Week 4 Review Quiz On Bible Regarding The Tradition And God – CWV 101
All of the above: God’s might, God’s wisdom, God’s word, and God’s will
In Luke 10, how did Jesus respond to the lawyer who aske 2 d him,quot;And who is my
When Jesus spoke to him, he recounted him the story of the good Samaritan, and he also told him the story of the good shepherd. The parable of the rich man and Lazarus was taught by Jesus. Taking up one’s cross and following Jesus is what Jesus preached about.
According to John 10:1-18 which of the following does not des 3 cribe Jesus as the Good
He adores and cares for his sheep, and he refers to them by their given names. He confines his sheep to a pen in order to ensure their protection. He gives his life in order to save the sheep.
The pronouncement of the forgiveness of our sins by Je 4 sus Christ is called the
To demonstrate God’s love for humans To provide service to others To offer his life as a ransom for the lives of others All of the foregoing
The person of Jesus Christ may be described by all of 6 the following except:
The second member of the Trinity is referred to as Fishermen were chosen by Jesus to be his apostles.
9 Which of the following describes a temptation Jesus faced?
Making bread out of stones. Praising the devil for all of the power and money in the world. He threw himself from the temple to put God to the test. All of the foregoing
The concept of the Trinity states that the Father, Son, 10 and Holy Spirit are one God in
John Revelation Romans Acts John Revelation Acts Romans
According to the textbook, Jesus is most like which two Old 12 Testament leaders?
Abraham and Isaac are two of the most famous people in history. None of the above: Jacob and Joseph; Moses and David; or none of the above:
According to Philippians 2:5-8, what direction did Jesus’ life t 13 ake?
The following: Divinitygt; Humanitygt; Servantgt; Criminal Death; The following: The following: Humanitygt; Divinitygt; Deathgt; Grave; The following: None of the foregoing: Infancygt; Childhoodgt; Adolescencegt; Adulthood
The statement from Isaiah 53:5,quot;He was wounded for ou 14 r transgressions; he was
QuestionAnswer In John 10:11, Jesus declares, “I am the good shepherd.” This is the fourth of seven “I am” statements made by Jesus that are only found in John’s Gospel. These “I am” declarations draw attention to His one-of-a-kind, divine identity and destiny. Jesus claims in John 10:7 that He is “the entrance,” immediately following which He declares that He is “the good shepherd.” He refers to Himself as not just “the shepherd,” but also as the “good shepherd” in the Bible. What exactly does this imply?
- The Greek word kalos, which means “good,” describes that which is noble, wholesome, good, and beautiful, as opposed to that which is wicked, mean, foul, and unlovely.
- It denotes not just that which is nice on the inside—character—but also that which is appealing on the outside—appearance.
- As a result, when Jesus refers to Himself as “the good shepherd,” he is alluding to His innate kindness, righteousness, and beauty.
- Similarly to His declaration in John 10:7 that He is “the door of the sheep,” Jesus is drawing a distinction between Himself and the religious leaders, the Pharisees (John 10:12–13), in this passage.
- In John 10:9, Jesus speaks of thieves and robbers who attempted to enter the sheepfold by sneaking in through the back door.
- Here, in John 10:12, the hireling is contrasted with the true or faithful shepherd who willingly gives up his life for the sheep.
- His concern is not for the sheep but for himself.
Nevertheless, they were expected to exercise the same care and concern the owners would.
However, some of the hirelings thought only of themselves.
First, to better understand the purpose of a shepherd during the times of Jesus, it is helpful to realize that sheep are utterly defenseless and totally dependent upon the shepherd.
Rushing walls of water down the valleys from sudden, heavy rainfalls may sweep them away, robbers may steal them, and wolves may attack the flock.
(1 Samuel 17:36).
In fact, shepherds were frequently subjected to grave danger, sometimes even giving their lives to protect their sheep.
He who would save others, though He had the power, did not choose to save Himself.
In proclaiming that He is the Good Shepherd, Jesus speaks of “laying down” His life for His sheep (John 10:15, 17–18).
It is only through Him that we receive salvation.
(John 10:16). The “other sheep” clearly refers to the Gentiles. As a result, Jesus is the Good Shepherd over all, both Jew and Gentile, who come to believe upon Him (John 3:16). (John 3:16). Return to:Questions about John What did Jesus mean when He said, “I am the good Shepherd?”
