Interpretive Study of John's Gospel

Jesus is the Son of God

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, God.

John Chapter 9

True Salvation Requires Being Willing to Suffer

Links to sentences in this chapter:

C9-S1 (Verse 1), C9-S2 (Verse 2), C9-S3 (Verse 3), C9-S4 (Verse 4), C9-S5 (Verse 5), C9-S6 (Verse 6-7), C9-S7 (Verse 7), C9-S8 (Verse 8), C9-S9 (Verse 9), C9-S10 (Verse 10), C9-S11 (Verse 11), C9-S12 (Verse 12), C9-S13 (Verse 12), C9-S14 (Verse 13), C9-S15 (Verse 14), C9-S16 (Verse 15), C9-S17 (Verse 15), C9-S18 (Verse 16), C9-S19 (Verse 16), C9-S20 (Verse 16), C9-S21 (Verse 17), C9-S22 (Verse 17), C9-S23 (Verse 18), C9-S24 (Verse 19), C9-S25 (Verse 19), C9-S26 (Verse 20-21), C9-S27 (Verse 22), C9-S28 (Verse 23), C9-S29 (Verse 24), C9-S30 (Verse 25), C9-S31 (Verse 26), C9-S32 (Verse 26), C9-S33 (Verse 27), C9-S34 (Verse 27), C9-S35 (Verse 28), C9-S36 (Verse 29), C9-S37 (Verse 30), C9-S38 (Verse 31), C9-S39 (Verse 32), C9-S40 (Verse 33), C9-S41 (Verse 34), C9-S42 (Verse 34), C9-S43 (Verse 35), C9-S44 (Verse 36), C9-S45 (Verse 37), C9-S46 (Verse 38), C9-S47 (Verse 38), C9-S48 (Verse 39), C9-S49 (Verse 40), C9-S50 (Verse 41)'.

Chapter Outline

Please also see the Message called Dealing With Doctrinal Error, which is based upon this chapter.

The first part of this chapter is an allegory. Please see the note for Galatians 4:24 which explains the difference between an allegory and a parable. Please also see the note for Mark 3:23 and the Table of Parables in the New Testament.

This entire chapter is about Jesus healing a man who was born blind. In C9-S2 Jesus said that the man was born blind that the works of God should be made manifest in him. Instead of thanking God for a miracle and seeking Jesus to learn more about God, the Jews took him to the Pharisees who condemned Jesus because He had violated their religious rule and did the miracle on the sabbath day. They claimed that Jesus did more work than their religious rules allowed on the sabbath day. By doing so, they denied that it was God the Father working through Jesus. Jesus had set aside His own power in order to be born, live and die as a literal physical man. Since it was actually God the Father doing the actual healing, they were actually condemning God the Father.

At the end of the chapter we read: 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. Before that the formerly blind man met Jesus again and was saved. However, the Pharisees were condemned because of their refusal to believe.

In this chapter Jesus says: As long as I am in the world, I am the light of the world. Today, He works through the Holy Spirit and His role as Christ to bring light ('knowledge and understanding') to people. Just as the Pharisees were condemned because they choose the doctrinal error from their religion over the truth from Jesus, so also are people condemned today for making the same choice.

If the reader considers the fact that an entire chapter is given to tell us about this incident in detail, the reader should understand its importance. John does not tell us as much detail when he tells about other miracles. He obviously wants us to understand everything that went on here and that, when Jesus condemns these Jews, it was because they kept refusing to accept the truth in spite of being given several evidences of their error. Throughout all ages men have condemned God when God refused to do as they expected. However, God does not have to fulfill our expectations but we must fulfill God's expectations. Here we see the results of 'Original Sin' with men thinking that they can order God around. John spends an entire chapter to make it clear that such an opinion is error which will send the religious person to an eternity in the lake of fire (Revelation 19:20; Revelation 20:10; Revelation 20:14; Revelation 20:15).

Below is a summary of each sentence within this chapter with a link to the note providing the detailed analysis and contextual considerations of each sentence. These sentence summaries also show the basis for the chapter summary provided above.

C9-S1: Jesus took advantage of a situation which presented itself.
C9-S2: A question from his disciples prompted His action.
C9-S3: Jesus states the spiritual purpose of this circumstance.
C9-S4: A precept for us to live by.
C9-S5: The spiritual truth of this chapter.
C9-S6: What Jesus did.
C9-S7: The blind man did as he was told to do.
C9-S8: People wondered at the change caused by God.
C9-S9: Different opinions were expressed.
C9-S10: People questioned how he had a miracle.
C9-S11: The man told what happened to him physically.
C9-S12: People asked where Jesus was.
C9-S13: The man didn't know.
C9-S14: The reaction of the people to his lack of knowledge.
C9-S15: When Jesus did the miracle.
C9-S16: The Pharisees questioned the man.
C9-S17: The man repeated his answer.
C9-S18: The Pharisees condemned Jesus based upon religious doctrinal error.
C9-S19: An opposing opinion was expressed.
C9-S20:. And there was a division among them.
C9-S21: The Pharisees asked the man for his opinion of Jesus.
C9-S22: The man gave his opinion which was based upon scripture.
C9-S23: The Jews refused the testimony given to them.
C9-S24: The Jews questioned the man's parents.
C9-S25: The question which the Jews asked to the man's parents.
C9-S26: The parents told the Pharisees that they were asking the wrong people.
C9-S27: Why the parents answered like they did.
C9-S28: Why the parents answered like they did.
C9-S29: Demand for agreement with doctrinal error.
C9-S30: The answer from the formerly blind man.
C9-S31: First question.
C9-S32: Second question.
C9-S33: Challenge to their motivation for prior questions.
C9-S34: Dare then to tell an obvious lie.
C9-S35: The Jews claim a non-obvious lie.
C9-S36: The Jews gave a half-truth lie.
C9-S37: The man called the Jews on their lie.
C9-S38: The man used the doctrine of the Jews against them.
C9-S39: An undeniable fact.
C9-S40: Proof of the doctrinal error from the Jews.
C9-S41: Character assimilation rather than answer truth.
C9-S42: Persecution for standing for truth.
C9-S43: Jesus saves those who strand for truth.
C9-S44: The man expressed willingness to obey.
C9-S45: The truth required for salvation.
C9-S46: Salvation received.
C9-S47: Evidence of true salvation.
C9-S48: Jesus states one reason why He came to this world.
C9-S49: The reaction from the Pharisees.
C9-S50: Jesus condemns eternally the Pharisees.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-7. The man that was born blind restored to sight.
8-12. He is brought to the Pharisees.
13-34. They are offended at it, and excommunicate him;
35-38. but he is received of Jesus, and confesses him.
39-41. Who they are whom Christ enlightens.'.

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C9-S1. (Verse 1) Jesus took advantage of a situation which presented itself.

And as Jesus passed by,
he saw a man which was blind from his birth.

This is the start of an account where Jesus cured a man born blind. Here we see that Jesus paid attention to the circumstances surrounding Him and took advantage of those circumstances in order to do more for the kingdom of God and to provide a witness within this world.

We see similar doctrine in Luke 13:1-5. In both references we see that physical problems do not prove that someone sinned.

Please see the note for 2Corinthians 3:12-14 about the word blind. Easton's Bible Dictionary defines this word as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). The blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'. C9-S48 gives the spiritual lesson of this chapter, which is based upon blindness.

Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition is: 'The act of coming into life, or of being born'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'.

Please be sure to use the links found within the sentence outline, above, to get further support in understanding the detail doctrine of this sentence. When following such links, Please be sure to go to the start of such Studies to get general information, definitions, applications and links to other places within the Bible which have the same application as the original sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saw. Joh 9:32'.

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C9-S2. (Verse 2) A question from his disciples prompted His action.

And his disciples asked him,
saying,
Master,
who did sin,
this man,
or his parents,
that he was born blind?

As pointed out in the Message called Dealing with Doctrinal Error, the disciples were admitting ignorance and asking for information. Jesus simply corrected their assumption that the cause must be sin by a person. We want to avoid the erroneous assumption. Sometimes, as in this case, God puts people in bad situations even when they did nothing wrong.

Please also see Luke 13:1-5 which has a similar incident with Jesus teaching that bad circumstances are not necessarily the result of sin.

Please see the note for John 1:35-36 about the word disciple. The functional definition is: 'A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example'.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please see the note for Romans C7S26 about the word sin. Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. The functional definition is: 'a violation of God's law' (1John 3:4). Please see the note for John 1:29 for every place in the Gospel of John where the word sin is used along with a small note about the usage.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word as: '1. A father or mother; he or she that produces young. The duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. That which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Joh 9:34; Mt 16:14'.

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C9-S3. (Verse 3) Jesus states the spiritual purpose of this circumstance.

Equivalent Section: Jesus denies that sin was the cause.

Jesus answered,
Neither hath this man sinned,
nor his parents:

Equivalent Section: Jesus says that God was the cause.

but that the works of God should be made manifest in him.

Our sentence starts with Jesus answered which tells us that this is the answerer to the question of the prior sentence. As mentioned in the note above, Jesus corrected their assumption, which was in the prior question, but did not berate them any way because they were only expressing doctrinal error which they had been taught and did not have any bad attitude.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the notes for Romans C3S20; Romans C16S33 and 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Neither. Job 1:8-12; 2:3-6; 21:27; 22:5-30; 32:3; 42:7; Ec 9:1-2; Lu 13:2-5; Ac 28:4
but. Joh 11:4,40; 14:11-13; Mt 11:5; Ac 4:21'.

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C9-S4. (Verse 4) A precept for us to live by.

Equivalent Section: How to spend this life.

I must work the works of him that sent me,
while it is day:

Equivalent Section: Why

the night cometh,
when no man can work.

In this sentence we see symbolism used. We always need to be careful with symbolism because a lot of people mess up symbolism a lot of ways and, yet, there can be severe consequences from God if we mess up symbolism.

Symbolism must always be considered within the context because the thing which is used as a symbol can have a different meaning in another context. If people use that other meaning, instead of the meaning derived from the context, they can arrive at a wrong interpretation of what is being said.

1Timothy 6:17-19 gives us a detailed application of the doctrine found in our current sentence.

Ecclesiastes 9:10 says: Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Thus, we see the connection between doing work, while it is day, and doing work, 'while we are alive'. Further, we see the connection between doing no work, while it is night, and doing no work, 'while we are in the grave'.

Next, our sentence says that Jesus must work the works of him that sent me, which means Her was doing the work of God. As we will see in a minute, that work was to bring spiritual knowledge of God ands spiritual understanding into the world.

Our next sentence tells us As long as I am in the world, I am the light of the world and the difference between day and night, within our current sentence, is the difference between the presence and absence of light. Further, light is required for us to see, which our chapter is dealing with. When we understand something we say 'I see' but when we don't understand something we say 'I don't see that / your point'. This lack of understanding is a type of blindness, which our chapter is also dealing with.

In addition, to those points, C9-S48 gives us the spiritual lesson of this chapter where se see Jesus explain judgment based upon the ability to see the light which he provides and the following sentences pronouncing condemnation upon the Pharisees because they refused the light from Jesus. In addition, the prior sentence told us that Jesus refused to condemn this man and, later in this chapter, we see him accept the light from Jesus and end up saved. Thus, we can conclude that people who see, and accept, the light from Jesus are saved while the people who do not see, or reject, the light from Jesus, are lost.

Now we need to consider the application for the saved. The main application of the name of Jesus is that 'He shows the saved how to live in this flesh using the Power of the Holy Ghost'. Thus, just as He was doing the work of God in order to bring the knowledge and understanding of Go (light) into this world, so also are truly saved people to do the same. Since He had to do that while He was alive, and could not do this work after He died, so also must the saved do the work of God while they are alive because they can do nothing after they die.

We see a truth that never chances (a precept) in this sentence. The saved only have this life to earn any eternal rewards that they will have. Saved people who waste their life and never do any work for the kingdom of God will be eternal paupers.

Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The part of the day when the sun does not shine. This word is often used symbolically for the absence of the influence from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'must. Joh 4:34; 5:19,36; 10:32,37; 17:4; Lu 13:32-34; Ac 4:20
while. Joh 11:9-10; 12:35; Ec 9:10; Isa 38:18-19; Eph 5:16; Col 4:5'.

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C9-S5. (Verse 5) The spiritual truth of this chapter.

As long as I am in the world,
I am the light of the world.

This sentence is added to the prior and is part of the symbolism found explained in the note above. Please see that note for this sentence.

We see light used with world in:

Job 18:5-18 tells us that , the light of the wicked shall be put out. At a future date God will destroy the wisdom of this world / flesh.
Matthew 5:14 says: Ye are the light of the world. A city that is set on an hill cannot be hid. The saved, during the 'Church Age' are given the job of taking God's truth, knowledge and understanding to the world.
Luke 16:8 says: And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. This is part of a parable which condemns the saved for refusing to receive more light and becoming more spiritually knowledgeable and wise.
John 1:9 says: That was the true Light, which lighteth every man that cometh into the world. That note has several references within the chapter which tell us that Jesus is the true Light.
John 3:19 says: And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. This sentence clearly tells us that rejecting the light from Jesus, in order to accept what this world offers, will condemn us.
John 8:12 says: Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. This clearly tells us that the true light of all life, especially of spiritual life, only comes from Jesus.
John 9:5 is our current sentence.
John 11:9 says: Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. This is part of a symbolic saying that Jesus gave to His disciples because they did not understand the spiritual purpose of what Jesus was doing. Their understanding came later, only after they had the experience which was required in order to understand.
John 12:46 says: I am come a light into the world, that whosoever believeth on me should not abide in darkness. Clearly, people who claim salvation ('an ongoing personal relationship with God through Jesus Christ') but remain spiritually immature (abide in darkness) are deceived or are fighting against the plan of God for their life.
2Corinthians 4:3-4 says: But if our Gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. People can not understand spiritual truth (the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. while they are lost because Satan has blinded the minds of them which believe not. Without Jesus over-powering and driving out Satan, people can not even see the truth.
Philippians 2:15 says: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; This is part of a larger sentence which tells the spiritually mature saved person how to act and continue to be a witness in this world.

Please see the note for John 8:58 about the phrase I am (said by God). Please also see the Minor Titles of the Son of God about this title. The functional definition is: 'This phrase clearly identifies God and identifies Jesus as God'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'all of the people in the world as a group'.

Please see the notes for John 1:4;John 1:9; John 8:12; Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. The notes within this Gospel have several links to other places where light is used and each note provides a different doctrine related to the word light. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is light.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'long. Joh 1:4-9; 3:19-21; 8:12; 12:35-36,46; Isa 42:6-7; 49:6; 60:1-3; Mal 4:2; Mt 4:16; Lu 2:32; Ac 13:47; 26:18,23; Eph 5:14; Re 21:23
I am. Our Lord here claims one of the titles given by the Jews to the Divine Being. So in Bammidbar Rabba 15, fol. 229.1, "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art the light of the world." It was also a title of the Messiah (see Isa 49:6; 60:1;) and in a remarkable passage of Yalkut Rubeni, fol. 6, it is said on Ge 1:4, "From this we learn that the holy and blessed God saw the light of the Messiah, and his works, before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, shew that person to me. God said, Come, and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." exp: Joh 8:12.'.

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C9-S6. (Verse 6-7) What Jesus did.

The included section of this sentence is separated below.

When he had thus spoken,
he spat on the ground,
and made clay of the spittle,
and he anointed the eyes of the blind man with the clay,
And said unto him,
Go,
wash in the pool of Siloam,
(See Below)

Below is the part of the sentence from the parenthesis.

The meaning of the word

(which is by interpretation,
Sent.)

There is probably some spiritual significance to this sentence or parts of it, but I don't see them. Simply put, the main reason that I see for this sentence is so that the miracle deniers can not come up with any modern medical equivalent way for this miracle to be done.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Colossians C1S6 about the word ground. The functional definition is: 'The surface of land or upper part of the earth, without reference to the materials which compose it'.

Please see the note for Titus 3:4-7 about the word washing. Webster's 1828 dictionary defines this word as: 'WASHING, ppr. Cleansing with water; purifying; overflowing; overspreading.
WASHING, n. 1. The act of cleansing with water; ablution. Hebrews 9. 2. A wash; or the clothes washed'. When used symbolically for spiritual washing, the spiritual work is done by Jesus Christ and the symbolic water is the word of God. When used symbolically for spiritual washing, the spiritual work is done by Jesus Christ and the symbolic water is the word of God.

Please see the note for John 5:2 about the word pool. The functional definition is: 'a reservoir, for holding water'.

Please see the note for 2Corinthians C1S15 about the word anoint. Webster's 1828 dictionary defines this word as: '1. To pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil. We say, the man anoints another, or the oil anoints him. 2. To consecrate by unction, or the use of oil. Thou shalt anoint the altar, and sanctify it. Ex. 29. 3. To smear or daub. He anointed the eyes of the blind man with clay. John 9. 4. To prepare, in allusion to the consecrating use of oil. Anoint the shield. Isaiah 21. To anoint the head with oil, Ps. 23 seems to signify to communicate the consolations of the Holy Spirit. The use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

Please see the note for 1Corinthians C12S8 about the word interpret. The functional definition is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he spat. Mr 7:33; 8:23; Re 3:18
Go. 2Ki 5:10-14
the pool. Joh 9:11; Ne 3:15 Siloah. Isa 8:6 Shiloah.
Sent. Joh 10:36; Ro 8:3; Ga 4:4'.

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C9-S7. (Verse 7) The formerly blind man did as he was told to do.

He went his way therefore,
and washed,
and came seeing.

Once more we have a very simple and clear sentence which tells us that he did as he was told. People refuse to obey simple commands from God and then wonder why they don't receive the promises. This man obeyed and received.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight:. The functional definition is: ' perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and came. Joh 9:39; 11:37; Ex 4:11; Ps 146:8; Isa 29:18-19; 32:3; 35:5; 42:7,16-18; 43:8; Lu 2:32; Ac 26:18'.

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C9-S8. (Verse 8) People wondered at the change caused by God.

The neighbours therefore,
and they which before had seen him that he was blind,
said,
Is not this he that sat and begged?

Our sentence says therefore because this was the reaction to the miracle. When people truly see God's power, they can't help but talk about it. Likewise, symbolically, when people see the changed life caused by the light from Jesus (true spiritual knowledge and understanding), they will talk about the changes caused by God.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the note for Mark 10:46 about the word beg / beggar. Easton's Bible Dictionary defines this word as: 'That the poor existed among the Hebrews we have abundant evidence (Ex 23:11; De 15:11), but there is no mention of beggars properly so called in the Old Testament. The poor were provided for by the law of Moses (Le 19:10; De 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps 37:25; 109:10). In the New Testament we find not seldom mention made of beggars (Mr 10:46; Lu 16:20-21; Ac 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. "Beggarly," in Ga 4:9, means worthless''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is not. Ru 1:19; 1Sa 21:11 exp: Ac 9:21.
sat. 1Sa 2:8; Mr 10:46; Lu 16:20-22; 18:35; Ac 3:2-11'.

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C9-S9. (Verse 9) Different opinions were expressed.

Equivalent Section: One opinion.

Some said,
This is he:

Equivalent Section: Another opinion.

others said,
He is like him:

Equivalent Section: The truth.

but he said,
I am he.

Here we see a typical disagreement which arises from God working in someone's life. Some people will insist upon denying the evidence before their eyes and insist that a change which requires the power of God is not possible. Others will believe the evidence. Those are the people that God wants to use our life to reach. He wants them to know that they also can get the blessings from God if they do what God requires in order to get His blessings. Remember, this man only obeyed the command from a man whom he could not see but who gave him a reason to believe and obey. We can all believe and obey and that is the main thing that God wants. Unfortunately, too many people miss out on God's blessings because they refuse to truly believe and obey God's word.

Please notice that our Third Equivalent Section says: but he said, I am he. This is another thing that God wants. God wants us to be a witness of what he does for us. However, when people are not willing to be a witness, they often miss out on blessings even if they meet all of God's other requirements.

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C9-S10. (Verse 10) People questioned how he had a miracle.

Therefore said they unto him,
How were thine eyes opened?

This is a quite reasonable and natural question. There is no problem with the question. The problem arose when the people refused to believe the answer which pointed to God working in this man's life. Please notice, in a couple of sentences, that we read: They brought to the Pharisees him that aforetime was blind. They obviously figured out that God was involved, since they went to the Pharisees, who claimed to be the authority on all things related to God. However, the Pharisees could provide no reliable evidence to back their claim. However, this miracle was evidence that Jesus did represent God. Therefore, these people should have sought Jesus.

