John 10.10 Milk

May 10th 2014

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The Man Born Blind

Okay, we have three verses left in chapter nine regarding the man born blind. After he was kicked out of the synagogue (excommunicated as it were) we read last week that when Jesus heard about it HE sought the man out (that’s quite a good shepherd isn’t it – doesn’t just heal but keeps track of the sheep in his care) and upon finding him heals his soul. After this all took place we read (beginning at verse 39)

John 9:39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Spiritual Blindness

Let’s wrap the chapter up by covering these last three unique verses beginning at verse 39 where Jesus said: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.” Now, we have to remember that in several places Jesus has said that He did not come into the world to judge it – remember?

In John 3:17 Jesus said: “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” And in John 12:47 Jesus said: “. . . if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.” So we have to take what He is saying here with these other passages.

I would suggest that what He is saying here is: "I came to assess and declare the condition of men; to show them the danger of what they are facing. By my arrival some will be reformed and saved, and some more deeply condemned." This would be a contextual view of this line. He was certainly not saying that he came to cast judgment on the world – this would be a contradiction of scripture.

Teaching Through Physical Situations

“For judgment I am come into this world, (the effect or result of my coming into the world is) “that they which see not might see; and that they which see might be made blind.” We might understand this in the same way when Jesus says: “I came not to bring peace but a sword,” that this would be the effect of His arrival. How and on whom would His presence work? He tells us here, saying that those who had been blind would see, and those who had what they thought was full vision would be made blind.

Again we see the Lord using the physical situation (of the man born blind) to teach a spiritual principle. That they which “see not,” or did not have any clue on spiritual matters, who had been taken captive by sin but, being humbled by the effects desired light – would see. But those who supposed to have all the answers, all the right doctrines, all the laws in place – those who think “they see, who in effect were proud, self-confident in their place before God, would be made blind – that would be the effect of His preaching and teaching. His teachings would exasperate them, and the pride upon which they stood in their hearts would render them blind.

Remember the example of the same sun beaming down on clay – some clay it will harden, other it will make warm and soft. Same principle. (verse 40)

40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? They seemed to somewhat understand Jesus point and so they asked Him if they could be included in the blind crowd He came to enlighten.

41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. If you were really blind—and were of a humble heart and willing to admit it you too would see the light. But your problem is you think you see, you think you are all that before God, you claim to have Moses and the law and everything down – therefore, because you think you see, you are made blind by my presence – and guess what? – He tells

Personal Culpability and Spiritual Blindness

It is interesting what Jesus says here. “If ye were blind, ye should have no sin.” From this, we have an insight into personal culpability before God. Sin is measured by the capacities or ability of men, and by their opportunities of knowing the truth. If men had no ability to do the will of God, they could incur no blame. If they have all sorts of ability but no disposition, God holds them to be guilty.

This passage conclusively teaches

that people are not condemned for what they cannot do.

that condemnation falls on those who while capable are not willing to receive the truth.

And from this, it seems that pride and self-confidence are the sources of condemnation.

And therefore if or when men are condemned, they (and not God) are to blame.

Jesus gives the other side of the coin here saying: But those who say, “We see,” those who say, “We have knowledge of the law of God,” their sin remains.

You know the more and more I get on in age, the more I am inclined, in the face of almost every notion, to say “nothing,” and if I chose to say anything, it would be something like . . . I have no idea.

So there is chapter nine. But in reality, the chapter narrative continues as chapter ten is really a continuation of the discussion that is going on right here in nine.

The Good Shepherd

From this discussion, Jesus actually launches into a teaching – so there was something about it that made Him introduce the subject matter of chapter ten, which He started by saying:

John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

The Context of the Parable

Alright, back to verse 1, where Jesus launches into His teaching of being the Good Shepherd. John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. Now some commentators have suggested that this teaching occurred at another place and time and John interjected it here. But the words, “verily, verily,” are never used in scripture apart from an incident preceding it, so I would suggest that He is referencing what has been happening with the Pharisees and the man born blind.