Subscribe to the
Get our Question of the Week emailed to your inbox every weekday morning! Got Questions Ministries is a trademark of Got Questions Ministries, Inc., registered in the state of California in the year 2002. All intellectual property rights are retained. Policy Regarding Personal Information The information on this page was last updated on January 4, 2022.
What does John 10:18 mean?
John 10:18 (New International Version): No one takes it away from me; rather, I lay it down of my own free will. I have the authority to put it down and the authority to pick it back up again if necessary. It was my Father who gave me this instruction.’ The Bible says in John 10:18, ESV, “No one takes it from me, but I lay it down of my own free will.” I have the authority to put it down and I also have the authority to pick it up and put it down again. “I have been given this responsibility by my Father.” No one can take it from me, but I must lay it down of my own own.
- This commandment has been given to me by my heavenly Father.
- I have the authority to put it down and I also have the authority to take it back again.
- No one can take my life away from me, according to John 10:18 (New Living Translation).
- Because I have the authority to put it down whenever I want and to pick it up again whenever I choose.
- “This is a mandate that I have received from my Father.”
Commentary on John 10:1-18
The Gospel of John is the conclusion of a couple of generations of recitation and thought on the words and acts of Jesus, which culminated in the writing of the Gospel of John. Multiple viewpoints have been used to investigate them, and they have also been analyzed in light of Scripture. What begins as a historical recall is filtered through the experiences of the Johannine community, resulting in a two-level reading that interweaves Jesus’ story with the story of the Johannine community as a result of this process.
- Better to describe the section as a spiraling upward spiral, with each new thought or topic touching on previous thoughts or themes but constantly moving to some new insight or conclusion.
- The cure of the blind man in chapter 9 is referenced in verse 21, which indicates that this unit is actually part of a longer study on that event.
- The topic of chapter 10 is listening, which ultimately leads to following and knowing Jesus as a result of it.
- In the first “figure of speech,” Jesus does not make any claims about himself or about anybody else (verse 6).
- In verse 1, the enemies are thieves who act by stealth and bandits who employ violence to achieve their objectives.
- When it comes to the sheep, he has the correct relationship because they hear (akouo) and recognize his voice, and they will follow him, as opposed to outsiders who the sheep run away from.
- Therefore, it should not be surprising that “they” (presumably the Pharisees referenced in 9:40f.) are unable to grasp the significance of what Jesus is saying.
As the parallel progresses, it emphasizes how entering the gate is the only way to be rescued and gain access to pastures, as opposed to the thief who comes to steal, murder, and destroy.
In order to maintain the contrast, Jesus returns to the concept of “knowing” that was established in verses 3-5 in order to talk of the intimate bond that exists between a shepherd and his flock.
This theme is further developed in verses 17-18, where it is extended to include Jesus’ decision to lay down his life and his capacity to pick it up again.
Into this debate is included verse 16, which recalls the image of the sheepfold from verse 1 and explains how the sheep will listen (akouoagain) to his voice once they have heard it.
What began as a straightforward pastoral image has evolved into a series of profound theological assertions that are acted out through a big ensemble of people.
The sheepfold, with its gate and the shepherd, on the other hand, is what shelters the sheep from these damaging influences and allows them to thrive.
In contrast to the hostile powers, Jesus serves as both the gate and the good shepherd on both levels of the spiritual hierarchy.
Throughout these passages, the useless caregivers of God’s people are thrown out, and God directly adopts or assigns the position of shepherd, either to himself or to his Davidic Messiah.
Please keep in mind that the function of shepherd was not one of authority or social standing, especially during Jesus’ time.
“No one has greater love than this,” says Jesus Christ in John 15:13, “than to lay down one’s life for one’s friends.” If a non-Christian were to read this text, I imagine that Jesus’ commonplace simile about shepherding, which begins the long contemplation, would sound a lot like what Chance the gardener says in the Peter Sellers film, Being There, which is set in a pastoral setting.
Eventually, he rises to the highest levels of economic and political power, where his gardening advice is seen as profound and insightful allegory.
