JOHN 10:10-16 JESUS SAID I AM THE GOOD SHEPHERD. THE GOOD SHEPHERD GIVES HIS LIFE FOR THE SHEEP

John 10:10 "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. 11 "I am the good shepherd. The good shepherd gives His life for the sheep. 12 "But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13 "The hireling flees because he is a hireling and does not care about the sheep. 14 "I am the good shepherd; and I know My sheep, and am known by My own. 15 "As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. 16 "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

 In this section of Scripture Jesus is contrasting Himself as the Good Shepherd with the Pharisees, the ones He calls thieves and hirelings.  He tells us that He came to give us life and life more abundantly.  That He will give His life for the sheep, but the hireling (Pharisees and other false teachers) will run when the sheep are in danger.  Jesus says three times in this passage He is the Good Shepherd.  This is one of the seven great I AM statements in this Gospel which shows that Jesus is Yahweh, the Self-Existent One, the One who was In The Beginning with God, the One who IS the WORD OF GOD, the one WHO IS GOD that came in human flesh.  Jesus tells them that He will give his life for the sheep, in other words He will die on the cross for our sins.  He also tells us that He will bring all the people together that believe in Him into one flock.  Just as the tower of Babel separated man from man, Jesus will make us one in Christ. Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

 10 "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

Stealing is the purpose of the thief, but he will kill and destroy if necessary

  “This is a proverbial or well-known way of insisting that there is only one means of receiving eternal life (the Synoptics might have preferred to speak of entering the kingdom, although entering into life is also attested there), only one source of knowledge of God, only one fount of spiritual nourishment, only one basis for spiritual security—Jesus alone.” Carson, p. 385

That they (people) may keep on having life (eternal, he means)” as he shows in 10:28. He is “the life” (14:6). And may have it abundantly (Repetition of (may keep on having) abundance. “To have a surplus,” true to the meaning of overflow

Romans 5:20 20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more,

Jesus: The Good Shepherd (10:11-18)

 11 "I am the good shepherd. The good shepherd gives His life for the sheep.

Note repetition of the article, “the shepherd the good one.

“Jesus continues I am the good shepherd, really: the shepherd, the good one. The adjective is stressed! This adjective, however, is not agaqo" but kalo". The basic meaning of this word is beautiful. Here it indicates excellent. This shepherd answers to the ideal both in his character and in his work. And he is the only one in his class.”

Mr 10:17 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?" 18 So Jesus said to him, "Why do you call Me good? No one is good but One, that is, God.

To say he is good based on this passage, Jesus says you have to be God to be good and He is in effect saying I AM GOD

Ps 23 says the Lord is my Shepherd

For illustration see I Sam. 17:35 (David’s experience) and Isa. 31:4.

In Judges 12:3, it means, “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of ὑπερ [huper] here (over, in behalf of, instead of), but in the papyri [huper] is the usual preposition for substitution rather than [anti]. This shepherd gives his life for the sin of the world (1:29; I John 2:2).

The words ‘for (hyper) the sheep’ suggest sacrifice. The preposition, in John always occurs in a sacrificial context, whether referring to the death of Jesus (6:51; 10:11, 15; 11:50ff.; 17:19; 18:14), of Peter (13:37-38), or of a man prepared to die for his friend (15:13). In no case does this suggest a death with merely exemplary significance; in each case the death envisaged is on behalf of someone else. The shepherd does not die for his sheep to serve as an example, throwing himself off a cliff in a grotesque and futile display while bellowing, ‘See how much I love you!’ No, the assumption is that the sheep are in mortal danger; that in their defense the shepherd loses his life; that by his death they are saved. That, and that alone, is what makes him the good shepherd.” Carson, p. 386. The good shepherd lays down his life for the benefit of the sheep, but the only way in which he can benefit the sheep, saving them from everlasting destruction and imparting everlasting life to them, is by dying instead of them, as we learn from Matt. 20:28; Mark 10:45, where the preposition anti (instead of, in exchange for) is used.

Five ministries of the Good Shepherd

1. The good shepherd gives His life for the sheep.

Gives up His life (soul) not just his breath and the things of life. Gave His entire being, felt the pain of hell, the curse of sin, the hate of men.

In the OT the sheep died for the shepherd (their sins), in Jesus the Shepherd dies for the sheep.

 12 "But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them.

 13 "The hireling flees because he is a hireling and does not care about the sheep.

These are the religious Pharisees; they are in it for the money and things this position brings to them.

Tit 1:10 For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, 11 whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain.

1Pe 5:2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock;

2Pe 2:3 By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.

2. The Good Shepherd Loves the Sheep
3. Knows His sheep, and am known by My own –

Know implies love. Adam knew his wife

 14 “I am the good shepherd; and I know My sheep, and am known by My own.

4. Lays down His life for the sheep

 15 "As the Father knows Me, even so I know the Father; and I lay down My life for the sheep.

   5.  He unites the Sheep John 17

 16 "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

 

 

By : Emil G. Hirsch   Immanuel Benzinger  

Herodotus (i. 195) and Strabo (xvi. 746) assert that among the Babylonians every man carried a ring and a staff, which latter was decorated at the upper end with a carved representation of a flower or something similar. It seems to have been the universal custom among the ancient Hebrews also to carry a staff (comp. Gen. xxxviii. 18)—a custom which perhaps dates from the time when they lived the nomadic life of herdsmen. The staff was indispensable to the herdsman, for by means of it he kept his flock together (Ex. iv. 2; Lev. xxvii. 32; Ps. xxiii. 4; Micah vii. 14; Zech. ii. 7); the upper end of the long staff was bent, as Egyptian illustrations indicate. Nor was the staff to be despised as a weapon (Ps. xxiii. 4). Similarly, a long, perhaps straight, stick, with a goad at the end, was used by the peasants for driving and guiding the oxen before the plow, and also for breaking the clods behind it, as the peasants still use the stick to-day; this also was an effective weapon (Judges iii. 31; I Sam. xiii. 21, xvii. 43). Finally, the staff was indispensable to the wanderer, and a support to the weak and sick (Gen. xxxii. 10; Ex. xxi. 19; Zech. viii. 4). In the hands of the overseers it became an instrument of punishment, and therefore a badge of office (Isa. ix. 4, xxx. 31, et al.).E. G. H.

 

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