Chapter Ten

The Parable of the Good Shepherd

At the end of the previous episode, Jesus asked the young man who had regained his sight if he believed in the Son of God. “Who is He” said the young man, “that I might believe?” (John 9:36). Jesus replied, “You have both seen Him, and it is He who is speaking with you” (John 9:37). Immediately, the young man said, “Lord, I believe,” and then “He worshipped Him” (John 9:38). It is at this point in the narrative that Jesus says to him, “For judgment I have come into the world, that those who do not see may see, and those who see may be made blind” (John 9:39).

Overhearing these words, but misunderstanding them, the Pharisees say to Jesus, “Are we also blind?” (John 9:40). In response to their question, Jesus says, “If you were blind, you would have no sin. But now you say, ‘We see.’ Therefore, your sin remains” (John 9:41). Because the Pharisees thought they already knew all about religion, they were missing the opportunity to learn what Jesus had come to teach them. In other words, they rejected the truth because they thought they already knew.

As we pointed out at the end of the previous episode, the sin that “remains” is the constant, deliberate, denial of the truth even when it is directly in front of a person. It takes place whenever the truth is flatly rejected or exploited to justify selfish ambitions. It is, so to speak, willful blindness. Over time, the persistent rejection of truth can become established as a deeply entrenched character trait. Because of this, it stays with the person, not only in this life, but also in the next. This is why Jesus calls it the sin that “remains.” ¹

The statement, “your sin remains,” is preceded by the words, “For judgment I have come into the world.” Ordinarily, when judgment is mentioned in the Word, and especially “the last judgment,” people tend to think that this is about divine punishment. There is, however, a different way of understanding judgment. As we have pointed out, God never condemns anyone, never punishes anyone, and never judges anyone. It is contrary to God’s nature to do so. What then does Jesus mean when He says, “For judgment I have come into the world”?

Spiritually speaking, the most important judgment that takes place is the judgment that occurs within people when they are faced with the truth. If they deliberately choose to turn away from the spirit-filled truth that Jesus offers, they have freely chosen to bring upon themselves their own judgment. They have decided that they prefer to live in the darkness of falsity rather than in the light of truth. As Jesus said earlier in this gospel, “The light has come into the world, but men preferred darkness rather than light because their deeds were evil” (John 3:19). ²

The truth is not given to judge or condemn anyone. Rather, it is given to show how contempt can be removed so that respect can flow in. It is given to show how cruelty can be removed so that kindness can flow in. It is given to show how resentment can be removed so that forgiveness can flow in. In brief, truth is not given to condemn us or judge us, but rather to save us. As it is written, “God did not send His Son into the world to judge the world but that the world might be saved through Him” (John 3:17).

Jesus comes into the world to teach the truth that can open blind eyes. However, if people deliberately turn away from the truth, freely choosing falsity over the light of truth, they remain in darkness. They are blind. This is the kind of blindness that is represented by the religious leaders who think they know, while in spiritual reality they are still blind. ³

Climbing Up Some Other Way

1. Amen, amen, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, he is a thief and a robber.

The sheepfold in biblical times

Still endeavoring to open their blind eyes, Jesus continues His dialogue with the religious leaders. This time, He tells them a parable about shepherds and their sheep. The parable begins with the words, “Amen, amen, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, he is a thief and a robber” (John 10:1).

In order to understand the significance of these words, we need to consider some of the practical aspects of caring for and protecting sheep. In most cases, the sheep were free to graze in open pastures during the day. But when nighttime came, they were herded into sheepfolds for protection. These sheepfolds were large areas enclosed by a wall of rocks and stones. They were especially designed to keep out wolves who might attack the sheep.

In biblical times, there were many shepherds, and they all had their individual flocks of sheep. Because it was not always practical for every shepherd to build a separate enclosure, a single sheepfold was built that was large enough to house several flocks of sheep. The entrance to the sheepfold was guarded by a doorkeeper who would only let the rightful owners of the sheep come in. There, in the sheepfold, the sheep congregated as a single flock, dwelling in safety overnight.

In the morning, the owners returned to the sheepfold to gather their sheep. By this time, the sheep would have mingled with other flocks. But when they heard the voice of their own shepherd, they would separate from the other sheep and follow their shepherd. They knew his voice.

The sheepfold was a protected, well-guarded place. There was only one way in, one way out, and only the shepherds of the flock were allowed to enter. As Jesus puts it in the opening words of this episode, “He that enters not by the door into the sheepfold, but climbs up some other way, he is a thief and a robber.”