Jesus’ “success” may be attributed to his followers’ willingness to listen to his message and acknowledge the reality that he did, in fact, lay down his life and take it up again in the resurrection.
The fulfillment of Jesus’ promise that there will be a single flock, one shepherd, is something we yearn for as we live in a world fraught with all kinds of challenges and dangers, some of which are literally a matter of life and death for Christians in some areas of the world.
Thoughts on the Good Shepherd
The analogy of the lamb also served to establish a clear and understood context for the Crucifixion and the Atonement of Jesus Christ. Following that, the Bible says in John 1:29: “The following day John seeth Jesus coming toward him, and saith, “Behold, the Lamb of God, whom the Father has sent to take away the sin of the world.” The slaying of a spotless lamb as part of the feast to be served to commemorate Israel’s release from Egypt was a tradition that continued for hundreds of years. The lamb had to be a male, and he was chosen in advance of the event.
- As an appropriate symbol for the Savior, who was without blemish because of sin and whose atonement freed us from the yoke of sin, the lamb is an appropriate choice in this context.
- Acts 8:32 records the reading from Isaiah: “He was carried as a sheep to the slaughter; and as a lamb dumb before its shearer, so he did not open his lips before the slaughterer.” When the eunuch inquired as to who Isaiah was alluding to, Philip immediately began to preach to him about Jesus.
- In the aftermath of their talk, the eunuch was baptized.” Acts 8:34–38 is a biblical reference.
- We have a better understanding of the nature of his mission, his method of recruiting followers to assist him in his work, and his deep care for the welfare of all people as a result of these allusions.
The 7 “I AM” Statements of Jesus: OT Background & NT Meaning
The gospel of John was written with the following goal in mind: “they are written so that you may believe that Jesus is the Christ” (John 20:31). The historical context for John’s book is as follows: “The framework for Jesus’ conception of his own mission is influenced by the Scriptures, as mediated by the Jews” (D. A. Carson). The following are John’s two questions for the reader to consider: 1) Who is Jesus? Secondly, what am I supposed to do with his words/teachings? I WORK AS OT Background: Exodus 3:1-20, with a specific emphasis on verses 13-18.
- 41:4 and 43:10-13.) John 6:20, 8:24, 28, 58, and 18:5 are examples of NT fulfillment.
- God exposes Himself to His people, and He sends His Son to redeem them from exile and guide them into a new way of living.
- He is the I Am, the everlasting, unchanging, self-existent one, infinite and wonderful in every way, and he is above and beyond all created things.
- He is the Almighty.
- Not a great teacher or a wonderful assistance to God, but the divine, eternal, pre-existent, infinite, and flawless Being Himself.
- Because he is the God of Moses, he is considered to be greater than Moses.
- The Jews were well aware that assuming this position entailed making such a claim, which is why they immediately began picking up stones to murder him (8:59).
He is the God of Israel, and he is the God of all the nations. Allegations in the Old Testament and in God’s redeeming works pointed to the advent of Jesus as God manifested in person, the true and better Israel, as well as the fulfillment of all the Old Testament patterns and shadows.
1) I Am the Bread of Life
OT Background readings: Exodus 16:3; Deuteronomy 8:3; Psalm 78:23–25 NT John 6:22-59, with a specific emphasis on verses 28-35, is a book of fulfillment. Synopsis: A discourse between Jesus and Jews who had followed him because of his miracles—including the most recent feeding of the 5,000—but had failed to recognize the reality that lay beyond the surface (he is the Divine Messiah). It is more vital than simply providing them with physical food to satisfy their bodily hunger that Jesus gives himself as the Bread of Life to satisfy deeper longings and an everlasting desire.
It is not a food of this world, but rather a bread of paradise.
We require more than just physical bread, and we require it from a source other than our own bodies.
– With this Old Testament backdrop in mind, Jesus sets out to provide food for God’s people, and he claims to be the “bread of life.” He emphasizes that the bread in the desert of Exodus was only a temporary sustenance, and that it served as a type of genuine and eternal food from heaven that God would provide later on in the story.
In the manna, we see Jesus, who has been sent by God, who has come down from heaven, who must be received by faith, who must be eaten/fully ingested, and who provides life to those who receive it.
