JOHN 10: ALLEGORY OF THE SHEEP AND THE SHEPHERD

 It is interesting that by the time of Christ, shepherds had a generally low reputation among the people, but with the coming of Christ, the image is again redeemed starting with Jesus' birth being first announced to the shepherds in the fields, of all people. And then Jesus specifically identifies himself as the Good Shepherd, as recorded in John 10. But in this case, the figurative language has become even more elaborate, and we have progressed from simile to metaphor to parable to allegory. And since this example is not really a parable, it is the only one in John's Gospel that will be discussed in this series.

Regarding parables in the NT, there are four things that set John's Gospel apart from the Synoptic Gospels.

1. The word parabole does not appear in John's Gospel, but paroimia is found in 10:6; 16:25,29. This latter word means a figure of speech, an adage, a dark saying, something enigmatic that needs explaining. Kostenberg calls them “symbolic discourses, an image field in which a given metaphor...provides the background for extended reflection.” Ellis calls it “a veiled utterance as distinct from forthright speech.”

2. Whereas the Synoptics contain a number of Jesus' parables, John's Gospel only contains three parables, which are really allegories that take up large portions of chapters 6, 10, and 15.

3. When Jesus addresses his audiences in the Synoptic accounts, he speaks in short “sound bites” that are so concise as to be almost incomprehensible at times or in short parables. By contrast, the parables in John's Gospel are long and contain detailed explanations so that almost all commentators consider them to be true allegories rather than parables at all. Raymond Brown feels that verses 1-5 consist of various parables while the following verses are allegorical explanations. Donald Guthrie says that it is an allegory, “but the allegory must not be pressed in its details even here.” Two examples of this are (1) the gatekeeper is never identified and (2) Jesus takes on two identites: shepherd and gate. Leon Morris summarizes the situation by saying that chapter 10 does not fit into any one neat category.

4. Lastly, and most disturbingly, there are definite stylistic differences in the way Jesus speaks, compared to his words in the Synoptics. It is a sort of “elevated prose” that is similar to the Hebrew poetry found in the Psalms and the writing prophets. As a short non-parabolic example, look at John 1:3-5:

John 1:3: All things were made                     through Him

                and without Him                          was not anything made that was made.

This verse is constructed using a combination of antithetic parallelism (the second line expressing the same idea as the first line but using a negative construction) and introverted parallelism (the second line expressing the same idea as the first line but reversing the order of the subject and verb).

John 1:4-5: In him was life

                        and the life was the light of men

                                                  the light shines in the darkness

                                                                         and the darkness has not overcome it.

This sort of poetic construction is called stair-step parallelism, for obvious reasons.

It would be easy to feel that this sort of elevated prose is an invention of John and doesn't reflect Jesus' way of talking, if it weren't for one fact. In Matthew 11:27 (and the parallel in Luke 10:22) we have what has been called an unexpected “bolt out of the Johannine blue.” Jesus' words there read as follows:

All things have been handed over to me       by my Father;

                    And no one knows the Son except the Father,

                And no one knows the Father except the Son

                                           and anyone to whom the Son chooses to reveal him.

This passage has striking stylistic parallels to John 1:3-5 with its combination of introverted and stair-step parallelism and provides clear evidence that Jesus did indeed use this style of speech on occasion.

It has been proposed that the difference in speaking style is due to the fact that the Synoptic Gospels concentrate on Jesus' public ministry while John deals mainly with Jesus' teaching to his closest followers. And he used a different mode of teaching for each group.

Immediate Context

1. Jesus’ work: healing the blind (9:1-34)

        2. The Shepherd and the sheep (10:1-18)

1'. Jesus’ work as a witness: Feast of the Dedication (10:22-25)

        2'. The Shepherd and the sheep (10:26-30)

1". Jesus work as a witness (10:32-38)

John organizes the first part of his Gospel around the different Jewish feasts. Here the identification of the appropriate feast is made the center of the section. The similar passages (9:3-4 and 10:37-38) concerning the works of the Father that bracket chapters 9-10 confirm that both these chapters belong together. Also, the messianic overtones of Chapter 10 have been noted as appropriate to the setting of the Feast of Dedication, but this theme is also present in 9:22, providing additional evidence tying together John 9:1-10:42. It may be more than coincidental that there are exactly seven appearances of the designation “the Jews” in this section.