This is something we always need to be careful about. We can ask the right question and not get a complete answer. As a result, we need to seek further answers. That is not a problem but if we seek the answers from the wrong source, we can be led into error. This is particularly critical when we seek answers about God. 1John 4:1 says: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. We must do this test before believing the answer that we get or we may believe a lie from a false prophet.

Please notice that, in their question, the people said: thine eyes, which means 'your personal eyes'. The Pharisees might have claimed to be the authority on the general rules related to God but they did not have the authority to dispute a personal testimony. This man was a legal witness while the Pharisees were not. Thus, we see the Pharisees, once more, claiming authority which they did not properly receive from God. They claimed to be a greater authority than the man who met God's requirement to be a legal witness and they did not have their claimed authority. This difference became the basis of the dispute which followed and the refusal to accept God's level of authority caused the Pharisees to be condemned by Jesus.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 9:15,21,26; 3:9; Ec 11:5; Mr 4:27; 1Co 15:35'.

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C9-S11. (Verse 11) The man told what happened to him physically.

Equivalent Section: What was done.

He answered and said,
A man that is called Jesus made clay,
and anointed mine eyes,
and said unto me,
Go to the pool of Siloam,
and wash:

Equivalent Section: The result.

and I went and washed,
and I received sight.

Here we have a simple, clear, factual and undisputable statement of what happened. However, the Pharisees are going to dispute this statement because it becomes the basis for challenging their claim to be the top authoritative spokes-people for God. Since they can not do the miracles which Jesus did, their own religious rules made Him the greater authority. However, like many religious people, they were not willing to humble themselves and accept Jesus as the greater authority. Likewise, the neighbours, of him that aforetime was blind, did not accept Jesus as the greater authority. We see this in the next couple of sentences where we read: They brought to the Pharisees him that aforetime was blind. They did not seek the greatest authority, which was Jesus.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

Please see the note for John 5:2 about the word pool. The functional definition is: 'a reservoir, for holding water'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A man. Joh 9:6-7,27; Jer 36:17'.

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C9-S12. (Verse 12) People asked where Jesus was.

Then said they unto him,
Where is he?

Again, we see what should be a reasonable question. However, his answer of I know not is also reasonable since he was blind when he was with Jesus and was sent away from Jesus before he received his sight. Therefore, it is not until these people respond to the answer to this question that they mess up.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Where. Joh 5:11-13; 7:11; Ex 2:18-20'.

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C9-S13. (Verse 12) The man didn't know.

He said,
I know not.

This is the answer to the question in the prior sentence and it was dealt with in the note above.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

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C9-S14. (Verse 13) The reaction of the people to his lack of knowledge.
They brought to the Pharisees him that aforetime was blind.

As has already been explained in prior notes, the neighbors reacted the wrong way to not receiving the answers which they sought. Our sentence tells us that they brought him that aforetime was blind. to the local religious authorities instead of bring him to the true authority from God when they were seeking answers about a miracle from God. This is where they messed up and where most people mess up and end up following doctrinal error.

Please see the note for John 3:1 about the word Pharisee. The functional definition is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 8:3-8; 11:46-47,57; 12:19,42'.

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C9-S15. (Verse 14) When Jesus did the miracle.

And it was the sabbath day when Jesus made the clay,
and opened his eyes.

This should not have been a problem, especially since it was actually God the Father, working through His Holy Spirit, who did the actual miracle. Think about it. When the Pharisees accused Jesus of doing work on the sabbath day, they took the glory, which belonged to God the father, and assigned it to a physical man named Jesus. If they had given the glory, to God the father, then they would have had to accuse God the father of doing work on the sabbath day. They couldn't do that, so they accused the physical man even though it should have been obvious that a physical man could not do the miracle.

Next we get into the authority which is associated with miracles. According to the religious rules which the Pharisees claimed to be experts on, a man doing miracles was the voice of God the father and they had to bow to his authority as God's spokesman. However, they not only refused to do that but they put this man out of the Temple for stating this truth (9:30-34).

This sentence is here to tell us the circumstances which the Pharisees used as a basis for their wrongful dispute.

Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-8 tells us: And he said unto them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-8 tells us: And he said unto them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the Chapter 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:9,16; 7:21-23; Mt 12:1-14; Mr 2:23-28; 3:1-6; Lu 6:1-11; 13:10-17; 14:1'.

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C9-S16. (Verse 15) The Pharisees questioned the man.
Then again the Pharisees also asked him how he had received his sight.

The word again, in our sentence, lets us know that the Pharisees had also already heard the account. That is how they knew to ask him how he had received his sight. So, this question is letting us know that the Pharisees were verifying what they had been told and were making sure that they understood the details correctly. This is commendable and doing a correct procedure. However, in two sentences, we see that they turn into error when their religious prejudices, and lusts of the flesh, led them into condemning Jesus when He had not violated God's law but only violated their own religious rules which they elevated to be equal, and actually to exceed, God's law.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Pharisees. Joh 9:10-11,26-27
General references. exp: Joh 9:10.'.

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C9-S17. (Verse 15) The man repeated his answer.

He said unto them,
He put clay upon mine eyes,
and I washed,
and do see.

For a second time we see a plain, clear and factual statement of witness.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

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C9-S18. (Verse 16) The Pharisees condemned Jesus based upon religious doctrinal error.

Therefore said some of the Pharisees,
This man is not of God,
because he keepeth not the sabbath day.

Our sentence starts with the word Therefore, which means that it is in response to the testimony of the prior sentence. However, their condemning response is based upon something done on the sabbath day while the testimony, which they are supposedly responding to, said nothing about the sabbath day. Therefore, this is not really a response to the testimony given but is a prepared attack that was held until after the testimony so that they could claim to have heard the testimony before their attack. The fact that the attack was totally unjustified only proves where their heart was at.

Next we see that only some of the Pharisees made this claim and the next few sentences tell us about the dispute among the Pharisees. However, those who disputed let this group convince them to accept doctrinal error. Therefore, at the end of the chapter, we see that all of them were eternally condemned. They are contrasted, in this chapter, to the formerly blind man who stood for the truth. He was condemned by the Pharisees but received eternal salvation from Jesus.

Once more we see the Pharisees claiming authority which they did not have. When they said This man is not of God, they were claiming to speak for God. Therefore, they should have provided a scriptural reference as the basis for their claim. They did not, and could not, because the true basis was their own religious rules. This is a problem that exists even today and one that we all need to be wary of.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. Please also see the note for Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. In addition, Mark 2:27-8 tells us: And he said unto them, The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath.. Please also see the note for Matthew 12:8-LJC for how the Son of man dealt with the sabbath according to the Gospels.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This man. Joh 9:24,30-33; 3:2; 5:36; 14:11; 15:24
And there. Joh 7:12,43; 10:19; Lu 13:31-33; Ac 14:4
General references. exp: Mr 2:28; 3:2; Lu 12:52; Joh 5:11; 7:43; 10:19'.

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C9-S19. (Verse 16) An opposing opinion was expressed.

Others said,
How can a man that is a sinner do such miracles?

Here we see some Pharisees arguing with the others. Unfortunately, even though they were right, these gave up their argument in the face of more emotional opinions of others who were motivated by fear of position and power in this world. Those others had the motivation of the lust of this world while these had an intellectual argument but not one with the backing of a heart belief. Once more we see a difference from the man who was born blind but now could see. He had a heart belief of the facts and did not give up his argument where the people with only an intellectual agreement did give up their argument.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC; Miracles in Gospels; Miracles in NT and miracles in OT about the word miracle. The functional definition for this word is: 'an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 2:28; 3:2; Lu 12:52; Joh 5:11; 7:43; 10:19'.

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C9-S20. (Verse 16) And there was a division among them.

This sentence clearly presents the conclusion of the two prior sentences.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And there. Joh 7:12,43; 10:19; Lu 13:31-33; Ac 14:4
General references. exp: Mr 2:28; 3:2; Lu 12:52; Joh 5:11; 7:43; 10:19'.

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C9-S21. (Verse 17) The Pharisees asked the man for his opinion of Jesus.

They say unto the blind man again,
What sayest thou of him,
that he hath opened thine eyes?

We have two groups of Pharisees arguing two different positions about a matter related to God and they can not come to agreement. So, instead of searching God's word to find which position is true, they ask this man for his opinion. Each side hopes this man will agree with their side and give them the majority vote. Thus, we see that they are using the wrong way to find God's truth.

We see his answer in the next sentence but it, apparently, was not sufficient for either side to declare victory. So, as we see in the second next sentence, they tried to bring in more people so that one side could declare victory through winning the popular vote. This is the way of the world and leads to doctrinal error.

Our sentence says: They say unto the formerly blind man again. That means that they asked the formerly blind man questions again, not that they asked the same question twice. The first time they asked: how he had received his sight. Now they are asking: What sayest thou of him, that he hath opened thine eyes? First they wanted facts and now they want opinions. This is the way to doctrinal error.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 9:10.'.

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C9-S22. (Verse 17) The man gave his opinion which was based upon scripture.

He said,
He is a prophet.

This sentence is the answer to the prior request for an opinion by the Pharisees. As can be seen by the rest of the chapter, this answer did not satisfy either of the groups of Pharisees. One group wanted to condemn Jesus as someone who represented the devil. The other group wasn't willing to go that far but they also weren't willing to say that He spoke for God. They were hoping for a middle-ground non-answer that was not politically wrong but which also provided no definite statement. Thus, they were the politicians while the first group were the religious zealots.

With this answer the formerly blind man gave a answer which indicated that he believed that Jesus spoke for God

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. An interpreter; one that explains or communicates sentiments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He is. Joh 4:19; 6:14; Lu 24:19; Ac 2:22; 3:22-26; 10:38 '.

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C9-S23. (Verse 18) The Jews refused the testimony given to them.

But the Jews did not believe concerning him,
that he had been blind,
and received his sight,
until they called the parents of him that had received his sight.

Now we see that it does not matter what evidence that the Jews see, they are not going to accept the truth. They have heard undeniable testimony from several people. They can not dispute the facts and yet they still insist upon denying the truth.

Our sentence tells us that they called the parents of him that had received his sight. Those parents were not there when he received his sight. They can only testify that he was born blind and that he was blind up until that point, which they do. However, no one can help them prove the truth to be wrong and they attack the innocent because they can not attack God, Who is the being that performed the miracle.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite. This is the name for God's chosen people who followed the Mosaic Law'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for John 12:42 which also has links to every place, in this Gospel, where we find the phrase believe in and the difference in definitions between believe in and believe on.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:44; 12:37-40; Ge 19:14; Isa 26:11; 53:1; Lu 16:31; Heb 3:15-19; 4:'.

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C9-S24. (Verse 19) The Jews questioned the man's parents.

And they asked them,
saying,
Is this your son,
who ye say was born blind?

Notice the phrase who ye say. They have absolutely no basis for denying this truth and have heard several people, all of whom agree that this man was blind from birth. We see from the answer given by the parents that they will be in trouble for speaking the truth. This shows that these religious leaders did not serve the God of heaven no matter what they claimed. Since they demanded that people lie to support their religious prejudices, they prove that the father of lies: Satan, is their true spiritual father. At this point they are in power and can get away with what they do. However, later they will face God in judgment, when they are no longer in power, and this action will be used to condemn them. Ephesians 6:9 and Colossians 4:1 both warn Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven..

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is this. Joh 9:8-9; Ac 3:10; 4:14'.

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C9-S25. (Verse 19) The question which the Jews asked to the man's parents.
how then doth he now see?

This question is a continuation of the prior sentence. The Pharisees are demanding that the parents explain something that they were not witness to. The fact that they are parents does not mean that they can explain everything that happens to an adult child, especially when they are not witnesses to the event.

Most likely, the parents would have asked why they were called from whatever they were doing. They probably also recognized the people who knew their son and probably heard that the testimony of others was rejected. When we consider this account in context, and consider the answer from the parents, it becomes pretty obvious that the Pharisees were not looking for truth but were looking for someone to blame when their religious prejudices were exposed as lies.

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C9-S26. (Verse 20-21) The parents told the Pharisees that they were asking the wrong people.

Equivalent Section: What the parents knew.

His parents answered them and said,
We know that this is our son,
and that he was born blind:

Equivalent Section: What the parents did not know.

First Step: They did not know the facts.

But by what means he now seeth,
we know not;

Second Step: They did not know Who did the miracle.

or who hath opened his eyes,
we know not:

Equivalent Section: Get the answer from the right source.

First Step: Tell the Pharisees that the man can answer for himself.

he is of age;

Second Step: Ask him.

ask him:

Equivalent Section: Accept his testimony.

he shall speak for himself.

Here we have the answer from the parents. This sentence is complicated but the titles of each section, in the sentence outline above, should explain the sentence detail clearly. What we see here is the answer from cowards. Please see the Message called Dealing with Doctrinal Error which explains how the parents were cowards and how different people received different results based upon how they acted within this account.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

We find forms of the word age (singular) occurring 42 times in the Bible and, in the New Testament, in: Mark 5:42; Luke 1:36; Luke 2:36; Luke 3:23; Luke 8:42; John 9:21; John 9:23; 1Corinthians 7:36; Hebrews 5:14; Hebrews 11:11. Easton's Bible Dictionary defines this word as: 'used to denote the period of a man's life (Ge 47:28), the maturity of life (Joh 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph 2:7; 3:5,21; Col 1:26). Respect to be shown to the aged (Le 19:32). It is a blessing to communities when they have old men among them (Isa 65:20; Zec 8:4). The aged supposed to excel in understanding (Job 12:20; 15:10; 32:4,9; 1Ki 12:6,8). A full age the reward of piety (Job 5:26; Ge 15:15).'. Fausset's Bible Dictionary defines this word as: 'A period of time characterized by a certain stage of development of God's grand scheme of redemption (aion) (Eph 2:7; 3:5). The people living in the age. There is the patriarchal age; the Mosaic age or dispensation; the Christian age, in which "the kingdom of God cometh without observation" (and evil predominates outwardly); and the future manifested millennial kingdom: the two latter together forming "the world (Greek: "age") to come," in contrast to "this present evil world" (age) (Eph 1:21; Ga 1:4). The Greek for the physical "world" is kosmos, distinct from aion, the ethical world or "age" (Heb 6:5). If the 1260 prophetical days of the papal antichrist be years, and begin at A.D. 754, when his temporal power began by Pepin's grant of Ravenna, the Lombard kingdom, and Rome to Stephen II., the beginning of the millennial age would be A.D. 2014.
But figures have in Scripture a mystical meaning as well as a literal; faith must wait until the Father reveals fully "the times and seasons which He hath put in His own power" (Ac 1:7). Messiah is the Lord by whom and for whom all these ages, or vast cycles of time, have existed and do exist (Heb 1:2), "through whom He made the ages" (Greek) (Isa 26:4), "the Rock of ages" (Ps 145:13). "This age" (Greek for "world") is under the prince of darkness, the god of this world (Greek: "age") so far as most men are concerned (Eph 2:2; Lu 16:8; Mt 13:22; 2Co 4:4). "The world" when representing the Greek "age" (aion) means not the material "world" (Greek kosmos), but the age in its relation to God or to Satan. Continuance is the prominent thought; so "the ages of ages," expressing continuous succession of vast cycles, stands for eternity; e.g., Messiah's kingdom (Re 11:15), the torment of the lost (Re 14:11).'. These two definitions give us the two main applications of this word. The functional definition for this word is: 'the period of someone's life along with the expected the maturity that should come from life experiences'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 9:10.'.

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C9-S27. (Verse 22) Why the parents answered like they did.

Equivalent Section: The source of their fear.

These words spake his parents,
because they feared the Jews:

Equivalent Section: Why the parents had fear.

for the Jews had agreed already,
that if any man did confess that he was Christ,
he should be put out of the synagogue.

What we see here is something that the Bible repeatedly warns us to not do. God's people are to fear no man nor anything except God. (Please see the Study called The fear of the Lord.) As already mentioned, these parents were cowards and missed out on the blessings from God, including salvation, which their son received because he refused to bow to the fear of men.

The Second Equivalent Section can be used to sequentially sync this Gospel with the others, if the reader is so inclined. The Second Equivalent Section lets us know that this account happened after Jesus was rejected by the Jewish leaders and the Jewish people. Jesus started His ministry preaching the Gospel of the Kingdom. However, after He was rejected by the Jewish leaders and the Jewish people, He said that the kingdom was taken from the Jews and given to another. He then started the Church, which was alive in the Gospels but did not have a birth until Pentecost.

Please see the note for John 1:1 for an extensive note explaining the word word. That note explains the differences, and similarities, between the capitalized and the non-capitalized word word. (The capitalized Word is Jesus while the non-capitalized word is scripture.) It also explains the differences between the word of God and the word of the Lord. Further, that note has links to other notes where this word is dealt with within this site. The functional definition is: 'the means for conveying a message'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the study called Fear The Lord about the word fear. The functional definition is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please see the note for 1Corinthians 6:16 about the word agree. The functional definition for this word is: 'Union of opinions or sentiments'.

Please see the notes for Romans 10:9-LJC; Philippians 2:9-11 and 2John C1S7 about the word confess. The functional definition for this word is: 'To own, acknowledge or avow, as a crime, a fault, a charge, a debt, or something that is against one's interest, or reputation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Joh 7:13; 12:42-43; 19:38; 20:19; Ps 27:1-2; Pr 29:25; Isa 51:7,12; 57:11; Lu 12:4-9; 22:56-61; Ac 5:13; Ga 2:11-13; Re 21:8
he should. Joh 9:34; 12:42; 16:2; Lu 6:22; Ac 4:18; 5:40'.

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C9-S28. (Verse 23) Why the parents answered like they did.

First Step: Why they could refuse to answer.

Therefore said his parents,
He is of age;

Second Step: Who they should question.

ask him.

This sentence is referring back to the second prior sentence.

This sentence says what should be obvious from the story even without this sentence. However, John included it so that no person would miss this truth. These parents let their fear cause them to refuse to do right and it condemned them along with the people who did wrong. Failure to do right and to stand for the truth does not make us innocent.

Please see the note for John 9:20-21 about the word age (singular). The functional definition for this word is: 'the period of someone's life along with the expected the maturity that should come from life experiences'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He is. Joh 9:21'.

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C9-S29. (Verse 24) Demand for agreement with doctrinal error.

Equivalent Section: Demand for false testimony.

Then again called they the man that was blind,
and said unto him,
Give God the praise:

Equivalent Section: Demand based upon religious lie.

we know that this man is a sinner.

The significance of the colon, which separates this sentence into two Equivalent Section, is probably missed by most people. Telling the formerly blind man to Give God the praise sounds reasonable and like nothing that anyone should object to. However, the equivalence of our sentence makes this command also a command to agree, with them, that Jesus is a sinner. Thus, the command to Give God the praise means 'claim that God healed his blindness directly and not through the use of any man'. This is why the formerly blind man refused to agree with the Jews, and suffer the consequence, as our account tells us further on. A partial truth is a full lie. The command to Give God the praise was, in fact, a command to agree with a partial-truth lie.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering.
GIV'ING, n. The act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Give. Joh 5:23; 8:49; 16:2; Jos 7:19; 1Sa 6:5-9; Ps 50:14-15; Isa 66:5; Ro 10:2-4
we know. Joh 9:16; 8:46; 14:30; 18:30; 19:6; Mr 15:28; Ro 8:3; 2Co 5:21
a sinner. Lu 7:39; 15:2; 19:7'.

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C9-S30. (Verse 25) The answer from the formerly blind man.

Equivalent Section: What He did not know.

He answered and said,
Whether he be a sinner or no,
I know not:

Equivalent Section: What he did no

one thing I know,
that,
whereas I was blind,
now I see.

Notice that the formerly blind man was very careful in his answer. He told the full truth and refused to agree with the half-truth lie that the Jews wanted him to agree with. Also, at this point, he was still respectful and did not say anything against the Jews.

In the First Equivalent Section he dealt with the lie by, truthfully, saying that he could not say Whether he be a sinner or no. In the context of this discussion, the word sinner is used to mean 'a lost person'. The truth is that we can say if a person's live gives evidence that they are lost or saved. However, no human can say for positive if another person is lost or saved. In addition, at this time, the formerly blind man did not know who Jesus was. to the formerly blind man, He was just another human man. Therefore, he spoke absolute truth in this instance.

In the Second Equivalent Section he spoke facts which could not be denied. The Jews could, and did, ignore the facts. However, they could not deny these facts.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Joh 9:30; 5:11; 1Jo 5:10'.