2) I Am the Light of the World
Background from the Old Testament: Exodus 13:17-22 (see also Ex. 14:19-20); Isaiah 42:6 and 49:6; (both verses are in the four Servant Songs of Isaiah). John 8:12-30 is the NT fulfillment of the prophecy. In addition, see John 1:4-5, 3:19-21, 9:5, and 12:35-36. Synopsis: One of the most significant motifs in John’s Gospel is the concept of light. In the midst of darkness, the world seems lost and helpless (John 1:4-14). The darkness has no effect on its current state. Light must be allowed to penetrate and infiltrate.
John draws light from a rich OT history and demonstrates how Jesus is the light of the world.
The same way that the Israelites were guided and saved from the Egyptians during the Exodus by a pillar of fire (light) when they crossed the Red Sea, Jesus claims that people who follow him (light) will enjoy eternal life with him.
Isaiah 42:6 and 49:6 provide a supplementary Old Testament basis for the representation of light. In other passages, such as John 12:35-36, 46, this light has to do with the salvation of the nations, and it is most likely the primary reference in those verses.
3) I Am the door or gate4) I Am the Good Shepherd
Ezekiel 34 and Jeremiah 23 are examples of Old Testament texts that refer to gates as doors (cf. Isaiah 40:11; Numbers 27:15-18; Micah 5:4) NT John 10:1-18 are examples of fulfillment. Synopsis: In John 10:1-18, Jesus combines two of the I Am statements into a single statement. He asserts that he is both the gateway through which the sheep enter and the Shepherd who knows the sheep and is willing to lay down his life in their defense. Unlike shepherding images, the metaphor of a door does not have a long OT history to draw on.
- In addition to being the one who gathers the sheep and cares for them (shepherd), he is also the conduit via which they enter and are kept secure (door).
- A reprimand against them was (in part) delivered through the boasts of being a good shepherd and Israel’s real shepherd.
- They should have placed the needs of the people ahead of their own.
- The Pharisees, on the other hand, are like the wicked shepherds in Ezekiel 34 and Jeremiah 23, leading their flocks astray with false theology, placing themselves above the flocks, and abusing the flocks.
- 34:11-16, 22-24; Jer.
- Jesus does not come to add to our loads, but rather to relieve us of them and carry them himself.
- Jesus does not coming to devour the sheep, but rather to protect them.
- He will do so because he adores the sheep and believes they are his own.
5) I Am the resurrection, and the life
Background from the Old Testament: Genesis 1-3; Isaiah 53:10 NT John 11:17-27 are examples of fulfillment. Synopsis: He does not merely talk about what he can accomplish or provide; rather, He talks about who He is, in the same way that past I Am declarations have done. He does not only offer bread (like Moses did), but he himself is the bread. He is not only a reflector of light; he is the light itself. In the same way, Jesus declares in John 11 that he is the resurrection and the life. Even though the OT context is less obvious here than in other remarks, the majority of commentators believe Genesis 1-3 is partially in mind.
- The first Adam, on the other hand, chose sin, which resulted in the death of humanity and the destruction of the entire world.
- 5:12-21; 1 Cor.
- The death and decay brought about by Adam are replaced by the life and restoration provided by Jesus.
- While many of the Jews desired goods from Jesus without first coming to trust in and embrace him, the offer of Jesus is just himself and his sacrifice.
These are unmerited and merciful gifts that can only be received through and through the person of Jesus. He is the resurrected and the living One (John 11:25-26). He is the second Adam, giving resurrection and life when the previous Adam only provided us death. He is also known as Jesus Christ.
6) I Am the way, the truth, and the life
Background from the Old Testament: Exodus 26:33; Leviticus 16NT John 14:6 has been fulfilled. Synopsis: It’s possible that Jesus is using this passage to contrast himself with the numerous different methods that God established for the Jews to approach and relate to him in the Old Testament. God could only be reached through transitory “routes” such as the sacrifices, the temple, the curtain, the tabernacle, and other forms of devotion. As the New Testament makes clear, these things did not, in and of themselves, purify or make individuals acceptable to God, but they did provide a means by which God’s people may walk in faith and follow in His footsteps (see Hebrews 8-9).
He is the only one who can lead us to the Father, but he is also the only one who can lead us to the entire revelation of the Father at the same time (truth).
