João 10
Marvin Vincent · Citado em PreceptAustin
João 10
Vincent adds that Amen, Amen "never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (Jn 9:24, 29+). They have already been described as blind and sinful." I say to you, he who does not enter (eiserchomai) by the door (thura) into the fold (aule) of the sheep (probaton), but climbs up some other way, he is a thief (kleptes) and a robber (lestes) - Jesus' audience lived in an agrarian culture and understood exactly what this statement meant because sheep were vulnerable to predators and needed to be protected at night in the sheepfold or sheep pen. As discussed more below (note), the shepherd himself would stand guard to prevent thieves and robbers from entering while the walls of the sheepfold usually had layers of thorn bushes to discourage theft.
João 10
Vincent says that puts forth (ekballo) "implies a constraint; as if some of the sheep were unwilling to leave the fold." Once all his sheep are out, he takes the lead and they follow at his heels. A key word is because, a term of explanation, which explains why the sheep follow the shepherd. And of course in context, the obvious answer is that they know their shepherd's voice (watch youtube video). The word for know is eido which means to know something beyond a shadow of a doubt. In other words the sheep are not confused when they hear different voices, because they recognize and respond only to one voice, the voice of their shepherd. (THOUGHT - SHEEP THAT ARE IN THE WORD HAVE THEIR EARS TRAINED TO BETTER DISCERN THE SHEPHERD'S VOICE - see Heb 5:14+). It is fascinating that sheep are able to accurately "authenticate" their shepherd, because as I write in 2024 there is now technology called speaker recognition or voice authentication which analyzes a person's voice to verify their identity and prevent scams and fraud. The sheep have had this same God given technology for a few thousand years! They can detect a scam artist immediately! Today sheep are usually herded by sheep dogs, but in Jesus' day the sheep were led by the shepherd and the sheep would follow him wherever he went. One is reminded of the 144,000 "Jewish sheep" in Rev 14:4+ who "are the ones who follow (akoloutheo) the Lamb wherever He goes." THOUGHT - As the "dumb" sheep followed their shepherd, do you (I) gladly, willingly follow the Great Shepherd? Or are you doing your own "sheep thing" and roaming all over the countryside (Isa 53:6a+), not content with the green pastures He leads you to (Ps 23:2+)? Are you like the hymn writer who declared "Prone to wander, Lord I feel it. Prone to leave the God I love?" If you are, then willingly, honestly, sincerely pray the next stanza of that great old hymn "Here's my heart Lord, take and seal it, seal it for Thy courts above." In Jesus' Name and for Thy glory. Amen. If you are unwilling to surrender your will to the Chief Shepherd and pray that prayer, take a moment and watch this video of what will likely happen to you (figuratively speaking)! Brian Bell on goes before them - a rebuke to the Pharisees who expelled the man born blind (Jn 9:22+ - ekbállō = throw or cast out!). Steven Cole on they know his voice - He is not referring to hearing an audible voice, as when people say, “The Lord spoke to me.” Rather, we hear His voice through His written Word, properly interpreted and applied. Granted, sometimes the Holy Spirit impresses a particular verse on our hearts as we read the Bible or through a sermon or a book or a word from another brother or sister in Christ. But it should never be some screwy interpretation of a verse taken out of context. The Lord’s sheep know His voice through His Word because they "graze" often in it. (The True Shepherd and His Sheep) ESV Study Bible - Israel’s exodus from Egypt is at times portrayed in terms of a flock being led by its shepherd (Ps. 77:20; Isa. 63:11, 14; cf. Ps. 78:52). OT prophetic literature envisioned a similar mode of end-time deliverance for God’s people (Mic. 2:12-13+ - SEE "Christ The Breaker"). (Borrow ESV Study Bible) W. M. Thomson recalls his personal experience in Palestine - "It is necessary that they should be taught to follow, and not stray away into the unfenced fields of wheat which lie so temptingly on either side. The shepherd calls from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop, lift up their heads in alarm, and if the call is repeated, they turn and flee from him; for they know not the voice of strangers. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment often." (See Thomson's The Land of the Book, page 300). John MacArthur makes an excellent point - Unlike Western shepherds who drive the sheep from the side or behind, often using sheep dogs, Near Eastern shepherds lead their flocks, their voice calling them to move on. This draws a remarkable picture of the master/disciple relationship. NT spiritual leadership is always by example, i.e., a call to imitate conduct (cf. 1Ti 4:12; 1Pe 5:1-3). (BORROW The MacArthur Study Bible, PAGE 1602) ILLUSTRATION - A man in Australia was arrested and charged with stealing a sheep. But he claimed emphatically that it was one of his own that had been missing for many days. When the case went to court, the judge was puzzled, not knowing how to decide the matter. At last he asked that the sheep be brought into the courtroom. Then he ordered the plaintiff to step outside and call the animal. The sheep made no response except to raise its head and look frightened. The judge then instructed the defendant to go to the courtyard and call the sheep. When the accused man began to make his distinctive call, the sheep bounded toward the door. It was obvious that he recognized the familiar voice of his master. CASE CLOSED! Brian Bell Puts forth (drives, brings) (1544) ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Although ekballo can have a more "aggressive" meaning (as when the Pharisees casts out the healed blind man from the synagogue), in some contexts as in John 10:4 (and Mt 13:52) the less aggressive meaning is to bring out, in this case bring out the sheep. Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Used of casting or throwing unbelievers into outer darkness (hell). In Luke 6:22 ekballo means to scorn one's name ("cast it out" so to speak). Mark 1:12 "Immediately the Spirit impelled Him (Jesus) to go out into the wilderness." Ekballo in John - Jn. 2:15; Jn. 6:37; Jn. 9:34; Jn. 9:35; Jn. 10:4; Jn. 12:31 Follow (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66+) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. When Jesus issued a call to "Follow Me" and akoloutheo was always in the present imperative indicating that Jesus is calling for this to be one's lifelong path, ultimately one which can only be successfully trodden by yielding to His Spirit Who enables us to obey that command as our lifestyle (not perfection, but general direction). There is a big difference between the disciples who followed Jesus in Mt 4:20, 22+ and the crowds following Him (Mt 4:25+, Mt 8:1+, etc) for the former left their possessions (nets, boat), while the latter left nothing. Some claimed they wanted to follow Him but were not willing to count the cost (Mt 8:19, 22+). Akoloutheo in John - Jn. 1:37; Jn. 1:38; Jn. 1:40; Jn. 1:43; Jn. 6:2; Jn. 8:12; Jn. 10:4; Jn. 10:5; Jn. 10:27; Jn. 11:31; Jn. 12:26; Jn. 13:36; Jn. 13:37; Jn. 18:15; Jn. 20:6; Jn. 21:19; Jn. 21:20; Jn. 21:22 QUESTION - How is Jesus the “True Shepherd” in John 10:1-5? ANSWER - By referring to Himself as the True Shepherd, Jesus was invoking imagery that would have been familiar to His hearers. He used the symbols of sheep and their shepherd several times, referring to Himself as not only the “True” Shepherd, but the Good Shepherd (John 10:11), and the Door of the sheep (John 10:7). The three declarations in John 10 present a complete picture of the Lord who is our Shepherd (Psalm 23). In order to understand what Jesus intended to convey with sheep/shepherd imagery, we must understand the Middle Eastern shepherd of biblical times. His job was a dirty and dangerous one. Many times all the shepherd had to fight off lions and other wild animals was a staff with a crook. He willingly put his life on the line for his flock. At night, he would put the flock in a makeshift pen that had only one way in and out. The shepherd would open to door to the pen, call the sheep by name, and they would come in and settle safely for the night. Sheep are skittish animals and “spook” easily. Because they knew the shepherd’s voice, they would calm down and follow him and nobody but him. Several flocks can mix together, and when the flocks’ true shepherd speaks, they separate and follow him. If a thief comes, the sheep will not follow him because they do not know his voice. At night the shepherd lies down at the gate to the pen, to give his life if necessary to protect his flock. And the thief can only climb in over the fence because the shepherd is guarding the gate. Jesus is the True Shepherd to the sheep (true believers) who are His. We know Him, we recognize His voice, and we follow only Him (John 10:27–28). What Jesus is saying here ties right into John 14:6: “I am the way, the truth and the life. No one comes to the Father except by me.” Jesus is not only the Good Shepherd who gives His life willingly for His sheep (John 10:11), but He is the also the “gate” or “door” of the sheep (John 10:9). In this metaphor Jesus presents Himself as the One who gives salvation, the One who offers access to heaven. So, Jesus is the True Shepherd who guards His sheep, the Good Shepherd who gives His life for them, and the Doorway to heaven for the sheep who know Him and are known by Him. Jesus also says there were many who came before Him pretending to be good shepherds. But, He says, they are thieves and robbers who come in among the flock. He is alluding to the false shepherds of Israel, the Pharisees who did not love the people, nor were they willing to sacrifice for them. These self-appointed and self-righteous false shepherds led the sheep of Israel astray from the true knowledge of the Messiah, clinging to a works-based religion that could not lead to salvation (Ezekiel 34:1–31). These leaders were not the true shepherds of Israel but were like thieves that plundered the flock for their own gain. Sadly, such false shepherds still abound today, more interested in fleecing the flock for their own personal gain, than in feeding and protecting the sheep as true under-shepherds to the True Shepherd, the Lord Jesus Christ.GotQuestions.org The Shepherd and His Sheep William Barclay The Palestinian shepherd had different ways of doing things from the shepherds of our country; and, to get the full meaning of this picture, we must look at the shepherd and the way in which he worked. His equipment was very simple. He had his scrip, a bag made of the skin of an animal, in which he carried his food. In it he would have no more than bread, dried fruit, some olives and cheese. He had his sling. The skill of many of the men of Palestine was such that they 'could sling a stone at a hair, and not miss' (Judges 20:16). The shepherd used his sling as a weapon of offence and defence; but he made one curious use of it. There were no sheepdogs in Palestine, and, when the shepherd wished to call back a sheep which was straying away, he fitted a stone into his sling and landed it just in front of the straying sheep's nose as a warning to turn back. He had his staff, a short wooden club which had a lump of wood at the end often studded with nails. It usually had a slit in the handle at the top, through which