The Feast of Hanukkah commemorated the cleansing and re-dedication of the temple in Hellenistic times and the miraculous supply of consecrated oil that kept the lamp burning for eight days until more could be found. It is celebrated by lighting another candle for each of eight days to gradually increase the illumination. This theme is demonstrated spiritually in John 9 by the blind man's gradual realization of Jesus' identity. And in v. 5, Jesus specifically says, as an echo of 2:19-21, “As long as I am in the world, I am the light of the world.”

Other possible parallels between John 9-10 and Hanukkah have been detected. John 10:8 refers to the false shepherds who are thieves and bandits. This may hark back to the false priests Jason and Menelaus who cooperated with the Syrians, leading to the desecration of the temple in the first place. Also, John 10:36 mentions the sanctification of Jesus by the Father, just as the earthly temple was reconsecrated.

As best as can be determined from later practice, the Scripture reading in the synagogues for that year during Hanukkah was Ezekiel 34 condemning the false shepherds of Israel at that time. By contrast, sections 2 and 2' describe Jesus as the Good Shepherd.

Getting down to the more immediate context of Jesus' words in chapter 10, there are a number of indications that it is intimately connected with the events in the preceding chapter regarding the healing of the blind man:

1. Verse 1 begins with the solemn “amen, amen” or “verily, verily.” This phrase is never used in John's Gospel to start a new subject, but always refers back to what precedes it.

2. There is a double inclusio (bookends) formed by division among the Jews in 9:16 and 10:19 and by opening the eyes of the blind in chapter 9 and 10:21. (Kostenberg)

3. Hostile enemies form the emphasis in both. (Borchart)

Verses 1-5

In the case of John 10, Jesus starts out telling a fairly simple parable contrasting the shepherd with a stranger and the contrasting responses they bring out in the sheep. It is written in elevated prose and doesn't follow a strictly logical order of presentation. D. J. Ellis adds that “the alternation between symbolism and reality has to be followed carefully by the reader.” I think it is easiest to understand if it is first diagrammed:

    Only thieves and bandits enter the sheepfold by another means (v. 1)

            The shepherd enters by the gate (vv. 2-3a)

            The sheep follow the shepherd (vv. 3b-4)

    The sheep will not follow strangers (v. 5)

Verses 6-10

As we often see in the Synoptic Gospels, Jesus' audience doesn't understand the meaning of this parable (v. 6) and so Jesus needs to elaborate with a series of addresses, beginning with vv. 7-10. But notice that he uses a different metaphor for himself this time:

I am the gate (v. 7)

        Those who preceded me are thieves and the sheep ignored them (v. 8)

I am the gate (v. 9a)

Whoever enters by me will be saved (v. 9b)

        The thieves came to kill (v. 10a)

I came that they might have life (v. 10b)

Those who demand logical precision out of a parable are disturbed that Jesus first describes himself as a shepherd who goes through a gate and then he becomes the gate itself. An elaborate, but improbable, scenario has been proposed to get around this perceived problem by proposing two different sheepfolds. The one in verses 1-5 is a large permanent structure holding several different flocks while the one in verses 7-10 is constructed in pastureland where the sheep can come and go as they wish, with the shepherd lying down in the opening as the “gate.” At least one example of a shepherd acting as a “gate” in relatively recent times has been cited. (E. A. Blum, Bible Knowledge Commentary)

But Leon Morris has pointed out that in John's Gospel, Jesus says he is the bread of life and that he gives the bread of life; he speaks the truth and he is the truth; and he shows men the way and he is the way. And Borchart adds that “The power of symbols lies in part in their flexibility and possibility for refocusing attention.” He notes that, for example, the gate-keeper might even be equated with the gate itself.

verse 7: “to turn again” Manuscript evidence is very confused here. Compare different translations, such as “This is the gate of the LORD through which the righteous may enter.”

verse 8: The present tense “all before me are thieves and robbers” shows that it refers to current Jewish leaders, not past ones. (Morris)   Some manuscripts lack the phrase “before me.” Assuming that it is original, it may indicate a temporal reference and refer to the earlier false prophets, selfish kings, and false messiahs. (Blum) However, the phrase may also indicate a higher position, in which case it could refer to the Pharisees. This is probably the preferred interpretation considering the context. (Guthrie)

Verses 11-15

Jesus continues using this same type of reinforcing repetition, returning to the Good Shepherd metaphor.:

I am the good shepherd who lays down his life for the sheep (v. 11)

        The hired hand runs away when trouble comes (vv. 12-13)

I am the good shepherd...and I lay down my life for the sheep (vv. 14,15b)

verse 11: In contrast to Ezekiel's parable, the shepherd here is not only prepared to die, but has planned to die. See Zechariah 12:10 and 13:7-9 for a shepherd laying down his life. In contrast to the abundant life of his followers, Jesus will be sacrificing his on their behalf. (Guthrie)

In OT teachings, it is usually God the Father who is the Good Shepherd. This hint of the oneness of God and the Son will become clear in a few more verses.

verse 14: This emphasizes personal knowledge between Father and Son and between sheep and shepherd. There is no shepherding without a personal relationship.