Jesus is the only route and the only road to follow.
All of them pointed to him and accomplished limited things (such as making people ceremonially pure but not actually clean), and he is now here and able to complete salvation and redemption in their entirety.
7) I Am the true vine
OT Background: Two vineyard hymns are found in Isaiah 5:1-7 (the desolate vineyard) and Isaiah 27:2-6 (the bountiful vineyard) (the fruitful vineyard). NT Fulfillment: John 15:1-6 is a passage from the Gospel of John. Synopsis: In this last I Am declaration, Jesus refers to a vine, which is a typical Old Testament emblem for Israel (God’s people). However, Jesus states that the people of God now have life and fruit because they are in him, as described in Isaiah 27:2-6, but the terminology of the unfruitful branches is related to Israel as the barren vineyard in Isaiah 5.
The only one who can fulfill Israel’s purpose (since Israel has never been able to do so) and who can provide authentic, flourishing, and productive existence for God’s people is Jesus Christ.
The Old Testament Background of a Familiar Metaphor on JSTOR
Abstract John 10:16 is a notable Johannine mission passage that gives substantial insight on Jesus’ messianic awareness during his earthly ministry. It is one of the most important Johannine mission texts in the Bible. Scholarly studies, on the other hand, almost solely concentrate on the fourth evangelist’s use of the Hebrew Scriptures, with little or no consideration given to doubts about the actual Jesus. Based on a study of the literary and historical contexts of John 10 as well as an examination of its genre, the present paper attempts to unravel the fabric of Old Testament themes that come together in Jesus’ pronouncement in John 10:16, with particular attention paid to prophetic passages from Ezekiel, Zechariah, and Isaiah in addition to Davidic typology.
Throughout the New Testament, Jesus is shown as a trustworthy interpreter of the Hebrew Scriptures who recognized himself as the eschatological Davidic messianic “shepherd.” John the evangelist is seen to be upholding the high ideal of a community—composed of both Jews and Gentiles—who are unified by their belief in the God-sent Messiah as their leader.
- Publish works that are both fully critical and widely accessible to the scholarly community, with the goal of making them widely available.
- In spite of this, present practice frequently fails to realize that religious significance was the evident environment in which scripture materials were produced, as well as the channel through which they were conveyed and received.
- We welcome responses from our readers, as well as comments from any researcher who is intrigued by the meanings that one meets in the field of exegesis and wishes to contribute.
- The official website of the IBR may be found here.
- The University Press collaborates with alumni, friends, faculty, and staff to document the life and history of the University.
The Press also publishes research and popular publications on Pennsylvania as part of a land-grant and state-supported institution, all of which are intended to promote a greater knowledge of the state’s history, culture, and environment.
The good shepherd (John 10:1-18)
Open 9:40 – 10:18 in the Gospel of John. Religion is considered an optional religious experience in our culture, available only to individuals who are interested in such things. It’s good clean fun, time spent with friends, wonderful music, and more motivating than Ted Talks, among other things. Church in Australia is regarded as a leisure activity, a time to unwind after the stresses of the week’s job and political battles, similar to binge-watching Netflix except that you have to dress up and go out to participate.
- We sing the Psalms and proclaim, “God reigns,” but we don’t consider ourselves to be a kingdom in the traditional sense.
- A shepherd was a herdsman who was in charge of the herd.
- So, if Jesus claimed to be the good shepherd, what did he want to say about the other shepherds in Israel?
- So the good shepherd goes out to get them because they make poor mistakes, such as locking the sheep out of their own sheepfold (9:22).
- 9:40 – 10:5: The entire imagery of the “good shepherd” is Jesus openly condemning Israel’s leaders and calling on the people to follow his leadership instead.
- Given that we have not comprehended Jesus’ assertion that he is Israel’s rightful leader, we have also failed to comprehend what he stated about Israel’s lousy shepherds.
- Jesus was alluding to terrible leaders who are motivated solely by their own self-interest, such as those who prey on the flock in order to survive.
- As Ezekiel had described, Israel had been sent into exile because the shepherds of Israel had been grazing on the sheep of the surrounding countries (Ezekiel 34:2).