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C9-S31. (Verse 26) First question.

Then said they to him again,
What did he to thee?

Please notice the word again. Now they are, obviously, badgering him to agree with their lie, which he will not do. Repeated questioning is used to catch a person in a lie. However, he is not lying but they are and their own actions reveal their heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 9:10.'.

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C9-S32. (Verse 26) Second question.
how opened he thine eyes?

This sentence is an extension of the prior sentence. Please see the note above.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 9:10.'.

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C9-S33. (Verse 27) Challenge to their motivation for prior questions.

Equivalent Section: State their refusal to hear.

He answered them,
I have told you already,
and ye did not hear:

Equivalent Section: Question their motive.

wherefore would ye hear it again?

This is the answer from the formerly blind man to the Jews badgering him to try and get him to agree with their lie. It should be obvious from this answer that he is not going to agree to a lie. In addition, he is now challenging them. When people in authority lie to others, they eventually lose the respect and power that comes with the position. Here the Jews lost respect, later they will lose the power.

The next sentence is also part of his answer and should be considered with this sentence for context. In particular, see the word definitions, below, for the word hear to understand what the formerly blind man was accusing the Jews of refusing to do.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Joh 9:10-15; Lu 22:67'.

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C9-S34. (Verse 27) Dare then to tell an obvious lie.
will ye also be his disciples?

This question is a follow-up to the question in the prior sentence. Both, together, are the answer from the formerly blind man when it became obvious that the Jews were going to badger him until he agreed with their politically correct lies. Instead of submitting the formerly blind man fought back with the truth, as we see in his answer.

It should be obvious that he does not expect these Jews to become disciples of Jesus. However, when they deny that they have to explain their badgering him, which they can not do unless they admit that they want him to lie.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please see the note for 1Peter 2:15 about the phrase will of God.

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C9-S35. (Verse 28) The Jews claim a non-obvious lie.

First Step: How the Jews reacted.

Then they reviled him,
and said,
Thou art his disciple;

Second Step: the lie they claimed.

but we are Moses' disciples.

This sentence starts with the word then ('after what just happened'). This is their response to the formerly blind man refusing to be a submissive Jew, like his parents. Here we see that they started by reviling him and 9:34 tells us And they cast him out. That means that he could no longer participate in the religion of the Jews, which they claimed was what provided eternal salvation. After they cast him out, Jesus found him and offered everlasting life. We see from this that we must be willing to lose our religion in order to receive true everlasting life.

In our First Step we see that they said, Thou art his disciple as part of their reviling him. 2Timothy 3:12 says Yea, and all that will live godly in Christ Jesus shall suffer persecution. Therefore, their accusation would become true for this man who was blind, physically, but no longer was. In addition, we see the difference in eternal judgment received by him and by these Jews in 9:39-41.

In the Second Step we see the Jews making an untrue claim. Back in Chapter 8 they tried claiming that they were Abraham's children and Jesus corrected them as we read in 8:39. In addition, Jesus dealt with these Jews concerning their claim to be disciples of Moses several times as reported by the Gospels. In particular, John 5 and John 7 record some of those events. In each recorded instance Jesus proved that they were not disciples of Moses because they refused to obey the Mosaic Law as it was written.

Please see the note for Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver', his name is often used to signify the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Joh 9:34; 7:47-52; Isa 51:7; Mt 5:11; 27:39; 1Co 4:12; 6:10; 1Pe 2:23
but. Joh 5:45-47; 7:19; Ac 6:11-14; Ro 2:17
General references. exp: 1Co 10:2.'.

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C9-S36. (Verse 29) The Jews gave a half-truth lie.

Equivalent Section: Truth they claimed.

We know that God spake unto Moses:

Equivalent Section: Truth they denied.

as for this fellow,
we know not from whence he is.

As shown in the titles of the sentence outline, above, the Jews were claiming another half-truth. In the answer from the formerly blind man, in the next few sentences, shows that he called them on their lie. Either they were not the experts on all things Godly, as they claimed, or they knew, but refused to acknowledge, that Jesus came from God. 1John 5:1 makes the true doctrine very clear when it says: Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. That epistle goes on and makes it clear that people who take the position of these Jews are lost. The last sentence in this chapter also makes that point.

Please see the note for Hebrews 3:1 about Moses. Since Moses is identified as: 'the law-giver', his name is often used to signify the Mosaic Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'know. Joh 1:17; Nu 12:2-7; 16:28; De 34:10; Ps 103:7; 105:26; 106:16; Mal 4:4; Ac 7:35; 26:22; Heb 3:2-5
as for. Joh 9:16,24; 1Ki 22:27; 2Ki 9:11; Mt 12:24; 26:61; Lu 23:2; Ac 22:22
we know not. Joh 7:27,41-42; 8:14; Ps 22:6; Isa 53:2-3
General references. exp: 1Co 10:2.'.

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C9-S37. (Verse 30) The man called the Jews on their lie.

The man answered and said unto them,
Why herein is a marvellous thing,
that ye know not from whence he is,
and yet he hath opened mine eyes.

This sentence is still part of the answer from the formerly blind man when the Jews reviled him and claimed a half-truth lie. This answer is in C9-S37 through C9-S40. Instead of bluntly calling them liars, the formerly blind man did so indirectly. They could still admit their error at this point, and lose some respect, but they would not lose everything. However, as with most people who claim authority which they really don't have, they refused to give up the lie and attacked the formerly blind man instead.

Please notice the use of the word ye ('each and every one of you personally'). Many people make the mistake of thinking they can hide in the group. However, when it comes to the things of God, we each will personally answer for what we do. Thus, the formerly blind man addressed the group and yet made personal accusations.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. '.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'herein. Joh 3:10; 12:37; Isa 29:14; Mr 6:6
and yet. Ps 119:18; Isa 29:18; 35:5; Mt 11:5; Lu 7:22; 2Co 4:6'.

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C9-S38. (Verse 31) The man used the doctrine of the Jews against them.

Equivalent Section: Doctrine from the Jews.

Now we know that God heareth not sinners:

Equivalent Section: Only conclusion from their own doctrine.

but if any man be a worshiper of God,
and doeth his will,
him he heareth.

This sentence is still part of the answer from the formerly blind man when the Jews reviled him and claimed a half-truth lie. This answer is in C9-S37 through C9-S40.

We need to be careful about declaring everything said in the Bible as a basis for doctrine. Only the word of the Lord is always a basis for doctrine. However, the word of God truthfully records the lies of devils and men and the errors of men in addition to the word of the Lord. Therefore, we must consider who is speaking before we taker their word as a basis for doctrine.

When the formerly blind man says Now we know that God heareth not sinners, he is stating accepted Jewish doctrine. However, we do know that God does hear sinners ('lost people') when they pray a true prayer of repentance. (Otherwise no one could get saved.) We also know that, at times, God chooses to hear sinners, but He does so for His own reasons. Therefore, this statement is generally true but is not always true.

The Second Equivalent Section is true if we use the Biblical definitions of words like worshipper. Unfortunately, many religions distort things like how to do true worship. People who follow the religion, and do not worship. as God demands, then look at something like this Second Equivalent Section and declare the word of God as unreliable. The word of God is reliable, they just failed to meet God's requirements when they thought that they did so when they did what their religion told them to do.

The other thing to pay attention to in our sentence is the words which end in th (heareth and doeth). These are life-style words with the person 'keeping on keeping on doing the action verb'. Thus, the true interpretation of the Second Equivalent Section is: 'If any man worship God in the way that God demands, and his life-style is doing God's will constantly, then God hears his prayer'. We, of course, see the truth of this statement in the life of Jesus as it is reported to us by the Gospels. We also see this truth said in the Bible in Proverbs 15:29 and James 5:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we know. Job 27:8-9; 35:12; 42:8; Ps 18:41; 34:15; 66:18-20; Pr 1:28-29; 15:29; 21:13; 28:9; Isa 1:15; 58:9; Jer 11:11; 14:12; Eze 8:18; Mic 3:4; Zec 7:13
if any. Ps 34:15; Pr 15:29
and doeth. Joh 4:34; 7:17; 15:16; Ps 40:8; 143:10; Heb 10:7; 1Jo 3:21-22
him. Joh 11:41-42; Ge 18:23-33; 19:29; 20:7; 1Ki 17:20-22; 18:36-38; 2Ch 32:20-21; Ps 99:6; 106:23; Jer 15:1; Jas 5:15-18'.

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C9-S39. (Verse 32) An undeniable fact.
Since the world began was it not heard that any man opened the eyes of one that was born blind.

This sentence is still part of the answer from the formerly blind man when the Jews reviled him and claimed a half-truth lie. This answer is in C9-S37 through C9-S40.

Here the formerly blind man states an undeniable fact. What Jesus had done could not be done by human power or someone else would have done it. Also, the miracle does not match the character of devils. That only leaves God as the true source of the miracle. According to Jewish doctrine, that made Jesus at least a prophet and a spokesman for God. These Jews were trying to ignore and deny this fact, and demand that the formerly blind man do the same, but he could not deny the truth of what happened to him.

We see the same thing happen today. However, a personal testimony is so effective because the religious people only expose themselves as liars and servants of Satan when they try to deny undeniable facts. This is also why God wants His people to live a life of true faith. That way, God can do miracles in and through their personal lives and the religious world can not deny God's work without exposing their own true nature.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Since. It is worthy of remark, that, from the foundation of the world, no person born blind had been restored to sight, even by surgical operation, till about the year 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man fourteen years of age, restored them to perfect vision. This was the effect of well-directed surgery; that performed by Christ was wholly a miracle, effected by the power of God. The simple means employed could have had no effect in this case, and were merely employed as symbols.
the world. Job 20:4; Isa 64:4; Lu 1:70; Re 16:18'.

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C9-S40. (Verse 33) Proof of the doctrinal error from the Jews.

If this man were not of God,
he could do nothing.

This sentence is still part of the answer from the formerly blind man when the Jews reviled him and claimed a half-truth lie. This answer is in C9-S37 through C9-S40.

Once more the formerly blind man combined the doctrine taught by these Jews with an undeniable fact, in the prior sentence, to produce an undisputable proof of the doctrinal error which the Jews were insisting that people accept and proclaim. Notice that in their response, in the next sentence, they do not answer this proof but attack the man with a character assassination. When you see a leader acting this way you can be sure that he is trying to distract everyone from his own error.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Joh 9:16; 3:2; Ac 5:38-39'.

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C9-S41. (Verse 34) Character assimilation rather than answer truth.

They answered and said unto him,
Thou wast altogether born in sins,
and dost thou teach us?

Our sentence starts with They answered, which makes this the response from the Jews to what the formerly blind man said in C9-S37 through C9-S40. As mentioned in the note above, the formerly blind man combined the doctrine taught by these Jews with an undeniable fact to produce an undisputable proof of the doctrinal error which the Jews were insisting that people accept and proclaim. Now, in our current sentence, they do not answer this proof but their response is an attack the man with a character assassination.

Once more we see the Jews using their favorite tactic of a half-truth. Yes, it was true that the formerly blind man was personally (thou) altogether born in sins. However, so were these Jews. Yet their question of; dost thou teach us? implies that they were not and that the Jews were claiming greater spiritual position before God. This attitude is a danger to all preachers. The currently preached doctrine of 'Lift up the man and the ministry' fills preachers with pride, and causes God to resist them (James 4:6 and 1Peter 5:5).

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wast. Joh 9:2; 8:41; Job 14:4; 15:14-16; 25:4; Ps 51:5; Ga 2:15; Eph 2:3
and dost. Joh 9:40; 7:48-49; Ge 19:9; Ex 2:14; 2Ch 25:16; Pr 9:7-8; 26:12; 29:1; Isa 65:5; Lu 11:45; 14:11; 18:10-14,17; 1Pe 5:5
General references. exp: Joh 7:49'.

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C9-S42. (Verse 34) Persecution for standing for truth.
And they cast him out.

The Jews cast him out...of the synagogue like the parents were afraid would happen to them back in C9-S27. Where the parents were cowards and missed out on the blessings of God, this man stood for truth and, in the sentences following this one, we read that he received the blessings from God even everlasting life. Here we see the doctrine that God blesses those people with enough courage to stand for the truth.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And they. Joh 9:22; 6:37; Pr 22:10; Isa 66:5; Lu 6:22; 3Jo 1:9; Re 13:17
cast him out. or, excommunicated him. Mt 18:17-18; 1Co 5:4-5,13
General references. exp: Joh 7:49'.

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C9-S43. (Verse 35) Jesus saves those who strand for truth.

First Step: Jesus heard.

Jesus heard that they had cast him out;

Second Step: Jesus reacted.

and when he had found him,
he said unto him,
Dost thou believe on the Son of God?

Here we see an example of truth. We do not seek God but God finds us when we show some indication that we will accept the truth. His parents were not saved and the Jews were condemned, but he was saved because he was willing to suffer loss in order to stand for the truth. In our First Step, we see that Jesus heard that he suffered loss in order to stand for the truth. In our Second Step we see Jesus starting His presentation of the Gospel. No, it is not the steps that people tell you to take today but it produced the correct results, which is all that matters.

In this sentence we see Jesus use the title Son of God to make it absolutely clear that He was not talking about someone who was 'just another human man'. He was not talking about someone who was a prophet but wanted the formerly blind man to know that He was talking about 'God in human flesh', which was the prophesied Messiah. We are to not put our belief and faith in anything less.

In addition, to that truth, Please notice the word Dost. Jesus was asking him if he had committed to a life-style of belief on the Son of God. Once more we see that true salvation is not given for a one-time religious act but requires a commitment to a life-style of belief and faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and when. Joh 5:14; Ps 27:10; Ro 10:20
Dost. Joh 1:49-50; 3:15-18,36; 6:69; 11:27; 20:28,31; Ac 8:37; 9:20; 1Jo 4:15; 5:5,10,13,20
the Son. Joh 1:18,34; 10:36; Ps 2:7,12; Mt 14:33; 16:16; Mr 1:1; Ro 1:4; Heb 1:2-9; 1Jo 5:13 exp: Ga 2:20.'.

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C9-S44. (Verse 36) The man expressed willingness to obey.

He answered and said,
Who is he,
Lord,
that I might believe on him?

Our sentence starts with He answered which means that this sentence is the answer to the question in the prior sentence. Where the Jewish leaders refused to show Jesus any respect, this formerly blind man showed great respect and a willingness to obey by calling Jesus Lord. Not only was he willing to do so, but the next few sentences tell us that He did treat Jesus with all due respect and obedience.

One of the problems in the church today is caused by many people who are not sure of their eternal security. Most were told to 'Ask Jesus to save them', which is not Biblical. God judges the heart. Those who, in their heart, believed, like this man, that Jesus was Lord and God would have been truly Biblically saved. However, those who, in their heart, believed that Jesus was 'just a man whom they could disrespect and disobey' would not have been truly Biblically saved and God's Holy Spirit would continue to give them doubts until they got right or God gave up on them.

Notice that this formerly blind man said that I might believe on him when he asked Who is he, Lord? This is a totally different attitude than we saw from the Jews in this chapter. This difference in the heart attitude is what made the true difference in what each received from God.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Joh 1:38; Pr 30:3-4; Song 5:9; Mt 11:3'.

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C9-S45. (Verse 37) The truth required for salvation.

And Jesus said unto him,
Thou hast both seen him,
and it is he that talketh with thee.

Here we see a very clear statement. Jesus first verified the state of his heart. But, after making sure that his heart was with the right attitude, He made the requirement for salvation very simple and clear. As we see in the next two sentences, this man was saved.

In addition, to the literal interpretation, we also have a symbolic meaning which fits within this chapter. Back in 9:5 Jesus said As long as I am in the world, I am the light of the world. We also have all that this chapter says about blindness and seeing with the symbolic application to spiritual knowledge and understanding. Therefore, when Jesus said Thou hast seen him, we can apply the symbolic meaning to: 'you personally spiritually know that Jesus is more than just a man'. When we look at the next two sentences we also see the validity of this symbolic application.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Joh 4:26; 7:17; 14:21-23; Ps 25:8-9,14; Mt 11:25; 13:11-12; Ac 10:31-33'.

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C9-S46. (Verse 38) Salvation received.

And he said,
Lord,
I believe.

Here is a simple declaration of saving belief. Please note that it is directed to the role of Lord, like every Biblical reference which promises salvation also does.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Joh 20:28; Ps 2:12; 45:11; Mt 14:33; 28:9,17; Lu 24:52; Re 5:9-14
General references. exp: Lu 17:15.'.

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C9-S47. (Verse 38) Evidence of true salvation.
And he worshipped him.

All who are truly Biblically saved will also do this.

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C9-S48. (Verse 39) Jesus states one reason why He came to this world.

First Step: Condemn the religious bigot.

And Jesus said,
For judgment I am come into this world,
that they which see not might see;

Step: Save the humble.

and that they which see might be made blind.

Please also see 1Corinthians 1:18 which gives us another way that this doctrine is stated. In addition, Please see the Study called Fear the Lord. The judgment of our sentence comes upon those people who refuse to truly fear the Lord.

Please also see Luke 13:2-5 which also deals with judgment and the requirement for repentance. In addition, Luke 13:25-30 says the same doctrine as we see in this sentence through the end of the chapter.

It is interesting that our sentence starts with the word And. Without that word, this sentence would seem to stand apart from the context. However, we see that Jesus added this revelation to the formerly blind man's worship. Quite often God will only give us further revelation only after we truly worship. Him.

Next we need to look at Jesus saying For judgment I am come into this world. As pointed out in the note for this sentence, within the Lord Jesus Christ Study, judgment can result in condemnation or in justification. In the prior few sentences we saw the formerly blind man receive justification. In the next couple of sentences we see the Jews receive condemnation. So, this sentence is right in the middle of related context even though it could stand alone and still convey truth.

Next we must consider the phrases about sight and blindness and how they match the theme of this chapter and how many times that forms of these two words have occurred within our chapter.

Finally we need to look at the symbolism of this sentence. While Jesus did give physical sight to this man, He did not cause anyone to go physically blind. However, He did give spiritual sight to this formerly blind man and did increase the spiritual understanding of the disciples and did make it so that the Jews became spiritually blind so that they never received salvation. Therefore, while this sentence does not apply to the physical reality, it does apply to the spiritual reality. This sentence also shows that it is doctrinal error to think that God will always give someone another chance to get saved.

Please see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:1-LJC about the word judge. The functional definition is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Joh 4:26; 7:17; 14:21-23; Ps 25:8-9,14; Mt 11:25; 13:11-12; Ac 10:31-33'.

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C9-S49. (Verse 40) The reaction from the Pharisees.

And some of the Pharisees which were with him heard these words,
and said unto him,
Are we blind also?

Please notice that our sentence says: some of the Pharisees which were with him. John started this chapter using the word Pharisee but then switched to the word Jews until this sentence. Within this chapter, the word Jews is used to include more than the Pharisee but those Jews were led by the Pharisee. When we consider the attitude shown by the Pharisees. and Jews throughout this chapter, we can only conclude that the Pharisees which were with him were there to try and cause trouble. They were the hecklers, which explains the answer that Jesus gives to them in the next sentence.

Our sentence starts with the word And, which means it was added to the prior sentence. The Pharisees which were with him asked this question in response to the statement in the prior sentence but probably not with an immediate response because John did not start the sentence with a word like then. They probably thought about His statement before responding. We can also see this because all throughout the chapter, and this Gospel account to this point, most of the Pharisees looked at things from a physical point of view and refused to understand the spiritual point of view. However, it is highly doubtful that they were physically blind for several reasons including their having to ask this question. So, like on a few other occasions, we see the Pharisees actually understanding something from a spiritual point of view. Unfortunately, it is too little and too late to do them any good. I write this with consideration of the answer from Jesus in the next sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Are. Joh 9:34; 7:47-52; Mt 15:12-14; 23:16-28; Lu 11:39-54; Ro 2:19-22; Re 3:17
General references. exp: Pr 16:25; Mt 13:13; Lu 11:35; Joh 7:49.'.

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C9-S50. (Verse 41) Jesus condemns eternally the Pharisees.

Equivalent Section: Explanation of judgment.

Jesus said unto them,
If ye were blind,
ye should have no sin:

Equivalent Section: Eternal judgment given

First Step: Evidence for judgment.

but now ye say,
We see;

Second Step: Judgment pronounced.

therefore your sin remaineth.

Please notice the last word of remaineth. This means that their sin 'keeps on keeping on remaining'. Jesus announced a never-ending sin, which means they went to Hell and the lake of fire with no further chance of salvation. Despite popular doctrinal error, God does not give people unlimited chances for salvation.

