will follow") avlla, (strong advers.) feu,xontai feu,gw (vifm--3p; "will himself flee/take flight/run away from to seek safety"; used 29x) avpV avpo, (pg) auvtou/( auvto,j (npgm3s; ref. a stranger) because they do not know the voice of strangers." o[ti (causal conj.) ouvk ouv (neg. +) oi;dasin oi=da (viPFa--3p) th.n h` fwnh,nÅ fwnh, (d.a. + n-af-s) avllotri,wn avllo,trioj(ap-gm-p; "of strangers"; here in the plural to encompass all who are not their shepherd)

1. Jesus continues the parable in vss.3-5 with emphasis on the true under-shepherd and the sheep as defined in vs.2.
2. He now introduces a new person in this pastoral analogy, the doorkeeper.
3. While this person is only briefly mentioned, it is obviously one that plays a significant role in the relationship between the shepherd and the sheep.
4. He is unnamed but is stationed strategically at the entrance to the sheepfold to prevent unauthorized persons from gaining access to the sheep.
5. Therefore, the doorkeeper’s responsibility is to recognize legitimate shepherds and grant them access to the flock.
6. The doorkeeper is representative of the Holy Spirit, who is the member of the Godhead responsible to establish a right-pastor with his right-congregation.
7. He recognizes who are the legitimate shepherds and who are the thieves and robbers masquerading as shepherds.
8. The H.S.’s role in placing each communicator with his right-flock is seen in:

1. It is the H.S. that bears witness with our human spirit that we are believers. Rom.8:16
2. It is the H.S. that sovereignly imparts the spiritual gift necessary to function in the office. 1Cor.12:4,11 cp. vs.28
3. He is responsible for placing P-T’s in a position of leadership over a given flock. Act.20:28

1. Therefore, the true under-shepherds that are granted access to the sheep with God’s authority are believers with the gift and commission of office, whom the H.S. establishes with their right local church.
2. This is the force of the first phrase of vs.3, "To him the doorkeeper opens".
3. To the legitimate shepherd, to him the right of free access to the sheep is given.
4. In conjunction with the H.S. establishing the legitimate shepherd with their right flock, identification by the flock with their right-shepherd is consummated/ achieved.
5. This is the force of the next phrase, "and the sheep hear his voice".
6. The setting in view is of the sheepfold that has housed several flocks for a night.
7. Come early morning, the individual shepherds show up to claim their sheep.
8. The obvious thought would be that with many flocks in one pen, the sheep would be mingled together and one shepherd could end up with another’s sheep.
9. This did not occur since the sheep would only respond to the sound of their shepherd’s voice, another’s voice only caused fear, and they would run from it.
10. Generally the flocks were small, and it was not unusual for the shepherd to name each of his own sheep and a very recognizable relationship between the shepherd and the sheep was developed.
11. Some state that sheep are able to recognize and learn their own name and respond when called.
12. Whether or not that is true, they obviously recognize the sound of their shepherd’s voice, and when morning arrives, each shepherd stands some distance from the fold, he calls his own sheep by name, and leads them out.
13. Only his sheep would respond and separate themselves from the other sheep in the fold.
14. The purpose for their leaving the safe enclosure was to lead the flock to pasture and water.
15. Therefore, when he puts forth all his own, he goes before them.
16. During their journey to the area of choice by the shepherd, he walks in front of the sheep maintaining verbal contact and the sheep follow him because they know his voice.
17. He would take them to areas he considered best for grazing and drinking and he would watch them and protect them from predators.
18. Jesus emphasizes the fact that the issues expressed here refer to only the sheep that belong to the shepherd as seen in the term "his own".
19. In vs.5, Jesus emphasizes the counter side to this scenario, and that is that a stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.
20. As willing as the sheep are to adhere to their right-shepherd, they are just as not willing to be attracted to strangers.
21. This is seen in the use of the double negative, "ouv mh," that denotes that they absolutely will not follow any other than their own shepherd.
22. The term "stranger/foreigner" indicates any individual that was not their shepherd to include thieves, robbers or another legitimate shepherd of another flock.
23. And the cause for why they follow their shepherd is the same cause for why they won’t follow a stranger i.e., the audible sound of the voice of the individual(s).
24. Honest legitimate shepherds obviously did not meddle with another shepherd’s sheep anymore than wanting another shepherd to meddle with his own sheep.
25. The parabolic analogy explained with applications:

1. The sheepfold is the POG emphasizing the SAJG.
2. The door is Jesus Christ.
3. The shepherd is the individual communicator with office and responsibility to oversee sheep.
4. For application today, it is the individual pastor-teacher. Cp.1Tim.3:1,2; Ti.1:7
5. The sheep are believers in the POG.
6. Thieves and robbers are unbelieving false-shepherds that proclaim authority for themselves over believers.
7. Their approach is denial of Christ incarnate, while attempting to reel in believers to their agenda.
8. These have no authority whatsoever before God over believers.
9. The doorkeeper is God the Holy Spirit.
10. All true P-T’s are believers whom the H.S. Himself establishes with their right-congregation.
11. The believers make identification with their right P-T.
12. The identification process is through hearing the voice of the PT via teaching.
13. The PT also has a reciprocal and immediate recognition of the particular group of believers that is to be his right church.
14. A close and recognizable relationship is established and the P-T comes to know each individual of his congregation.
15. In God and the shepherd’s eyes, these believers belong to that P-T as seen in the term "his own".
16. They are those that the H.S. has allotted to him. 1Pet.5:3
17. That the shepherd personally and physically escorts (evxa,gw/exago) and leads his sheep points to the principle of a face-to-face relationship and emphasizes Ph₂.
18. That the P-T knows the individual members of his church by name also indicates a personal, physical and close relationship.
19. It denotes that as he comes to know the congregation, he exhorts individually.
20. Over a period of time, the P-T learns his congregation in terms of love and spiritual condition.
21. It is this process that establishes a geographical will for both the members and the P-T as a local church apart from the church universal.
22. Leading the sheep out to pasture refers to the function of the PT as he provides spiritual food and water or Bible doctrine.
23. There is a sense in which sheep could not eat if they did not follow the shepherd to pasture.
24. In other words, by remaining confined in the sheepfold, their spiritual diet is not through a natural consumption as designed for sheep to survive.
25. This does not mean that they are necessarily left to die in the sheepfold, only that to confine a sheep in this regard is abnormal in raising healthy sheep.
26. It is the P-T’s responsibility of office to feed the congregation by choosing what area they are to feed in (the appropriate pasturing spot).
27. This points to the fact that it is the P-T’s responsibility and authority to determine where in Scripture he chooses to teach.
28. Through his course of studies under the ministry of the H.S., the P-T will provide the doctrine necessary to keep his congregation spiritually well fed and healthy.
29. Positive and oriented believers recognize this principle and willingly adhere to the teaching as provided.
30. There is no doubt in their minds of their right P-T (brought out by the perfect of "oi=da/to know") because his teaching commends itself to them.
31. It further denotes that the pastor is to lead by word and deed.
32. A stranger(s) is anyone other than the believer’s right P-T, to include other legitimate pastors.
33. Positive and adjusted believers will not listen to another shepherd for spiritual guidance and rely solely on their right P-T in this regard.
34. This points to the principle that as sheep, we are not designed to follow a multiplicity of "drummers", but are designed to follow one leader at a time.
35. It also points to the principle of one P-T per local church and a plurality of pastors is a bogus and human viewpoint approach.
36. Those who do not orient to this principle are vulnerable to strangers and to becoming spiritual casualties.
37. Any sheep listening to another P-T or attempts to circumvent the Biblically revealed principle of the local church and right P-T are out of the viewpoint and operational will of God.
38. Those sheep that are +V will recognize their right P-T and will stick with him over the years.
39. They will not abandon him for someone else, anymore that an adjusted PT will abandon his congregation for another.
40. This does not mean that the congregation or pastor will not have more than one pastor or congregation over time, only that one P-T per congregation will occur at a time.
41. And for changes of this nature to occur, it is up to the H.S. to dissolve or establish the relationships, not based on men’s whim or agendas.
42. It is Christ as the Chief Shepherd that is over all the under-shepherds and their flocks. 1Pet.5:4 cp. Joh.10:11,14,16

1. These principles, like many principles of sound doctrine, are under attack in our time and many have totally repudiated what Jesus teaches here. 2Tim.4:1-4
2. Pastors repudiate these principles and violate the sanctity of RPT/RC by:

1. Meddling with another’s sheep by attempting to teach doctrines to them that their pastor is not or has not taught.
2. Pulpit swapping or allowing others to have access to his own sheep.
3. Violation of the principle of the canon by seeking to establish a local church where an adjusted local church already exists. 2Cor.10:13-16
4. Down playing the importance of face-to-face teaching and the believer’s geographical adherence to their right P-T and local church.

1. Nevertheless, in spite of all the perversions and distortions that exist, these principles still govern the relationship between RPT/RC, at least according to the Good Shepherd.
2. Those who do not agree, are not sound in the faith.
3. It is no wonder that the right P-T has a sanctified jealousy for his right congregation. 2Cor.11:1-4
4. In addition, this analogy teaches that all local churches established under the foundation of faith in Christ for salvation Ph₁ with the pastor having the commission of office via his gift and placement of the pastor via the H.S., are legitimate churches before God, whether denominational or otherwise.
5. It is not Jesus’ intent in this teaching to define churches that are teaching Ph₂ truth from false doctrine, but only to articulate the due process ideally as determined by God, in establishing a bona fide relationship between shepherds and sheep/local churches.
6. That literal sheep do not have volition, the analogy breaks down.
7. Therefore, the emphasis regarding P-Ts and their congregations is understood according to the Ph₂ volitional propensities of both the pastor and flock.
8. That the pastor is truly positive Ph₂ will be revealed in his teaching of truth just as the reflection of +V of his congregation will be revealed in their seeking of truth.
9. Therefore, in the real world where volition exists in mankind, the common denominator of sheep identifying their right P-T, is that which exudes doctrinally from the shepherd’s voice, is that which the sheep will gravitate towards.
10. And even among truly +V sheep and pastors, there is a right P-T for each congregation that the H.S. will establish.
11. In the real world, believers can choose and pick whom they want as a pastor and can end up rejecting their right pastor as established by God.
12. Just as a P-T can reject his right church.
13. Believers will only follow what they want to follow and the pastor they follow (if any) will coincide with their own personal desires and agenda in life, based on their volition.