Religion in biblical times

When Jesus speaks about thieves and robbers, He is not merely speaking about people who sneak into the sheepfold to steal sheep. More specifically, He is referring to the religious leaders who are not true shepherds of their flock. Instead of gently leading their people by means of truth into the goodness of life, they rule by fear and intimidation. They are teaching that rigid adherence to ceremonial law, the meticulous observance of dietary restrictions, mandatory attendance at religious festivals, and the sacrifice of animals will not only bring material prosperity but will also protect people from the wrath of God. They indeed teach the Ten Commandments, but not as the laws of God’s love. Rather, these laws are taught as a rigorous code of ethics, the violation of which is punishable by death.

In those days, religion revolved around external rules, rituals, and ceremonial law. Because the religious leaders were blind to the inner meaning of these practices, their worship of God consisted in obeying rules, observing ordinances, performing ceremonies, and enforcing law. This legalistic approach to religion was about the letter of the law rather than the spirit of the law. It was about God’s law rather than God’s love. Without the inner spirit of the law, these external practices were meaningless and empty. They were like a shell without a kernel, truth without goodness, a body without a soul. They were going through the outer motions of religious life without the inner spirit of God. As Jesus put it earlier in this gospel, “It is the spirit that gives life; the flesh profits nothing” (John 6:63). ⁴

While it is true that the Ten Commandments are God’s law, it is also true that when they are understood spiritually, they are an expression of God’s love. For example, God tells us not to murder or say anything that might kill someone’s spirit, so that we might experience the joy of being an encourager who lifts others up. God tells us not to commit adultery so that we might experience the blessings of marriage and family. God tells us not to steal and not to lie so that we might experience the internal rewards of honesty and integrity. God tells us not to covet so that we might experience the contentment of inner peace. In this regard, every commandment contains God’s love for us. This deeper meaning of the commandments is the spirit within the letter of the law. It is a divine guide to heavenly life both in this world and the next. ⁵

Jesus knows that the religious leaders have been emphasizing the letter of the law rather than the spirit within the law. In doing so, the religious leaders have not been good shepherds. As long as they remain willfully blind to the spirit within the law, they will continue to misunderstand the law, mislead the people, and misrepresent God. They will continue to teach that physical afflictions are God’s way of punishing people for their sins, that God is pleased with the smell of burnt offerings, and that when God is provoked, He can get angry, be filled with wrath, and wreak vengeance on enemies.

To the extent that the religious leaders misrepresent God, teaching falsity instead of truth, they are depriving people of a true knowledge of God’s nature. Because of this, the religious leaders are robbing the people of the opportunity to experience the fullness of God’s love. In this regard, they are spiritual thieves. Moreover, to the extent that they arrogantly pride themselves on their limited understanding, attributing to themselves the honor that belongs to God, they are also spiritual thieves and robbers.” ⁶

It would be a great error, however, to believe that Jesus spoke these words merely to point out the shortcomings of the religious leaders. He is also speaking to each of us. He is reminding us that life is not just about externals. It’s not about acting in accordance with the law because we are afraid of the consequences or seeking an external reward. Rituals, festivals, sacraments, and ceremonies are all useful, and keeping the commandments is essential. But we must remember that the spirit is what gives life, not mere obedience to the law. Faith and charity may begin with externals, but true life begins when the spirit of God takes form in the actions of our lives. We must enter the sheepfold through the spirit-filled truth that Jesus offers. This is what it means to enter the sheepfold through the door instead of climbing up some other way. ⁷

A practical application

A sheepfold is a place of protection from predators, especially wolves that might attack and devour the innocent sheep. The strong high walls of rock and stone symbolize the many truths from the Lord’s Word that can protect us from destructive thoughts and feelings. These are the spirit-filled truths that defend us when we are in dark times. These might be times when we are doubting God’s presence, or feeling upset about some circumstance, or disappointed about our lives. Knowing that dark times are inevitable, decide in advance to build a strong sheepfold of rocks and stones—truths from the Word of the Lord. Make it high enough to keep evil influences out, and strong enough to keep good influences in. To do this, keep in mind protective truths such as, “I am with you and will watch over you wherever you go” (Genesis 28:15), “The Lord is my shepherd, I shall not want” (Psalms 23:1), and “I know the plans I have for you,” says the Lord, “plans to prosper you and not to harm you, plans to give you a future and a hope” (Jeremiah 29:11). ⁸

Hearing the Shepherd’s Voice

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

3. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out.

4. And when he lets out his own sheep, he goes before them, and the sheep follow him, because they know his voice.

5. But a stranger they will not follow, but will flee from him, because they know not the voice of strangers.

6. This parable Jesus told to them, but they knew not what things they were which He spoke to them.

This part of the parable is brief, but highly significant. Jesus says, “He who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out” (John 10:2-3). In sacred scripture, a “name” signifies an inner quality. Therefore, when it is written that the shepherd calls his sheep “by name,” it refers to how God brings to our mind the particular quality we need to pray for in any given moment. This is how God calls each of us by name and leads us out so that we may follow Him. ⁹

Our part is to respond when called. It is a remarkable thing that sheep have the ability to recognize the voice of their shepherd. This gift, however, is not only given to sheep. People, too, can cultivate the ability to hear the voice of God—even above the clamor of the crowd. In fact, when people study God’s Word with the sincere intention of putting His teachings into their lives, they will gain an increasing ability to hear God’s voice.

