John 11:1-46 Resurrection Lesson: BELIEF

v.v. 1-16 Jesus with the Disciples
v.v. 17-29 Jesus with Martha
v.v. 30-37 Jesus with Mary
v.v. 38-44 Jesus with Lazarus
v.v. 45-46 Jesus with the 'many' and the 'some'


vv1-16
Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. As we set up this event that is dear to all those who follow Jesus, our gospel writer, John, brings us exclusively into the arena where the teaching of Jesus is applicable to all of life and death. According to John, which is not purely chronological, Jesus has been beyond the Jordan (east) after the Feast of Dedication. He is in trans Jordan region. Note the pre-event mention of Mary's act of service and worship. John does not tell us, 21st Century readers, about Mary's act until chapter 12, but for some reason, he desires for us to not be mistaken. This is the same girl and the same family. In the midst of complete turmoil with the sickness and death of a loved one, Jesus speaks and teaches His followers regarding the truths that will never be swayed by life's mourning events. Hence, news from Bethany provides an opportunity for the His disciples to learn a valuable lesson. The sisters sent word to Him, saying, “Lord, behold, he whom You love is sick.” Here is the dreaded news that a loved one is sick. The sisters, deep in their grief sent word to Jesus. In appealing to the deepest part of His being, they call upon His love for their brother. For there is no greater motivation than love. But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” Now Jesus loved Martha and her sister and Lazarus. So when He heard that he was sick, He then stayed two days longer in the place where He was. There appears to be something greater than love. Jesus is, as we should be, longing for and loving the 'glory of God' more than anything else. 'Love' is not the issue questioned here. The foundational object of 'love' is raised. What motivates love or what initiates love? In this text and all of life, the 'glory of God' supersedes 'love'. But when 'love' is expressed simultaneously with the 'glory of God' then 'love' is truly divine. "Love' is selfish, self-serving and prideful if it is sought without prioritizing the Glory of God. Therein is love defined as an outworking of heart bent on glorifying God while caring for others. Do you love someone? Then, how is God being glorified in that 'love' relationship? Jesus is glorifying God by not rushing to Bethany to cure Lazarus. The disciples are in the midst of learning that 'death' is not meant to be triumphant. And death is defeated when God is glorified and when the Son of Man (Jesus) is glorified: valuable lesson. Then after this He said to the disciples, “Let us go to Judea again.” Judea represented the southern part of Israel that included Jerusalem and Bethany. It was in that region that Jesus was intensely opposed by the religious hierarchy. This is the last time Jesus would venture there. The disciples said to Him, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” By asking this question, the disciples articulate that they have not yet learned the 'valuable lesson.' They were naively attempting to look out for His best interest. His best interest, however, is the glory of God and all else submits to that. Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. “But if anyone walks in the night, he stumbles, because the light is not in him.” "In one sense He was speaking of walking (living) in physical light or darkness. In the spiritual realm when one lives by the will of God he is safe. Living in the realm of evil is dangerous. As long as He followed God's plan, no harm would come till the appointed time. Applied to people then, they should have responded to Jesus while He was in the world as the Light (cf. 1:4-7; 3:19; 8:12; 9:5). Soon He would be gone and so would this unique opportunity (Blum, Edwin A., The Bible Knowledge Commentary, New Testament, ed. Walvoord and Zuck, 1983, p. 313)." This He said, and after that He said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.”For Jesus, death is just like sleep. The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.”This is a classic case of a failure to communicate. Jesus was saying one thing and the disciples were thinking another. Communication, knowing what someone is saying, is paramount in relationships. There lack of understanding accentuates their need to learn this 'valuable lesson.' Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. So Jesus then said to them plainly, “Lazarus is dead, and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” Jesus clears the air. He speaks plainly so as to leave no doubt by saying, "Lazarus is dead." Lazarus' death is 'so that you may believe.' Believe what? This is a valuable lesson for His disciples! Jesus has much purposeful joy (χαίρω δι’ ὑμᾶς ἵνα πιστεύσητε) in knowing that they will learn this lesson which will culminate in them believing. Believe what? This is the only time in the gospels where Jesus is quoted saying, "I am glad" (χαίρω). Therefore Thomas, who is called Didymus, said to his fellow disciples, “Let us also go, so that we may die with Him.” Oh Thomas, what misplaced and misdirected zeal. He is not the only one of the disciples with such simplistic devotion.