GNT John 10:6 Tau,thn th.n paroimi,an ei=pen auvtoi/j o` VIhsou/j( evkei/noi de. ouvk e;gnwsan ti,na h=n a] evla,lei auvtoi/jÅ

NAS John 10:6 This figure of speech Jesus spoke to them, Tau,thn ou-toj (near dem. pro./af-s) th.n h` paroimi,an paroimi,a (d.a. + n-af-s; "figure of speech/ likeness/symbolic"; this noun denotes a deviation in the way one would speak normally using metaphors, allegory, proverbs, parables; an obscure saying that teaches some truth that is not explicitly declared but may be figured out by one who cares to probe beneath the obvious; used 4x) o` VIhsou/j( (d.a. + n-nm-s) ei=pen le,gw (viaa--3s) auvtoi/j auvto,j (npdm3p) but they did not understand what those things were which He had been saying to them. de, (ch) evkei/noi evkei/noj (remote dem. pro./nm-p; "those things"; spiritual principles taught in the pastoral analogy) ouvk ouv (neg. +) e;gnwsan ginw,skw (viaa--3p; "they did not understand") ti,na ti,j (interr. pro./nn-p; "what?"; ref. to the principles) h=n eivmi, (viIPFa--3s; "they were") a] o[j (rel. pro./an-p; "which") evla,lei lale,w (viIPFa--3s; "He had been speaking/communicating") auvtoi/jÅ auvto,j (npdm3p)

GNT John 10:7 Ei=pen ou=n pa,lin o` VIhsou/j( VAmh.n avmh.n le,gw u`mi/n o[ti evgw, eivmi h` qu,ra tw/n proba,twnÅ

NAS John 10:7 Jesus therefore said to them again, "Truly, truly, I say to you, I am the door of the sheep. o` VIhsou/j( (d.a. + n-nm-s) ou=n (infer. conj.) Ei=pen le,gw (viaa--3s) "to them" supplied pa,lin (adv.; "again") VAmh.n avmh,n (double particle) le,gw (vipa--1s) u`mi/n su, (npd-2p) o[ti (indir. disc.) evgw, (npn-1s) eivmi, (vipa--1s) h` qu,ra (d.a. + n-nf-s; "the door") tw/n o` proba,twnÅ pro,baton (d.a. + n-Abln-p; "for the sheep"; ablative denotes the door as the source of entry for the sheep)

GNT John 10:8 pa,ntej o[soi h=lqon Îpro. evmou/Ð kle,ptai eivsi.n kai. lh|stai,( avllV ouvk h;kousan auvtw/n ta. pro,bataÅ

NAS John 10:8 "All who came before Me are thieves and robbers, pa,ntej pa/j (adj.-nm-p; "All men") o[soi o[soj (adj. pro./nm-p; when used of time = "as long as/to the extent of time in view/in the process of time"; when used of people = "as many as + ) h=lqon e;rcomai (viaa--3p; "came"; a gnomic aorist; does not refer to a specific event that did happen, but to a generic event that does happen) pro, (pAbl; this preposition generally is translated "before", but can also be translated "in the name of" (cf. Dana and Mantey Grammar of the Greek NT p.109; +) evmou/ evgw, (npg-1s; "before me"; gets C in textual commentary; bracketed for doubt; however, does not affect the doctrinal principle at hand) eivsi.n eivmi, (vipa--3p) kle,ptai kle,pthj (n-nm-p; "thieves") kai, (cc) lh|stai,( lh|sth,j (n-nm-p; "robbers") but the sheep did not hear them. avllV avlla, (strong advers.) ta. to, pro,bataÅ pro,baton (d.a. + n-nn-p; "the sheep") ouvk ouv (neg. +) h;kousan avkou,w (viaa--3p; gnomic aorist) auvtw/n auvto,j (npgm3p)

1. John now informs his readers that Jesus was using figurative language to illustrate spiritual principles as he records, "This figure of speech Jesus spoke to them".
2. John makes it clear Jesus isn’t dealing with actual shepherding and events that occur in this regard, but is once again teaching BD.
3. The term translated "figure of speech/h` paroimia" is a word not used in the synoptics, but 4x in John and once by Peter. Joh.10:6; 16;25_2x, 29; 2Pet.2:22
4. In 2Peter, it is translated "proverb", denoting a short saying expressing a truth as represented by type.
5. The synoptics use the term "parabolh,/parable" (48x), as well as it is used 2x in Hebrews and it too can be translated proverb. Cp. Luk.4:23
6. Both terms encompass the use of similes, metaphors, types/symbolism and are allegorical (a story or saying using things for comparison that have another meaning) in nature.
7. The LXX also uses both of these words and both are translated "proverb(s)". Prov.1:1 (paromia) cp. 2Chro.7:20 (parabole).
8. Though there are modern day distinctions between the words "parable" and "proverb", the Biblical use seems to be interchangeable with no noticeable difference of any particular emphasis other than the very word "paromia" emphasizes the hidden or obscure aspect of what is said.
9. John chooses to use this particular term to explicitly emphasize that what Jesus said was figurative teaching not done in the normal, straightforward manner and its true spiritual value was lost upon His listeners.
10. It denotes that His teaching in this regard demanded a frame of reference and insight into the ideology being presented.
11. Insight that obviously is void in these Pharisees as John continues, "but they did not understand what those things were which He had been saying to them".
12. Though they might have had some understanding to analogizing shepherding and sheep via the OT uses, it is the spiritual principles behind the analogy that was void.
13. This is seen in the use of "evkei/noj/those things" denoting the spiritual implications far removed from their understanding.
14. Jesus’ remarks obviously had a current implication for the religious "shepherds" of Israel, as well as for the once blind man, whom Jesus considered one of His sheep.
15. What the Pharisees could not grasp was the fact of His condemnation upon the religious establishment in light of the reality of true communicators of BD, in relation to Himself and believers.
16. Therefore, being obvious to Jesus as to their failure of grasping the spiritual nature of His teaching, He again said to them, "Truly, truly, I say to you, I am the door of the sheep".
17. The term "again" does not mean he repeated verbatim vss.1-5, but emphasizes the predominate vehicle of metaphor in the parable, necessary to deciphering its true message.
18. He employs the double "amen" to underscore the serious nature of understanding this aspect of the reality behind the teaching.
19. He then identifies specifically that the key to understanding its spiritual lesson is His very Person.
20. This "I am" saying is the third among seven in the gospel that Jesus explicitly equates/links His Person either literally or figuratively, to succinct concepts of truth designed to teach specific realities concerning Him.
21. These concepts in essence function as descriptive sub-titles He ascribes to Himself to define and teach His numerous roles under His predominate office as Messiah, the Christ, that His first "I am" used in Joh.4:26 cp. vs.25, allocates to Him.
22. He refers to Himself in this fashion as:

1. The Bread of life. Joh.6:35
2. The Light of the world. Joh.8:12
3. The Door of the sheep. Joh.10:7
4. The Good Shepherd. Joh.10:11
5. The Resurrection and the Life. Joh.11:25
6. The Way, the Truth, and the Life. Joh.14:6
7. The True Vine. Joh.15:1

1. As with all of the other "I am" sayings, this one too gives meaning and insight into the Son of God.
2. A door is a movable object that allows one access to an otherwise enclosed space, generally a building is in view.
3. In this case, there is only one door into the sheepfold.
4. The only ones that are qualified to use the door are sheep and shepherds.
5. The door not only provides access to an area, it is used to provide a barrier for unauthorized persons.
6. It is the Christ as the great Mediator between God and man that perfectly fulfills His function as the door. 1Tim.2:5
7. He is the only means of access and entry into the kingdom of God. Joh.14:6
8. And as our Mediator, it was necessary that as Messiah, He was indeed both God and man in order to represent both parties. Gal.3:20
9. Salvation and entry into the POG Ph₁ then, demands faith in the whole Person of Messiah. Joh.9:35,38
10. And as with all of the other "I am" sayings, His Deity is a necessary emphasis of focus upon His Person.
11. This is the force behind vs.8a, "All who came before Me" that is better translated, "All men, as many as, came in the name of Me".
12. Whom Jesus is referring to be all men are those that function as representatives of God proclaiming to have or be the answer for salvation, but in reality are false messiahs.
13. This is the sense that is in view in vs.8, since Jesus statement cannot be taken to mean literally all who came in the name of Me, or otherwise it would implicate everyone from OT times to include the prophets and patriarchs.
14. While Josephus, Ant.XVIII.i.6, records many false messiahs and imposters to have appeared before the 1st advent, Jesus’ words are not only limited to them, since contextually the current Pharisees and religious leaders are in view.
15. Therefore, Jesus uses the adjective "o[soj/as many as" to place into one personification/role all the false shepherds that have appeared in history proclaiming a name/reputation equal to God’s sovereignty in their representation of His plan.
16. In other words, they claim the same authority of teaching from God as Jesus Himself does as the God-man (His name/reputation), in their "way" to salvation.
17. But the reality is, is their teaching of salvation and entry into the POG is non-inclusive of believing in a literal Messiah that is God incarnate sent for salvation and rather replace it with a false works system. Joh.1:13
18. It is these unbelieving false-teachers that appear in history that reject the door that are in essence usurping the Sovereignty of God in His plan for salvation and operationally function as false-messiahs in time and are thieves and robbers.
19. In other words, their works system are their god in union with their own humanity and they themselves in principle are claiming a status as Messiah, whether explicitly or implicitly.
20. They make themselves and their "gospels" the way of salvation.
21. It is these that "climbs up some other way". Cp. Joh.10:1
22. These are people who look to themselves and what they can see or grasp physically in time as works, to function as their gospel. Joh.9:39c
23. John further borrows from this concept in his epistles where he refers generically to false teachers as "antichrists". 1Joh.2:18-22; 4:1-3; 2Joh.1:7
24. Jesus’ use of "I am" in the context of vss.7-8 then, establishes His preeminence as God in His message of salvation in contrast to the gospel of "works" established by mere men that seek to "play" god.
25. Understanding this satisfies even the most base meaning of the preposition "pro,/before" if one translated vs.8a, "All who came before Me are thieves and robbers".
26. In other words, in the sense/view of preeminence, all false-shepherds that teach salvation by works seek to preempt/antecede or come before God in their approach to salvation.
27. The underlying principle is that all who claim salvation but reject the hypostatic union of Christ as the way of salvation are not real shepherds that seek to save the sheep, only to prey upon them.
28. It relates to –V that is blind to the need for a God-man to provide salvation and seek to impose their beliefs upon others, just as these Pharisees.
29. Jesus is again teaching that where there are sheep there are enemies of the flock.
30. He is teaching a Ph₁ application that says sheep are sheep because they won’t listen to salvation by works or systems of men, but reject those systems and opt for grace.
31. This is the force of the final clause in vs.8, "but the sheep did not hear them".
32. The aorist tense of "did not hear" declares a general reality/truth during any period of history.
33. What is true for salvation today is true for all of history beginning with Adam.
34. People who are +V at God consciousness will listen to the gospel of grace and in reality find the only door to salvation manifesting that all other gospels are only "wannabe doors" that have no access to God.
35. This does not mean that believers will not fall prey to false teachers, only that on the most important issue of salvation, they will hear the true gospel and believe.
36. All who are sheep are sheep because they have all at some point agreed on the nature of salvation.
37. Thieves and robbers are unbelievers that keep saying salvation is by a works system and contextually represent the Pharisees.
38. The blind man contextually represents the sheep that don’t hear them.