a thong passed; and by the thong the staff swung at the shepherd's belt. His staff was the weapon with which he defended himself and his flock against marauding animals and robbers. He had his rod, which was like the shepherd's crook. With it, he could catch and pull back any sheep which was moving to stray away. At the end of the day, when the sheep were going into the fold, the shepherd held his rod across the entrance, quite close to the ground; and every sheep had to pass under it (Ezekiel 20:37; Leviticus 27:32); and, as each sheep passed under, the shepherd quickly examined it to see if it had received any kind of injury during the day. The relationship between sheep and shepherd is quite different in Palestine. In Britain, the sheep are largely kept for killing, but in Palestine largely for their wool. It thus happens that in Palestine the sheep are often with the shepherd for years, and often they have names by which the shepherd calls them. Usually these names are descriptive, for instance, 'Brown-leg', 'Black-ear'. In Palestine, the shepherd went in front and the sheep followed. The shepherd went first to see that the path was safe, and sometimes the sheep had to be encouraged to follow. A traveller tells how he saw a shepherd leading his flock come to a ford across a stream. The sheep were unwilling to cross. The shepherd finally solved the problem by carrying one of the lambs across. When its mother saw her lamb on the other side she crossed too, and soon all the rest of the flock had followed her. It is strictly true that in this part of the world the sheep know and understand the shepherd's voice, and that they will never answer to the voice of a stranger. The author and journalist H. V. Morton has a wonderful description of the way in which the shepherd talks to the sheep. 'Sometimes he talks to them in a loud sing-song voice, using a weird language unlike anything I have ever heard in my life. The first time I heard this sheep and goat language I was on the hills at the back of Jericho. A goat-herd had descended into a valley and was mounting the slope of an opposite hill, when turning round, he saw his goats had remained behind to devour a rich patch of scrub. Lifting his voice, he spoke to the goats in a language that Pan must have spoken on the mountains of Greece. It was uncanny because there was nothing human about it. The words were animal sounds arranged in a kind of order. No sooner had he spoken than an answering bleat shivered over the herd, and one or two of the animals turned their heads in his direction. But they did not obey him. The goat-herd then called out one word, and gave a laughing kind of whinny. Immediately a goat with a bell round his neck stopped eating, and, leaving the herd, trotted down the hill, across the valley, and up the opposite slopes. The man, accompanied by this animal, walked on and disappeared round a ledge of rock. Very soon a panic spread among the herd. They forgot to eat. They looked up for the shepherd. He was not to be seen. They became conscious that the leader with the bell at his neck was no longer with them. From the distance came the strange laughing call of the shepherd, and at the sound of it the entire herd stampeded into the hollow and leapt up the hill after him' (H. V. Morton, see page 212 In the Steps of the Master). W. M. Thomson in The Land and the Book has the same story to tell. 'The shepherd calls sharply from time to time, to remind them of his presence. They know his voice, and follow on; but, if a stranger call, they stop short, lift up their heads in alarm, and if it is repeated, they turn and flee, because they know not the voice of a stranger. I have made the experiment repeatedly.' (See page 694 The Land and the Book) That is exactly John's picture. H. V. Morton tells of a scene that he saw in a cave near Bethlehem (SEE PAGE 214 In the Steps of the Master). Two shepherds had sheltered their flocks in the cave during the night. How were the flocks to be sorted out? One of the shepherds stood some distance away and gave his peculiar call which only his own sheep knew, and soon his whole flock had run to him, because they knew his voice. They would have come for no one else, but they knew the call of their own shepherd. An eighteenth-century traveller actually tells how Palestinian sheep could be made to dance, quick or slow, to the peculiar whistle or the peculiar tune on the flute of their own shepherd. Every detail of the shepherd's life lights up the picture of the good shepherd whose sheep hear his voice and whose constant care is for his flock. (John 10 Commentary) ILLUSTRATION - John 10:4 - 1500 Illustrations for Biblical Preaching - Michael Green During World War I, some Turkish soldiers tried to steal a flock of sheep from a hillside near Jerusalem. The shepherd, who had been sleeping, suddenly awakened to see his sheep being driven off on the other side of the ravine. He could not hope to recapture his flock by force single-handedly, but suddenly he had a thought. Standing up on his side of the ravine, he put his hands to his mouth and gave his own peculiar call, which he used each day to gather his sheep to him. The sheep heard the familiar sound. For a moment they listened and then, hearing it again, they turned and rushed down one side of the ravine and up the other toward their shepherd. It was quite impossible for the soldiers to stop the animals. The shepherd was away with them to a place of safety before the soldiers could make up their minds to pursue them—and all because his sheep knew their master’s voice.1535 G Campbell
João 10
Vincent on good - The epithet kalos, applied here to the Shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfilment of His work, the Good Shepherd claims the admiration of all that is generous in man.”