Over time, they will gradually gain the ability to discriminate between the thoughts and feelings that are flowing in from God through heaven, and the intrusive thoughts and feelings that are flowing in from evil spirits through hell. As they become more familiar with Jesus’ teachings from the Word, negative thoughts and feelings will be regarded, more and more, as “strangers.” As Jesus puts it, “They will by no means follow the voice of a stranger, but will flee from him, for they do not know the voice of strangers” (John 10:5).

Therefore, it is important to know that Jesus is not just referring to negative thoughts and feelings. Rather, He is referring to evil spirits who strive to insinuate false and destructive ideas that can lead us away from God if we listen to them and believe what they say. These evil spirits strive to climb up over the wall of the sheepfold at night, attacking us when we are unprotected, unaware, and most vulnerable. At times like this, our only recourse is not to listen to their voice, for it is the voice of a stranger. Instead, we need to develop an ear for the voice of God as He calls to us through the words of sacred scripture—like a shepherd calling His sheep.

A practical application

Some people have “an ear for music.” They learn melodies easily, and they remember them well. In some cases, they have what is called perfect pitch. Other people have an ear for language. They hear dialect differences, can speak with various accents, and become fluent in many languages. While not everyone has an ear for music or language, anyone can develop an ear for hearing the voice of God. As you read the Word of God, with a sincere desire to put His truth into your life, listen for His voice in the words of scripture. Then, as you go through your day, distinguish between thoughts that come to you from a heavenly origin and thoughts that do not. As you develop this kind of spiritual discernment, you may find yourself saying things like, “God wouldn’t say that to me.” When this happens, wait and listen for the voice of the True Shepherd. Over time, you will learn to hear the voice of the Shepherd who loves you, and not follow the voice of a stranger.

“I Am the Door”

7. Then said Jesus again to them, Amen, amen, I say to you, I am the Door of the sheep.

8. All who have come before Me are thieves and robbers; but the sheep did not hear them.

9. I am the Door; by Me if anyone enter in he shall be saved, and shall go in and go out and find pasture.

10. The thief comes not except that he may steal and slaughter and destroy; I am come that they might have life, and might have [it] more abundantly.

As Jesus continues this parable, He says, “Amen, amen, I say to you, I am the Door of the sheep. All who have come before Me are thieves and robbers; but the sheep did not hear them” (John 10:7-8). And then He repeats the words, “I am the Door” (John 10:9).

In all three of the previous gospels, Jesus’ identity is an ongoing question. In those gospels, Jesus gives clear indications that He is the Messiah, and He frequently refers to Himself as the Son of Man. Only in the Gospel According to John does Jesus refer to Himself as the Son of God. Moreover, only in the Gospel According to John does Jesus refer to Himself by the sacred name, “I AM” (see Exodus 3:14).

For example, when the Samaritan woman said, “I know that Messiah is coming,” Jesus said to her, “I AM is speaking to you” (John 4:26). When the disciples saw Him walking on the water and were afraid, Jesus said to them, “I AM. Do not be afraid” (John 6:20). After feeding the multitudes, Jesus said, “I AM the bread of life” (John 6:35). After telling the woman who was caught in adultery to “Go and sin no more,” Jesus said, “I AM the light of the world” (John 8:12). After the religious leaders accused Him of having a demon, Jesus said, “Before Abraham was, I AM” (John 8:58). And, now, in this episode, Jesus says, “I AM the Door” (John 10:9).

These powerful “I AM” statements comprise a continuous theme in the Gospel According to John. In this gospel, Jesus is not just the Messiah who has come to govern His people; He is also the Bread of Life, the Light of the World, and the Door of the Sheep. As the Bread of Life, Jesus identifies Himself with love and goodness. Just as bread nourishes our physical body, love nourishes our soul. As the Light of the World, Jesus identifies Himself with wisdom and truth. Just as sunlight illuminates our outer world, the light of truth illuminates our inner world.