GNT John 10:9 evgw, eivmi h` qu,ra\ diV evmou/ eva,n tij eivse,lqh| swqh,setai kai. eivseleu,setai kai. evxeleu,setai kai. nomh.n eu`rh,seiÅ

NAS John 10:9 "I am the door; if anyone enters through Me, he shall be saved, evgw, (npn-1s) eivmi, (vipa--1s) h` qu,ra\ (d.a. + n-nf-s) eva,n (part. intro. 3rd class cond.) tij ti.j (indef. pro./nm-s; "anyone") eivse,lqh| eivse,rcomai (vsaa--3s; "might enter into") diV dia, (pAbl. of agency; "through") evmou/ evgw, (npAbl-1s) swqh,setai sw,|zw (vifp--3s; "he will be saved"; passive notes outside agent of the door as providing salvation) and shall go in and out, and find pasture. kai, (cc) eivseleu,setai eivse,rcomai (vifdep--3s; "he will go in") kai, (cc) evxeleu,setai evxe,rcomai (vifd--3s; "will go out") kai, (ch) eu`rh,seiÅ eu`ri,skw (vifa--3s; "will find") nomh.n nomh, (n-af-s; "pasture/fodder for sheep/food nourishment"; it has a nuance of "growth"; used 2x)

GNT John 10:10 o` kle,pthj ouvk e;rcetai eiv mh. i[na kle,yh| kai. qu,sh| kai. avpole,sh|\ evgw. h=lqon i[na zwh.n e;cwsin kai. perisso.n e;cwsinÅ

NAS John 10:10 "The thief comes only to steal, and kill, and destroy; o` kle,pthj (d.a. + n-nm-s; "The thief"; some claim this as a title for Satan however, contextually it is seen as a collective singular "all thieves" though it is understood that Satan in the ultimate agent behind their activities) ouvk ouv (neg. +) e;rcetai e;rcomai (vipdep--3s; "does not come"; a static present that views this action as perpetually taken as a fact) eiv mh, (conj. + neg.; "except") i[na (conj. purpose; "for the purpose that") kle,yh| kle,ptw (vsaa--3s; "he might steal/commit a theft") kai, (cc) qu,sh| qu,w (vsaa--3s; "he might kill for food/slaughter for sacrifice"; used 14x) kai, (cc) avpole,sh|\ avpo,llumi (vsaa--3s; "he might destroy utterly/demolish/waste/ruin/cause a total loss of well being") I came that they might have life, and might have it abundantly. evgw, (npn-1s; "I Myself") h=lqo;n e;rcomai (viaa--1s) i[na (conj. of purpose; "that") e;cwsin e;cw (vspa--3p; "they might have") zwh.n zwh, (n-af-s; "life") kai, (cc) e;cwsinÅ e;cw (vspa--3p) perisso.n perisso,j (adv.; "abundantly/to have a surplus/beyond a normal number or size/above what is necessary/exceedingly"; used 28x)

1. Jesus continues to point to His Person as the key to the analogy as He re-states, "I am the door".
2. While His first reference in vs.7 emphasizes that His Person as God possesses the true message of salvation in contrast to false-messiahs, He explicitly declares here that He as God is that gospel as the true Messiah i.e., "if anyone enters through Me, he shall be saved".
3. In both cases as "the door", emphasis on His Deity in the words, "I am" points to the sovereign authority of His message and Person as being from God.
4. Again, it denotes the preeminence of His Person as God in His message and office of Messiah in contrast to the gospel of "works" established by men that in essence seek to usurp God’s plan for salvation.
5. That the door in our verse is the same door in vs.7, Jesus’ combined affirmation in this regard points to the reality that there is only "one" door and thus one message of salvation Ph₁ and one Person to effectuate/execute salvation. Act.4:12; 2Cor.11:4
6. Jesus is emphatically claiming that only He as God is the sole Person that can provide salvation for the sheep.
7. While some may suggest that other doors are to be rejected, the reality is, there are no other doors.
8. There is no other possible formula or creation in heaven or on earth to resolve the dilemma of sin that separates man and God.
9. The proper approach is faith, the proper object is Christ as God incarnate.
10. This is the entrance through the single door.
11. The emphasis of the Greek stresses the importance of "the door", as the second clause of vs.9 begins with "through Me".
12. It denotes that it is His Person that is the agent/representative of God provided as the door.
13. The 3^rd class condition denotes that the entering is dependent upon the free will of men choosing to do so.
14. The verb "enters" is literally "enter into/compound verb eivj + e,rcomai" and denotes the union into the sheepfold that occurs.
15. It has the same force of language John is renown for using, regarding faith that is exercised in Christ, is seen to be literally "into/eivj" Him. Joh.1:12; 2:23; 3:16,18; 3:36; et al
16. Upon this exercise of faith and entrance into the sheepfold, three future realities are expressed:

1. He shall be saved.
2. And shall go in and out.
3. And find pasture.

1. The first promise is one of deliverance.
2. John only uses the word "sw,zw/to be saved or delivered" 6x in his gospel (no times in his epistles or Revelation). Joh.3:17; 5:34; our verse; 11:12; 12:27,47
3. His use of this verb denotes that deliverance can be viewed in the realms of:

1. Salvation from judgment of eternal condemnation. Joh.3:17; 5:34; 12:47
2. Deliverance from a temporal, experiential or physical state of being. Joh.11:12; 12:27

1. The view of deliverance in our verse is from eternal condemnation, though it carries with it experiential ramifications.
2. Through the initial entrance of the door, salvation from the wrath of God and eternal condemnation becomes/is a certain reality for the believer.
3. Hence, initial entry into the sheepfold represents the SAJG or as stated, Ph₁ salvation.
4. Our initial act of faith in Christ places us in union with Him positionally that secures eternal life for the believer.
5. All believers are imputed with God’s +R that is their passport into His plan. 2Cor.5:21
6. It is the initial act of faith in Christ that in turn establishes for the believer, all future freedoms experientially in Christ.
7. That experiential reality is seen in the fact that the sheep are permitted to freely go into and out from the sheepfold at will.
8. Though they may be in or out of the protected area in no way nullifies or negates the fact of their future destination of salvation.
9. Once they become sheep, they do not ever loose that status as seen in the doctrine of eternal security through our union in Christ. Rom.8:1 cp. vss.38-39
10. Rather, it establishes the true freedom they will have experientially as believers.
11. They are seen as members of the sheepfold that are not in anyway confined physically in their status as sheep/believers, but are free experientially to do with their salvation as they please, while continuing to be sheep.
12. This points to the continued reality of volition as believers emphasizing their Ph₂. Cp. Joh.8:31-32
13. It is their Ph₂ volition that determines experientially their spiritual growth or lack of.
14. That the believer is pictured in a reciprocating activity of going in the sheepfold and exiting the sheepfold in their Christian life points to the necessary course in life that salvation is designed to produce.
15. To go in the sheepfold is tantamount to relying upon the Person and work of Christ and what salvation has to offer in the Christian walk.
16. To go out focuses upon being lead in life and securing that which is conducive to and corresponding with salvation.
17. And this process produces their experiential objective and that is that they will find pasture.
18. Again, Jesus’ words must be understood within the context of the initial parable in vss.1-5 and must take in consideration volition.
19. Therefore, those who go in and out of the sheepfold that live a normal healthy spiritual life as prescribed by God, are those who are +V and adhere to their right +V shepherd. vss.3-5
20. That they utilize the door in their comings and goings indicates that they too look to the doorkeeper/the H.S., as their protection experientially and guide in life, just as the adjusted shepherd does.
21. It is those believers that utilize their freedom of salvation in this fashion that are the ones that find pasture.
22. The verb "to find/eu`ri,skw" indicates that what the sheep find, they are looking for and has a nuance of seeking for something. Mat.7:7 cp. Luk.11:9; Act.17:27
23. The term "pasture" indicates that Christ as the door and Mediator of our salvation, has made every provision of food necessary for the believer to have a healthy spiritual life.
24. The pasture then equates to Bible doctrine that is the issue for the sheep to experientially adhere to in making the MAJG. 1Cor.2:16; Eph.4:15; 1Pet.2:2; 2Pet.3:18
25. Hence, the language Jesus uses here for the believer to go in and out of the sheepfold with the future objective of securing BD is parallel to His teaching of the vine and branches in Joh.15:1-7 as seen in:

1. That the believer depends upon the sheepfold in their Christian walk (to go into) denotes their utilization of Christ’s work on the cross experientially.
2. This is representative of Jesus’ directive to "abide in Me", which is facilitated through the rebound technique of 1Joh.1:9, made possible by His saving work on the cross. Joh.15:4-7
3. The action to go out is for purpose of finding BD, which is the necessary spiritual food for the Christian to function normally before God in their life.
4. This is representative of Jesus’ directive to let Him "abide in you", which is only possible through the intake of BD. Joh.15:4-7 cp. esp. vs.7
5. Only by combining these two actions is the experiential process of salvation Ph₂ realized.