See, the Pharisees saw themselves somehow as the “guides” (or shepherds) of the people. At the end of chapter nine, Jesus referred to them as believing they could “see,” that they had all the answers, and as a result, they were in charge of the flock of God. But here the Lord begins to teach a number of principles and they are intermixed within this parable. In one sense, He describes the nature of the True Shepherd – one that could be trusted and relied upon – and in another sense, He is using the sheepfold (or the place that contained the sheep at night) in a related but separate illustration. Where the story of the man born blind has clear and plain application, this story is a little more tricky (as we shall see).

Now at verse six John calls this a parable, and it can therefore be understood in a variety of ways – depending on…

The Parable of the Sheepfold

In any case, the Lord begins by saying:

“Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

Here He begins by appealing to a commonly understood structure – a sheepfold – the place where sheep are kept by a shepherd at night for protection against thieves and wild animals. There was one entrance – and it was guarded and protected by the shepherd of the sheep. Anyone that tried to enter a sheepfold in another way would obviously be an enemy, a thief, a robber, the same way anyone entering Disneyland over the fences (instead of through the established entrances) was up to some sort of mischief. So Jesus says:

John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

The Representation of Christians as Sheep

Of course, Jesus is using sheep and a sheepfold to represent or illustrate His people – believers – or the Kingdom of God as a whole which were also frequently likened to a flock. It’s interesting but the description of Christians as sheep is often used derisively and suggests that Christians are dumb as sheep and are led around without any resistance or thought. In some ways, while the world may see us this way, the assignment of being sheep relates to the faith and trust Christians place on the shepherd of their souls and has nothing to do with stupidity but more with trust.

In this situation, Jesus has been talking about a man born blind who was made to see and then speaks about those who think they have vision, who think they know the way into heaven (the Pharisees) who, due to pride and stubbornness, remain in their sin (and are not part of the flock because they think they can enter into the fold through some other means other than the DOOR).

“He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber,” He says. Now, we are going to read in very shortly that Jesus says that He is the door, so in other words, anyone who tries to enter into the sheep fold through some other means than Him (by religion, by tradition, by the law, by status) well the same, He says, “is a thief and a robber.”

Thieves and Robbers in the Flock

Those are interesting things to call someone who is trying to become part of the flock by some means other than by entering through the door, huh? A thief and a robber. How so? A thief is someone who secretly and silently steals the property of another and a robber is someone who through confrontation, bloodshed, coercion and violence does the same. So Jesus says there is only one way to enter into (what would be) the flock of God – through the door (which we will read is Him).

Any other approach and those who take it are robbers and thieves because they are stealing and robbing from God who has provided the means to enter – Jesus, who is the door, the way. The Pharisees were under the Law and demanded adherence to their views, supposing that for anyone to be in the flock they had better comply. But Jesus says here this is “not so” the only way to enter into the flock was through the door.

Jesus seems to be designating pastors or ministers who are influenced not by love for him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come, not to promote the welfare of the church, but to promote their own interests. Such are stealing and robbing from God – and the lives and salvation of others – when they attempt to enter another way. We might also read this verse as Jesus saying that those who enter into the flock for any other reason other than a devotion to Christ, for any other means than through Christ, they are thieves and robbers, meaning their intentions are evil which will be played out among the flock.

Jesus Himself, however, explains this part of the parable like this: He says, explaining the parable:

7 “I am the door of the sheep.
8 All that ever came before me are thieves and robbers: but the sheep did not hear them.

The Shepherd and the Sheep

door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.”

His explanation seems to be directly related to the Pharisees (and the religious rulers before Him).

2 But he that entereth in by the door is the shepherd of the sheep.

It was through the door that the shepherd would have access to the sheep. In other words He is saying, “a Shepherd would never try and access the flock through some other way or fashion than through the door. A Shepherd would never climb up some other way.” When Jesus refers to shepherds in this verse I do not think He is speaking of Himself (as the Good Shepherd yet) because we know that in this part of the parable He is the door of the Sheep, or the way by which others enter. Instead I think this is a separate (or subtext to the parable).