And then, in this episode, Jesus is not just the source of love or the fountain of truth. He is also “the Door.” As long as love and wisdom remain in the realm of lofty ideas that are not yet applied to our life, they are merely abstractions. But when Jesus says, “I am the Door,” He is inviting us to go in and out through Him—guided by truth and empowered by love. ¹⁰

Whenever our actions are motivated by selfless love and guided by divine truth, it is the doorway to the fullest life possible. That’s why, after saying, “I am the Door,” Jesus says to each of us, “The thief does not come except to steal, and to kill, and to destroy. I have come that you may have life, and that you may have it more abundantly” (see John 10:10). ¹¹

A practical application

Jesus says, “All who ever came before Me were thieves and robbers.” This phrase calls to mind the first and greatest commandment which begins with the words, “You shall have no other gods before Me” (Exodus 20:3). This commandment is not just about idol worship. It’s about anything that comes before God in our lives. As a practical application, notice what comes before God in your life. Worries? Fears? Addictions? Impatience? Concerns about the future? An inordinate drive to accomplish goals? Resentments? Lack of commitment? Too much pride? See these as “thieves and robbers” who are endeavoring to steal your peace and contentment. They are standing between you and the “Door.” As an antidote, pray for the power to put aside anything that stands in the way. Then go in through the Door. As Jesus puts it, “I am the Door, if anyone enters in, he shall go in and out and find pasture” (John 10:9). ¹²

“I Am the Good Shepherd”

11. I am the Good Shepherd; the Good Shepherd lays down His soul for the sheep.

12. But he that is a hireling and not the shepherd, [and] whose sheep are not [his] own, beholds the wolf coming, and leaves the sheep, and flees; and the wolf seizes them, and scatters the sheep.

13. And the hireling flees because he is a hireling and cares not about the sheep.

14. I am the Good Shepherd, and know my own, and am known by my own.

15. As the Father knows Me, I also know the Father; and I lay down My soul for the sheep.

16. And other sheep I have which are not of this fold; them also I must lead, and they shall hear My voice, and there shall be one flock, one Shepherd.

17. For this My Father loves Me, because I lay down My soul that I may take it again.

18. No one takes it from Me, but I lay it down of Myself; I have authority to lay it down, and I have authority to take it again. This commandment have I received from My Father.

19. Then there was a schism again among the Jews, on account of these words.

20. And many of them said, He has a demon, and is mad; why do you hear Him?

21. Others said, These are not the sayings of [one] demon-possessed; can a demon open the eyes of the blind?

When Jesus speaks about shepherds and sheep, the people know what He is talking about. Not only was shepherding a way of life, but the Hebrew scriptures are filled with teachings that compare religious life to the way a shepherd cares for his flock. For example, Ezekiel describes the Lord as saying, “Woe to the shepherds of Israel who feed themselves. Should not the shepherds feed the flocks? You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock…. With force and cruelty, you have ruled them” (Ezekiel 34:1-6). The Lord then declares that things will be different in the future. As it is written, “I will save My flock. They shall no longer be a prey … and I will establish one shepherd over them, and he shall feed them” (Ezekiel 34:23).

It is in the light of this prophecy that Jesus says, “I am the Good Shepherd” (John 10:11). It is the clear fulfillment of the prophetic words, “I will establish one shepherd over them, and he shall feed them.” But Jesus further amplifies this idea, saying that the good shepherd not only feeds his flock but also lays down his life for the sheep. As Jesus puts it, “The good shepherd gives his life for the sheep. He who is a hireling and not the shepherd is one who does not own the sheep. When he sees the wolf coming, he leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the Good Shepherd. And I know my sheep and are known by My own” (John 10:11-14).

The idea that the good shepherd “lays down his life for the sheep” and “gives his life for the sheep” is not just a passing thought. In the next verse, it is repeated again. Jesus says, “As the Father knows Me, even so I know the Father; and I lay down My life for the sheep” (John 10:15). He then says, “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” (John 10:16). With these words, Jesus broadens the idea of salvation to include anyone who believes in God, hears the voice of truth, and lives a good life. ¹³

As the Good Shepherd, Jesus comes as the voice of truth and the light of understanding to both feed and rescue His people. As it is written in the Hebrew scriptures, “As a shepherd looks after his scattered flock … so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness” (Ezekiel 34:12). This is the voice of the Good Shepherd who says to each of us, “Call upon Me in the day of trouble, and I shall rescue you” (Psalms 50:15). ¹⁴

Jesus shows the way

Jesus came to earth for many reasons. He came to fulfill prophecy, to give us a right idea of God, to teach the truth, and to show us, by example, how to love God and serve our neighbor. But He also came to rescue the human race from its bondage to hellish influences. This is called redemption. The only way to do this was by taking on a human mind and body that was in every way just as susceptible to evil influences as anyone else. In this way, evil spirits were allowed to approach Him, tempt Him, and even torment Him.