1. It recognizes the system devised by God for the +V believer to maximize the salvation from eternal condemnation that awaits them.
2. Therefore, just as the parable in vss.1-5 encompasses both Ph₁ and Ph₂ realities of God’s plan, so does Jesus’ explanation now.
3. With the analogy, He in essence has explained the mechanics necessary for +V to secure salvation via both Ph₁ and Ph₂ gospels.
4. To enter into the sheepfold under the correct terms of the gospel i.e., faith in Christ, and maintaining +V as a believer, produces the 3 primary adjustments to God’s justice and the certain future affect of:

1. Salvation Ph₁/SAJG.
2. Freedom to function experientially within God’s plan via the R_BAJG.
3. Being lead to sound doctrine resulting in salvation Ph₂/the MAJG.

1. That Jesus first emphasized the message of the gospel Ph₁ in vss.7-8 points to the fact that a correct understanding and orientation to the gospel is the foundation upon which the gospel Ph₂ is built. 1Cor.3:10-11
2. And only through His Person, is the POG both Ph₁ and Ph₂ accessed.
3. The picture presented in the plan of salvation is designed for the normal functioning believer.
4. It sets the designed standards of future realities for all that exercise +V and utilizes the door/Jesus Christ as the agent for salvation both positionally and experientially.
5. This does not mean that dangers do not exist for the sheep in their pursuit of Ph₂ salvation or that all sheep will function according to this design.
6. Jesus deals with that reality in vs.10a, "The thief comes only to steal, and kill, and destroy".
7. It is this reality that answers what happens to those sheep that are –V and do not follow the divine standards for salvation in vs.9.
8. By parabolic definition, the thief is the false shepherd that seeks to access the sheep via another gospel.
9. Obviously that Jesus has presented both Ph₁ and Ph₂ gospels, false teachers by application are any that distort BD regarding the believers salvation in either phase.
10. This verse sets up the contrast between Jesus, who desires to provide the absolute best for the flock, and thieves, who desire to exploit the flock for their own purposes.
11. As one would expect, the thief (noun- lke,pthj) comes to thieve (verb-kle,ptw).
12. His first function is to steal the sheep, which is analogous to bringing a sheep under his power via false doctrine. (Even another shepherd that meddles with another’s sheep is enticing them by using the false doctrine that they are free to solicit in this way.)
13. As the thief sells the sheep on some doctrine or doctrines contradictory to sound BD, the sheep comes under his influence and is separated from their designed right P-T and the flock they are suppose to be with, i.e., their right church.
14. It is obvious that most thieves do not attempt to spirit away an entire flock at one time.
15. They merely pick and choose the sheep that are the easiest to pilfer.
16. The sheep that is prone to wander by nature and does so, puts the greatest distance between himself and his shepherd and becomes the easiest for the thief to exploit.
17. This is analogous to the believer that tends to:

1. Be a free spirit. (Not willing to settle down to the Divine guidelines and entertains a multiplicity of teachings.)
2. Reject the concepts of authority of the P-T. (Not willing to acclimate to the fact that their shepherd knows best for his flock and are unwilling to submit mentally, verbally or overtly.)
3. Be his/her own final doctrinal expert. (Islands unto themselves who think they know more than the shepherd the H.S. established for them. Mat.10:24-25; the pressure upon the student who adheres to RP-T/RC from –V is the attack on the teaching of the P-T that implies that as a student you must be really ignorant, since you follow his teaching.)
4. Decide which doctrines he/she will accept and embrace and the ones to reject. (Failure to maintain FHS during Bible class and not truly committed to orient to all of God’s directive will.)
5. Not follow closely their right shepherd.

1. Paul states that what made Timothy spiritually great was his willingness to closely follow what Paul taught. 1Tim.4:6
2. Similarly, the believer that rejects the doctrines relating to separation and fraternizes with recognized enemies of the truth is more easily influenced than the believer that does not violate this principle.
3. However the false shepherd may steal the sheep, his/her motivation is even more sinister than just gaining control over the sheep.
4. That is brought out in the second verb of choice, "to kill".
5. This verb states that his real intention is STA/fleshly motivated in order to slaughter the sheep for food, analogous to exploiting the sheep for his own desires.
6. They will take the sheep that belongs to another and separate it from the flock and then cut the sheep’s throat, bleed it, skin it and roast it over the fire in order to fill their own belly and line their own pockets.
7. Via their various forms of false teaching, they exploit believers in every way once they have them under their spell.
8. Their intentions are not for the well being of the sheep spiritually.
9. The third verb, "destroy" gives the sad result for the sheep that succumbs to the thief.
10. As an individual sheep comes under the false influence of those who are thieves, and end up being exploited to satisfy the false teacher’s STA, the final result is the spiritual ruin of their Ph₂.
11. They are ruined in terms of what God has planned for the sheep, having been separated from their shepherd and having lost access to the pasture.
12. They cease to be safe experientially, to spiritually grow and move freely under their shepherd due to the malicious activity of the thief.
13. Too, it can’t be missed that the sheep that succumbs to the pressures of a false shepherd ends up a spiritual casualty as much as a sheep that might not have had a shepherd at all. (Obviously taking the issue of SG₃ in consideration.)
14. Neither realizes the full benefits of salvation.
15. This points to the fact that if the believer does not succeed in making the MAJG and acquiring the ultimate prize/wreaths, they are considered spiritual casualties in the A/C. See Doctrine of SG₃
16. In vs.10b, Jesus asserts that salvation as provided in His Person was not designed to produce such a calamity for the sheep.
17. In contrast to the death and destruction spiritually that all false shepherds produce, He states that, "I came that they might have life, and might have it abundantly".
18. This statement again defines the two aspects of salvation as presented.
19. And again, the subjunctive moods illustrates volition as being the key for realization of life.
20. He states that His intention is to provide more than just the bare essentials of life for His sheep.
21. There is normal life and life that exceeds the norm.
22. The over and beyond abundance of life that is available for all sheep include:

1. In the spiritual realm, life is abundant due to the provision of BD in excessive quantities.
2. Capacity for spiritual life is realized via the freedom from slavery to the STA. Joh.8:34ff
3. Inner peace and contentment rather than misacclimation is for the believer that avails himself of the directive of BD, such as prayer. Phi.4:6-7
4. RMA, grace orientation, etc., is the promise for those that stick with their right shepherd.
5. It includes temporal blessings of RM/RW, details, relationships, finances, jobs, etc.
6. In the eternal realm, He provides SG₃ via the opportunities to apply and produce Divine good that establishes the over and beyond rewards of basic resurrection. Mat.6:19-20

1. In every way, the life that Jesus brings is superior to the life apart from Him, and His provision is gracious and exceedingly abundant.
2. For the believer in the CA, the abundant life is accessed only via adherence to their right P-T that leads the flock to pasture in their right local church.
3. Review the Doctrine of the Adjustments to the Justice of God.

GNT John 10:11 VEgw, eivmi o` poimh.n o` kalo,j\ o` poimh.n o` kalo.j th.n yuch.n auvtou/ ti,qhsin u`pe.r tw/n proba,twn\

NAS John 10:11 "I am the good shepherd; VEgw, (npn-1s) eivmi, (vipa--1s) o` kalo,j\ (d.a. + restrictive attributive adj--nm-s; "the good"; this noun for good emphasizes the intrinsic quality of good; as a restrictive attributive adj., it emphasizes the attribute and suggests there are examples that are not good.) o` poimh,n (d.a. + n-nm-s) the good shepherd lays down His life for the sheep. o` kalo,j (d.a. + restr. attrib. adj--nm-s) o` poimh,n (d.a. + n-nm-s) ti,qhsin ti,qhmi (vipa--3s; "to put/set/place upon/to lay down"; does not use the verb "to give/didwmi"; hence, the emphasis is upon the commitment of one's life for something, to risk life or to sacrifice, cp. 10:15,17,18; 13:37-38; 15:13; has the nuance to serve, cp. 2:10 ) auvtou/ auvto,j (npgm3s) th.n h` yuch.n yuch, (d.a. + n-af-s; "breath of life/soul life"; it emphasizes the individual life, the living being consisting of both natural and spirit life; used 103x) u`pe,r (pAbl; "for/on behalf of/substitution for") tw/n o` proba,twn\ pro,baton (d.a. + n-gn-p; "the sheep"; in the plural "flock of sheep")

GNT John 10:12 o` misqwto.j kai. ouvk w'n poimh,n( ou- ouvk e;stin ta. pro,bata i;dia( qewrei/ to.n lu,kon evrco,menon kai. avfi,hsin ta. pro,bata kai. feu,gei kai. o` lu,koj a`rpa,zei auvta. kai. skorpi,zei

NAS John 10:12 "He who is a hireling, and not a shepherd, who is not the owner of the sheep, o` misqwto,j (d.a. + substantive adj-nm-s; "The hired hand/He who is a hireling"; one who is not a shepherd by trade but hires himself out as one for wages; used 3x) kai, (cs) ouvk ouv (neg. +) w'n eivmi, (circ. ptc./p/a/nm-s; "while not being") poimh,n( (n-nm-s; "a shepherd") ou- o[j (rel. pro./gm-s; "who") ouvk ouv (neg. +) e;stin eivmi, (vipa--3s; "is not") i;dia( i;dioj (a--nn-p; "the owner of/one's own possession") ta. to, pro,bata pro,baton (d.a. + n-nn-p) beholds the wolf coming, and leaves the sheep, and flees, qewrei/ qewre,w (vipa--3s; "beholds") to.n o` lu,kon lu,koj (d.a. + n-am-s; "the wolf"; used 6x; metaphorically of men that are enemies of the sheep) evrco,menon e;rcomai (circ. ptc./p/dep/am-s; "coming") kai, (ch) avfi,hsin avfi,hmi (vipa--3s; "leaves/departs/separates from/abandons") ta. to, pro,bata pro,baton (d.a. + n-an-p) kai, (cc) feu,gei feu,gw (vipa--3s; "flees/takes flight/runs away from danger"; same as 10:5) and the wolf snatches them, and scatters them. kai, (cs) o` lu,koj (d.a. + n-nm-s; "the wolf") a`rpa,zei a`rpa,zw (vipa--3s; "snatches/seizes by force"; same as 6:15) auvta. auvto,j (npan3p) .kai, (cc) skorpi,zei skorpi,zw (vipa--3s; "they scatter/run off in every direction"; used 5x)

GNT John 10:13 o[ti misqwto,j evstin kai. ouv me,lei auvtw/| peri. tw/n proba,twnÅ