We see that Jesus announced this condemnation because ye say, We see. That is: 'each and every one of them personally claimed that the Pharisees understood spiritual matters when they didn't understand'. They taught doctrinal error and tried to keep people from hearing God's truth. This is probably the basis for Paul's instructions in Galatians 1:8-9.

Our First Equivalent Section says If ye were blind when, in fact, they were spiritually blind but refused to acknowledge it. Many places in the New Testament we see where our Lord Jesus Christ wanted to bless people but had to curse them because they refused to acknowledge their need to truly Biblically repent.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; To be left after a part or others have past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Joh 15:22-24; Pr 26:12; Isa 5:21; Jer 2:35; Lu 12:47; 18:14; Heb 10:26; 1Jo 1:8-10 exp: Mt 6:23.
General references. exp: Mt 13:13; Lu 11:35; Jas 4:17.'.

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John Chapter 10

The Good Shepherd

Links to sentences in this chapter:

C10-S1 (Verse 1), C10-S2 (Verse 2), C10-S3 (Verse 3), C10-S4 (Verse 4), C10-S5 (Verse 5), C10-S6 (Verse 6), C10-S7 (Verse 7), C10-S8 (Verse 8), C10-S9 (Verse 9), C10-S10 (Verse 10), C10-S11 (Verse 11), C10-S12 (Verse 12), C10-S13 (Verse 13), C10-S14 (Verse 14), C10-S15 (Verse 15), C10-S16 (Verse 16), C10-S17 (Verse 17), C10-S18 (Verse 18), C10-S19 (Verse 18), C10-S20 (Verse 18), C10-S21 (Verse 19), C10-S22 (Verse 20), C10-S23 (Verse 21), C10-S24 (Verse 21), C10-S25 (Verse 22), C10-S26 (Verse 23), C10-S27 (Verse 24), C10-S28 (Verse 24), C10-S29 (Verse 25), C10-S30 (Verse 26), C10-S31 (Verse 27-28), C10-S32 (Verse 29), C10-S33 (Verse 30), C10-S34 (Verse 31), C10-S35 (Verse 32), C10-S36 (Verse 33), C10-S37 (Verse 34), C10-S38 (Verse 35-36), C10-S39 (Verse 37), C10-S40 (Verse 38), C10-S41 (Verse 39-40), C10-S42 (Verse 41), C10-S43 (Verse 42)'.

Chapter Outline

Please also see the Message called Dealing With Doctrinal Error.

This chapter could also be titled 'A true relationship with Jesus Christ'. The over-all description of this relationship tells us that He is the good shepherd and the saved are His sheep. (Please see further in this note for the importance of the word sheep within this chapter.) With this in mind, it should be understood that our chapter is telling us the elements of a true relationship between God and His people. In addition, to describing the overall relationship, our chapter tells us the characteristics of several of the true elements, of a true relationship with God. Our chapter does not describe everything involved in false relationship with God, but it does tell us the characteristics of false elements so that we can remove those elements from our life. Therefore, we are expected to examine our own personal relationship with God and increase the good characteristics of the true elements and eliminate any false elements that may be in our personal relationship with God. With this in mind, below is a small table which identifies the various elements and where this chapter tells us about them.

way: in 10:1 through 10:2
voice: in 10:4 through 10:5
preacher: in 10:7 through 10:8
protection: in 10:11 through 10:13
way to judge: in 10:19 through 10:21
witness: in 10:21 through 10:22
sheep: in 10:26 through 10:29
belief: in 10:34 through 10:38

A major part of this true relationship is the fact that it is 'an ongoing personal relationship which causes the saved person to mature spiritually'. We see this said, symbolically, in our chapter in the parable of 10:1 through 10:5 and in the explanation of that parable in 10:7 through 10:18. (All of the rest of this chapter is dealing with the reaction to this parable and the explanation. In addition, we see the difference between lost religious people and the many (who) believed on Jesus within this chapter and the distinction is made based upon their true belief which is revealed by their reaction to the truth of this chapter.) In addition, we see the truth about the true Biblical relationship said literally in 10:9, where shall go in and out, and find pasture is added to he shall be saved. (The word shall is defined as: 'absolutely, positively will happen'.) The actions of a saved person, found in this verse, are not optional but are 'absolutely, positively required' of all truly Biblically saved people. Further, we also see this truth literally said in 10:10, where we read I (Jesus Christ) am come that they might have life, and that they might have it more abundantly. The phrase have it more abundantly is added (and) to the phrase that they might have life. Thus, the life...more abundantly is added (and) after receiving initial salvation (that they might have life).

The false relationship, which comes from doctrinal error taught by religion, claims that everything in this relationship is received when we make our initial profession. Yes, there is a lot of doctrinal error taught about how to receive salvation but this chapter is dealing with the main doctrinal error which is taught about our relationship which we have after our initial profession of salvation. True Biblical salvation is 'God's life in us'. All forms of life grow or the life dies. All forms of life change the environment where it is introduced. The simplest example of that is when a family brings home their first baby. This universal example is also true about people receiving God's life in them. True Biblical salvation changes the person who receives it and all who claim otherwise are deceived and / or liars.

Our chapter tells us how to tell if we have true Biblical salvation by having the true elements of a godly relationship. If we do not have these elements, but claim that we are truly Biblically saved, then we just recently received salvation and have not yet had enough time to mature spiritually, or we have been deceived and are a twofold...child of hell (Matthew 23:15).

This chapter starts with the lesson, from Jesus, on the good shepherd and the sheepfold, which leads to His lesson on being the door and His having other sheep. He also declared His upcoming death when he said I lay down my life, that I might take it again. This, of course, led to another division among the Jews with some declaring about Jesus: He hath a devil, and is mad; why hear ye him? However, Jesus answered with If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Our chapter ends with: As many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. And many believed on him there.

Hidden within this chapter is a truth that some people find and some people miss. Forms of the word sheep occur 17 times in 13 verses, making it one of the most, if not the most, important subject of this chapter. In this chapter Jesus says: My sheep hear my voice, and I know them, and they follow me. He also says: But ye believe not, because ye are not of my sheep, as I said unto you. Thus, we have a clear way to separate true believers from false professors. Simply put: 'true believers hear (listen and obey) the true words of Jesus, which come from what is literally written in the Bible, even when it goes against what they believed before hearing the words of Jesus. However, false professors stick with their prior religious beliefs. This difference is a life-style difference and not short-term difference because liars can act right for a short term and true believers can continue in sin for a short-term. However, time will tell the true difference'.

In this chapter we see the false professors, lead by the religious leaders, attack Jesus and His message. At the end of the chapter we see Jesus going to stay among people who were receptive to His message. Our chapter identifies this place as: beyond Jordan into the place where John at first baptized (10:39-40). The people there were receptive to Jesus and His message, because they first accepted the message from John the Baptist. Please see the Doctrinal Study called John the Baptist for more details about John the Baptist, that is included in this chapter. That Study has links to where other Gospel accounts deal with him and his message. Every reference to him, that is in the Bible, is in that Study and presented by Bible book and presented sequentially.

C10-S1: The start of a lesson on the true shepherd.
C10-S2: Someone who is not the true shepherd.
C10-S3: The actions of The good shepherd.
C10-S4: The relationship of the good shepherd with his sheep.
C10-S5: The relationship of sheep with strangers.
C10-S6: The people did not understand the parable.
C10-S7: Jesus starts to explain the parable.
C10-S8: The difference between the good shepherd and others.
C10-S9: Explanation of the door.
C10-S10: The difference in purpose.
C10-S11: How to identify the good shepherd.
C10-S12: How the hireling responds to danger.
C10-S13: Why the hireling responds this way.
C10-S14: The difference of the good shepherd.
C10-S15: The application of a spiritual truth.
C10-S16: Announcing the existence of the other sheep.
C10-S17: Why the Father loves Jesus.
C10-S18: Jesus will die willingly.
C10-S19: Jesus declares His power over life and death.
C10-S20: How Jesus has this power.
C10-S21: The reaction of the Jews.
C10-S22: The protest from some Jews.
C10-S23: The disagreeing opinion.
C10-S24: A challenging question.
C10-S25: Where and when this account happened.
C10-S26: Where Jesus went next.
C10-S27: A dishonest question.
C10-S28: A demand that Jesus do what He had already done.
C10-S29: Evidence of their lie.
C10-S30: Why they refused to believe the truth.
C10-S31: The difference in true sheep.
C10-S32: God the Father acted.
C10-S33: Jesus declares His divinity.
C10-S34: The people reacted to the declaration by Jesus.
C10-S35: The response from Jesus.
C10-S36: The wrong religious reasoning of the Jews.
C10-S37: Reference to scripture.
C10-S38: Reasoning based on scripture.
C10-S39: Right reasoning.
C10-S40: Trust God given evidence.
C10-S41: Wrong reaction by Jews.
C10-S42: Many Jews reacted differently.
C10-S43: Many Jews were saved.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-18. Christ is the door, and the good shepherd.
19-22. Divers opinions of him.
23-30. He proves by his works that he is Christ the Son of God;
31-38. escapes the Jews;
39-42. and goes again beyond Jordan, where many believe on him.'.

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C10-S1. (Verse 1) The start of a lesson on the true shepherd.

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.

Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels.

This is the first sentence of this chapter an it starts with the word verily, which means that this is something that Jesus really, really wants us to understand. In addition, since the word verily occurs twice, it is something that all saved people are required to understand. Further, since our second sentence starts with the word But, it is connected to this sentence and included in what we need to understand. Going on, the third sentence starts with To him and is referencing the person who is the subject of the second sentence. Therefore, the third sentence is also connected to this first sentence. Then, the next two sentences start with the word And, which adds them into this set of statements. Therefore, all five of the first sentences within this chapter must be considered together as a unit in order to keep things within context.

Our sixth sentence tells us that the people understood not what things they were which he spake unto them. Therefore we have an explanation from Jesus in 10:7 through 10:18 with the rest of the chapter telling us the reaction of the Jews to these truths. With this in mind, Please consider all related sentences, with their attached notes, in order to keep things within the context that God requires us to consider.

Our sentence starts this parable, and the chapter, by telling us about people who are a thief and a robber. The thief takes what does not belong to him while the robber does the same, often with violence, and in violation of the law. Our sentence adds (and) the word robber to the word thief, thereby making the distinction between the two words. If someone steals from a family member or friend, they are a thief. However, unless that family member or friend charges them in the court of law, they are not necessarily a robber. A robber may use violence, or the threat of violence, but he is not truly a robber until he is convicted in a court of law. Part of the reason that Jesus includes the word robber, in our sentence, is to let us know that these people will suffer the full punishment of God's court and law. In addition, all that follow them will likewise suffer the same. Galatians 1:8-9 tells us that such people are to be accursed. The reason for this is because 10:10 tells us the thief cometh not, but for to steal, and to kill, and to destroy. This is the spirit of Satan and these people are the ministers of Satan.

Please see the note for Romans C15S21 about the word verily. Webster's 1828 dictionary defines this word as: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence'. When we see this word used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Please also see the note for John 12:24 for links to every place where we find the phrase of: Verily, verily. It is only found in this Gospel. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every one of these sayings is a precept.

Please see the note for John 10:8 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. The Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'. The functional definition, especially in this chapter, is: 'the proper and legal way to enter a structure'. Our sentence says: He that entereth not by the door, which means that it is identifying someone who does not use 'the proper and legal way to enter a structure'. This, of course, matches with the rest of the sentence and is contrasted with the identification which we find in the next sentence. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

Please see the note for John 5:2 about the word sheep. The functional definition is: 'Identified a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'. Please also see the note for 1Peter 2:25 about the word shepherd.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has titles of door and shepherd.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

Please see the note for Philippians 2:5-8 about the word rob / robbery. Webster's 1828 dictionary defines this word as: 'In law, the forcible and felonious taking from the person of another any money or goods, putting him in fear, that is, by violence or by menaces of death or personal injury. Robbery differs from theft, as it is a violent felonious taking from the person or presence of another; whereas theft is a felonious taking of goods privately from the person, dwelling, etc. of another. These words should not be confounded. 2. A plundering; a pillaging; a taking away by violence, wrong or oppression'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Joh 3:3 exp: Mt 5:18; Joh 1:51.
He. Joh 10:9; Jer 14:15; 23:16-17,21,32; 28:15-17; 29:31-32; Eze 13:2-6; Mt 7:15; 23:16-28; Ro 10:15; Eph 4:8-12; Heb 5:4; 1Pe 1:10; 2Pe 2:1; 1Jo 4:1
the same. Joh 10:8,10; Isa 56:10-12; Eze 34:2-5; Zec 11:4-5,16-17; Ro 16:18; 2Co 11:13-15; Tit 1:11; 2Pe 2:3,14-19'.

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C10-S2. (Verse 2) Someone who is not the true shepherd.
But he that entereth in by the door is the shepherd of the sheep.

In 10:1 through 10:5 we have a parable from Jesus which tells us about the ongoing personal relationship that the truly Biblically saved have with God. Our sixth sentence tells us that the people understood not what things they were which he spake unto them. Therefore we have an explanation from Jesus in 10:7 through 10:18 with the rest of the chapter telling us the reaction of the Jews to these truths. Starting in 10:24 we have the final discussion of this chapter between Jesus and the non-believing Jews. They accuse Him of not telling them what He had told them and when He tells them again, and plainly, they tried to kill Him. Jesus made it clear that He was their Messiah / Christ and they still ignored all of the evidence backing His claim and rejected the truth. With this in mind, Please consider all related sentences, with their attached notes, in order to keep things within the context that God requires us to consider.

Our sentence starts with the word But, which connects it to the subject of the prior sentence while going in a different direction. This sentence contrasts the shepherd of the sheep to the thieves and robbers of the prior sentence. The thief takes what does not belong to him while the robber does the same, often with violence, and in violation of the law. (Please see the prior note about the distinction.) Jesus, as the shepherd of the sheep, takes only what belongs to Him and always obeys the law. (We see this with the meaning of the word door, as explained below.) In addition, 10:10 tells us The thief cometh not, but for to steal, and to kill, and to destroy and that sentence goes on to provide the contrasting opposite motivation of Jesus when it says: I am come that they might have life, and that they might have it more abundantly. In addition, John 12:6 calls Judas Iscariot a thief when he lied and claimed to care for the poor but was really complaining because he wasn't given control of the money. In contrast, Jesus never lies even by omission nor by misdirection.

In addition, to being contrasted to the thieves and robbers of the prior sentence, the shepherd of the sheep is also called the good shepherd in 10:11; 10:12; 10:14 and 10:16. Our chapter contrasts Him to an hireling, which, symbolically, represents the preacher or other religious person. While many such people might object to this, it is what our chapter says. In particular, our chapter says that the good shepherd giveth his life for the sheep. Religious people rarely are willing to die for their followers. Even when that is true, such people did not leave all of the riches and glory of heaven, like Jesus did, nor do they literally go to Hell to pay for the sins of others, like Jesus did. Therefore, no religious person can pay a price like Jesus did and no religious person can compare to the good shepherd.

Continuing with the comparison which is in our chapter, we see that the good shepherd has other sheep...which are not of this fold (10:16). Where religion excludes people who are different, God extends His love and offer of salvation to everyone regardless of who they are or what human traits they may have or may lack.

In addition, to telling us about the shepherd of the sheep, our sentence tells us that he...entereth in by the door. The th, in the word entereth, means: 'He keeps on keeping on entering this way'. The door is 'the proper and legal way to enter a structure'. Jesus is always proper and legal, as opposed to a thief or a robber. With that said, Please see the note for 10:7 about the word door and how the usage in this sentence is similar but also different from the usage later in this chapter. We have only one definition of this word but two different applications within our chapter.

Please see the note for John 10:8 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. The Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'. Within our Gospel we find this word used for the symbolic application of a 'proper and legal way to go from one place to another'. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is shepherd.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Joh 10:7,9; Ac 20:28; 1Ti 3:2-7; 4:14; Tit 1:5; Re 1:20; 2:1
the shepherd. Joh 10:11-12,14; Ps 23:1; 80:1; Ec 12:11; Isa 40:11; 63:11; Eze 34:23; Mic 5:5; Zec 11:3,5,8; 13:7; Heb 13:20; 1Pe 2:25; 5:4'.

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C10-S3. (Verse 3) The actions of The good shepherd.

Equivalent Section: the good shepherd has the right power and authority.

To him the porter openeth;
and the sheep hear his voice:

Equivalent Section: The good shepherd leads his sheep.

and he calleth his own sheep by name,
and leadeth them out.

Our sentence starts with the phrase To him, which references the shepherd of the sheep within the prior sentence. That, as noted in the note above, is a symbolic reference to our Lord Jesus Christ. The porter in this sentence, as noted in the word definitions below, is a symbolic reference to God's Holy Ghost. This sentence, and the next two sentences, as well as the explanation from Jesus. in 10:7 through 10:18, is what lets us know that He is speaking about our 'ongoing personal relationship with God through Jesus Christ which happens after our initial profession of salvation.'

In our First Equivalent Section we see that God's Holy Ghost (the porter) openeth the heart of the saved person so that they can hear his (our Lord Jesus Christ's) voice. The word openeth is defined as: 'keeps on keeping on opening', which lets us know that this is part of our 'ongoing personal relationship with God through Jesus Christ which happens after our initial profession of salvation'.

Next, in the First Equivalent Section says that the truly saved person hears his voice and not that of a devil nor that of some religious person. Our First Equivalent Section also does not allow a person not hearing his voice. Therefore, this is not talking about a newly saved person who might not recognize his voice when they hear it.

With that in mind, the next thing which we need to consider is what is involved when the saved hear his voice. Our parable presents the saved as sheep. Sheep are dumb animals yet all animals and suckling babes know the voice of the one who loves them. They associate that voice with protection, provision and love. The voice is not just the words but conveys emotions and other identifying traits.

John 10:3 says: the sheep hear his voice. Sheep are dumb animals yet all animals and suckling babes know the voice of the one who loves them. They associate that voice with protection, provision and love. The voice is not just the words but conveys emotions and other identifying traits.

John 10:4 says: and the sheep follow him: for they know his voice. Someone who refuses to follow. Jesus is testifying that they do not know the voice or they are asking God to remove His protection and provision and love.

John 10:5 says: And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. The Biblical definition of a stranger is: 'someone living in the country who is not a citizen'. There are people in our churches who claim to be part of God's people but are liars. They are not God's people but are part of our churches. In addition, Ephesians 4:12-15 says that God gave pastors and teachers to some churches For the perfecting of the saints...Till we all come...unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine...But...may grow up into him in all things, which is the head, even Christ. People who truly know the voice. of Christ refuse to follow the voice of a stranger. but will flee from it because that voice does not accomplish the purpose, of spiritual maturing, given in Ephesians. However, recognizing the true voice requires receiving spiritual maturity (the perfecting of the saints) before we can tell the difference between the voice of Christ and the voice of a stranger.

This parable, in the Gospel of John, is speaking about how Jesus Christ brings spiritual maturity to saved people after their initial profession. This is why I pointed out the phrase I am come that they might have life, and that they might have it more abundantly in John 10:10. The ability to separate the true voice of Christ from the voice of a stranger requires spiritual maturity, which is part of what Jesus says that he provides.

Continuing with our sentence analysis, we see that the Second Equivalent Section tells us that he (Jesus Christ) calleth his own sheep by name. This certainly speaks about an 'ongoing personal relationship', especially when we realize that the word calleth means that He 'keeps on keeping on calling them by name'. Not only does this show us individual and personal care but it shows us that He gives different instructions to different people. Of course, this fits with God giving different people different spiritual gifts and with the truth that there are certain things, such as laws, which apply to all even while there is an 'ongoing personal relationship'.

Please note the phrase his own sheep. This 'ongoing personal relationship' is not given to the unsaved people. Thus, our parable, in the first 5 sentences, is exclusive to the saved people.

The second phrase, of our Second Equivalent Section, says and leadeth them out. The and means that the leading is added to the calling by name. Until someone is spiritually mature enough to recognize the call from Jesus Christ, He does not lead them but only instructs them through the (spiritual mother) church. (Please see the Test of Spiritual maturity.) In addition, the leading is personal, because it is added to the calleth his own sheep by name, and it is ongoing because of the th in the word leadeth. Thus, we see that this also is part of our 'ongoing personal relationship'.