Verses 15-18

Next, Jesus begins with a statement in v. 15 regarding the Father and develops it further with a new thought:

    The Father knows me and I know the Father (v. 15a)

            There are other sheep that will join the flock (v. 16)

    The Father loves me (17a)

                because I lay down my life (17b)

                    to take it up again (17c)

                            I lay it down of my own accord (18a)

                I have the power to lay it down (18b)

                    I have the power to take it up again (18c)

    I received this command from the Father (18d)

verse 16: Culpepper lists five interpretations of the other flock:

1. Jewish and Gentile believers: see John 11:51-52

2. present and future believers: see John 17:20

3. Johannine and Petrine Christians

4. gathering of the Jews of the dispersion: Ezekiel 34:11-13

5. gathering of Jewish Christians scattered when they become excluded from the synagogues: see John 9:22

Twelftree adds a sixth possibility: the uniting of all Christians divided by denominational or theological differences (see John 17:20-21)

Culpepper feels that the fifth explanation fits the immediate context the best, but the overwhelming majority of commentators go with the first interpretation. Believing Gentiles as well as Jewish ones will form one unified flock not two separate ones. This was anticipated in the OT. As an aside, Mormons, in their characteristic way of latching on to vague references to make them fit their own theology, say that this refers to the North American Indians.

verse 17: “For this reason” may either refer to the fact that Jesus is the Good Shepherd or because he lays down his life. In either case, it might be easily misconstrued to say that God only loves the Son because of what he does. Borchart says it is “not a causal relationship but rather the reverse.” So he translates the verse as “Because the Father loves me, that is the reason I lay down my life.” Check other translations.

Jonker notes that although this allegory is based on Ezekiel 34, there is definitely a new idea being expressed here. In Ezekiel the shepherd defends his sheep against wild beasts whereas here the shepherd dies for them. In addition, this is a subtle indicator that not only is Jesus the shepherd and the gate; he is also the sacrificial lamb.

verses 17-18: Although it is more usual to speak of God raising Jesus from the grave, there are a number of NT references cited by Morris to Jesus rising himself. There is really no need to separate the actions of the Father and the Son. “Power” could be translated as “authority” received from the Father (Morris) or “supreme freedom” (Ellis). Look at other translations.

Verses 26-30

After the Jews begin disputing about Jesus' words, he completes his comments about sheep and shepherds with echoes of his previous statements, leading to a bold pronouncement that takes us back to v. 15a:

You do not believe because you do not belong to my sheep (v. 26) (see vv. 4,8,16)

My sheep hear my voice and they follow me (v. 27) (see vv. 4,16)

I give them eternal life (v. 28a) (see vv. 9-10)

They will never perish (v. 28b)

No one will snatch them out of my hand (v. 28c)

        What my Father has given me is greater than all else (v. 29a) (see v. 18d)

no one can snatch it out of the Father's hand (v. 29b)

The Father and I are one. (v. 30) (see v. 15a for the start of the inclusio)

verse 26: The fact that the Pharisees even had to ask the question in verse 24 demonstrates that they are not his sheep.

verse 27: Earlier it was the knowledge the sheep had of the shepherd that was stressed. Here it is the knowledge the shepherd has of the sheep. (Morris, Brown)

verse 28: Note the present tense “I give them eternal life.” It begins now. (Guthrie) “This is one of the clearest statements in the Bible that one who believes in Jesus for salvation will never be lost.” (Blum)

verses 28-29: However, Borchart stresses that eternal security doesn't negate the important role of appropriate and continuing response on our part, as many NT warnings attest.

verse 30: Almost all commentators note that the pronoun “one” is neuter rather than masculine, indicating that they are the same yet distinct. “Identity is not asserted, but essential unity is.” (Morris) Borchart calls it oneness of purpose and will.