NAS John 10:13 "He flees because he is a hireling, and is not concerned about the sheep. "He flees" supplied - o[ti (causal conj.) evstin eivmi, (vipa--3s) misqwto,j (ap-nm-s; "a hireling") kai, (cc) ouv (neg. +) me,lei (vipa--3s; "is not a concern/has no regard"; used 10x) auvtw/| auvto,j (npdm3s; "to him" not translated in the English) peri, (pg; "about/concerning") tw/n to, proba,twnÅ pro,baton (d.a. + n-gn-p; "the sheep")

1. Jesus continues to draw from the analogy at hand.
2. He does so now by presenting Himself in a dual role in the parable.
3. As the door, He has taught that He is the only message and means of salvation.
4. He now applies the responsibility of true shepherds towards their sheep to Himself as He states, "I am the good shepherd".
5. While the emphasis as the door is upon His Divine attributes of veracity of message, the +R and +J necessary to execute salvation and the eternal life this imparts, He now focuses in on His Divine motivation behind His Person as the Savior of mankind.
6. The adjective "good/kalo,j" is not in the sense of good as opposed to evil, but is Divine in nature, an intrinsic/inherent/natural quality that is excellent or a premium in nature and well suited to a particular purpose.
7. In other words, what makes Jesus the good shepherd is His Divine nature of love and concern for the sheep.
8. It is the Father’s Divine love that motivated Him to sacrifice His Son for men (Joh.3:16) and it is Divine love that motivates the Son as the good shepherd that lays down His life for the sheep.
9. Jesus teaches later that the sacrifice of life on behalf of another is the highest expression of Divine love. Joh.15:12-13
10. To lay one’s life down denotes such a supreme commitment to the sheep that would cause one to risk or even sacrifice the life if it becomes necessary for their protection.
11. For Jesus as the way of salvation, it was necessary for Him to sacrifice His life on behalf of the sheep to provide that salvation.
12. The preposition of substitution (u`per/on behalf of, in the place of) is used to denote this fact.
13. It emphasizes the total obedience necessary in His humanity to be compliant with His Divine nature and endure the rigors of the cross and spiritual death as Messiah. Phi.2:8
14. Only by sacrificing His +R on behalf of all –R of men, could life abundantly become a reality.
15. This is in obvious contrast to the false-shepherds that exploit others for physical gain.
16. As Jesus has established Himself as the standard for salvation as the door, He now establishes Himself as the standard for all under-shepherds that utilize Him as the door.
17. And that is, the supreme motivation for all pastors is the spiritual well being of their sheep apart from and over and beyond the physical things of life.
18. Therefore, their motivation of office must be assumed and maintained under the application of Divine love, which equates to the consistent filling of the H.S./isolation of the STA and obedience to BD. See Doctrine of Love
19. In vss.12-13, Jesus introduces a new scenario to the analogy to illustrate and contrast all shepherds that do not adhere to His standard as the good shepherd.
20. He introduces a type of shepherd common in those days and their motivation and lack of concern for the flock as He states, "He who is a hireling, and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep, and flees, and the wolf snatches them, and scatters them, because he is a hireling, and is not concerned about the sheep."
21. The hired man was one that was not a shepherd by trade and therefore, not committed to that profession.
22. He was willing however, on certain occasions to take another man’s flock and act as a shepherd, but only for pay.
23. His motivation was not the flock, nor the work of shepherding, but money.
24. Since he has no vested interest in the flock as the owner of the sheep, his care and concern as to what happened to them was negligible or less than 100% committed at best.
25. As long as his niche was the basics of taking the sheep out and leading them to pasture and bringing them back, he was adequate.
26. However, if danger arose, such as a wolf attack, his loyalty to the sheep and owner was as shallow as he was, as he ran for cover.
27. The hireling would abandon the flock and run for his life since that would ensure the ability to live and work another day.
28. As a result, the flock was left exposed to the attack and one or more of the sheep would be killed and the rest would scatter to the four winds to face other dangers.
29. The analogy explained:

1. Jesus, as the ultimate Good Shepherd, is the standard set for all under-shepherds.
2. The standard set denotes that the pure motivation behind all true shepherds is Divine love.
3. This is revealed in their consistent application of being in FHS, and studying and teaching BD in the protection of their congregations. Joh.21:15-17
4. That Christ is the ultimate/head shepherd places His Person and work on the cross, as the established authority by God that all adjusted P-T’s are to adhere to.
5. It is Christ’s supreme sacrifice of His life that effectuates salvation of men both Ph₁ and Ph₂ that is to be the focus of and governing realm of responsibility in application for all pastors towards their flock. Act.20:27,28
6. In other words, the pastor is to oversee their flock in such a way as to produce the maximum potential of salvation as intended by the sacrifice of our Lord and Savior, Jesus Christ.
7. They recognize that their Pastorate is also a life commitment and literally give their lives entirely for the sheep in this regard.
8. The hireling is anyone that enters the ministry or functions in the ministry apart from the Divine standards established to include:

1. They do not have the spiritual gift conducive to the office. 1Cor.12:28 cp. Eph.4:11
2. They have not been adequately trained under the Timothy principle. 2Tim.2:2
3. They pursue their own church rather than let the H.S. place them with their right congregation. Act.20:28 (Note: the words "has made" is the middle voice of ti,qhmi, the same word translated "lays down" of the Good Shepherd in vs.11. It denotes that the establishing is Divinely executed via God the H.S.)
4. They do not operate under the principle of Divine love and thus do not have the best spiritual interest of either Christ as the Good Shepherd nor the sheep in view.
5. Their true motives are STA affiliated and are largely boiled down to money and/or self-preservation. 1Pet.5:2
6. They are lazy or superficial in providing BD on a regular and consistent basis.
7. They have no real resolve to stick it out to the end with those allotted to them.

1. The wolf represents any attack or threat toward the flock that directly impacts the P-T and produces pressure in his own life.
2. This can come in the form of outsiders advocating false doctrines and seeking to infiltrate the church.
3. It may be due to pressures within the church or his own life that would cause him to seek greener pastures (larger or more affluent churches). (Perceived or real pressures.)
4. The faithful P-T does not abandon his flock for more money, better conditions, more sheep, better environment, personal acclaims (higher education/titles, etc.) and those that do, demonstrate that they are nothing more than a hireling.
5. The consequences for the church under these conditions can often result in spiritual destruction individually and corporately for the sheep and at best results in corporate confusion.

1. The true shepherd sticks with his flock and will not abandon them in times of pressure.
2. The adjusted P-T knows that the spiritual interests of his sheep are of greater importance than the personal comfort and security the cosmic life has to offer.
3. He knows that a faithful execution of his niche holds great eternal reward to be given to him personally from the Chief Shepherd at his appearing. 1Pet.5:4

GNT John 10:14 VEgw, eivmi o` poimh.n o` kalo,j kai. ginw,skw ta. evma. kai. ginw,skousi, me ta. evma,(

NAS John 10:14 "I am the good shepherd; and I know My own, and My own know Me, VEgw, (npn-1s) eivmi, (vipa--1s) o` poimh,n (d.a. + n-nm-s +) o` kalo,j (restr. attrib. adj--nm-s; lit. "the shepherd, the good one"; emphasis on His Divine nature) kai, (cc) ginw,skw (vipa--1s; "I know"; a gnomic present denoting a timeless fact of reality; true at any time) ta. to, evma. evmo,j (d.a. + ap-an1p; "My own"; neuter gender ref. to the "sheep" contextually) kai, (cc) ta. to, evma,( evmo,j (d.a. + ap-nn1p; "My own sheep") ginw,skousi, ginw,skw (gnomic - vipa--3p) me evgw,(npa-1s)

GNT John 10:15 kaqw.j ginw,skei me o` path.r kavgw. ginw,skw to.n pate,ra( kai. th.n yuch,n mou ti,qhmi u`pe.r tw/n proba,twnÅ

NAS John 10:15 even as the Father knows Me and I know the Father; kaqw,j(cs; "even as/just as") o` path,r (n-nm-s; "the Father") ginw,skei ginw,skw (gnomic - vipa--3s) me evgw, (npa-1s) kavgw, (cc&npn-1s; kai + ego; "and I"; the conjunction has the ascensive force and is better translated, "even I") ginw,skw (gnomic - vipa--1s) to.n o` pate,ra( path,r (d.a. + n-am-s) and I lay down My life for the sheep. kai, (cc) ti,qhmi (vipa--1s; "I lay down") mou evgw, (npg-1s) th.n h` yuch,n yuch, (n-af-s; "soul life") u`pe,r (pAbl; "for/on behalf of") tw/n to, proba,twnÅ pro,baton (d.a. + n-gn-p; "the sheep")