The next thing to notice is the meaning of the word leadeth. This means that He always goes there first. He does not ask His people to do something that He has not already done. Further, since He has already done the task successfully, he shows His people how to do things successfully. He does not ask us to figure out how to do something on our own but uses God's Holy Spirit to guide us through God's word to the answers which we need.

The final thing to notice is that Jesus Christ leadeth them out. God saved us and left us here after our initial salvation for our own perfecting, as we already saw with the reference to Ephesians 4:12-15. Certain things can only be learned by experience. That is why Jesus Christ leads His people out. We must go out into the world in order to do the job that God gives us in His kingdom, but we must also go out into the world because that is where and how Jesus Christ provides our personal perfecting.

We find forms of the word porter occurring 39 times in the Bible and, in the New Testament, in: Mark 13:34 and John 10:3. Smith's Bible Dictionary defines this word as: 'This word when used in the Authorized Version does not bear its modern signification of a carrier of burdens, but denotes in every case a gate-keeper, from the Latin portarius, the man who attended to the porta or gate.'. The Morrish Bible Dictionary defines this word as: 'In scripture this word is used in the sense of doorkeeper. The Levites kept the doors of the temple: it was an honourable office. 2Sa 18:26; 2Ki 7:10-11; 1Ch 9:17-26; Mr 13:34.
In Joh 10:3 the Porter is the Spirit of Jehovah working in Israel, who recognized the Lord Jesus as entering in by the door into the sheepfold that as the Good Shepherd He might have access to the sheep.'. Easton's Bible Dictionary defines this word as: 'a gate-keeper (2Sa 18:26; 2Ki 7:10; 1Ch 9:21; 2Ch 8:14). Of the Levites, 4,000 were appointed as porters by David (1Ch 23:5), who were arranged according to their families (1Ch 26:1-19) to take charge of the doors and gates of the temple. They were sometimes employed as musicians (1Ch 15:18)'. Fausset's Bible Dictionary defines this word as: 'shoeer; thuroros. A "gatekeeper" (1Ch 9:21), Joh 10:3 symbolically "the Holy Spirit who opens Gospel doors" (Ac 14:27; 1Co 16:9; 2Co 2:12; Col 4:3) and shuts them (Ac 16:6-7); "by one Spirit we have access through Christ unto the Father" (Eph 2:18). He opens the door of men's hearts (Re 3:20, compare Ac 16:14)'.

Nave's Topical Bible provides links for the word porter as: 'Guards at the city gates, the doors of the king's palace, and doors of the temple: 1Ch 9:17-32; 2Ch 34:13; 35:15. Lodged round about the temple in order to be present for opening the doors: 1Ch 9:27. One-third were porters of the temple: 2Ch 23:4. One-third were porters of the king's house: 2Ch 23:5. One-third were porters of the gate of the foundation: 2Ch 23:5. They also served as porters of the gates of the walls: Ne 12:25. They served in twenty-four courses: 1Ch 26:13-19. Their posts were determined by lot: 1Ch 24:31; 26:13-19'.

Thompson Chain Topics provides links for the word porter as: '2Sa 18:26; 1Ch 16:42; 23:5; 2Ch 35:15'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the Summary and Verses documents about the use of this word for the Son of God.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To guide by the hand; To guide or conduct by showing the way; to direct'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the porter. Isa 53:10-12; 1Co 16:9; Col 4:3; 1Pe 1:12; Re 3:7-8,20 exp: Mr 13:34.
the sheep. Joh 10:4,16,26-27; 6:37,45; Song 8:13
and he. Joh 10:14,27; Ex 33:17; Ro 8:30; Php 4:3; 2Ti 2:19; Re 20:15
and leadeth. Ps 23:2-3; 78:52-53; 80:1; Isa 40:11; 42:16; 49:9-10; Jer 31:8-9; 50:4-6; Eze 34:11-16; Re 7:17
General references. exp: Nu 1:17.'.

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C10-S4. (Verse 4) The relationship of the good shepherd with his sheep,

Equivalent Section: He leads them.

And when he putteth forth his own sheep,
he goeth before them,
and the sheep follow him:

Equivalent Section: The reason why His sheep follow Him.

for they know his voice.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence is saying what was said less directly in the prior sentence, which gives us a 'second witness' and makes the truth of this sentence something that all saved are to believe and obey with the expectation that they will be judged by God for their level of obedience.

The first thing to notice is that our starts with the word when. Therefore, He does not always do this. In particular, Jesus Christ does not putteth forth his own sheep until they are spiritually mature enough to do the work of God's kingdom. This was explained in the note above for the prior sentence. That note also explained that he only does this with his own sheep and not with lost people. As also explained in that note, this is part of our 'ongoing personal relationship with God through Jesus Christ'.

In addition, to those things, the prior note also explained the phrase goeth before them. Jesus Christ does not sent His sheep into situations where Her has not already gone. In addition, since He has already been there, he uses God's Holy Spirit and the word of God to show His sheep how to handle the circumstances which He leads them into.

The last phrase, of our First Equivalent Section, is: and the sheep follow him. We can not follow someone who refuses to go first. However, we also can not follow when we are in rebellion or too afraid. Only those who have personal confidence in the protection and provision of Jesus Christ will truly follow him. That is why He builds our confidence a little at a time. He has us follow him in little things before He leads us into middle sized things or into major things. Thus, when we want to 'get ahead of God', we need to realize that He is holding us back from circumstances which we are not yet ready to face.

Our Second Equivalent Section tells us he reason why His sheep follow Him. The note above, for the prior sentence, explained the references to voice found within this chapter. Simply put, His sheep, that He putteth forth, know the difference between His voice and the voice of a stranger. They know that they can trust His voice for love, protection and provision. However, as explained in our next sentence which is added to this sentence, His sheep, also know that they can not trust the voice of a stranger. Therefore, a stranger will they not follow, but will flee from him.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he goeth. Joh 12:26; 13:15; 14:2-3; De 1:30; Mic 2:12-13; Mt 16:24; 1Co 11:1; Eph 5:1; Php 2:5-11; Heb 6:20; 12:2; 1Pe 2:21; 4:1; 5:3
for. Joh 10:8,16; 3:29; 18:37; Song 2:8; 5:2
General references. exp: 1Co 4:16.'.

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C10-S5. (Verse 5) The relationship of sheep with strangers.

Equivalent Section: What they will not do.

And a stranger will they not follow,
but will flee from him:

Equivalent Section: Why.

for they know not the voice of strangers.

This sentence is added to the prior sentence and, in fact, added to all of the prior sentences within this chapter. This sentence is the last sentence within this parable and all of the details of this sentence were already covered in the notes above, for the prior sentences. The word studies, below, also add details to the explanation.

This sentence is not talking about all saved people but only those saved people who are spiritually mature enough for Jesus Christ to putteth forth into this world and expect them to be productive in the work of the kingdom of God. Our parable makes several promises to these spiritually mature people, and the further explanation from Jesus, found in 10:7 through 10:18, has further promises. However, people who do not meet the requirements to be included within this group can not 'claim' these promises.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers The functional definition for this word is: 'someone living in the country who is not a citizen'. In this chapter and Gospel, this word is used for people within the church who probable are not saved but who definitely teach doctrinal error while claiming to be a leader within the church.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 22:7; Pr 19:27; Mr 4:24; Lu 8:18; Eph 4:11-15; Col 2:6-10; 2Ti 3:5-7; 4:3; 1Pe 2:1-3; 1Jo 2:19,21; 4:5-6; Re 2:2 exp: 1Co 4:16.'.

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C10-S6. (Verse 6) The people did not understand the parable.

Equivalent Section: What Jesus said.

This parable spake Jesus unto them:

Equivalent Section: They did not understand.

but they understood not what things they were which he spake unto them.

Our sentence tells us that the first five sentences, within our chapter, are a parable. One problem that we have is that there are lots of self-proclaimed 'experts' who claim that a parable has many different definitions. In addition, many claim that different passages in the Bible are a parable and what one self-proclaimed 'expert' claims is a parable, another strongly denies that that passage is a parable. Indeed, one of the most reliable of Bible dictionaries cites this parable, in this chapter, and claims that it is not a parable even though the Bible says that it is. With all of this acknowledged, this is too complex of a subject for me to study through and give a definite biblical definition of, at this time. Therefore, I will use the commonly accepted definition as my functional definition and move on. The functional definition for this word is: 'an earthly story with a heavenly meaning'. We have definitely seen, in the prior sentences of this chapter, words which have earthly meaning used symbolically to teach spiritual truths. In addition, the explanation from Jesus, in the next few sentences, also fits this truth.

Our sentence has two Equivalent Sections which lets us know that the reason why these people understood not what things they were which he spake unto them . was because He spoke in a parable. We need to remember that, at the time spoken of, God's Holy Spirit was not given to indwell His people like God's Holy Spirit is given to the saved today. Therefore, while they had a valid reason for not understanding, we do not have the same reason and God will hold us accountable for our lack of spiritual understanding.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'To have the same ideas as the person who speaks, or the ideas which a person intends to communicate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they understood not. Joh 6:52,60; 7:36; 8:27,43; Ps 82:5; 106:7; Pr 28:5; Isa 6:9-10; 56:11; Da 12:10; Mt 13:13-14,51; 1Co 2:14; 1Jo 5:20
General references. exp: Lu 18:34.'.

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C10-S7. (Verse 7) Jesus starts to explain the parable.

Then said Jesus unto them again,
Verily,
verily,
I say unto you,
I am the door of the sheep.

In this sentence we see Jesus say: I am the door of the sheep. Back in 10:1 and 10:2 we saw that the door is 'the proper and legal way to enter a structure'. His person being 'the proper and legal way to enter a structure' matches exactly with the message of John 14:6 ( I am the way, the truth, and the life: no man cometh unto the Father, but by me). In addition, when we look at 10:9, we read: I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. Thus, we have the fact that the person of Jesus is 'the proper and legal way' to be saved and 'the proper and legal way' to serve God and receive the resultant spiritual blessings (go in and out, and find pasture).

That said, we need to realize that this application is different from the application of 10:1 through 10:3. There, God's Holy Spirit was the porter Who made the legal way for Jesus Christ to call and lead His sheep. Here, and in two sentences, the person of Jesus is our 'proper and legal way' to reach God the Father and the blessings which come from Him. Thus, we have two different applications of the word door, each of which are symbolic applications of a 'proper and legal way to go from one place to another' (heaven to Earth or physical reality to heaven). Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

The word the is defined as: 'there is only one and here it is'. Thus, in this sentence, Jesus is saying: 'there is only one legal and proper way to have a relationship with God the Father and that is through the person of Jesus Christ'. In our next sentence He adds: All that ever came before me are thieves and robbers, which is the character of Satan. Anyone who claims another way to reach God the Father is preaching a doctrine from devils. In addition, by starting this sentence with Verily, verily, Jesus is letting us know that this statement is not debatable but must be believed literally by all people who are truly saved. Remember that our chapter is telling us the difference between a true saving relationship with God and a false one. Accepting, or rejecting, the doctrine of this sentence is one of the major points to check when trying to separate a false profession from a true profession.

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. The Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'. Within our Gospel we find this word used for the symbolic application of a 'proper and legal way to go from one place to another'. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Joh 10:1,9; 14:6; Eph 2:18; Heb 10:19-22
the sheep. Ps 79:13; 95:7; 100:3; Isa 53:6; Eze 34:31; Lu 15:4-6'.

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C10-S8. (Verse 8) The difference between the good shepherd and others.

Equivalent Section: The character of others.

All that ever came before me are thieves and robbers:

Equivalent Section: The reaction of true sheep to false preachers.

but the sheep did not hear them.

This sentence is added to the prior sentence and is part of the explanation, from Jesus, of spiritual symbolism. As explained in the note above, for the prior sentence, Jesus said: 'there is only one legal and proper way to have a relationship with God the Father and that is through the person of Jesus Christ'. Anyone who preaches another way is preaching the doctrine of devils, which is what is meant by the phrase are thieves and robbers.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That means that the two Equivalent Sections are polar opposites with the Second Equivalent Section telling us that true sheep do not follow false preachers. Implied in this sentence, especially with the equivalency shown here, is that anyone who follows false preachers is either not a true sheep or is a lamb ('baby sheep').

Please see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. The thief takes the property of another privately; the robber by open force'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. The two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. The same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' Those who break through and steal secretly. Mt 6:19-20. This is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. The word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Joh 10:1; Isa 56:10-12; Eze 22:25-28; 34:2; Zep 3:3; Zec 11:4-9,16; Ac 5:36
but. Joh 10:5,27'.

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C10-S9. (Verse 9) Explanation of the door.

Equivalent Section: It is Jesus.

I am the door:

Equivalent Section: What Jesus provides.

by me if any man enter in,
he shall be saved,
and shall go in and out,
and find pasture.

There is a lot of preaching which is based upon this sentence. Some of it is very good, some is doctrinal error and some fits between those two extremes. Pretty much all of the doctrinal error is due to people ignoring the context and trying to make an application which is not based upon the true interpretation. Therefore, in order to avoid doctrinal error, we need to know the true interpretation.

As already mentioned, the spiritual symbolic application of the word door, within this Gospel, is: 'a proper and legal way to go from one place to another'. In this sentence, Jesus is telling us the 'proper and legal way to reach God the Father while we are still in this physical world'. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

Therefore, since the word am is a 'verb of existence', our First Equivalent Section is telling us that the person of Jesus Christ is our only (the) 'proper and legal way to reach God the Father while we are still in this physical world'.

With that in mind, Please notice that the word shall ('absolutely, positively will happen') is used twice in our Second Equivalent Section. This is where some preaching goes into doctrinal error. Some preach that the rest of our Second Equivalent Section would be a nice idea, some ignore it altogether and some preach that this is how we get different results than what Jesus promises in our Second Equivalent Section. Therefore, it is critical that people understand what Jesus truly promises, in this sentence, if they wish to avoid doctrinal error.

The first shall tells us he shall be saved. However, that phrase is the result of the conditional phrase of: by me if any man enter in. Lots of people like to preach salvation while ignoring God's conditional requirements for true Biblical salvation. In this sentence the conditional requirement is that the person must enter in by Jesus Christ. The requirement of by Jesus Christ has already been discussed. However, the requirement of enter in is often ignored or even denied.

Please notice, in the word definitions below, that the functional definition for the word enter is: 'to leave one place and go into another place'. Lots of people want to be Biblically saved, but they are not willing to leave the desires and things of their flesh and of this world. In addition, our context makes this phrase enter into the sheepfold. A sheepfold has a wall which keeps dangers out but which also keeps sheep in. Lots of people want to be Biblically saved, but they are not willing to let God restrict their movement and involvement in things of this world. In addition, as our context tells us, when the sheep leave the sheepfold, they follow the shepherd. Lots of people want to be Biblically saved, but they are not willing to follow the shepherd. God gives each of us a free will and will not take it away even to keep us out of the lake of fire for eternity. Therefore, of our own free will, we must agree to meet these restrictions, which are part of the word enter, if we are to be truly Biblically saved.

Our second shall ('absolutely, positively will happen') tells us that the truly Biblically saved shall go in and out, and find pasture. Lots of people want to go in but few want to go out into the world, after they are saved, so that God can use their life to bring others to true Biblical salvation. In addition, lots of people want to find pasture, but that phrase is added (and) to the phrase of: shall go in and out. They don't want to obey Jesus for when they should go in and when they should go out. However, even when such people are saved, they do not find pasture, which represents pleasure, provision and protection for sheep. Hebrews 3 and Hebrews 4 explain how God's people did not enter His rest because they refused to have true Biblical faith in Him. That is a more detailed explanation of what Jesus means in this sentence with the phrase and find pasture.

The last thing which we need to look at, for the interpretation of this sentence, is the fact that the phrase shall go out is referring back to the phrase and leadeth them out of 10:3 and to the phrase And when he putteth forth his own sheep...the sheep follow him of 10:4. Remember that our current sentence is part of the explanation, from Jesus, for the parable in the first few sentences of this chapter. Therefore, when the truly Biblically saved shall go out, they are following Jesus and not going where their flesh and this world want to lead them. If they are not following Jesus then they will not find pasture but will find destruction and death.

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. The Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'. Within our Gospel we find this word used for the symbolic application of a 'proper and legal way to go from one place to another'. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is Door.

We find forms of the word enter occurring 338 times in 326 verses of the Bible, 158 times in 152 verses of the New Testament and, in the Gospel of John, in: John 3:4; John 3:5; John 4:38; John 6:17; John 6:22; John 10:1; John 10:2; John 10:9; John 13:27; John 18:1; John 18:33; John 21:3. Webster's 1828 dictionary defines this word as: 'v.t. L. inter, intra, whence intro, to enter. The L. inter seems to be in, with the termination ter, as in subter, from sub. 1. To move or pass into place, in any manner whatever; to come or go in; to walk or ride in; to flow in; to pierce or penetrate. A man enters a house; an army enters a city or a camp; a river enters the sea; a sword enters the body; the air enters a room at every crevice. 2. To advance into, in the progress of life; as, a youth has entered his tenth year. 3. To begin in a business, employment or service; to enlist or engage in; as, the soldier entered the service at eighteen years of age. 4. To become a member of; as, to enter college; to enter a society. 5. To admit or introduce; as, the youth was entered a member of College. 6. To set down in writing; to set an account in a book or register; as, the clerk entered the account or charge in the journal; he entered debt and credit at the time. 7. To set down, as a name; to enroll; as, to enter a name in the enlistment. 8. To lodge a manifest of goods at the custom-house, and gain admittance or permission to land; as, to enter goods. We say also, to enter a ship at the custom-house.
EN'TER, v.i. To go or come in; to pass into; as, to enter a country. 1. To flow in; as, water enters into a ship. 2. To pierce; to penetrate; as, a ball or an arrow enters into the body. 3. To penetrate mentally; as, to enter into the principles of action. 4. To engage in; as, to enter into business or service; to enter into visionary projects. 5. To be initiated in; as, to enter into a taste of pleasure or magnificence. 6. To be an ingredient; to form a constituent part. Lead enters into the composition of pewter.'. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and 13:11. The functional definition is: 'God's life in you'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see Verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for John 1:41 about the word find. The functional definition is: 'To obtain by seeking'. The important part of this definition is the on-going effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the door. Joh 10:1,7; 14:6; Ro 5:1-2; Eph 2:18; Heb 10:19-22 exp: Eze 41:2.
and shall. Ps 23; 80:1-3; 95:7; 100:3-4; Isa 40:11; 49:9-10; Eze 34:12-16; Zec 10:12
General references. exp: Ex 40:28; Eze 46:3.'.

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C10-S10. (Verse 10) The difference in purpose.

Equivalent Section: The purpose of the thief.

The thief cometh not,
but for to steal,
and to kill,
and to destroy:

Equivalent Section: The purpose of the good shepherd.

I am come that they might have life,
and that they might have it more abundantly.

While this sentence can be preached as a stand-alone, and often is preached that way, it is best to also consider the context in order to keep the application preached matching the true interpretation of this sentence. For example, people often preach the Second Equivalent Section of this sentence and fail to explain that it is supposed to be a contrast to the First Equivalent Section. After preaching what Jesus provides, some then preach that he provides these things through themselves or their church while they themselves, or their church, match the doctrinal meaning of thief. Thus, they take the truth of the Bible and twist it to support their doctrinal error.

We need to consider what our sentence says about a thief, but we also need to consider the context of the chapter and of this sub-section of the chapter also. Please review the general note for the chapter, at the start of the chapter, and the notes for the sentences in 10:7 through 10:18, in order to consider the full context of this sentence. This is particularly important because a lot of this chapter has spiritual symbolism in it and it is easy for people to get the wrong interpretation of spiritual symbolism.

Within the context of the chapter, this sentence is part of the explanation of how Jesus provides protection for His sheep. Part of protecting children is physical safety but part of it also is providing the right food so that they grow up strong and with a proper balance between the different aspects of life. In addition, part of our providing protection is providing experiences so that children learn to recognize, and avoid, danger and so that they know how to defend themselves when they do get into danger. There things are part of 'growing up', which is what is meant by the phrase they might have it (life) more abundantly. The phrase more abundantly speaks of growth such as when we physically grow bigger or spiritually mature. Since it is much harder to hurt an adult than it is to hurt a child, causing us to grow bigger or spiritually mature actually provides protection for us.

Returning to the structure of our sentence, we need to examine the details found in the First Equivalent Section. We already dealt with the identification and doctrine related to the word thief in 10:1 and 10:8. There we saw that this word represents people who preach doctrinal error and support the work of devils. The main thing which they want to steal are the spiritual blessings which God wants to give to saved people. Once saved, we can not lose our salvation but can lose our blessings and eternal rewards if we turn from Biblical truth to doctrinal error.