- And I will set up over them one shepherd, my servant David, and he shall feed them.
He has been appointed as the ruler of heaven. We are his kingdom, the people who live under his kingly rule. That is the kingdom of God – the flock of sheep that lives under the leadership of the good shepherd.
What others are saying
Who Comes to Steal, Kill, and Destroy?, by Craig Keener, is a thriller set in the United States. According to Christianity Today (2017): “The thief comes only to steal, murder, and destroy,” Jesus declares in John 10:10, and he is correct. The reason I’ve come is so they can enjoy life and live it to the fullest. A brief game of guessing: who is the thief? “The Devil,” they nearly always say when I pose this question of my pupils. They are almost always correct. There is a difficulty with this because the Devil does not appear anywhere in the passage, although other thieves are plainly recognized.
- Laniak, Shepherds after My Own Heart: Pastoral Traditions and Leadership in the Bible (England; Downers Grove, IL: InterVarsity Press; Apollos, 2006), p.
- Laniak, Shepherds after My Own Heart: Pastoral Traditions and Leadership in the Bible The disparity between the motivations and the outcome is made plain in this passage.
- In fact, this is exactly the picture painted at the opening of Ezekiel 34: shepherds who feed themselves (v.
- 3), and use force to subdue their opponents (v.
- In the end, the flock is scattered (diaspeiri) and destroyed (apollymi) as a result of this (verses 4–5).
- 34:13–16), Jesus’ statement “life to the full” corresponds to the vision of sheep lying down in lush pastures.
- Thieves and robbers are religious leaders who are more concerned with fleecing the sheep than they are with leading, nurturing, and protecting them in the context of Jesus’ mission.
- Trying to comprehend Jesus by the language he used to identify himself: son of man (his identity), and kingdom of God (his reign) (his mission).
- View all of Allen Browne’s blog postings.
Seven Ways Christ Is the Good Shepherd
“I am the good shepherd,” Jesus proclaims (John 10:11, 14). It is similar to the relationship that sheep have with their shepherd in the case of Christians in Jesus Christ. We are the flock of the Lord, and he is our shepherd. But what exactly does this mean? With seven great examples, Christ explains what it means for him to be our shepherd and for us to be his sheep in John 10.
1. Christ has received you as a gift from the Father.
“The power of my Father, who has given them to me, is stronger than all, and no one will ever be able to take them from my Father’s hand.” (See also John 10:29) Christ’s sheep are a gift from the Father, which he receives in return. And how would you know whether you are one of Christ’s sheep, you could wonder. What would you do if you were told that you had been entrusted to the Son by the Father? According to these lines, the defining characteristics of Christ’s sheep are clearly defined as follows: “My sheep hear my voice, and I recognize them, and they follow me” (10:27).
In another passage, Jesus adds, “You do not believe because you are not one of my sheep” (10:26).
They recognize Christ’s voice, believe his Word, and follow him wherever he leads them. Because of your belief in and devotion to Jesus Christ, you are considered one of Christ’s sheep. You have been entrusted to the Son by your heavenly Father.
2. Christ knows you completely.
“I am the good shepherd,” says the good shepherd. It is as though I know myself and that I know myself, just as the Father knows me, and just as I know the Father.” (10:14-15) Jesus Christ is intimately familiar with you! Even though you may feel as if you are a mystery to yourself at times, you will never be a mystery to Christ. “The Lord understands our frame.”, we are told in the Psalms. (Psalm 103:14). Christ is aware of your temperament and emotional state. He understands what makes you feel good and what makes you feel bad about yourself.
Following Jesus Christ is a source of great happiness.
It is the excellent shepherd’s knowledge of your needs that enables him to provide exactly what you require at precisely the time you require it.
3. Christ gave himself for you.
“I am the good shepherd,” says the good shepherd. The good shepherd is willing to lay down his life for his flock. “I am willing to give my life for the sheep.” (See also John 10:11, 15) Here’s something quite nice to share with you: The excellent shepherd is willing to lay down his life for his flock. Everything that Jesus experienced during his passion was done for your benefit. The reason Jesus surrendered himself to the arresting party in the Garden of Gethsemane was because he wanted to save you.
- Also, when he was sentenced to death, it was for your benefit.