1. After establishing Himself as the premier example of shepherds in contrast to "wannabe/pseudo" shepherds, Jesus reemphasizes His role in this regards as He restates, "I am the good shepherd".
2. Again, His use of title in this regard points to His Divine nature as that that makes Him good.
3. The OT makes no secret of the fact that God Himself was recognized as the ultimate shepherd of Israel. Psa.80:1; Isa.40:11; Eze.34:11-22
4. Beyond that, the language of the OT indicates that God Himself was going to raise up an eternal shepherd that would lead His people. Gen.49:24; Eze.34:23; Mic.5:2-4 cp. Mat.2:6; Rev.7:17
5. Therefore, a careful study indicates that the shepherd and God are one and hence, as the good shepherd, Christ must be God.
6. He now draws off of vs.3 in the original parable, to parallel Himself in the role of identification between the sheep and their right shepherd, as He states, "and I know my own, and My own know Me".
7. This comment follows the normal relationship that exists between a normal shepherd and a normal flock of sheep.
8. The shepherd had a knowledge of how many sheep he had and he knew the individual idiosyncrasies as well as the name of a particular sheep.
9. And in a normal setting, the sheep also recognized their own shepherd and would refuse to respond to another. Cp.vss.4-5
10. The verb "to know/ginw,skw" implies an active relationship through possessed/acquired knowledge between the one who knows and the person known. Cf. Vine’s Expository Dictionary of NT Words, pp.297, 299
11. The verb used 4x in our verses are gnomic present tenses and denotes that the relationships established in this regard are realities that are timeless in concept.
12. The sense of Jesus words then denotes that an active relationship between Christ and His sheep are based on the timeless framework of knowledge.
13. Hence, the knowledge that establishes the reciprocating relationships in view is eternal and Divine in nature.
14. Jesus then parallels His relationship with His sheep to His relationship with His Father in vs.15 as He states, "even as the Father knows Me, even I know the Father".
15. The comparative "kaqw,j/just as" states that this reciprocity of relationships indeed has an eternal foundation, since the very relationship between Himself and God the Father is eternal and based on knowledge.
16. It is a statement of absolute certainty that even as His relationship with the Father stands on the grounds of Divine knowledge as the unique Son of God, so does the relationship between Himself and believers.
17. And the only knowledge provided that is Divine in nature, is the eternal truth of BD. Psa.119:89; Isa.40:8 cp. 1Pet.1:25
18. The knowledge possessed then, for the relationships to exist, is based on the POG.
19. The Father knows the Son based on His omniscience and eternal plan to sacrifice Him on behalf of all men. Act.2:23
20. Christ knew the Father via the omniscience of His Deity and the total obedience of His humanity to fulfill the Father’s plan as Messiah. Joh.8:28-29 cf. 5:19-20
21. It is the perfect and total acclimation and adherence to the POG that establishes this reciprocating relationship between Christ and God that qualifies Christ as the "hub" of relationship between man and God.
22. Because Christ is Divine in nature and perfectly executes the Divine revelation of God, He literally is the Word of knowledge necessary for a Divine relationship to occur between God and man. Joh.1:1,14,18
23. And even as the relationship between the Father and the Son stands upon orientation to the POG, so does His relationship with men.
24. That He knows His sheep is based on His knowledge and orientation to the Father’s will that all that are +V are to be given to Him. Joh.6:38-39; 10:29; 17:11,24
25. The Son eternally knows who are His. Num.16:5 (LXX quoted verbatim 2Tim.2:19)
26. The confidence that we know Him is based on the same knowledge of the POG in hearing and doing what He commands. 1Joh.3:18-22
27. The more one knows the Word of God and executes it, the more intimate His relationship with the Son and the Father. Joh.14:15,21,23
28. The believer that is committed to the truth, thinks the Divine viewpoint and brings it to bear on the issues of life, will enjoy more intimate understanding and fellowship with God than the believer that does not do so.
29. It is the truth of BD that is the basis for the reciprocity of relationships between the Father, Christ and believers.
30. And it is the possession of Divine knowledge that governs the motivation behind Divine love as Jesus again re-stipulates, "and I lay down My life for the sheep".
31. It denotes that as the good shepherd Christ’s commitment of Divine love stands in the sphere of the truth of BD.
32. That Jesus was totally filled with and oriented to the knowledge of the POG as Messiah, produced the complete commitment of life on behalf of all +V.
33. The analogy explained:

1. Again, Jesus is the premier example for all true shepherds as He is the Divine Good Shepherd.
2. He now sets the standard designed by God that produces a reciprocating relationship between God, true shepherds and those allotted to their charge.
3. His first example as the Good Shepherd emphasized the nature of Divine love. vs.11
4. His example now, stipulates the Divine knowledge of BD that Divine love operates within. 1Pet.1:22; 1Joh.3:18; 2Joh.1:1,3; 3Joh.1:1
5. It is the truth of BD and adherence to it that effectuates and solidifies all spiritual relationships. Eph.4:15-16
6. It is through the truth of doctrine that all true shepherds will identify their sheep and the sheep will recognize their right P-T.
7. In addition, it is the truth of doctrine that a recognition and unity of relationship with God and one another is realized. Joh.17:19-22
8. The analogy teaches that it is the truth of BD that is the force of reciprocity/interchange/mutuality of all spiritual relationships.
9. It denotes the supreme importance for the communication of BD as the primary application for all P-T’s in their responsibilities of office before God and men.
10. It is the truth of God’s knowledge possessed by Christ that will guide each P-T in the commitment of his own life for the sake of the sheep. 1Cor.2:16
11. That Jesus uses the term "h` yuch,/the soul" with reference to life (in both examples vss.11,15) emphasizes that the life commitment is first and foremost spiritual in nature and points to the necessary +V for that commitment to be brought to fruition.

1. Review Doctrine of P-T

GNT John 10:16 kai. a;lla pro,bata e;cw a] ouvk e;stin evk th/j auvlh/j tau,thj\ kavkei/na dei/ me avgagei/n kai. th/j fwnh/j mou avkou,sousin( kai. genh,sontai mi,a poi,mnh( ei-j poimh,nÅ

NAS John 10:16 "And I have other sheep, which are not of this fold; kai, (cc) e;cw (vipa--1s) a;lla a;lloj (a--an-p; "others" of the same kind) pro,bata pro,baton (n-an-p) a] o[j (rel. pro./nn-p; "which") ouvk ouv (neg. +) e;stin eivmi, (vipa--3s; "are not") evk (pAbl) tau,thj\ ou-toj (near dem. adj-Ablf-s) th/j h` auvlh/j auvlh, (d.a. + n-Ablf-s; "sheepfold"; ref. to the house of Israel to whom Jesus was sent) I must bring them also, and they shall hear My voice; me evgw, (npa-1s) dei/ (vipa--3s; "I must/it is necessary") avgagei/n a;gw (compl. inf./aa-; "to bring/lead") kavkei/na kavkei/noj (compound adjunctive kai + dem. pro./an-p; "them also/also these") kai, (cc) avkou,sousin( avkou,w (vifa--3p; "they will hear") mou evgw, (npg-1s) th/j h` fwnh/j fwnh, (d.a. + n-gf-s) and they shall become one flock with one shepherd. kai, (ch) genh,sontai gi,nomai (vifd--3p; "will become") mi,a ei-j (card. adj-nf-s; "one") poi,mnh( (n-nf-s; "flock") "with" supplied ei-j (card. adj-pred. nm-s) poimh,nÅ (n-pred. nm-s; "shepherd")

1. Jesus as the Good Shepherd has established Himself as the premier example and perfect standard for all under-shepherds.
2. The outstanding evidence provided that constitutes Himself as such, is His willingness to lay down His life for the sheep. Vss.11,15
3. It is specifically His work on the cross and sacrifice of life on behalf of all men that brings salvation to men. Rom.5:8; 6:10; 1Cor.15:3; 1Tim.4:10; 1Pet.3:18; 1Joh.2:2
4. His work on the cross is the epitome of the perfect and complete saturation of God’s plan within His Person operating under Divine love.
5. It is this characteristic as the Good Shepherd that Jesus now expounds upon.
6. That His Person is salvation for all men would have obvious implications to both Jews and Gentiles, which He now makes clear as He states, "And I have other sheep, which are not of this fold".
7. The present situation is that He is the Good Shepherd sent to the lost sheep of the house of Israel. Mat.15:24
8. Jesus was currently acting in the dispensation of the Age of Israel and hence, His mission was to the Jew first. Mat.10:5-6 cp. Rom.1:16; 2:9-10
9. However, even during the first advent, Jesus made reference to the fact that this mission was not limited only to the Jews, but included those that were not Jews. Mat.10:16-18; cp. 12:18,21
10. And this is the crux of this prophecy; the dispensation changing from the Age of Israel to the Church Age.
11. A dispensation is a period of human history expressed in the administration of Divine revelation.
12. It is not that the POG for salvation of men is any different at any time in history; salvation Ph₁ has always been faith in Christ and salvation Ph₂ has always been obedience to BD to maturity.
13. But how the revelation of these particular doctrines have, are or will be administered by God to men are unique during different segments of time in the history of mankind.
14. Dispensations are a Divine outline of history as revealed in God’s Word and how God chooses to communicate and reveal His plan to men.
15. There are four dispensations of human history revealed in Scripture:

1. The Age of the Gentiles:

1. From Adam to Abraham (~3950BC - ~1952BC). Gen.1-11
2. During this period, revelation of Divine viewpoint was through Theophany and astrological astronomy. Gen.1:14 cp. 2:8
3. The priesthood designed to communicate to others the POG was via family orientation.

1. The Age of Israel (~1952BC – 32AD ( parenthesis of time) + 7 years):

1. From Abraham to Pentecost with a temporal interruption and final 7-year conclusion called the Tribulation.
2. Its history encompasses the remainder of the OT and the Gospels, (excluding references to the Millenium), as well as Rev.6-19.
3. Revelation of Divine viewpoint was also through Theophany and included the written OT canon of Scripture.
4. A specialized national priesthood, the Levitical priesthood, was instituted for the dissemination/disclosure of BD.

1. The Church Age (32AD - ?):

1. From Pentecost until the rapture (~2000 years). Hos.6:2
2. NT canon of Scripture written completing the mind of Christ. 1Cor.2:16
3. Period of the universal royal priesthood via a universal indwelling of God the Holy Spirit.

1. The Millennial Age:

1. From the Second Advent – 1000 + years.
2. All believers of all dispensations will exist during this period.
3. It is a period of a monarchal priesthood headed by Christ.

1. The Church age is a "mystery" doctrine referred to by Paul. Rom.11:25; 16:25-26; Eph.1:9; 3:1-11; 5:32; Col.1:25-27
2. What specifically was the "mystery" kept secret from ages past was who would replace Israel in custodial-ship and administration of the POG.
3. While the OT revealed a universal dispersion of Israel (Eze.34:1-6) and that a nation will be called on behalf of God’s plan in lieu of Israel’s reversionism (Isa.55:5; [dual reference]), what they didn’t know was that nation would be made up of all the Gentile nations.
4. That these sheep are others of the same kind/a;lloj, denotes the positive Gentiles who were not of this fold/Age of Israel.
5. That this reality is not an option is declared as Jesus then says, "I must bring them also".
6. The term "them also" declares that the purpose of the Church Age is not to segregate Gentile believers from Jewish believers, but to incorporate them together.
7. In the Church Age it matters not whether +V resides in Jews or Gentiles, but emphasizes that all believers will have equal footing in the POG in its representation and administration to others.
8. The status of Gentiles before Pentecost is revealed in Eph.2:11-13.
9. While Gentiles could obviously be believers (and mature ones at that; ex. Melchizedek, the Magi), what they could not do apart from being Jewish in the commonwealth of Israel was participate in the administration of God’s plan in accordance with the Law and the covenants.
10. Via Christ’s work on the cross, man is freed from the encumbrance of the Law (Rom.6:14; 1Cor.9:20-21; Gal.5:18) and therefore are free to participate in God’s plan under an individual priesthood. Rom.15:16; 1Pet.2:5,9
11. The success of His mission is anticipated in His comment that "they shall hear My voice; and they shall become one flock with one Shepherd".
12. That Church Age believers hear Jesus’ voice recognizes the fact that Gentiles will respond to the gospel invitation, just as positive Jews have done.
13. That they become one flock with one Shepherd emphasizes their status as believers/sheep, not their dispensational status.
14. This is seen in the difference of the words "fold/h` auvlh," and "flock/poi,mhn", which latter word could be translated "shepherded sheep".
15. It again points to the reality that the Church Age is designed to incorporate all believers from all nations into the POG along with the nation Israel.
16. Paul teaches this principle in the analogy of grafting the wild olive branch (Gentiles) with the original olive tree (Jews of Israel). Rom.11:1,11-25
17. The ultimate result in Ph₃ will be one flock with one Shepherd.
18. That Shepherd is Jesus Christ and the flock consists of all positive believers of all time. Rev.7:17; 22:1-6
19. Vs.16 serves as a universal affirmation that Jesus as the Good Shepherd, who lays down His life for the sheep and knows everyone of them (vss.11,14-15), will make certain that no matter what dispensation of history they live in, they will all be part of the great eternal flock.
20. Even in light of all the "thieves, robbers and hirelings", Jesus does not lose one believer ever in the history of mankind.