Next we are told that these people come to kill. John 8:44 tells us that Satan was a murderer from the beginning. Many people preach that when Adam and Eve first sinned that they died spiritually immediately but not physically until years later. However, that is doctrinal error. We all have this ongoing process of corruption and death called 'old age' that is ongoing in our bodies right now. Before they sinned, Adam and Eve did not have this, or any other process, in their bodies which would result in physical death. So, while the process did not finish until years later, it was introduced as soon as they sinned and Satan truly physically killed them when he convinced them to sin.

I have dealt with people who preach doctrinal error several times. Many of those people have been deceived. However, many have also been shown the truth in God's word and still preach doctrinal error. I have found that such people insist that others be willing to die for their religious beliefs but act against those beliefs when it is their life, or the life of their loved ones, which is at stake. This is the attitude of a killer.

Next our Equivalent Section tells us that the thief cometh...to destroy. The functional definition, of the word destroy is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. The main thing that these people wish to destroy is our spiritual relationship with God. Once that is accomplished, physical destruction soon follows. The main way that they seek to destroy God's people spiritually is to 'separate the parts of our relationship' so that we no longer get God's protection and provision.

We already said that the Second Equivalent Section is contrasted to the First Equivalent Section. In every way that these people work against our ongoing personal relationship with God, Jesus Christ does the opposite in order to build up our ongoing personal relationship with God.

As already mentioned, our Second Equivalent Section is preached many times. The doctrine of it is dealt with in the messages called: Two parts of God's Life and How to be saved - Longer. In addition, within the Doctrinal Study called Godly Financial Principals, There is a section called Godly Actions: Entering God's rest. The life more abundantly is achieved when we enter God's rest, as explained in Hebrews 4. That is: we do not stop working but we dedicate our life to serving God and trust God to provide for all of our physical needs. Thus, we rest from any worry about needs in this world.

In simple terms, our Second Equivalent Section has two phrases with the first phrase telling us that Jesus came to provide eternal salvation (that they might have [God's] life) and the second phrase telling us that Jesus came to show us how to increase God's life in us (they might have it more abundantly) after our initial salvation.

With this much written, I will move on even though I could provide much more about the application of this Second Equivalent Section.

Please see the note for 1Peter 4:15 about the word thief. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. The two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. The same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' Those who break through and steal secretly. Mt 6:19-20. This is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. The word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'.

Please see the note for Romans 13:9 about the word steal. The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another'.

Please see the note for Romans C13S12 about the word kill. The functional definition is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

Please see the note for Romans C14S22; 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

The word life is used 44 times in the Gospel of John. The word definitions, within the note for C1-S4, have links to many other places on this site where this word is also dealt with. 17:3 gives us the definition, from Jesus Christ, when it says: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.. In the Bible, the word know includes a personal intimate relationship (Genesis 4:1). All life moves and changes by its own ability. Only dead things do not move and change by their own ability. Further, a study of this word, within John's Gospel, will also show that those people who truly have received God's life also demonstrate a God caused change in their own life which makes them more holy and more righteous. Further, John 20:31 tells us: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Thus, we see that our receiving God's life is the main purpose of John's Gospel. Therefore, it should be obvious that this is a major theme of John's Gospel.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition for this word is: 'Plentiful; in great quantity; fully sufficient'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thief. Joh 10:1; 12:6; Isa 56:11; Eze 34:2-4; Ho 7:1; Mt 21:13; 23:14; Mr 11:17; Ro 2:21; 2Pe 2:1-3
I am. Joh 3:17; 6:33,51; 12:47; Mt 18:11; 20:28; Lu 19:10; 1Ti 1:15
more abundantly. Ro 5:13-21; Heb 6:17; 7:25; 2Pe 1:11
General references. exp: Mt 18:11.'.

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C10-S11. (Verse 11) How to identify the good shepherd.

Equivalent Section: Who He is.

I am the good shepherd:

Equivalent Section: What He does.

the good shepherd giveth his life for the sheep.

This sentence is another of the prophecies made by Jesus Christ. Please use this link to see all of the prophecies which I have located. (These are not from someone else. Therefore, some other reference may have different, or more, prophecies identified.)

Once more we see the importance of context in order to fully understand the doctrine given in the Bible. Our sentence appears as if it can be considered independently, but it is providing a contrast with the thief of the prior sentence. In addition, our Second Equivalent Section is providing a contrast with the hireling in our next sentence. In addition, the word giveth means that He 'keeps on keeping on giving' (his life for the sheep) as a life-style. The ongoing giving is part of what is required in order for Jesus Christ to provide us with life...more abundantly, as our prior sentence told us that He provides. Further, as we consider all of the verses within this chapter which tell us about the shepherd and the sheep, we see verses, such as 10:3 which require an ongoing relationship in order for Jesus Christ to do (leadeth) what it says that he does. Therefore, it is critical to consider all of the context in order to understand all of the doctrine involved in a sentence like this one.

Part of what we need to consider here is that the Biblical doctrine of the word good is that it tells us what 'comes from God'. Back in John 6:27, we read that God the Father had sealed Jesus, which means that God the Father gave Him a special legal position with special legal authority (seal). As the ('there's only one and here it is') good shepherd, Jesus is 'the only' person with this special seal from God. As our sentence tells us, he provides protection and provision for His sheep in a way that no other being can provide.

One doctrine which many people do not know is that, while Jesus and Christ are a single person, they are two different roles and have different doctrines attached to each role. More specifically, the death of Jesus and the death of Christ have different doctrinal applications. God has two different legal systems. We all start out as sinners facing judgment in God's criminal court system, which is the great white throne legal system. When we get saved we are removed from that legal system and moved to God's family court system, which is called the judgment seat of Christ, The death of Jesus is used in the great white throne legal system to pay for our sins that are past (Romans 3:25). After we are saved we still sin and the death of Christ is used in the judgment seat of Christ legal system to pay for our sins so that we can spend our time learning to be like God instead of spending our time paying for sins done after we are saved.

When we return to the Second Equivalent Section of our sentence, we read the phrase giveth his life for the sheep, which means this is an ongoing life-style giving. This is not the one-time giving his life for the sheep that occurs at our initial salvation, but an ongoing giving which means it is part of our ongoing personal relationship with God that happens after our initial salvation. Hopefully, once the reader understands this doctrinal truth, they will understand why this sentence tis telling us about our protection, like the chapter outline tells us that it provides.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the good. Joh 10:14; Ps 23:1; 80:1; Isa 40:11; Eze 34:12,23; 37:24; Mic 5:4; Zec 13:7; Heb 13:20; 1Pe 2:25; 5:4
giveth. Ge 31:39-40; 1Sa 17:34-35; 2Sa 24:17; Isa 53:6; Eph 5:2; Tit 2:14; 1Pe 2:24
General references. exp: Joh 15:13.'.

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C10-S12. (Verse 12) How the hireling responds to danger.

Equivalent Section: How the hireling acts.

But he that is an hireling,
and not the shepherd,
whose own the sheep are not,
seeth the wolf coming,
and leaveth the sheep,
and fleeth:

Equivalent Section: The consequences for the sheep.

and the wolf catcheth them,
and scattereth the sheep.

Our sentence starts with the word But, which means that it is continuing the same subject as the prior sentence while going in a different direction. As noted above for the prior sentence, this sentence is contrasting Jesus Christ, as the good shepherd, to a hireling which is the symbolic representation of a preacher. The fact is that as much as your pastor loves you, and as much as he will do for you, it can not compare to what Jesus Christ did, and continues to do, for His sheep. And, while I could go into the symbolism of this sentence, I will skip it with one observation. The percentage of preachers who did not start their own ministry, or who did not stick with the initial ministry until their death, shows the truth of the symbolism found in this sentence.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Joh 10:3; Isa 56:10-12; Eze 34:2-6; Zec 11:16-17; 1Ti 3:3,8; 2Ti 4:10; Tit 1:7; 1Pe 5:2; 2Pe 2:3
the wolf coming. Mt 7:15; 10:16; Ac 20:29'.

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C10-S13. (Verse 13) Why the hireling responds this way.

The hireling fleeth,
because he is an hireling,
and careth not for the sheep.

Like the prior sentence, this sentence uses the word hireling to symbolically represent preachers. Once again, I will skip the interpretation of it but will remind the reader that it was the religious leaders who demanded that Jesus Christ be crucified and that they were looking for Him, at the time that He spoke this chapter, so that they could do exactly that. They did that because of the sin of pride and one constant danger for all preachers is the slow creep of pride into their life.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: ' Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'. Please note the th in the word careth, which means that this word is defined as: 'keeps on keeping on caring'. The hireling cares for a little while but it is not a life-style, not a ministry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'careth not. Joh 12:6; Ac 18:17; Php 2:20'.

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C10-S14. (Verse 14) The difference of the good shepherd.

I am the good shepherd,
and know my sheep,
and am known of mine.

The first phrase of this sentence (I am the good shepherd) is a repeat of the first phrase in 10:11 and an obvious reference to that sentence and the attached sentences between it and our current sentence. This sentence is also a reference to 10:2, which is part of the parable that this section of the chapter is explaining. Therefore, it should be obvious that contextual considerations are very important to proper understanding of our sentence. In addition, our current sentence adds information about the shepherd which is not in the other sentences. With that said, Please see all of the notes for the sentences involved as those notes explain the symbolic use of the word shepherd within this sentence, chapter and Gospel.

One more contextual consideration is that this sentence follows the prior sentence and, therefore, provides a contrast between the hireling and the good shepherd when it comes to knowing the sheep and having the sheep know the hireling / good shepherd.

In addition, to the contextual considerations, we have a phrase literally said twice, which means it is something that all saved people are to believe.

Moving on, we have the additional phrases of: and know my sheep and and am known of mine. As noted in the word definitions, below, the Biblical definition of the word know includes 'the knowledge that comes only from personal intimate experience'. Very definitely this meaning is used within our current sentence. The only way to deny this fact is to ignore the context, which is a method that Satan uses to teach doctrinal error.

Please notice the two usages of the word and within our sentence. This means that the second phrase is added to the first phrase and the third phrase is added to the second phrase. That is: first Jesus becomes our shepherd, then He gets to know us personally and only then do we get to know Him personally. This is the same order as we find stated in 1John 4:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. Joh 10:11
know. Joh 10:27; Ps 1:6; 2Ti 2:19; Re 2:2,9,13,19; 3:1,8,15
am. Joh 17:3,8; Isa 53:11; 2Co 4:6; Eph 1:17; 3:19; Php 3:8; 2Ti 1:12; 1Jo 5:20'.

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C10-S15. (Verse 15) The application of a spiritual truth.

Equivalent Section: The spiritual truth.

As the Father knoweth me,
even so know I the Father:

Equivalent Section: The results of this spiritual truth.

and I lay down my life for the sheep.

One important doctrine of this sentence, which is easy to miss, is that Jesus laid down His life. He was not killed by men. He deliberate gave up His physical life and choose to die, even though He did not have to do so because he never sinned . We see this prophecy fulfilled in Matthew 27:50; Mark 15:37; Luke 23:47 and John 19:30.

Our prior sentence told us about how the good shepherd knows His sheep and how He is known of mine. Now this sentence tells us about a similar knowledge between God the Father and Jesus. As in the prior sentence, this knowledge is based upon 'the knowledge that comes only from personal intimate experience'.

Our First Equivalent Section tells us about the relationship between God the Father and Jesus. Our Second Equivalent Section tells us what God the Father expects Jesus to do based upon that relationship. Everyone should recognize that you can expect more from people who are close to you than you can expect from strangers. This is one of the reasons why God wants to get close to us and have us get close to Him.

In John 6:41 Jesus mentioned His death so indirectly that most people would miss it. However, as well as I can tell, this is the first time, within this Gospel, where Jesus clearly speaks about His upcoming death. (He mentioned it symbolically in chapter 5, but that was not plainly.) Thus, we see that He is preparing people for future events even while they don't understand what He is doing. The next two chapters tell us about the raising of Lazarus from the dead and a supper where his sister anointed Him for His death. After that, our Gospel goes into the 'Last Supper' and His death. So, once more we see the importance of considering context.

It should be mentioned that our next chapter tells about the resurrection of Lazarus. The chapter after that has his sister Mary anointing Jesus for His death. None of the other disciples understood the message that we find in this sentence and in the next chapter.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. In context with 1:14 we see that God wants to be a Father to all men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'As. Joh 1:18; 6:46; 8:55; 17:25; Mt 11:27; Lu 10:21; Re 5:2-9
and I. Joh 10:11,17 15:13 Isa 53:4-6,8,10; Da 9:26; Zec 13:7; Mt 20:28; Ga 1:4; 3:13; Eph 5:2; 1Ti 2:5-6; Tit 2:14; 1Pe 2:24; 3:18; 1Jo 2:2; Re 5:9
General references. exp: Joh 15:13.'.

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C10-S16. (Verse 16) Announcing the existence of the other sheep.

Equivalent Section: The announcement.

And other sheep I have,
which are not of this fold:

Equivalent Section: Identifying the other sheep.

First Step: The saving of Gentiles

them also I must bring,
and they shall hear my voice;

Step: The merging of Gentile and Jews.

and there shall be one fold,
and one shepherd.

In our First Equivalent Section we are told about the salvation of non-Jews. I believe that this is the first mention, of this truth, within this Gospel. As with many other things that Jesus said, this announcement was not understood at the time and was rejected by many of His disciples until after God had the Roman Army destroy the Temple.

Our Second Equivalent Section tells us the same message as the First Equivalent Section only provides more details.

In the sentence before this one, and in the sentence after this one, Jesus says I lay down my life. This makes it clear that Jesus lay down (His) life for more than the Jews. 1John 2:2 says: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. In 6:13 and Mark 14:9 we read Wheresoever this Gospel shall be preached throughout the whole world. Other places in the Bible also give us the message that God wants to offer salvation to all men. False religious doctrine is often exclusive to all people who are not part of that religious group. True Biblical doctrine is always inclusive to all people.

In the First Step, of the Second Equivalent Section, we read them also I must bring, and they shall hear my voice. This future-tense statement was fulfilled in the book of Acts. The phrase and they shall hear my voice identifies those who truly belong to Jesus. People and groups who refuse to follow the Bible, as interpreted by the Holy Spirit, are not part of the people that Jesus is talking about.

In the Second Step, of the Second Equivalent Section, Jesus says: and there shall be one fold, and one shepherd. Since this Steps starts with the word and, and because it is a Second Step, it is added after the First Step is completed. The interpretation is simple but the application is complicated because we have different competing doctrines about 'a single Universal Church' versus 'many independent local churches'.

When Jesus spoke this, it was in the future of that time. We are now in the future time, but that does not, necessarily, mean that the time for this statement to happen on Earth is now. In addition, all so-called religions which argue for 'a single Universal Church' being in the world today also preach doctrinal error which shows that they follow the doctrine of a true Biblical antichrist (False things according to the Bible). Because of this, and other Biblical truths, we can say that the doctrine of 'a single Universal Church in the physical world today' is from a devil.

There should be no argument against the claim that this will happen on this physical Earth during the 1.000 year reign of Christ. Therefore, the argument that it must be fulfilled in this physical world will be fulfilled and the only true doctrinal difference is about the fulfillment of today. The fact that the people who argue for a physical fulfillment of today also support doctrines from devils is a very strong argument against a claim of a physical fulfillment of today. However, that is differently from an argument of spiritual fulfillment for today and a physical fulgent in the future when Christ physically return to this physical Earth.

The simplest way to understand the truth of today is to think of a hand. It has multiple fingers, each of which is somewhat different from the other fingers, and yet all fingers are part of the same hand. Spiritually, we are to be one church with one set of doctrines, which are based upon the true interpretation of the Bible, and multiple applications of that single doctrinal truth, which allows for multiple local churches with somewhat different practices. This matches the true doctrine of one Lord (Mark 12:29; 1Corinthians 8:6; Ephesians 4:5). In reality, the only reason for any argument today is because true Biblical antichrists want to claim the power and position which is reserved for the true Christ and which will not happen on this physical world until He returns to reign.

We find the noun form of the word fold in: Numbers 32:24; Numbers 32:36; Psalms 50:9; Isaiah 13:20; Isaiah 65:10; Jeremiah 23:3; Ezekiel 34:14; Micah 2:12; Habakkuk 3:17; Zephaniah 2:6; John 10:16. Easton's Bible Dictionary defines this word as: 'an enclosure for flocks to rest together (Isa 13:20). Sheep-folds are mentioned Nu 32:16,24,36; 2Sa 7:8; Zep 2:6; Joh 10:1, etc. It was prophesied of the cities of Ammon (Eze 25:5), Aroer (Isa 17:2), and Judaea, that they would be folds or couching-places for flocks. "Among the pots," of the Authorized Version (Ps 68:13), is rightly in the Revised Version, "among the sheepfolds."'. Please also see the note for 1Corinthians C9S11 about the word flock.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'other. Joh 11:52; Ge 49:10; Ps 22:26-31; 72:17-19; 86:9; 98:2-3; Isa 11:10; 24:13-16; 42:10-12; 43:6; 49:6; 52:10; 56:8; Ho 1:10; Zec 2:11; 8:20-23; Ac 18:10; Ro 9:23-24; 15:9-13; Eph 2:14; 1Pe 2:10
them. Ac 15:14; Ro 8:29-30; Eph 2:1-5,15-18; 2Th 2:13; Tit 3:3-5
they shall. Joh 10:27; 6:37; Mt 17:5; Ac 22:14; Re 3:20
there. Eze 37:22; Eph 2:14
one shepherd. Joh 10:2,11; Ec 12:11; Eze 34:23; Heb 13:20; 1Pe 2:25; 5:4
'.

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C10-S17. (Verse 17) Why the Father loves Jesus.

Therefore doth my Father love me,
because I lay down my life,
that I might take it again.

Our sentence starts with the word Therefore, which means that this future result is because of what was said in the prior sentence. However, our sentence also has the word because ('provides a cause where the cause and effect are both in the past'), which means that there is a second cause for His death and it already exists. That is: His death was determined before the foundation of the world (John 17:24; Ephesians 1:4; 1Peter 1:20).

In this sentence we see that Jesus says that one reason for His death is to prove that He is the resurrection. In the next chapter, using Lazarus, He adds a demonstration to back the claim of this sentence. Obviously, He also proved this claim with His own resurrection.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 3:25; 15:9-10; 17:4-5,24-26; Isa 42:1,21; 53:7-12; Heb 2:9 exp: Ac 13:30.'.

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C10-S18. (Verse 18) Jesus will die willingly.

No man taketh it from me,
but I lay it down of myself.

There are a lot of people who pretend to be saved while teaching doctrinal error which, effectively, amounts to calling Jesus a liar. This sentence and the next sentence plainly state the power which Jesus had and which no other person has. The power to do this is a power that only God has and people claim that Jesus never said that He was God. They also try to make out like Her was not aware of what was happening and, somehow, was caught by surprise when events happened. Others try to blame the Jews for His death. However, as this sentence clearly says, Jesus Himself lay it down and No man taketh it from me. If He did not freely choose to die for our sins then no person could have forced Him to do so.

In this sentence we see Jesus plainly say: I lay it (my life) down of myself. We see the same message in the Gospels in these verses (John 10:15; John 10:17; John 15:13) which use the phrase lay down with the word life. We see the same message in the Gospels in these verses (Matthew 20:28; Mark 10:45; John 6:51; John 10:11) which use the word give with the word life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'man. Joh 18:5-6; 19:11; Mt 26:53-56
but. Joh 2:19-21; Isa 53:10-12; Ac 2:24,32; 3:15; Php 2:6-8; Tit 2:14; Heb 2:9,14-15'.

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C10-S19. (Verse 18) Jesus declares His power over life and death.

I have power to lay it down,
and I have power to take it again.

As with the prior sentence, this sentence is a clear claim to have power that only God has. When people consider what is clearly said in these sentences, a lot of religious claims about Jesus are shown to be lies.

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing any thing; the faculty of moving or of producing a change in something'. Please also see the note for John 5:41 about the phrase power of God. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

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C10-S20. (Verse 18) How Jesus has this power.
This commandment have I received of my Father.

Stop and try to imagine being given this type of command before you were even born and living a life knowing that you came to die for people who would hate you. That inessentially, what Hebrews 12:2-5 tells us to do.

With this sentence we see that God the Father made the plan of salvation which God the Son executed.