- Never lose sight of the fact that Jesus decided to suffer and die for your sake.
- He dedicated himself wholeheartedly to the cause.
- “I have the authority to put it down, and I also have the authority to pick it up again” (10:18).
- And that is exactly what he has done for you.
4. Christ called you and brought you to himself.
“In addition, I have additional sheep who are not members of this flock.” I must bring them as well, and I am confident that they will pay attention to my voice.” (See also John 10:16.) How does he draw us closer to himself and transform us into his sheep? “He calls his own sheep by their names and leads them out” is an example (10:3). They are the same sheep who come through the door in John 10:9 as the sheep who are named by name in John 10:3 and 10. In response, Jesus declares, “I am the entrance.” If someone walks through Christ’s door, he will be saved, according to the Bible (10:9).
Nevertheless, if you believe, you will rapidly come to realize that there was something more going on that you were unaware of at the time.
He found a way to contact you. He found a way to get you here. He didn’t just stand there and wait to see if you’d make your way over to him. You were placed on his shoulders and carried back to your house in the same manner as the shepherd who went out to retrieve a lost sheep.
5. Christ owns you and will never abandon you.
“I am the good shepherd,” says the good shepherd. I am familiar with my own, and my own are familiar with me. “My sheep are aware of my presence.” (John 10:14; John 10:27) What an incredible privilege it is to be owned entirely by the Son of God! In this case, the hired worker serves as a contrast. The hired worker “does not own the sheep,” as the saying goes (10:12). The hired worker has made no genuine financial commitment to the flock. He takes care of the flock because he gets compensated to do so.
- The hired worker may reach a point where he or she decides that the effort is simply not worth it.
- Christ does not care about you because of what he can gain from your participation in his activities.
- Because you are Christ’s, he is concerned about you.
- It was at the expense of his life that he claimed you as his own, and once he has claimed you as his own, he will never abandon you; he will never forsake you.
6. Christ gives you eternal life.
They will never perish because “I have given them eternal life.” (See also John 10:28) There is no statement from Jesus that says, “I will provide them eternal life at some point in the future.” “I grant them eternal life!” he proclaims. If Christ is your shepherd, then you have already received this priceless gift of eternal life. Also, take note of the wordgive. To put it another way, you did not deserve this wonderful gift. We are the sheep, and the shepherd freely gives us eternal life, just because he is the shepherd and we are the sheep.
The life that Jesus provides is unending.
7. Christ guards you and will keep you forever.
“I grant them eternal life, and they will never expire, and no one will ever be able to take them from from my grasp.” Everyone knows that my Father, who has given them to me, is bigger than everyone else, and no one will ever be able to take them from my Father’s hand.” (See also John 10:28-29) What gives you cause to be confident as a Christian when everything seems to be working against you? Is it possible to have what you have in Christ taken away from you? Christ has Christ’s lambs in the palm of his hand.
And, as if that weren’t enough, our Lord goes on to say, “No one will ever be able to take them from my Father’s hand.” ‘I and the Father are one,’ I declare” (10:29-30).
“The hand of Christ is under us, and the hand of the Father is above us,” writes A. W. Pink. As a result, we are protected between the clasped hands of the Almighty. Are these things true about you, and does the Lord serve as your Shepherd?
A. W. Pink,Exposition of the Gospel of John, p. 552, Zondervan, 1968.
QUIZ NO. 4 The announcement of Jesus Christ’s forgiveness of our sins is referred to as the incarnation. Get an answer to your inquiry, as well as a whole lot more. This does not qualify as a description of the Kingdom of God, according to the words of Jesus: Get an answer to your inquiry, as well as a whole lot more. The book of John 10:1-18 does not depict Jesus as the GoodShepherd, and which of the following is not true? Get an answer to your inquiry, as well as a whole lot more. According to the textbook, Jesus resembles which two Old Testament figures the most?
In the Parable of the Sower (Mark 4), which of the following portrays those who hear the message of God but are unable to put it into practice because of the worries of the world and the desire for wealth?
Which of the following best characterizes a temptation that Jesus was confronted with?
What was the trajectory of Jesus’ life, according to Philippians 2:5-8?
Which of the following statements made by Jesus in response to the lawyer who inquired, “And who is my neighbor?”