GNT John 10:17 dia. tou/to, me o` path.r avgapa/| o[ti evgw. ti,qhmi th.n yuch,n mou( i[na pa,lin la,bw auvth,nÅ

NAS John 10:17 "For this reason the Father loves Me, dia, (pa +) tou/to, ou-toj (near dem. pro./an-s; "For this reason/because of this thing") o` path,r (d.a. + n-nm-s) avgapa/| avgapa,w (vipa--3s; ref. Divine love) me evgw, (npa-1s) because I lay down My life that I may take it again. o[ti (causal conj.; gives cause to "For this reason") evgw, (npn-1s) ti,qhmi (vipa--1s; "lay down") mou( evgw, (npg-1s) th.n h` yuch,n yuch, (d.a. + n-af-s; "the soul life") i[na (purpose conj.; "in order that") la,bw lamba,nw (vsaa--1s; "I may take/receive") auvth,nÅ auvto,j (npaf3s; feminine gender ref. to "soul/life") pa,lin (adv.; "again")

GNT John 10:18 ouvdei.j ai;rei auvth.n avpV evmou/( avllV evgw. ti,qhmi auvth.n avpV evmautou/Å evxousi,an e;cw qei/nai auvth,n( kai. evxousi,an e;cw pa,lin labei/n auvth,n\ tau,thn th.n evntolh.n e;labon para. tou/ patro,j mouÅ

NAS John 10:18 "No one has taken it away from Me, but I lay it down on My own initiative. ouvdei,j (card. adj. pro./nm-s; "No one") ai;rei ai;rw (vipa--3s; "lifts up/takes away";) auvth.n auvto,j (npaf3s; ref. to life) avpV avpo, (pAbl) evmou/( evgw, (npAbl-1s) avllV avlla, (strong adver.) evgw, (npn-1s; emphatic; "I Myself") ti,qhmi (vipa--1s) auvth.n auvto,j (npaf3s; ref. to life) avpV avpo, (pAbl +) evmautou/Å (npAblm1s; "on My own initiative/from Myself"; this construction is used only by Jesus and only in John, cp. 5:30; 7:17,28; 8:28,42; 14:10) I have authority to lay it down, and I have authority to take it up again. e;cw (vipa--1s; "I have") evxousi,an evxousi,a (n-af-s; "authority/freedom/liberty/power/the right") qei/nai ti,qhmi (misc. inf./aa- "to lay down" +) auvth,n( auvto,j (npaf3s) kai, (cc) e;cw (vipa--1s) evxousi,an evxousi,a (n-af-s) labei/n lamba,nw (misc. inf./aa-; "to take up/receive" +) auvth,n\ auvto,j (npaf3s) pa,lin (adv.) This commandment I received from My Father." tau,thn ou-toj (near dem. pro./af-s) th.n h` evntolh.n evntolh, (d.a. + n-af-s; "commandment/order/charge/an injunction as to how one is to do something"; used 67x) e;labon lamba,nw (viaa--1s) para, (pAbl) mouÅ evgw, (npg-1s) tou/ o` patro,j path,r (d.a. + n-Ablm-s)

1. Twice, Jesus has emphasized His supreme sacrifice on behalf of the sheep:

1. In vs.11 with emphasis on His motivation of Divine love.
2. In vs.15 with emphasis on the Divine knowledge establishing the necessary parameter for His love to operate within.

1. He has interjected that these attributes are necessary prerequisites for relationships between men and God.
2. And that His actions in this regard have ramifications for all believers. Vs.16
3. That this expression of Divine love is not limited only to Himself and believers, but is the very cornerstone of His relationship with God, He now makes clear as He states, "For this reason the Father loves Me".
4. That His supreme sacrifice is the basis of His love towards men, so it is the very cause behind the love of the Father towards Him.
5. This is the force of the phrase, "because I lay down My life".
6. It denotes that the love of the Father for the Son is based on His perfect obedience to the will of the Father. Joh.8:29; 17:4
7. The foundation of the Son’s dedication to the Father is seen in His willingness to sacrifice Himself to maintain fidelity to the Father’s will.
8. The Father obviously had eternal regard for the Son since they shared the same essence, but the regard spoken of here refers to the whole Person.
9. This willingness to sacrifice Himself and do what was necessary is true of both His Deity and His humanity. Phi.2:5-8; Mat.26:36-42
10. The whole Person was committed to the will of the Father with regard to the personal sacrifice on behalf of the sheep.
11. The flock is essentially the Father’s (vs.29), and the Son is viewed as the Good Shepherd that will do what is necessary to ensure the safety and well being of the sheep, to include the sacrifice of His own life.
12. The Bible views the death of Christ from two distinct perspectives, the human and the Divine.
13. From the human perspective, evil men engaged in a murder plot that they finally executed as they killed the Son of God. Mat.26:59; 27:1; Joh.5:18; 7:1; 11:53; Act.2:23b; 3:15; 5:30; 10:39
14. From the Divine perspective, God foreknew all this and used it to form the foundation of His plan for the salvation of humanity. Act.2:23a; 1Pet.1:20
15. From Jesus’ perspective, He was the willing sacrifice necessary to accomplish the Divine mission as established by God. Gen.22:1-8; Joh.10:11,15,17,18
16. And that He understood the very purpose set forth by God as to the necessity of His sacrifice, He makes clear in the final phrase of vs.17, "in order that I may take it again".
17. He fully understood that under the auspices of the Father’s Divine love that called for His work and death on the cross, the fullest expression of His love would be realized; resurrection that equates to E.L.
18. That His resurrection is the ultimate purpose of His sacrifice of life points to the very consequence of what Divine love of the Father produces, E.L.
19. Jesus establishes the cause and effect of Divine love i.e., salvation evidenced via resurrection.
20. In vs.18a, Jesus proclaims the very institution behind the Father’s love for Him.
21. The clause, "No one has taken it away from Me" denotes the reality that His death on the cross was not due to the result of men’s actions in that regard.
22. It is a notation that the events of the cross were strictly governed by His own volition.
23. It was entirely His will to participate in the cross; His death was not the result of bad judgment on His part or the excessive genius or power of His enemies.
24. The reality is, He could have at any time crushed the momentum and agenda of His enemies. Mat.26:53
25. However, due to His perfect ++V, He willingly obeyed the Father’s plan to be delivered under the terms and conditions recorded.
26. This is the force of the clause, "but I lay it down on My own initiative".
27. It is a statement of total contrast that denotes that His going to and death on the cross was not dependent upon or governed by what men did, but was totally dependent upon His own volitional willingness to follow through with God’s plan as Messiah.
28. Though God used men to fulfill His plan in this regard, salvation in and of itself had no dependency upon them:

1. His spiritual death and sin bearing was effectuated only through an act of Deity towards His humanity. Mat.27:46; Mar.15:34
2. His physical death was effectuated through the submission of His human spirit to be checked out via Deity. Mat.27:50

1. The entire balance of effectuating salvation depended upon the volition of the Son in choosing to be completely obedient and compliant to God’s directive will as the Savior of mankind.
2. And because He was absolutely righteous in all respects to the Father’s will for His life, He was granted authority over all life to include His own. Joh.3:35; 5:21-23
3. This is the force of vs.18b, "I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father".
4. He acknowledges the chain of command that He perfectly operates under and thus reveals why He was qualified to be the Divine Good Shepherd.
5. And that is He operated only under authority established by the Father’s sovereign will.
6. He emphasizes the fact that He never assumed authority, rights, privileges, etc. that were not directly granted to Him by the Father.
7. Because He perfectly submitted His own will to the Father’s will, He had the complete authority of the Father to give His own life on behalf of all men and to take it up again.
8. It denotes that both His death and resurrection are equally important according to the Father’s Divine authority in resolving the sin dilemma of mankind.
9. Without His death, there would be no forgiveness for sins.
10. Without the resultant resurrection, there would be no Shepherd for the sheep.
11. In order to impart resurrection and life to the flock, Jesus must first possess that life Himself.
12. He is the firstborn from the dead. Col.1:18; Rev.1:5
13. That He has God’s authority and charge to not only give up His life, but to receive back His life denotes His own role in His resurrection.
14. Scripture denotes that each member of the Godhead has a part in the resurrection of the Son:

1. The Father. Act.2:24,32; 3:15,26; 5:30; 13:30,33,37; Rom.6:4; 1Cor.6:14; Gal.1:1; 1Pet.1:21
2. The Son. Joh.2:19-21; 10:17-18
3. The Holy Spirit. Rom.1:4; 8:11

1. It denotes that in accordance with The Father’s sovereign will, His Deity took part in the resurrection of His humanity.
2. Just as His Deity was instrumental in checking out His humanity at death.
3. Jesus speaks in the strongest of terms that His death on the cross and His bodily resurrection were the revealed will of God, and He acted in total accord with the Father in each instance.
4. This harks back to the importance of the Divine knowledge necessary for His role as the Good Shepherd. Vss.14-15
5. He points to the reality that as the Divine Good Shepherd, He was superior to, and in complete control of, every situation evolving around His mission of salvation.
6. Jesus has in essence summarized the act of Divine love as manifested by the Father and fulfilled through His Person:

1. The cause of Divine love is a willing sacrifice especially on behalf of +V.
2. That sacrifice is only realized through the Good Shepherd.
3. The ultimate purpose of this sacrifice is for resurrection/E.L. to be realized.
4. Divine love must operate under the Divine institution of volition.
5. That volition in turn must choose to be in complete compliance and submission to the Sovereign will of God.
6. It is only through that Sovereignty that authority over life and death is given.
7. Succinctly put, it is this commandment for the Good Shepherd that was received from His Father that made Divine love a reality.
8. This is why Jesus Christ is the perfect standard of Divine love for all shepherds to operate under.