Please see the notes for Romans C7S11; 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition is: 'a mandate; an order or injunction given by authority; charge; precept'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Joh 6:38; 14:31; 15:10; Ps 40:6-8; Heb 5:6-9; 10:6-10'.

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C10-S21. (Verse 19) The reaction of the Jews.
There was a division therefore again among the Jews for these sayings.

The next three sentences give us the details of the division reported in this sentence.

This sentence matches what Jesus saint in Matthew 10:34-36. Many people try to claim that we are go along to get along but Jude 1:3 says differently (Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.) Here we see that Jesus told the truth even when it upset the religious leaders.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 7:40-43; 9:16; Mt 10:34-35; Lu 12:51-53; Ac 14:4; 23:7-10; 1Co 3:3; 11:18'.

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C10-S22. (Verse 20) The protest from some Jews.

First Step: What they claimed.

And many of them said,
He hath a devil,
and is mad;

Second Step: What they demanded that others do.

why hear ye him?

10:19-21 tell us the details of the division caused by the sayings from Jesus. This division was because what He said went against their prior religious teachings. When what the Bible literally says goes against what we have been taught before, we must decide which to follow and our decision proves what is the true basis of our faith.

These people claimed that Jesus hath a devil because His sayings went against what their religion taught them. Many people believe that anything which goes against their prior religious training must be from a devil. In addition, when they said He...is mad ('crazy') they were claiming that Jesus did not think clearly. However, just because someone says that they can do what we can not do, that is not enough to claim He...is mad ('crazy'). It can be the basis for demanding that they explain the basis of their claim or that they prove their claim, but a personal attack is never right.

Our sentence gives us a two Step process with the First Step telling us that these people dismissed what Jesus said and the Second Step questioning the motivation of people who did not agree with them. If they had said to not listen to someone who failed to prove that they represented God, that would have been OK. However, demanding that people not listen to anything which goes against your religious teachings, and claiming that all disagreement is from a devil, promotes religious prejudice.

God does not tell us to believe things which can not be verified. Today we have the completed New Testament for the basis of our faith. However, at the time of the Gospels, none of the new Testament was written. What they did have were signs, such as miracles, which proved that God backed the message of a prophet. The people who argued against this group, and the answer from Jesus in 10:32-38 showed them that they were using the wrong basis for their belief. Many people think that God will honor any belief but God demands that we believe the truth, and the messengers, whom He sends.

Please see the note for Matthew 4:1-LJC about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are.

We find forms of the word mad in: Deuteronomy 28:28; Deuteronomy 28:34; 1Samuel 21:13-15; 2Kings 9:11; Psalms 102:8; Proverbs 26:18; Ecclesiastes 1:17; Ecclesiastes 2:2; Ecclesiastes 2:12; Ecclesiastes 7:7; Ecclesiastes 7:25; Ecclesiastes 9:3; Ecclesiastes 10:13; Isaiah 44:25; Jeremiah 25:16; Jeremiah 29:26; Jeremiah 50:38; Jeremiah 51:7; Hosea 9:7; Zechariah 12:4; Luke 6:11; Joh 10:20; Acts 12:15; Acts 26:11; Acts 26:24-25; 1Corinthians 14:23; 2Peter 2:16. Easton's Bible Dictionary defines this word as: 'This word is used in its proper sense in De 28:34; Joh 10:20; 1Co 14:23. It also denotes a reckless state of mind arising from various causes, as over-study (Ec 1:17; 2:12), blind rage (Lu 6:11), or a depraved temper (Ec 7:25; 9:3; 2Pe 2:16). David feigned madness (1Sa 21:13) at Gath because he "was sore afraid of Achish."'. Smith's Bible Dictionary defines this word as: 'In Scripture "madness" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, John 10:20 is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He hath. Joh 7:20; 8:48,52; Mt 9:34; 10:25; Mr 3:21; Ac 26:24
why. Joh 7:46-52; 8:47; 9:28-29; Isa 53:8; Ac 18:14-15; 25:19-20; 26:30-32
General references. exp: Mr 3:30; Lu 12:52.'.

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C10-S23. (Verse 21) The disagreeing opinion.

Others said,
These are not the words of him that hath a devil.

Here we read the reasoning of someone who has not closed their mind with prejudice but is using the mind that God gave them in order to find the truth. This sentence and the next sentence are a single argument which shows that these people used their God-given evidence to find the truth.

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C10-S24. (Verse 21) A challenging question.
Can a devil open the eyes of the blind?

Here we read the reasoning of someone who has not closed their mind with prejudice but is using the mind that God gave them in order to find the truth. This sentence and the prior sentence are a single argument which shows that these people used their God-given evidence to find the truth.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Can. Joh 9:6,32; Ex 4:11; 8:19; Ps 94:9; 146:8; Pr 20:12; Isa 35:5-6; Mt 11:5
General references. exp: Lu 12:52.'.

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C10-S25. (Verse 22) Where and when this account happened.

And it was at Jerusalem the feast of the dedication,
and it was winter.

Our sentence tells us that the religious time was the feast of the dedication. This is associated with Nehemiah and their dedicating the people to God after the wall around Jerusalem was rebuilt. The fact that it was winter meant that they had a rest from farm duties and were supposed to have tome to think about God and their relationship with God. However, as with most restoration meetings, the people did not remain in a good relationship with God. As we see in this chapter, the people were more concerned with restoring their outward religious appearances than with truly restoring their relationship with God.

This sentence tells us when and where this account happened. Among other reasons, providing this information makes it clear that this is a true account an not just a story. In addition, the time of the crucifixion was Spring, when the first of the early crops were available. Therefore, since we are told that this account happened in winter, we know that it was several months before the crucifixion.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

Please see the note for John 4:45 about the word feast. The functional definition is: 'Any time of celebrating. However, in the Bible these were usually holy days which were declared by God to celebrate significant spiritual events'.

Please see the note for Mark 13:18 about the word winter. The functional definition for this word is: 'The cold season of the year'.

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C10-S26. (Verse 23) Where Jesus went next.
And Jesus walked in the temple in Solomon's porch.

The prior sentence told us, in general, when and where this account happened. This sentence tells us specifically where the next phase of this account happened.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for 1Corinthians 3:16 about the word temple. That note has a lot of detail including several definitions from dictionaries and links from commentators. The functional definition is: 'a sacred house'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in Solomon's. Ac 3:11; 5:12
General references. exp: 1Ki 6:3.'.

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C10-S27. (Verse 24) A dishonest question.

Then came the Jews round about him,
and said unto him,
How long dost thou make us to doubt?

As already mentioned, this sentence starts the last discussion of this chapter. Here they accuse Jesus of make (them) to doubt and the next sentence tells us what they had doubts about. Then Jesus told them that the problem was not the clarity of His message but their refusal to believe. He also reminded them of the God-given signs which they were supposed to believe. They proved His point by trying to kill Him instead of accepting the signs and message from God. Thus, we see that their accusation, in this sentence, was a lie.

In this Gospel, we read several times that He was asked for His witness (John 5:31-39; 8:13-19; 10:24-30; 15:22-27) that He was righteous and represented God.

Please see the note for Romans C14S1 about the word doubt. That note has links, and a small explanation, for every usage in the New Testament. The functional definition for this word is: ' Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. 1Ki 18:21; Mt 11:3; Lu 3:15
make us to doubt. or, hold us in suspense.'.

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C10-S28. (Verse 24) A demand that Jesus do what He had already done.

If thou be the Christ,
tell us plainly.

This sentence is a clarification of the question in the prior sentence. The note for this sentence, within the Lord Jesus Christ Study, is very detailed about the difference between a lost religious person and a saved person who truly has a relationship with Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Joh 1:19; 8:25,53; 9:22; Lu 22:67-70; 2Co 3:12'.

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C10-S29. (Verse 25) Evidence of their lie.

Equivalent Section: The answer given.

Jesus answered them,
I told you,
and ye believed not:

Equivalent Section: The legal witness provided.

the works that I do in my Father's name,
they bear witness of me.

The titles in the sentence outline and the structure of that outline, above, should be all that people need to understand this sentence. They asked a couple of questions trying to hide the fact that they were making a false accusation and, in this sentence, Jesus calls them on their false accusation and, effectively, calls them liars to their faces.

In the Second Equivalent Section, Jesus tells them the works that I do in my Father's name, they bear witness of me. Please see the note for John 5:1 about witnesses given by Jesus to show that He is God. Please also see the additional notes, in the word definitions below, for the word witness. Those notes provide the references to prove that the accusation by the Jews was a lie.

The religious leaders who crucified our Lord emphasized their religious credentials as the basis for people listening to their doctrinal error. The religious leaders who criticized Paul and caused the problems which resulted in His head being cut off did the same. While Paul had credentials of his own (Romans 11:1; 2Corinthians 5:12; Philippians 3:4-7; Acts 23:6), he downplayed them and told people to not rely upon credentials but to trust evidence of the power of God in the life and ministry of anyone who claimed to be a minister of God. The phrase the works that I do in my Father's name, within our current sentence, tells us that Jesus also used the evidence of God working through His life as His evidence that he was a true messenger from God..

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Romans C15S1 about the word bear. The functional definition is: 'to carry a load over a period of time'.

Please see the note for Hebrews 11:4 about the word witness. Please also see the notes for 2Corinthians 13:1; Colossians C3S13 about the phrase two or three witnesses. While men define a witness as someone who sees or hears an event, the Bible also includes the ability to testify in God's court for the definition of this word. Satan is not a witness because he is a liar and not qualified to testify in God's court. Every usage within John's Gospel includes this extra qualifier. In addition, when we study the use of this word within this Gospel, we see that God punishes people who reject the witness which He sends.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I told. Joh 5:17-43; 8:12,24,58
the works. Joh 10:32,38; 3:2; 5:36; 7:31; 11:47; 12:37; 14:11; 20:30; Ac 2:22; 10:38; Heb 2:3
General references. exp: Joh 10:37.'.

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C10-S30. (Verse 26) Why they refused to believe the truth.

But ye believe not,
because ye are not of my sheep,
as I said unto you.

There are several verses (Genesis 1:26; Deuteronomy 6:4; Isaiah 48:16, Haggai 2:5-7; John 10:30; etc) which support the doctrine of the Trinity and this is only one of them.

Our sentence starts with the word But, which means that it continues the subject of the prior sentence while going in another direction. In the prior sentence Jesus told these Jews that He had provided God-given proof that He was their Messiah / Christ. He gave this answer in response to their claim that He had not provided clear proof and His answer was, essentially, to call them liars. Now He adds this sentence any tells them that the problem was not His lack of clear communication but was their refusal to believe no matter what, nor how much, evidence that He provided.

After telling these Jews that the true source of problems was their own refusal to believe, this answer from Jesus adds in the reason why they refused to believe. 1Corinthians 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. They were using their reasoning as natural men and Jesus was providing the things of the Spirit of God, which they receiveth not...neither can he know them.

What we have here is a very clear and simple message. The lost person can not understand most of the Bible. Neither can they understand most spiritual truth. They must first be saved, and receive God's indwelling Holy Spirit, and then God's indwelling Holy Spirit will help them to receive and understand spiritual things.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Joh 10:4,27; 6:37,44-45,65; 8:47; 12:37-40; Ro 11:7-8; 2Co 4:3-4; 1Jo 4:6 exp: Joh 3:19.
General references. exp: Joh 8:47.'.

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C10-S31. (Verse 27-28) The difference in true sheep.

Equivalent Section: How they act.

My sheep hear my voice,
and I know them,
and they follow me:

Equivalent Section: Why.

First Step: What Jesus does.

And I give unto them eternal life;

Second Step: The results.

and they shall never perish,
neither shall any man pluck them out of my hand.

Here Jesus tell us what His true sheep are like, as shown by our sentence outline above which includes the titles provided. Please notice that every verb in our sentence (hear, know, follow, give, shall, perish, pluck) have very definite meanings and there is nothing indefinite within the meaning of these verbs. (Please see the word definitions below for more details. In addition, the word shall is defined as: 'absolutely, positively will happen'.)

Something which we need to acknowledge, before we go on, is that our sentence uses the word sheep. Baby sheep are called lambs and they don't follow the shepherd so much as they follow momma as momma follows the shepherd. As they mature they learn to follow the shepherd instead of momma, but they have to reach some maturity before that happens. Therefore, the doctrine of this sentence does not really apply to spiritual babies but applies to people who claim to be spiritually mature, like these Jews claimed. (Please see the Test of Spiritual Maturity for more details.)

We have lots of people claiming teaches a 'hope so salvation'. We also have people who are taught an absolute salvation but who are not sure if they are really saved because they put their faith in their religious action or in religious traditions or something else which is not the person of Jesus Christ. Their problem is that God's Holy Spirit is trying to convince them that they do not fulfill the requirements of this sentence while preachers are fighting against God's Holy Spirit to try and convince them of something which does not meet true Bible doctrine.

When someone has a 'hope so salvation' we need to tell them to trust what God put in writing and not what some religious man says. The man will die but God's word will not (heaven and earth shall pass away: but my words shall not pass away. [Matthew 11:25; Mark 13:31; Luke 21:33]). Our hope for an everlasting life must have a foundation of an everlasting word of God and not a foundation of a man who will perish. What is built upon a foundation can not last longer than the foundation lasts.

Please notice that the true Biblical definition of hear and follow include obey. The people with a 'hope so salvation' and the people who have trouble being sure that they are saved both refuse to obey. The correct way to deal with both of these problems is to get them to obey the word of God. Telling them your religious doctrine, even if it is backed by scripture, does not work because you are telling them to trust you and not to trust God's word, which requires obedience.

With these general doctrinal statements made, let's return to our sentence and see how they fit within what our sentence actually says.

Our Second Equivalent Section starts with the word and, which means that it is telling us something different from the First Equivalent Section and that this different thing is added to what the First Equivalent Section. They are equivalent in that everyone who fulfill the First Equivalent Section also gets the Second Equivalent Section and the Second Equivalent Section is only given to those people who fulfill the First Equivalent Section.

In our First Equivalent Section we have three phrases with the second and third phrases starting with the word and, which means that they are added to what came before that phrase. Thus, we have three actions which must be done one after another and all three must be completed and true for this First Equivalent Section to be fulfilled.

Our first phrase, of our First Equivalent Section, says: My sheep hear my voice. Since He uses the word sheep, and not lambs, this is dealing with spiritually mature saved (my) people, as already explained. However, the same process is used for initial salvation even though the true interpretation is speaking about our ongoing personal relationship which comes after our initial profession. That is, the process within this sentence can also be used to explain the process which God uses for our initial salvation.

That said, some people might have a problem with the statement that the true interpretation if speaking about our relationship after our initial profession. This can happen if they do not consider all of the details of what is actually said or if they are using wrong word definitions for words within this sentence. Therefore, it is important to read and consider all that is in this note before judging what is written here.

in particular, Please remember that the context of the entire chapter is dealing with the difference between a true relationship with God and a false relationship with God. This Gospel dealt with the process of initial salvation in earlier chapters.

As pointed out in the word definitions below, the word hear includes the concept of obey. Our whole chapter is separating religious people who listened, and refused to obey, from people who listened, and agreed to obey. Obviously, this is a requirement for initial salvation but it is also a requirement for spiritual growth after our initial profession. Since sheep have some maturity, the Lord's sheep had to have learned to obey in order to receive that spiritual maturity.

Our second phrase, of our First Equivalent Section, adds I know them. this matches what we read in James 4:8 which says: Draw nigh to God, and he will draw nigh to you. God never takes away our free will, which is why we must first Draw nigh to God, with the intention of listening and obeying, before God will draw nigh to you and give you spiritual blessings.

Our third phrase, of our First Equivalent Section, adds they follow me. Lost people and carnal people and spiritually immature people do not follow Jesus and this is, usually, because they fail to realize the spiritual blessings which come only after we follow Jesus. However, spiritually mature sheep do know this and it is mainly because Jesus lets them know that He knows them in a personal intimate way and that He is leading them personally in a way which will get them personally the most blessings.

So, having looked at what our sentence tells us in the First Equivalent Section, we can move onto the Second Equivalent Section. Here we see a two Step process and, once again, it is easy to get a wrong interpretation due to using the wrong definitions of words.

Please notice that our First Step says I give unto them eternal life. Our spiritual life is everlasting life because it 'has a starting point but no end'. Only God (Jesus Christ) has eternal life because it 'has no starting point and no end'. Therefore, our First Step is telling us that Jesus adds an ongoing personal relationship to the spiritually mature saved person. Yes, God did say I will never leave thee, nor forsake thee (Hebrews 13:5; Genesis 28:15; Deuteronomy 31:6; Deuteronomy 31:8; Joshua 1:5; 1Samuel 12:22; 1Chronicles 28:20; Psalms 37:25; Psalms 37:28; Isaiah 41:10; Isaiah 41:17). However, we have a free will and can leave our ongoing personal relationship with God, which the Bible doctrinally identifies as Christ, [Ephesians 5:32] even while we continue to have the indwelling Holy Spirit. The Biblical illustration is a married man who abandons his wife. He is still married but not enjoying any of the blessings of that relationship. Therefore, our First Step is saying that Jesus Christ adds an active ongoing personal relationship with Him when the spiritually mature saved person will follow him. This is restoration of the back-slidden saved person, if that is necessary and ongoing reassurance for the saved person who is doing their part to maintain their relationship. Think about a wife's ongoing desire to hear 'I love you' from her husband, as a illustration of what is said here.

The true interpretation of our Second Step is easier for people to believe because it is often preached based upon the true interpretation. That is: We are given assurance of our ongoing personal relationship. A truly saved person can not lose their salvation, but they can lose their assurance, according to 1John. Our Second Step is giving us assurance but that assurance requires us to do our part in maintaining our ongoing personal relationship. We already saw this requirement in the earlier analysis of parts of our sentence. When a saved person loses their assurance you can be pretty sure that the cause is their failure to do their part in maintaining their personal relationship. My belief is that the main culprit is our tendency to meet responsibilities religiously and turn our relationship to something a sterile as what these Jews had.

Please notice that our functional definition, of the word perish, includes: 'to lose life in any manner'. We talk about people perish, which means that they have the process ongoing within their life even though it is not yet complete. With this in mind, people should be able to understand that our first phrase is assuring us that our spiritual life will not decrease, and start on a process which ends in spiritual death, so long as we do our part to maintain our personal relationship.

Our last phrase is almost always preached based upon the correct interpretation. This phrase gives us the same doctrine as is often preached using Romans 8:38-39. God is the most powerful being that exists and no one can take us away from Him. However, what is often not preached is that we can leave our ongoing relationship with Him and, thereby, lose our assurance of salvation even while we can not lose our everlasting salvation. We can also live a life which causes God to kill us early. However, aside from what we personally can do to our relationship, no outsider can interfere. Therefore, if a saved person has a problem with their relationship with God, no one can be blamed except that person himself.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: ' To die; to lose life in any manner'.

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'the part of the body used to grab and hold'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sheep. Joh 10:4,8,16; 5:25; 8:43; Mt 17:5; Ac 3:23; Heb 3:7; Re 3:20
and I. Joh 10:3,14 Mt 7:23; 25:12; Lu 13:27; 1Co 8:3; Ga 4:9; 2Ti 2:19
and they. Joh 10:4; 8:12; 12:26; 21:22; 1Ki 18:21; Mt 16:24; Mr 8:34; 10:21; Lu 9:23; Re 14:4
General references. exp: Joh 8:47.
I give. Joh 3:16,36; 5:39-40; 6:27,40,47,68; 11:25; 17:2; Ro 5:21; 6:23; 1Ti 1:16; 1Jo 2:25; 5:13-20; Jude 1:21
they. Joh 3:15; 4:14; 5:24; 6:37,39-40; 14:19; 17:12; 18:9; 1Sa 2:9; Job 17:9; Ps 37:28; 103:17-18; 125:1-2; Pr 4:18; 24:16; Isa 45:17; 54:17; 55:3; Jer 31:3,34; 32:40; Mr 13:22; Ro 5:2,9,17; 8:1,29,33-39; Php 1:6; Col 3:3-4; 2Th 2:13; 1Pe 1:5; Heb 7:25; 1Jo 2:19; 5:13,18; Jude 1:1,24
neither. Joh 17:11-12; De 33:3; Ps 31:5; Lu 22:31-32; 23:46; Ac 7:59; 2Ti 1:12; Heb 7:25 exp: Jer 23:4.
General references. exp: Isa 43:11; 1Jo 2:25.'.

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C10-S32. (Verse 29) God the Father acted.