These continual and necessary battles began in Jesus’ early childhood and continued through the time of His crucifixion. We are given glimpses of these battles when Jesus is tempted in the wilderness and when He suffers in the garden of Gethsemane. Every time Jesus subdues an inherited inclination to evil, He grows closer to God. There are moments when there seems to be no separation at all. At such times, Jesus can truly say, “I am the bread of life,” “I am the light of the world,” and “I am the door.” Every time Jesus is victorious in the combats of temptation, He puts off something of His merely human nature and draws closer to His divine nature. Little by little, Jesus is driving back the evil spirits until He will finally be able to subjugate the entirety of hell. ¹⁵

In other words, through successive battles with evil spirits, Jesus will continually “lay down” those very natural, inborn tendencies that we all have. He will lay down the tendency to prefer the things of the world over the things of heaven. He will lay down the tendency to prefer self-love over love for God and love for the neighbor. He will lay down every prompting to respond with irritation, anger, and revenge. He will lay down every inclination to give in, to give up, and to sink into despair.

Like all of us, Jesus inherited all of these tendencies. It is through these inclinations to evils of every kind that hellish spirits can approach Him. Throughout His battles against these evil spirits, His love for saving the human race is so great that He refuses to succumb. It is through this unyielding love that He will gradually conquer and subdue the power and influence of hell. In this way, Jesus lays down His life, becoming the supreme example of how each of us can conquer during times of temptation. He shows the way.

Like Jesus, we are called to willingly accept the challenges that are a necessary part of our spiritual development. Like Jesus, we must be aware of the evils that rise up, tempting us to succumb to the cravings of our lower nature. These are the innumerable inclinations to evil that have been passed down through the generations. Like Jesus, we must remember that God is with us, ready to give us the wisdom and the will to fight against the false ideas and selfish desires that are prompted by evil spirits.

The remembrance of God’s presence and power is an essential aspect of our spiritual development. While it often feels as though we are fighting by ourselves, we need to remain confident that God is with us throughout the battle. He is equipping us with everything we need to match the fury, the violence, and the subtlety of the hells that assail us. And when the battle is over and the victory is won, it is important to give the glory to God who has won the battle for us. As it is written in the Hebrew scriptures, “One man of you will chase away a thousand, for the Lord your God fights for you” (Joshua 23:10).

It is in this way that Jesus teaches us how to be victorious in times of temptation. Through the example of His own life on earth, Jesus shows us the way. ¹⁶

Jesus clears the way, and opens the way

The idea that Jesus shows us the way is well known. Less well known, however, is the idea that Jesus goes ahead of us, clearing the way so that we can be protected from hellish influences. Before His coming into the world, evil spirits were controlling people’s minds to so great an extent that things had become almost hopeless. Because people no longer knew the truth, they were without spiritual protection. False thoughts and evil desires easily found their way into people’s minds and hearts. As a result, demon possession was widespread, and humanity was rapidly heading towards destruction. ¹⁷

When Jesus came to earth to rescue humanity from this condition, the evil spirits immediately perceived that Jesus was a major threat. Some of the evil spirits fled from His presence, while others, who were not so easily dispersed, continued to afflict Him. They did everything they could to drag Him down to their level, destroy His faith in God, and ultimately destroy Him.

Because Jesus had a human nature, He was not immune to evil influences. Whether it was anger, frustration, or despair, these were states that Jesus needed to rise above. Every time He was assaulted by one of the evil spirits who attempted to activate a lower state in Him, Jesus refused to yield. Instead, He drew upon the truth that He knew and the love that He felt, thereby subduing the evil attackers. As a result, the very combat in which He engaged caused Him to draw upon His inner resources of truth and love. Each time, as He rose up into states of higher truth and greater love in order to win the combat, the truth within Him was strengthened, and the love within Him was expanded. ¹⁸

This process was a continual one. Every time Jesus subdued the spirits that were associated with a particular hellish community, their power was broken, and He moved on. As He travelled throughout the entire spiritual world, Jesus subdued every evil spirit He met along the way, and brought it under His sovereign control. Eventually, when His work was finished, and the combats were over, Jesus conquered every hell that had been assailing humanity. As a result, evil spirits would be unable to overwhelm anyone who chose to be protected by the truth that Jesus taught.

Through battle after battle, victory after victory, Jesus gradually subjugated the hells, restored order to humanity, and made it possible for people to once again be in touch with angelic influences and with God. This, then, is what is meant when we say that Jesus not only shows the way, but also clears the way for us to follow, thereby opening the way to heaven. He is, indeed, our Good Shepherd. ¹⁹

Jesus lays down His life and takes it again

As Jesus continues to describe the role of the good shepherd, He says, “Therefore, the Father loves Me because I lay down My life that I may take it again” (John 10:17). Emphasizing this point, Jesus says it again, in slightly different words. This time He says, “No one takes it from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again” (John 10:17).