GNT John 10:19 Sci,sma pa,lin evge,neto evn toi/j VIoudai,oij dia. tou.j lo,gouj tou,toujÅ

NAS John 10:19 There arose a division again among the Jews because of these words. evge,neto gi,nomai (viad--3s; "There arose/became") Sci,sma sci,sma (n-nn-s; "a division") pa,lin (adv. "again") evn (pL; "among/in the sphere of") toi/j o` VIoudai,oij VIoudai/oj (d.a. + ap-Lm-p) dia, (pa; "because of") tou,toujÅ ou-toj (near dem. adj./am-p) tou.j o` lo,gouj lo,goj (d.a. + n-am-p)

GNT John 10:20 e;legon de. polloi. evx auvtw/n( Daimo,nion e;cei kai. mai,netai\ ti, auvtou/ avkou,eteÈ

NAS John 10:20 And many of them were saying, "He has a demon and is insane. Why do you listen to Him?" de, (cs) polloi. polu,j (ap-nm-p; "many") evx evk (pAbl) auvtw/n( auvto,j (npgm3p) e;legon le,gw (viIPFa--3p) e;cei e;cw (vipa--3s; "He has/possesses") Daimo,nion daimo,nion (n-an-s; "a demon"; originally meant a deity or divinity; a god; used by the Jews of a spirit inferior to God but greater than men and evil in nature) kai, (cc) mai,netai\ mai,nomai (vipdep--3s; "insane/crazy/ a lunatic/not of right mind/psychotic"; used 5 x; used to denote rage, to be furious; to be mad with wine or be driven mad by a god) ti, ti,j (interr. adv.; "Why?") avkou,eteÈ avkou,w (vipa--2p) auvtou/ auvto,j(npgm3s)

GNT John 10:21 a;lloi e;legon( Tau/ta ta. r`h,mata ouvk e;stin daimonizome,nou\ mh. daimo,nion du,natai tuflw/n ovfqalmou.j avnoi/xaiÈ

NAS John 10:21 Others were saying, "These are not the sayings of one demon-possessed. a;lloi a;lloj (ap-nm-p; "Others of the same kind"; ref. to other Jews present) e;legon( le,gw (viIPFa--3p) Tau/ta ou-toj (near. dem. pro./nn-p; "these things") ouvk ouv (neg. +) e;stin eivmi, (vipa--3s) ta. to, r`h,mata r`h/ma (d.a. + n-nn-p; "the utterances/sayings") daimonizome,nou\ daimoni,zomai (supplem. ptc./p/dep/gm-s; "of one being demon-possessed/under the power of a demon"; used 13x; usually affiliated with an assortment of afflictions such as diseases, paralysis, blindness, epilepsy, mental diseases, depression, insanity, etc.) A demon cannot open the eyes of the blind, can he?" daimo,nion (n-nn-s) mh, (neg. +) du,natai du,namai (vipdep--3s; "cannot/is not able") avnoi/xaiÈ avnoi,gw (compl. inf./aa-; "to cause to open") ovfqalmou.j ovfqalmo,j (n-am-p; "the eyes") tuflw/n tuflo,j (ap-gm-p; "of the blind") "can he?" supplied. A rhetorical question expecting a "no" answer.

1. The recurring result of Jesus, His actions and His teaching is that people are divided into at least two distinct camps.
2. So it is of no surprise that John records, "There arose a division again among the Jews".
3. The term "Jews" emphasizes not only the Pharisees present, but also would include other Jews that have assembled during this discourse.
4. John again uses this term to represent the ideology and thinking behind those who are engrained in the system of Judaism.
5. Most of the time, it represents the hostility and antagonism perpetuated by Judaism, but at the minimum is representative of their corporate unbelief, unless specifically declared to be otherwise.
6. The scenario presented therefore is a division of thinking by those who yet reject Jesus, but some are totally antagonistic while others employ some level of intellectual honesty and objectivity in their thinking.
7. It is a picture perfect closing to the parallels Jesus has just made regarding Himself as the Good Shepherd as a standard for all true under shepherds in unity with Him, and now the comparison of division as seen in the Pharisees in chapter 9 and the likeness it produces by those who adhere to them.
8. Only true +V is unified as one flock with one shepherd, while –V will constantly be divided under false shepherds.
9. In this case, that division is in light of the truth of Jesus’ teaching about sheep and shepherds coupled with His claims for Himself as noted in the phrase, "because of these words".
10. The term again, not only harks back to the scene of the Pharisees and the blind man presented in chapter 9 but also notes the established norm and product of reversionistic Judaism. Cp. 7:43
11. Division is the normal feature of Jesus’ ministry and one that He had told His followers to expect. Luk.12:51
12. It points to the principle that the truth, knowledge and application of it, unifies those that are +V and embrace it and divides those who are not so +V.
13. The truth shows people up for what they are, and the judgment they pass on it is an assessment of themselves, not of the truth.
14. The first group represent the jerk reflex of those completely antagonistic to the truth, "And many of them were saying, ‘He has a demon and is insane. Why do you listen to Him?’"
15. Because they do not understand the teaching, their approach is to immediately condemn the teaching and the teacher.
16. Instead of considering the facts and look to themselves in an open and honest way that something is lacking in their own persons, they simply dismiss the truth.
17. Once again the charge of demon-possession is brought up, another repetitive slur that surfaced regularly during this time. Joh.7:20; 8:48,52
18. Their concept was that Jesus’ teaching was that of one who was influenced by demons and the product of an insane mind.
19. This type of charge is a convenient ploy that many have used throughout history to dismiss the truth when they could not or would not accept it.
20. Do not be surprised at what manner of things people will say about you if you are committed to the truth at all costs.
21. The more "radical" you are in regard to embracing the truth, the more out of step you will be with those that are not so inclined.
22. We must not be discouraged due to those that reject the truth of doctrine and heap vile associations and charges on our head.
23. Their question as to "why do you listen to Him?", is indicative of –V that do not intend to give the truth anymore of their "ear" and have all plans to disassociate themselves from its periphery.
24. It implies that anyone that does not follow their steps of rejection is just as nuts as they say Jesus is.
25. The second group involved is not so ready to completely dismiss Jesus as a raving lunatic.
26. Though this group too are unbelievers, as brought out by the term "a;lloj/others of the same kind", they were saying, "These are not the sayings of one demon-possessed".
27. That they refer to Jesus’ teaching as "utterances/to, r`h/ma" denotes that there opposing view is not because they totally understood, excepted or aligned themselves with Jesus teaching, but rather because of the first view proposed, that Jesus was demon-possessed.
28. In other words, they like the first group have no clear understanding of all that Jesus has just said, but in light of their understanding about demons and the miracle that has brought about the teaching, they cannot buy this premise of argument.
29. This is the force of their final statement, "A demon cannot open the eyes of the blind, can he?"
30. Their logic cannot fit Jesus into the profile that the first group is proclaiming.
31. Demons were known to be malignant spirits whose desire was to hurt or destroy those whom they afflicted.
32. Jesus’ speech, His lucid manner, His content, and His very action of healing, did not fit the pattern of demon-possession.
33. No doubt they recognized that demons possessed great power, but their question focuses on the ability of evil spirits to perform acts of goodness, ironically the very subject Jesus has just described Himself as.
34. While demons do indeed have the power to do miraculous things (Rev.16:13-14 cf. 2The.2:9), there is no indication that they have the nature or make up of doing good things, as Jesus has been emphasizing regarding His Person.
35. While this group has not come to the conclusion that Jesus is the Christ, they refuse to prejudge the case based on the premise of demon-possession.
36. They represent the minority of –V that is willing to employ at least some intellectual honesty and respect the facts and will not submit totally to the most obvious and ludicrous of attacks against the truth.
37. Their defense is not seen so much as defending Jesus, as it is a defense against the attack towards their own common sense reasoning.
38. Their conscience is violated and they respond accordingly.
39. This points to the reality behind those who adhere to systems of false teaching i.e., because they are not aligned with the truth, the conflict within will occur when certain blatant errors of teaching are espoused.
40. Certain erroneous principles will violate the conscience of even others who are negative and there cannot ever be a complete unity of agreement in the doctrines.
41. Because reasoning and intellectual honesty is not shut down in the state of unbelief, you will always have the product of schism in religious reversionism, as some will just not swallow all of its erroneous ideas.
42. While this is a "warning" sign to those that may see these extreme fallacies, not until they too separate themselves from their reversionism and adhere to the designed system as established by God, will they truly benefit from the exercise of their intellectual honesty.
43. The general rule of thumb for reversionistic churches is that blatant doctrinal conflicts will co-exist and a true unity under the scope of truth is unattainable.
44. The principle is that controversy and dissension exist in the circles of –V religious reversionists and until separation occurs from those circles and a strict attachment to the truth is embraced, an environment of division will be the status quo. Rom.16:17
45. When division occurs within the local church, one of two scenarios is possible:

1. It is due to a STA reaction of the sheep to the truth taught, or....
2. It is due to asserting false doctrine (either through teaching or application) that violates the conscience of the intellectually honest.

1. Only by adhering to the standards established by the Good Shepherd can one correctly assess the reason for division:

1. Isolation of the STA by being in FHS operating under Divine love.
2. Confining the assessment to the rigors of the truth of BD.

1. And only those who are +V will execute the right application of a righteous judgment concerning divisions that occur i.e., separation.
2. The entirety of Jesus’ teaching is a call to all that are intellectually honest to separate from any religious system that does not adhere to the final authority of BD.
3. Just as is the case for the blind man, +V is not bound to any spiritual authority other than the authority as established by the Father Himself.
4. The Pharisees and their products of Judaism are in total contrast to the designed reciprocity of oneness and unity established by the Good Shepherd.