Joh 10:1-21 | TNotes | STEP | Summary for John 10:1-42: 10:1-42 Chapter 10 continues the series of festival sermons (see study note on 5:1–10:42). Here, the setting is Hanukkah (the Festival of Dedication), the timing of which is crucial to understanding the story (see study note on 10:22). Summary for John 10:1-21: 10:1-21 This illustration of a shepherd and his sheep assumes a Middle Eastern understanding of shepherding and draws on Old Testament tradition deeply embedded in first-century Jewish culture. God was the shepherd of Israel (Gen 49:24 ; Pss 23 ; 78:52-53 ; Isa 40:10-11 ). Spiritual and political leaders of Israel were also shepherds of God’s people, the flock of God (Isa 56:9-12 ; Jer 23:1-4 ; Ezek 34 ). Jesus’ sermon builds on the occasion of Hanukkah (see John 10:22 ) to address the theme of shepherds, using this festival as an opportunity to reflect on Israel’s leaders (“shepherds”) in light of Ezek 34 . Jesus presents himself as the good shepherd (John 10:11-14 ). 10:1 A wilderness shepherd would build a sheepfold , a pen with low stone walls topped by thorny branches, to hold his sheep at night and protect them from danger. • The pen had one gate (or opening in the wall) that was closed with branches. Any invasion of the pen was a threat to the flock. • A bad shepherd was like a thief and a robber . He exploited the sheep for his own interests and did not care for or nurture them. Bad shepherds took the sheep’s milk and wool for themselves and butchered the sheep without providing for the animal’s safety (Ezek 34:3 ; see Isa 56:11 ; Jer 23:1-4 ). This was Jesus’ most stinging indictment of the Jewish leaders.

Summary for John 10:1-42: 10:1-42 ^a Chapter 10 ^b continues the series of festival sermons (see study note on 5:1–10:42). Here, the setting is Hanukkah (the Festival of Dedication), the timing of which is crucial to understanding the story (see study note on 10:22).
Summary for John 10:1-21: 10:1-21 ^c This illustration of a shepherd and his sheep assumes a Middle Eastern understanding of shepherding and draws on Old Testament tradition deeply embedded in first-century Jewish culture. God was the shepherd of Israel (Gen 49:24 ^d; Pss 23 ^e; 78:52-53 ^f; Isa 40:10-11 ^g). Spiritual and political leaders of Israel were also shepherds of God’s people, the flock of God (Isa 56:9-12 ^h; Jer 23:1-4 ⁱ; Ezek 34 ^j). Jesus’ sermon builds on the occasion of Hanukkah (see John 10:22 ^k) to address the theme of shepherds, using this festival as an opportunity to reflect on Israel’s leaders (“shepherds”) in light of Ezek 34 ^l. Jesus presents himself as the good shepherd (John 10:11-14 ^m). 10:1 ⁿ A wilderness shepherd would build a sheepfold, a pen with low stone walls topped by thorny branches, to hold his sheep at night and protect them from danger.

• The pen had one gate (or opening in the wall) that was closed with branches. Any invasion of the pen was a threat to the flock.

• A bad shepherd was like a thief and a robber. He exploited the sheep for his own interests and did not care for or nurture them. Bad shepherds took the sheep’s milk and wool for themselves and butchered the sheep without providing for the animal’s safety (Ezek 34:3 ^o; see Isa 56:11 ^p; Jer 23:1-4 ^q). This was Jesus’ most stinging indictment of the Jewish leaders.
10:3 ^r the sheep recognize his voice: The Middle Eastern shepherd is well known for having intimate knowledge of the sheep. Sheep are led with flute tunes, songs, or verbal commands.
10:4 ^s A good shepherd always leads his sheep; he never drives them. When they recognize his voice, they trust his leadership and follow him.
10:7 ^t I am: See study note on 6:35. A good shepherd is known for guarding the sheep at the gate as a sentry.
10:9 ^u will be saved (or will find safety): As gatekeeper, Jesus keeps away those who might harm his sheep, keeping his sheep inside the pen where they are safe.
10:10 ^v Jesus’ followers must be wary of bad shepherds who desire to steal and kill and destroy. As the Hanukkah story was told to the Jewish people (see study note on 10:22), they were reminded about false religious leaders whose failures had led to the loss of God’s Temple in Jerusalem.
Summary for John 10:11-14: 10:11-14 ^w I am: See study note on 6:35. The good shepherd leads his sheep, finds food and water, and locates paths in the wilderness (see Ps 23 ^x). The good shepherd stands between his sheep and danger (John 10:11 ^y) and fights to protect them. The Old Testament describes God as Israel’s shepherd (Pss 23 ^z; 80:1 ^aa; Isa 40:10-11 ^ab). The leaders of God’s people should shepherd their flock as God does (Ezek 34:23 ^ac). However, the leaders of Israel in Jesus’ time were bad shepherds.
Summary for John 10:11-13: 10:11-13 ^ad Small villages often created communal flocks and employed a hired hand to tend the sheep. However, an employee lacked the commitment of a true shepherd. The wilderness of Judea had many predators. When a wolf or other predators attacked, the hired hand would run rather than defend the sheep. Jesus will never do this; he will always stand between his sheep and danger.
Summary for John 10:14-17: 10:14-17 ^ae I sacrifice my life for the sheep: Jesus was alluding to his crucifixion (ch 19 ^af).
10:15 ^ag The Father and the Son share a profound intimacy, which Jesus shares with his sheep through the Holy Spirit (14:23-31 ^ah; 15:1-11 ^ai).
10:16 ^aj other sheep: Believers outside Judaism would one day join Jesus’ sheepfold (see 11:52 ^ak). In Jesus’ vision for his people, Jewish and Gentile believers from diverse cultures would become one flock with one shepherd (17:20-23 ^al).
10:18 ^am No one can take my life from me: The Son’s death was voluntary. Jesus was not a martyr or a victim. His decision to die was freely given in obedience and intimate relationship with his Father (see Acts 2:23-24 ^an).

• Jesus’ resurrection was not an afterthought in which God rescued his Son from tragedy. God could not be contained by a tomb, and since Jesus and the Father are one, Jesus possessed the authority to rise from death.
Summary for John 10:19-21: 10:19-21 ^ao Jesus divided his audience yet again (see also 6:66-69 ^ap; 7:43 ^aq; 9:16 ^ar), inspiring either opposition or faith.

• He’s demon possessed: Cp. 7:20 ^as; 8:48-49 ^at, 52 ^au.