Instead I think in these first to verses he is speaking of true ministers of the gospel who have access to the church by him (the door). We can say this because in the best and oldest manuscripts the article "the" is lacking before the word shepherd–"is a shepherd," not “is THE shepherd of the sheep.” Get it? Again, speaking of real shepherds and the real flock, Jesus says (regarding a Shepherd)

The Voice of the Shepherd

3 To him (a shepherd) the porter openeth (the door) . . .

Apparently some flock owners have porters who guarded the entrance of the sheep while the shepherds were busy doing other things (like chasing lost sheep) and in this parable Jesus says, to the real shepherd, the true shepherd of the sheep, the porter or gatekeeper would open the door . . . and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. It is said that a flock will readily discern the well-known voice of one who is accustomed to attending them. Of course in a spiritual parallels the meaning is that “the people of God” (the true believers) would be inclined to listen to the instructions of Christ, who preached his pure doctrines. Jesus continues, and says that the shepherd calls his own sheep by name and that they know or perceive the voice of the Shepherd when He calls.

It is very hard to shepherd sheep when you do not even know the names of the sheep in the flock. And since the Lord is speaking of shepherds here in this illustration bringing his flock in and through the door called Christ I cannot help but believe that a real, caring, loving Shepherd would know the names of those that are in the flock he oversees. To know a name is a way of indicating a more intimate understanding of the sheep. It’s not one based on first-name basis alone, it is a relationship that knows more about them – their heart, their fears, their life situation. How can a shepherd care for the flock without this type of relationship? They can’t.

The Relationship Between Shepherd and Sheep

Now, for a moment of the obvious – I do not know all your names. But at the same time I am not pastoring all of you. If you want me to help the Lord pastor or shepherd your life, make sure I know your name at least. It is important to me – but I am also not extremely adept at it – so I need your help. Jesus says that knowing their names the sheep recognize the shepherds voice and He leads them out. From pasture to water to past danger to shelter to pasture.

Jesus describes them more, saying in verse 4:

4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.

A shepherd leads them, and guides them, and does not leave them. He is with them in good and bad, fights wild beasts on their behalf, and gives his very life to keep and protect them, leading them to safe pastures and watering holes. And because of all of this self-sacrifice the sheep – his sheep –trust him. Jesus goes on and says (verse 5)

5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.

This is certainly true of

The Parable of the Shepherd and Sheep

A literal flock as sheep will not follow the voice of a stranger. It’s also true spiritually. Tying it to the Pharisees, Jesus is pointing out that the people of God would not and were not following their ways. Interestingly enough, the only way a false shepherd could get a flock to follow Him would be to replicate or counterfeit the real one. Wolves in sheep’s clothing, as it were.

At this point, Jesus has presented them with the parable (which means a side-by-side comparison) – with this one consisting of real shepherds with real flocks of sheep placed side by side with false or hired shepherds – with all of it apparently pitting the Pharisees (the thieves and robbers and hired strangers) against Christ, the real or Good Shepherd.

(verse 6)
6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

The Meaning Behind the Parable

Now, this was an agrestic land full of people who readily understood the principle being used (Shepherds and sheep). It appears then that what escaped them was the comparison of such to Himself and the false religious leaders overseeing the flock of God. So Jesus goes on and explains it to them. And He returns to the first part of the parable where He said:

John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

And He says

7 “Verily, verily, I say unto you, I am the door of the sheep.” I am the way into the sheepfold, into the household of God.

Access to God Through Christ

In Ephesians 2:18 we read: “For through him we both have access by one Spirit unto the Father.”

Remember in the Old Testament temple where a veil separated the Holy Place from the Most holy place. In Herod’s time – Herods temple, this veil was sixty feet tall, I’m not sure how wide but it was also 4 inches thick. Well, the high priest would enter in behind the veil once a year with the blood of sheep and bulls and offer it first on behalf of himself and then for the nation. Well, when Christ died on the cross the Gospel accounts say that this veil was torn from top to the bottom signifying that no longer was God accessible only by one man among millions but was open to all in and through faith on His Son. He is the portal, the entry, the way, the door. Well, in Hebrews the writer goes so far as to say that there is another veil wherein people must pass – that is to say, the veil of His (Christ’s) flesh. Nobody enters in without having to pass by – possibly even through – Him. This was a picture taken straight out of a shepherd in ancient Israel who at night would place himself across the front of the door, not allowing any sheep out, or any invaders in.