The words, “I lay down my life and take it again” are often associated with the crucifixion and resurrection. But there is much more. On a deeper level, Jesus is speaking about the power to go into the realm where evil spirits exist, confront them in fierce combat, conquer them, and then return to His life on earth. Each battle will give Him the opportunity to lay down something of His inherited human nature. He will have the opportunity to subdue some lower desire in order to achieve a higher one. He will have the opportunity to subdue some longing of the flesh in order to attain a higher level of the spirit.

Jesus will do this, as we have mentioned, through allowing demons to attack Him. And then, after the fierce combat subsides and the demons are subjugated, Jesus will take His life back again, but on a higher plane. Through repeated combats and victories like this, Jesus will not only be conquering hell and laying aside His lower nature; He will also be taking on and manifesting His divine nature. ²⁰

The response of the crowd

In this brief discourse, Jesus has repeatedly said, “I lay down My life.” Interpreting this to mean that Jesus is about to end His life, some of the people in the crowd say, “He has a demon and is mad. Why do you listen to Him?” (John 10:20). Others say, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” (John 10:21).

Throughout the four gospels, the question of Jesus’ identity has been an ongoing theme. It is no different here. Some believe that Jesus is nothing more than a demon-possessed madman, while others believe that Jesus may well be who He says He is—the Son of God. After all, a demon cannot open the eyes of the blind, but the Son of God can. He can also open our spiritual eyes so that we might see the truth, live according to it, and, in the process, be set free from sin.

More deeply, Jesus also came to combat the power of hell. Less visible to the human eye, it is the story of Jesus’ inner life. It is the story of His continual combats against evil, and His continual victories over evil. Therefore, when Jesus is speaking about “laying down His life,” He is not a demon-possessed madman talking about ending His physical life. Rather, He is the Son of God talking about laying down His inherited human nature so that He can take on His divine nature. This is what is contained in the promise that He will lay down His life and take it again. ²¹

The key to accomplishing this will be the steadfast conviction that He is not doing any of this for Himself. Rather, Jesus will be fighting from an inmost desire to not only save the entire human race from spiritual bondage, but also to clear the way and open the way to heaven. It’s a struggle that He undergoes willingly because of His pure love for the entire human race. In the language of sacred scripture, this pure love within Him is called “My Father.” It is His very soul. And it is above all, this love which motivates Him to lay down His life for us. It’s what Jesus means when He says, “This command I have received from My Father” (John 10:18). ²²

In brief, every temptation combat gives Jesus an opportunity to lay down some aspect of His lower nature so that He might take on His divine nature. While we can never become divine, we can still undergo a similar process, especially as we deal with the inevitable conflicts that arise. Just as Jesus must confront and subdue everything of His hereditary nature so that He can become one with His divine nature, we must confront and subdue everything of our lower nature so that we might become increasingly human. For us, this process is called regeneration; for Jesus, it is called glorification.

A practical application

As a practical application, consider subduing a desire that arises from your lower nature. It could be as simple as noticing the feeling of impatience that arises when you get stopped at a red light or cut off in traffic. It could be the frustration you feel when someone interrupts you or misunderstands you. Or it could be the tendency to react with anger or withdraw in hurt when someone contradicts or criticizes you. Be aware of these irritations as they arise, seeing them as messengers saying, “Take this higher.” Let this be an opportunity to lay down an old, lower reaction and take on a new, higher response. Let this be your version of Jesus’ words, “I lay down my life so that I might take it again.” ²³

At the Feast of Dedication

22. And the [Feast of] Dedication came to pass in Jerusalem, and it was winter.

23. And Jesus walked in the temple, in the porch of Solomon.

24. Then the Jews surrounded Him and said to Him, Till when dost Thou hold our soul in suspense? If Thou be the Christ, tell us openly.

25. Jesus answered them, I told you, and you believe not; the works that I do in the name of My Father, these bear witness of Me.

26. But you believe not, for you are not of My sheep, as I said to you.

27. My sheep hear My voice, and I know them, and they follow Me.

28. And I give to them eternal life, and they shall not perish to eternity, and no one shall seize them out of My hand.

29. My Father, who has given [them] to Me, is greater than all, and no one can seize [them] out of the hand of My Father.

30. I and the Father are one.

31. Then the Jews again picked up stones, that they might stone Him.

32. Jesus answered them, Many good works I have shown you from My Father; on account of which work of [all] these do you stone Me?

33. The Jews answered Him, saying, Concerning a good work we do not stone Thee, but concerning blasphemy, and because Thou, being a man, makest Thyself God.

34. Jesus answered them, Is it not written in your Law, I said, you are gods?

35. If He said [they are] gods, for whom the Word of God came to pass, and the Scripture cannot be loosed,

36. Say you of Him whom the Father has hallowed and sent into the world, Thou blasphemest, because I said, I am the Son of God?

37. If I do not do the works of My Father, believe Me not.

38. But if I do, though you believe not Me, believe the works, that you may know and believe that the Father [is] in Me, and I in Him.