First Step: How He acted.

My Father,
which gave them me,
is greater than all;

Second Step: The results.

and no man is able to pluck them out of my Father's hand.

This sentence and the next sentence are the last in the answer from Jesus that is in response to the demand from Jews of: If thou be the Christ, tell us plainly (C10-S28). The only way that Christ could fulfill all of the Old Testament prophecies about Him was if He truly was 'God in human flesh'. This included that He suffer, die and be resurrected (Luke 24:46; Acts 3:18; Acts 26:23). However, the Jews did not properly understand those prophecies. So, while they looked for their Christ, their doctrine insisted that they kill anyone who fulfilled the prophecies which proved that He was Christ.

Between this sentence and the next, Jesus clearly claims to be the Son of God. When He says My Father...is greater than all, He is clearly saying that God the Father is His Father. . When He says I and my Father are one (in the next sentence), He is clearly claiming to be God. This proves that so-called religions which claim otherwise are liars and preaching doctrines from devils.

While the Jews were all upset by that part of this sentence, they missed what else we are told in this sentence. Here we see the role of God the Father as our Saviour. Many people preach hard that Jesus is our Saviour and miss the other members of the Trinity, and the other roles of the Son of God, which are also our Saviour. The word Saviour is like parent. There is nothing wrong with saying that your mother is your parent but it is wrong to deny that your father is your parent. Likewise, it is wrong to deny that God the Father is also our Saviour.

As our Saviour, God the Father made the plan of salvation and provides the power for our salvation. God the Son did other things for our salvation, but the power comes from God the Father, which is why Jesus says what Her does in this sentence.

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Joh 6:37; 17:2,6,9,11 exp: 2Ti 1:9; Heb 2:13.
is greater. Joh 14:28; Ex 18:11; Ps 145:3; Da 4:3; Mal 1:14
General references. exp: Isa 43:11; Joh 16:15.'.

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C10-S33. (Verse 30) Jesus declares His divinity.
I and my Father are one.

This sentence is what drove the lost religious Jews to try and kill Jesus. Like all lost religious people, they concentrated on the physical and forgot about the spiritual. The truth which they knew, but ignored, is that all people have a spirit. Our spirit is different from the Spirit of God while Jesus's Spirit was the Spirit of God. Therefore, there was no conflict with what He said. All of the problem was in their own wrong interpretation of God's word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:1-2; 5:17,23; 8:58; 14:9,23; 16:15; 17:10,21; Mt 11:27; 28:19; 1Ti 3:16; Tit 2:13; 1Jo 5:7,20 exp: Ge 17:22; Isa 43:11.'.

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C10-S34. (Verse 31) The people reacted to the declaration by Jesus.
Then the Jews took up stones again to stone him.

Possibly the most significant word of this sentence is again. Back in John 8:59 we were told that the Jews tried to stone Jesus and failed. Maybe they thought that they would have better luck this time. 10:39-40 tells us that they failed this time also. These are the only accounts within the four Gospels where we are told that the Jews tried to stone Jesus.

In our next sentence we read that Jesus asked them why. In the sentence after that they give their answer and following that we see Jesus explain their doctrinal error. However, as the account continues, we read that they were not willing to let the word of God correct their beliefs.

Earlier in this chapter we read that some of the Jews argued against the fanatics. At the end of the chapter we read that Jesus and those non-fanatic Jews went elsewhere to avoid the fanatics. Sometimes, that is the best that you can do. Jesus avoided them until the time and circumstances which God the Father set for His crucifixion. This is why we need to have a close walk with God and be sensitive to the leading of the Holy Spirit. Sometimes we need to 'take a stand' and sometimes we need to walk away Only God's Holy Spirit can tell us when to do each.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:18; 8:59; 11:8; Ex 17:4; 1Sa 30:6; Mt 21:35; 23:35; Ac 7:52,58-59 exp: Mr 14:64; Joh 10:39.'.

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C10-S35. (Verse 32) The response from Jesus.

First Step: The answer.

Jesus answered them,
Many good works have I shewed you from my Father;

Second Step: The question

for which of those works do ye stone me?

The note for this sentence, within the Lord Jesus Christ Study, provides links and explanations for the God-required witnesses which Jesus provided to prove that he, and His doctrine, came from God the Father. In this sentence e He reminds them of the God-required witnesses which He had provided and asked this question to make them realize that they were going against God. However, their answer, in the next sentence, shows that they were following their religious beliefs even though those beliefs clearly went against the word of God. Many religious people make the same mistake and bring condemnation upon themselves and their descendants. This is why we need to always verify our beliefs against the word of God, as interpreted by God's Holy Spirit, before we act upon those beliefs. Just like these Jews, there are many people who think they are serving God when they are actually following a religious doctrine from a devil.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Colossians 2S8 about the word shew. This word is the Biblical spelling for what is commonly spelled show today. The functional definition is: 'To exhibit or present to the view of others'. Our sentence actually uses the word shewest which means 'a never-ending sight'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Many. Joh 10:25,37; 5:19-20,36; Mt 11:5; Ac 2:22; 10:38
for. 1Sa 19:4-6; 2Ch 24:20-22; Ps 35:12; 109:4-5; Ec 4:4; 1Jo 3:12 exp: Ac 10:38.
General references. exp: Jer 37:18; Mr 14:64; Joh 10:37.
'.

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C10-S36. (Verse 33) The wrong religious reasoning of the Jews.

First Step: What was not their reason.

The Jews answered him,
saying,
For a good work we stone thee not;

Second Step: What was their first reason.

but for blasphemy;

Third Step: What was their second reason.

and because that thou,
being a man,
makest thyself God.

Our sentence has three Steps and tell us the answer from the Jews. In the First Step they denied rejecting God (1Samuel 8:7) when they rejected a p[prophet who had the God-given evidence which required them to accept His message. They thought to avoid the consequence of rejecting God's word but that doesn't work (Romans 3:3).

In our Second Step we read what they accused Him of. However, they were not supposed to enact a legal punishment before they had a legal trial, which these Jews did not have. If they had gone through with a trial they would have proven that their trial was not legal or they would have to arrive at the same conclusion as Pilate (I find no fault in him [John 19:4]).

In the Third Step we have the functional definition of blasphemy. However, Jesus did not makest thyself God but let God work through Him. Back in John 8:29 we read And he that sent me is with me: the Father hath not left me alone; for I do always those things that Please him. If their accusation had been true then he would have been doing things to Please Himself instead of doing the will of God the Father.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has a title of God.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for Mark 2:6-7 and Colossians C3S6 about the word blasphemy. The functional definition for this word comes from this sentence and is: ' thou, being a man, makest thyself God'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Le 24:14; 1Ki 21:10
makest. Joh 10:30; 5:18; Ps 82:6; Ro 13:1; Php 2:6
General references. exp: Mr 14:64.
'.

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C10-S37. (Verse 34) Reference to scripture.

Jesus answered them,
Is it not written in your law,
I said,
Ye are gods?

In this sentence, Jesus is referring to Psalms 82:6. Note that Jesus calls Psalms part of your law. That Psalm is speaking about beings (angels and men) who were given positions of power and abused their positions. Instead of doing what they were supposed to do, the Psalm says that they judge unjustly, and accept the persons of the wicked. Thus, in addition to what Jesus says here as an obvious message, we also have a hidden message.

These Jews, who condemned and tried to stone Jesus, were acting like the people that Psalms 82 condemned. However, just as with the parable at the start of this chapter, these Jews missed His message. The next sentence gives us the application, from Jesus, of this reference in this Psalm. (Please see the note for the next sentence about that application.) However, in addition to that application, we see the contrast in character. Even though the people referenced by the Psalm acted wrong, the scripture called them gods. Therefore, the Jews could not, rightly, accept that scripture while wanting to stone Jesus for saying that He was the Son of God because their basis was that He was claiming to be a class level above other humans. However, with this reference to this Psalm, He proved that he was not doing that but was claiming the same class as the people references in the Psalm.

These Jews were hung up on classes of people. As the children of God, they considered themselves to be greater than other men. They also knew about angels and other spiritual beings and considered them to be in a higher class. However, Jesus kept trying to teach them that they were using the wrong criteria. God does not judge according to the class or group that we belong to but judges each of us personally according to our character and deeds (2Corinthians 5:10-11). In the Bible, gods were fallen angels. They were the same class as the angels who remained true to God, yet received a different judgment because of their character and their deeds. Lots of people say judge not based upon taking one reference out of context. However, we are also told Judge not according to the appearance, but judge righteous judgment. (John 7:24). It is not if we judge or don't judge but the basis which we use when we judge. These Jews used the wrong basis when they used class instead of using personal character and their deeds done.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. In addition, Please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government. In most, but not all, New Testament usages this word is used for the Mosaic Law'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us today: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Joh 12:34; 15:25; Ro 3:10-19
I said. Ps 82:1,6-7
gods. Ex 4:16; 7:1; 22:28; Ps 138:1 exp: Ex 12:12.
General references. exp: Ex 4:16; Ps 82:6.'.

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C10-S38. (Verse 35-36) Reasoning based on scripture.

First Step: Scriptural basis.

If he called them gods,
unto whom the word of God came,
and the scripture cannot be broken;

Second Step: Their error.

Say ye of him,
whom the Father hath sanctified,
and sent into the world,
Thou blasphemest;

Third Step: Their wrong reasoning.

because I said,
I am the Son of God?

Our sentence starts with the word If and presents a question based upon the scriptural reference of the prior sentence. The note, above, for the prior sentence presents things to consider which are different from what is in this note. Therefore, that prior note should also be considered. In that note the scriptural reference was considered and, based upon the reference, we saw that the right way to judge was the character and people's deeds. The deeds which Jesus did proved that He was the Son of God and He already pointed that out to the Jews, according to this Gospel, in John C5-S34, John C10-S29 and in the prior answer from Him (John C10-S35). In addition, Jesus points to this truth, again, in the next sentence. Therefore, this is a critical point to accept.

In addition, to the correct way to judge, Jesus uses their own method of judgment, in this sentence, to show them their error. They were using class, instead of individual character, as the basis for judgment. The main application of the word gods is: 'fallen angels'. However, the single interpretation is: 'spiritual beings', which would include men as we see in our current sentence. Since this classification includes men, and they can not be right with God while rejecting scripture, they can not reject applying the word gods to men. Also, as a result, they can not condemn Jesus for showing them that He is the Son of God. Therefore, not only does the right way to judge say that they are wrong but their own wrong way to judge (by class) says that they are wrong.

Now, in addition to Jesus telling them that they are wrong, He also gives us additional information to consider in His Second Step. First, He reminds us that He is sanctified. Back in John C6-S26 we were told that God the Father sealed Jesus. (Please see the note associated with that sentence for the meaning of the word sealed.) The reference in this sentence has the same meaning.

In addition, to telling us that the Father hath sanctified (Jesus), our Second Step tells us that the Father hath...sent (Jesus) into the world. Since He was sent, He had to exist in the spiritual reality before He was sent. Theologians argue if our spirit is created from the spirits of our parents at conception or if they already existed before being attached to our physical body at conception. However, when it comes to Jesus, this sentence settles that question for Him. Further, since He was already a spiritual being before His conception in Mary, they can not object to His having the class of gods. That said, the rest of our chapter shows that they, as religious fanatics, ignored facts and reason and only reacted as their religious prejudices dictated.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as "the scriptures"'.

Please see the note for Jude 1:1 about the word sanctified. Please also See the Book Study on 2Timothy and then use the browser FIND function to find the usage of the word sanctified. The functional definition for this word is: 'Made holy; consecrated; set apart for sacred services'. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Ge 15:1; De 18:15,18-20; 1Sa 14:36-37; 15:1; 23:9-11; 28:6; 30:8; 2Sa 7:5; 1Ch 22:8; 2Ch 11:2-3; 19:2; Ro 13:1
the scripture. Joh 12:38-39; 19:28,36-37; Mt 5:18; 24:35; 26:53-56; 27:35; Lu 16:17; 24:26-27,44-46; Ac 1:16 exp: Jas 4:5.
General references. exp: Ex 4:16; Ps 82:6; Mt 26:54; Lu 19:34.
whom. Joh 3:34; 6:27; Ps 2:2,6-12; Isa 11:2-5; 42:1,3; 49:1-3,6-8; 55:4; 61:1-3; Jer 1:5 exp: Ac 4:27.
sent. Joh 3:17; 5:30,36-37; 6:38,57; 8:42; 17:4-5,8,18,21; Ro 8:3; Ga 4:4; 1Jo 4:9-14 exp: Joh 9:7.
I am. Joh 10:30-33; 5:17-18; 9:35-37; 19:7; 20:28,31; Mt 26:63-66; 27:43,54; Lu 1:35; Ro 1:4; 9:5
General references. exp: Ps 82:6.'.

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C10-S39. (Verse 37) Right reasoning.

If I do not the works of my Father,
believe me not.

With this sentence, and the next sentence, we have a very clear way to tell the difference between a true messenger of God and a false one. It matches the doctrine that Paul gave us in 1Corinthians 4:19-20 which tells us: But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power. We are to look for the power of God (John 5:41) in personal life and in their ministry.

Back in John 10:25 Jesus said the works that I do in my Father's name, they bear witness of me. That is: we are to believe the message from someone who displays the power of God in their life and ministry. Now our current sentence says to not believe someone who claims to be a messenger of God but who does not display the power of God in their life and ministry. Between these two sentences, we have the same message delivered in a positive and in a negative fashion.

At the time that Jesus spoke this sentence, and the next sentence, the New Testament was not written. Therefore, the way that the power of God was demonstrated was with miracles which Jesus did. Today we have a completed Bible. Therefore, we first look to see if their doctrine matched the word of God as interpreted by the Spirit of God. Then we see if their life and ministry matches the true meaning of Baptism. We are baptized in the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19). Therefore, their ministry and personal life should demonstrate the holiness and righteousness of the Father, the sacrifice and service of the Son, and the ongoing personal relationship which is maintained by the Holy Ghost.

We have a very clear message here. 'Do not believe the doctrine of anyone who can not demonstrate the power of God in their the power of God in their ministry and in their personal life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 10:25,32; 5:31; 12:37-40; 14:10; 15:24; Mt 11:20-24'.

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C10-S40. (Verse 38) .

Equivalent Section: Look at God given evidence.

But if I do,
though ye believe not me,
believe the works:

Equivalent Section: Right conclusion from God given evidence.

that ye may know,
and believe,
that the Father is in me,
and I in him.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while going in a different direction. (Please see the note above for the prior sentence.) In our First Equivalent Section we see the evidence that is to be in someone's life before we believe their doctrine. They are to have the works which demonstrate the power of God.

In our Second Equivalent Section we see why we are to test people's claims using the test of the prior sentence and of the First Equivalent Section. God wants us to know, not just the doctrine that they claim but mainly to personal intimate relationship (the Father is in me, and I in him) that God wants to have with His people. As explained in the message called The Testimony Of God, we are to have 'the testimony that belongs to God' demonstrated in our life so that God can use us to bring other people to Him (and not just to our religion) and so that we hear well done, and not your life makes me want to spew when we face the judgment seat of Christ.

When someone truly demonstrates the power of God, then we can know, and believe that they have the right relationship with God and that they can tell us how to have a saving relationship with God. However, if they don't have the power of God in their life and ministry, then, as our prior sentence said: believe (them) not.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believe the. Joh 3:2; 5:36; Ac 2:22; 4:8-12
that ye. Joh 10:30; 14:9-11,20; 17:11,21-23'.

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C10-S41. (Verse 39-40) .

Equivalent Section: The attempted action.

Therefore they sought again to take him:

Equivalent Section: The foiled action.

First Step: Jesus avoided them.

but he escaped out of their hand,
And went away again beyond Jordan into the place where John at first baptized;

Second Step: Jesus stayed away for a while.

and there he abode.

Please see the note for this sentence in the Study on John the Baptist about why Jesus went here. These people had accepted John's message on the way of the Lord while the people in Jerusalem had rejected it. These people were prepared to accept the truth because they had first prepared their thinking to match the way of the Lord. The people in Jerusalem had rejected the way of the Lord. As a result, they rejected Jesus and the truth about Him.

In 10:1 through 10:5 we have a parable from Jesus which tells us about the ongoing personal relationship that the truly Biblically saved have with God. Our sixth sentence tells us that the people understood not what things they were which he spake unto them. Therefore we have an explanation from Jesus in 10:7 through 10:18 with the rest of the chapter telling us the reaction of the Jews to these truths. Starting in 10:24 we have the final discussion of this chapter between Jesus and the non-believing Jews. They accuse Him of not telling them what He had told them and when He tells them again, and told them plainly, and they tried to kill Him in response to His plain answer. Jesus made it clear that He was their Messiah / Christ and they still ignored all of the evidence backing His claim and rejected the truth. With this in mind, Please consider all related sentences, with their attached notes, in order to keep things within the context that God requires us to consider.

Our sentence starts with the word Therefore and tells us the typical reaction by lost religious people who truly trust in their religion for their relationship with God. They sought again to take him so that they could stone Him and kill Him.

Our Second Equivalent Section tells us the reaction by Jesus because this was not the time, nor the way, that He was to die. Remember that he already mentioned His death back in 10-S11, 10-S15, and 10-S17. Therefore, He did not do this out of fear for His life but because He was following the will and plan of God. The will and plan of God is to be what truly guides the attitudes and actions of God's people.

Please notice that he did not go back to where His physical family lived because they were not saved, at that time, and did not believe Him. Elsewhere we read that He did not many mighty works there because of their unbelief (Matthew 13:54-58; Mark 6:1-6). Rather than going and fighting with people who refused to believe, He went where He could have peace while He communed with God. Some people insist that we have to keep trying to convince the unbeliever but our sentence demonstrates that when someone clearly has closed their mind, we are to leave them alone until God gets them ready to listen.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The word sought is the past-tense form of the word seek. The functional definition is: 'To go in search or quest of'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That last note has links to every place in the Bible where we find forms of this word and those links are separated by application The functional definition is: 'identify with'.

Please see the note for Mark 3:7-8 about the river Jordan. The functional definition for this word is: 'river of Palestine'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 10:31; 7:30,44; 8:59; Lu 4:29-30
the place. Joh 1:28; 3:26
there. Joh 7:1; 11:54'.

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C10-S42. (Verse 41) Many Jews reacted differently.

Equivalent Section: What many Jews believed.

Equivalent Section: Why they believed.

And many resorted unto him,
and said,
John did no miracle:

Equivalent Section: Their conclusion.

but all things that John spake of this man were true.

I can not say for positive if John the Baptist was alive at this time, but I believe it was after His death. However, it was not the religious leaders, but the governor, who killed John the Baptist. Therefore, while the religious leaders didn't like the doctrine from John the Baptist, they didn't try to kill him like they did Jesus. (I did not research it for this note but I believe this was after his death.)

In this sentence we see that while many people rejected Jesus, and in particular the religious leaders rejected Him, some people did accept His message because they used the godly way to judge His message and compare it to the message of religious leaders who taught doctrinal error. Thus, we see that we are not to be discouraged by rejection, nor are we to be discouraged by how many reject us, but are to take encouragement from those who do truly accept the message from God.

We find forms of the word resort occurring in: 2Chronicles 11:13; Nehemiah 4:20; Psalms 71:3; Mark 2:13; Mark 10:1; John 10:41; John 18:2; John 18:20; Acts 16:13. Webster's 1828 dictionary defines this word as: 'RESORT', v.i. s as z. 1. To have recourse; to apply; to betake. The king thought it time to resort to other counsels. 2. To go; to repair. The people resort to him again. Mark 10. John 18. 3. To fall back. The inheritance of the son never resorted to the mother. Obs.'.

Please see the note for John 1:9 for links to every place within this Gospel where we find any form of the word true. The true Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging word'. That note has a lot more important information and links to every place in this Gospel where we find forms of this word. In addition, it explains how to use the link in the sentence outline above.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Joh 3:26; Mt 4:23-25; Mr 1:37; Lu 5:1; 12:1 exp: Joh 4:39.
John did. Mt 14:2; Lu 7:26-28
but. Joh 1:29,33-34; 3:29-36; Mt 3:11-12; Lu 7:29-30'.

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C10-S43. (Verse 42) Many Jews were saved.
And many believed on him there.

Here we see the result of people believing what the (Bible / true witness from God) says over what our religious traditions teach.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 2:23; 4:39,41; 8:30; 11:45; 12:42'.

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Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 9

True Salvation Requires Being Willing to Suffer

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 10

The Good Shepherd

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

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