Jesus continues in His explanation, saying in verse 8:

8 All that ever came before me are thieves and robbers: but the sheep did not hear them.

When Christ says all, He couldn’t be speaking of true prophets because true prophets all pointed people to God. He is speaking of those religious leaders who pretended to be the pastors (Shepherd’s) of the people. Some have suggested that He was speaking of false messiahs, but this is not likely. It is far more likely looking at the context that He was speaking of the scribes and Pharisees who made themselves “instructors of the people,” and who claimed the right to regulate the affairs of religion but in the end only tended to oppress them and elevate themselves.

Therefore Jesus calls them thieves and robbers.

The Characteristics of False Shepherds

Remember Ezekiel 24:2-3:
"Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock."

This was the status and general characteristic of the Pharisees and scribes. They sought wealth, office, the best seats in the house, titles, ease by devouring widows' houses, and therefore earned the title thieves and robbers.

But Jesus says, “But the sheep did not hear them.” Though at that time it seemed the masses of humanity had become corrupted by their influence, there was a remnant around – a pious, humble people in the Jewish nation who loved the Lord their God with all their heart. These became the early converts to the Apostolic.

The Door to Abundant Living

Church who, as seekers of Godly truth readily recognized the Messiah – and believed. (In verse 9 Jesus makes a pitch for Himself (against the others, saying):

9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

What Jesus says here is truly a complete description of what IS POSSIBLE in and through Him as the door. I put it this way because not all who discover Him discover His pastoral life right off the bat.

Entrance to Salvation

Look again at what He says: “I am the door.” The passage point, entrance into a life of having a trustworthy Shepherd over which we can trust. All before Him have and will let us down by His description alone He will not. First He tells us that He is the door to being part of the flock and next week we will read that He is the Good Shepherd as well. Then He says, “by me if any man enter in.”

By Him – no other way or means or motive – Christianity has to initiated by Him and a relationship with Him – a relationship which we enter into (with Him as the door). We cannot enter into the fold by a ritual or our own objectives and ambitions. We cannot climb up and over or get in by some other way. It has to be by and through Him and Him alone – through His flesh, so to speak. “By me . . . if any man enter in . . .” Jesus says, “he shall be saved . . . ” . . . in an earlier chapter Jesus says that those who enter in by Him shall not see death (the second death) – we escape it all together. “By me . . . if any man enter in . . .” Jesus says, “he shall be saved . . . ”

Finding Pasture

Let me suggest to you that at times people will enter in by Him and be saved. But once they enter into the sheepfold, they never discover life in Him . . . they do not permit themselves to experience life in Him but instead step into the sheepfold, step into the dance hall, then linger right at the door. But notice how Jesus completes His words here:

9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

What does this mean? It means new abundant living. It means having Him with us whether we are in the protection of the sheepfold (among believers) or outside of the protective confines and engaging in the world of wolves. Did you hear what He said. By entering in through Him (the door) we will be saved (We shall enter into the Kingdom and not see the second death (BUT LISTEN) “and shall go in AND out . . . and find pasture.

There is an idea sometimes among believers that safety is only in among the church where other believers dwell. With Him there is safety in and out of the sheepfold. And in fact, while we might find ourselves protected within the confines, we have to leave its parameters in order to eat and drink and find nourishment. We have to leave the confines of safety and venture out to exercise our faith, to face the trials and dangers that lurk, knowing all along that we are guided and protected by the Good Shepherd.

In verse ten Jesus then compares who “He is and what He offers” to the Pharisees and what they are out to do. It’s like He has been warning and teaching the people these principles and it’s almost like we can imagine Him even gesturing over toward the Pharisees, saying

Listen carefully:

10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

“So,” He seems to say, “let me tell you what they are all about. “First,” He says, “false teachers and preachers and leaders” do not come (show up, serve, teach, lead) for any other reason than to “steal, kill, and destroy.” That’s some strong language – but it’s gotta be true when everything is said and done. Bottom line, they are on the take, they take life, and they destroy anything and everything along the way – for what purpose? Because their ambitions are based

The Abundant Life

On themselves. On their own well-being – and they will do whatever is necessary to accomplish their desires – in the name of God. This is what the Pharisees of the day were doing. Loading and overloading the sheep with traditions and rules and legislations. Fleecing them of time – the stuff life is made of. Making demands upon their lands, inheritances, incomes, and the like. Reducing their lives to complete servitude – so they could live in comfort and ease.