39. Therefore they sought again to lay hold of Him, and He went out from their hand,

40. And went away again across the Jordan, into the place where John was at first baptizing; and He remained there.

41. And many came to Him and said, John indeed did no sign, but all things which John said of this [Man] were true.

42. And many believed in Him there.

As this next episode begins, it is winter in Jerusalem and time for what is called the “Feast of Dedication,” which has come to be known as Hanukah. The Hebrew word, “Hanukah” [חֲנֻכָּה‎], means “dedication” as in the idea that a building is dedicated for sacred purposes or in commemoration of a great event. In this case, the Feast of Dedication commemorates the successful Jewish revolt against Syria which included the repossession of Jerusalem and the restoration of temple worship. During the celebration of this victory, the seven-branched candelabra in the Jerusalem temple was filled with oil that was sufficient for only one day. Miraculously, the candelabra burned continuously for eight days. In celebration of this flame that refused to go out, this feast was also called the “Festival of Lights.”

All of this had taken place two centuries before Jesus’ birth, and had become an annual celebration. As it is written, “Now it was the Feast of Dedication in Jerusalem, and it was winter” (John 10:22). Jesus is there for the feast and is seen walking in the temple in a place called “the porch of Solomon” (John 10:23). As soon as the people catch sight of Him, they surround Him and ask, “How long do You keep us in doubt? If You are the Christ, tell us plainly” (John 10:24). Jesus says to them, “I told you, and you do not believe” (John 10:25). Jesus then adds, “The works that I do in My Father’s name, they bear witness of Me. But you do not believe, because you are not of My sheep, as I said to you. My sheep hear My voice, and I know them, and they follow Me” (John 10:25-27).

In this winter scene, the people who approach Jesus, insisting that He tell them plainly whether or not He is the Christ, are the people who do not believe. In the midst of this Festival of Lights, they are still in darkness. It is at this point that Jesus makes another great claim. Speaking of those who hear His voice and follow Him, Jesus says, “I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father who has given them to Me is greater than all; and no one is able to snatch them out of My Father’s hand. I and My Father are one” (John 10:28-30). ²⁴

It is perhaps this final claim that incurs the greatest wrath. For it is written that the people “took up stones again to stone Him” (John 10:31). Jesus does not flinch. Instead, He says to them, “Many good works I have shown you from My Father. For which of these works do you stone Me?” (John 10:32). The people insist that they would never stone a man for good works. As they put it, “For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God” (John 10:33).

While Jesus’ statement “I and the Father are one,” might sound like blasphemy to the people, His words carry a deeper, holier meaning. In essence, Jesus is saying that His internal core is the Father’s love. It is the goodness, mercy and compassion that is His very soul. And yet, even as a soul must have a body in order to perform uses, love must have a form through which it can be expressed. The form through which love is expressed is called “truth.” While love and truth can be distinguished in order to understand their particular function in each in our lives, they are nevertheless “one.”

This is not just a theological doctrine. It is also a fundamental principle of life. For example, if we love someone, but do not have truth to guide us, our expression of love can be weak and submissive. Because we have not established boundaries, we will be inclined to accept inappropriate behavior. On the other hand, if the truth we know is not filled with the love from which it comes, our application of truth can be stubborn, rigid, and without mercy. ²⁵

The solution, then, is to remember that love and truth must always be united in us, working together to produce forms of use. When Jesus says, “No one can snatch them out of My hand,” He is referring to the power of divine truth that protects us from the false thoughts that strive to enter our mind. And when He says, “No one is able to snatch them out of the Father’s hand,” He is referring to the power of divine love which works through divine truth to resist the evil longings that strive to enter our heart. This is what it means to be protected at all times by “the hand of the Lord.” As it is written in the Hebrew scriptures, “My times are in Your hand. Rescue me from the hand of my enemies and from those who persecute me” (Psalms 31:15). ²⁶

It is one thing to say that we are “in the hand of God.” But it is another matter to say that we are “one with God.” As human beings, we are given a will and an intellect so that we might receive the love and truth that flow in from God. Our will is designed to receive the heavenly desires that flow in from God, and our intellect is designed to receive the heavenly principles that flow in from God. Whenever we learn the truth and willingly strive to live according to it, we come into alignment with God’s will. It might even be said that God is working through us and that we are “one with God.”

Nevertheless, when Jesus says that He and the Father are one, He means something quite different. As human beings, our soul is designed to receive the life that flows in from God. Jesus’ soul, however, is that life. As He said Himself, earlier in this gospel, “Just as the Father has life in Himself, so He has granted the Son to have life in Himself” (John 5:26). This, then, is what Jesus means when He says, “I and the Father are one.” ²⁷

“You are gods”

Jesus knows that this kind of an explanation is beyond the comprehension of the religious leaders. Therefore, He speaks to them in terms that are more familiar to them. Quoting from the Hebrew scriptures, He reminds them that their own scriptures contain the words, “You are gods” (John 10:34). He then adds, “If He called them gods, to whom the Word of God came, and the scripture cannot be broken, do you say to Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:36).

Jesus is referring to Psalms 82:6 where it is written, “You are gods, and all of you are children of the Most High.” Jesus is using their own scriptures to point out that all people can be considered “children of the Most High.” In this context, they can even be referred to as “gods.”

Jesus then takes this point a step further. He does not want the people to believe in Him because of any personal claim to divinity. He would rather have them base their belief on the work that He is doing. He puts it like this: “If I do not do the works of My Father, do not believe Me. But if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me and I in Him” (John 10:37).

On one level, Jesus is referring to His miraculous works, but there is more. As we have pointed out from the beginning of this gospel, miraculous works may get people’s attention, but they are merely external proofs. They do not produce lasting faith. The deepest proof of Jesus’ divinity comes about when people apply His teaching to their lives and experience the changes that occur in their spirit. This is what it means to “do the works of My Father.” These are the inner works of the spirit that bring about true and lasting belief.

Those who are unwilling to do this work have no way of knowing who Jesus really is. They remain on the outside looking in. As far as they are concerned, He is nothing more than a blasphemer who makes Himself equal to God. Therefore, it is written that “they sought again to seize Him, but He escaped out of their hand” (John 10:39). They had no power over Him.

Beyond the Jordan

Having escaped from those who did not believe in Him, accused Him of blasphemy, and tried to seize Him, Jesus departs to a more receptive place. As it is written, “He went away again across the Jordan into the place where John was at first baptizing, and He remained there” (John 10:40). It’s the place where John the Baptist had previously prepared the way for belief in Jesus, saying, “I am not the Christ, but I have been sent before Him” (John 3:28). It’s the place where John the Baptist said, “the Father loves the Son and has given all things into His hand” (John 3:35). It’s the place where John the Baptist said, “He who believes in the Son has everlasting life” (John 3:36). And it’s the place where Jesus, at the beginning of His ministry, was baptized by John.

John the Baptist has prepared the people well. As a result, the people give Jesus a warm reception when He arrives, saying, “John performed no sign, but everything John said about this man is true” (John 10:41). John the Baptist, as we have mentioned, represents the literal truths of the Word. While these literal truths often describe God as a distant king administering rewards for obedience and punishments for disobedience, they also include genuine truths that reveal the true nature of God. These genuine truths include teachings such as these: “I have loved you with an everlasting love” (Jeremiah 31:3), “God is our refuge and our strength, a very present help in time of trouble” (Psalms 46:1), and “The steadfast love of the Lord never ceases; His mercies never come to an end” (Lamentations 3:22). ²⁸

The letter of the Word prepares the way for understanding the deeper, more interior truths that Jesus offers. Gradually, the literal truths of scripture make way for the more exalted spiritual truths that they contain. That’s why John the Baptist said these words about Jesus: “He must increase, but I must decrease. He who comes from above is above all. He who is of the earth is earthly and speaks of the earth, He who comes from heaven is above all” (John 3:30-31).

All along the way, and especially in this chapter, Jesus has been gradually manifesting more and more of His inner divinity. As a result, many are beginning to believe in Him. These are the people who hear the voice of the Good Shepherd who has come to gather His sheep. In each of us there is a place that can hear the voice of the Good Shepherd as He calls to us through the scriptures. This is the place in us that is willing to be led by Him. It is the place in us that yearns to know who God truly is and wants to grow spiritually. As Jesus says, “My sheep hear My voice, and I know them, and they follow Me” (John 10:27). And so, this episode concludes with the words, “And many believed in Him there” (John 10:42). ²⁹

A practical application

John the Baptist, who represents the literal teachings of the Word, prepared the way for Jesus’ ministry. Because these literal teachings are the basis and container for the deeper truths that Jesus offers, they are all the more powerful. They are, so to speak, the body that contains God’s inner spirit. With this in mind, commit to memory a passage of scripture from the literal sense of the Word. Choose a passage that focuses on the specific quality you may need to cultivate. It could be a passage about hope, or gratitude, or perseverance, or comfort, or peace, or joy. Whatever passage you choose, make sure that it speaks to you. Use it as a meditation, dwelling on your selected passage for a period of time. Take it to heart. During this time, let intrusive thoughts pass by. Instead, keep focusing on your passage, allowing it to sink down into your spirit. Then, when an opportunity arises during the day, call to remembrance your passage. Hear the voice of the Good Shepherd calling to you, and leading you into the fullness of life.” ³⁰

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