Jesus plainly said that if anyone enters into the Sheepfold they will be saved and will go in and out and will find pasture. This is not the picture of what the thieves and robbers deliver – they just deliver more bondage . . . even death. At this point Jesus gives us a synopsis of what He came to do, saying: “I am come that they might have life, and that they might have it more abundantly.”

If your life is not more abundant in the purest sense of the word from your relationship with Jesus, I would suggest you have allowed something or things to get in between you and what He provides. Maybe it’s due to fear – you’ve entered into the sheep fold but your clinging to the door – afraid to speak, or think, or venture forward – either when within the safety of the flock or when outside and exposed to the wolfish world.

Hindrances to Abundant Life

Maybe you have allowed men to insert themselves between you and your liberty and walk in Christ. Maybe you have allowed religion to assume the role only the Good Shepherd has the right and love to assume. Maybe you lack in faith, and have let yourself think that doing things is equivalent to being His and in His care. Notice how much work sheep do under the care of the Shepherd? Not much. See, He came to give life and to give it MORE abundantly.

Then again maybe you have seen this abundant life in material or physical terms. Maybe you have misinterpreted the abundant spiritual life in Him with carnal living – you know the life where our flesh and fleshly will has its way over His. In the parable of sheep and shepherds that is an altogether different story – one about a sheep that has strayed and needs to be brought back into the fold. In any case maybe it’s just your own flesh, will, and ways that prohibit you from fully taking advantage of the abundant spiritual life available to all who are His?

Whatever it is that inhibits your freely going in and out and finding pasture, know this: He came to give life and to give it MORE abundantly – not less.

Understanding True Life

I think we first have to agree to what Jesus means by life. More of what is real living and less of what is not. Naturally we are going to have to agree that real life, true living must include principles of liberty and freedom, or light, love, and being engaged in things that flourish and encourage and expand the mind and heart and life of Man – not that take from Him, bind Him, and place Him in any sort of chains.

It is this life Jesus is speaking to – that He came to give it, and to give it more abundantly. God has created a wonderful world full of beauty and pleasure and fun. Mountains with snow, oceans with waves, food with flavor beyond compare. Jesus did not come to take FROM such things, but to give it MORE abundance, helping bring in the most important perspective to such things – the eternal perspective.

So where life can be abundant in so many ways, He came to give it and give it more abundantly by putting it all in perfect order, in an eternal alignment – which makes everything better – not worse. The first Adam, through His own will, introduced to the world death. Jesus, the second Adam, re-introduced the right priorities, which grants life more abundantly in those who receive Him. Jesus freeing us from the bondage of death and things that lead to death – which is sin. Freeing us from sin, we are free indeed, and having been emancipated from the sinful life, we have a greater abundance of life to enjoy other things.

When anything – I don’t care what it is – steps in and tries to occupy the life you have in Christ – this life of spiritual and physical liberation – run. Most of us would shun heroin but are willing to embrace other things that seek to sit on the throne. Only Him. ONLY . .

The Offering of Abundant Life

Of course Jesus offers life and more of it by virtue of His salvivic work on our behalf. In so doing, he has taken our burdens (of conscience and fears and guilt) and has lifted them from us – which brings more living than we could ever think possible.

Someone recently asked me how to help a Latter-Day Saint get over guilt. My response was guilt is really just a focus on the self – so the person needs to stop seeing themselves as so vital to their own salvation. You see, when a person believes that they have a part in their salvation, that they need to add in their part, and that Jesus work is only part of what needs to be done, they will forever remain in guilt because they will forever fail to live up to their fictional end of the bargain.

Freedom from Guilt and Shame

But when Christ gives life, there is abundant living as guilt and shame are put to death. Why? How? Because Jesus took it all. He paid it all. And because He was faithful (even when we were or are not) we are free. When a person realizes He truly redeemed all of us of all things all the time, guilt flees, abundant living ensues, and the penchant to do more sinister deeds flees.

Insights from the Greek

Once last thought on this passage that he gives life and gives it more abundantly. The Greek in the passage gives us insights. The line: “And may have it more abundantly,” in the Greek is: “kai perisson echôsin.” What it suggests is the “repetition” (echôsin – the echoing of) “abundance” (perisson). The thought is this life of abundance carries on into the eternities, echoing repetitively on forever and ever. Now that is what I would call giving life, and giving it more abundantly.