vv17-29
So when Jesus came, He found that he had already been in the tomb four days. Now Bethany was near Jerusalem, about two miles off; and many of the Jews had come to Martha and Mary, to console them concerning their brother. A dead body in the tomb for four days in the hot Palestinian area. It was common in Jewish custom for professional mourners to show up at funerals. The amount of tears, whether sincere or not, was thought to represent the deceased social value. Bethany, being about 2 miles from Jerusalem was able to draw professional mourners from the epic center of Judaism. Their house was soon full of guests when Martha receives some news that penetrates all the crowd chatter. Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary stayed at the house. Martha then said to Jesus, “Lord, if You had been here, my brother would not have died. “Even now I know that whatever You ask of God, God will give You.” Martha's action and statement here should set everything that the Martha's of this world are know for. She heard and went to Jesus. Mary, on the other hand, heard and stayed at the house. Martha was aggressive and immediately responsive. Mary was somewhat passive and delayed in her response to greet Jesus. Some commentators say that Mary was concerned with being polite to the guest in her house where Martha was looking for any opportunity to bolt from the crowd and Jesus, precious Jesus, was more than legitimate reason to leave. Take note of her comment. It will be repeated by Mary later. Martha, however, articulate her belief in Jesus connection with God. Jesus said to her, “Your brother will rise again.” Was this the answer to the question she did NOT ask when she made the connection with Jesus and God? Or, was it just a common reassurance of comfort and hope? Martha said to Him, “I know that he will rise again in the resurrection on the last day.” Lazarus is dead and has been dead for four days. Surely Jesus is referring to the post death resurrection to judgment on the last day when all deeds will be made bare. Martha's statement reflected a common acceptance in a Pharisaical teaching that there will be a general resurrection of the just (cf Acts 23:6-7). Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?” Jesus responds to Martha and her Pharisaical resuscitation with a profound personal revelation. This is one of His uses of the ἐγὼ εἰμι which identified Him with the God of Abraham, Isaac and Jacob: ἐγὼ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή. Do you believe this? This is the question of the age. This is John 3:16 is resurrection terms. HE IS ...... She said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.” Great job! She knew Him. She believed this. When she had said this, she went away and called Mary her sister, saying secretly, “The Teacher is here and is calling for you.” Aw, and like so many others who have a personal encounter with the I AM they can't wait to tell someone and this case Martha goes and gets her sister Mary. She went herself and told her sister herself secretly (λάθρᾳ meaning 'secretly or privately." Used in the New Testament 4 times: Matthew 1:19; 2:7; John 11:28 and Acts 16:37). And when she heard it, she got up quickly and was coming to Him. Now it is time for Mary to go to Jesus. She heard and she went. And she responds quickly.

vv30-37
Now Jesus had not yet come into the village, but was still in the place where Martha met Him. Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. Jesus rendezvouses with Martha and Mary outside the town for they came to Him while He was coming to them. The crowd, the professional mourners and friends mistake where Mary is going. They followed without knowing where they were going. They assumed the logical and the rational. Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, “Lord, if You had been here, my brother would not have died.” Mary, as soon as she sees Him, does not say a word before she does what she well known for. She fell at His feet. Then she says what Martha said: "Lord, if You......" When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled, and said, “Where have you laid him?” Jesus is emotionally engaged in their affairs. He is 'deeply moves in spirit' and 'troubled.' HE IS ...... They said to Him, “Lord, come and see.” What a delightful plea. The girls invite Jesus to visit the grave of there brother. 'Come and see' what? The flowers? The inscription on the tombstone? The memorial in the paper? The .........? They had simply devotion and belief. There wasn't much to see, but they wanted Jesus to see it. Jesus wept. Here we have one of the shortest verses in the Bible. So the Jews were saying, “See how He loved him!” But some of them said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?”

vv38-44
So Jesus, again being deeply moved within, came to the tomb. Now it was a cave, and a stone was lying against it. Jesus said, “Remove the stone.”John describes for us the continuation of the emotional depth of Jesus regarding the death of a friend and the anguish the sisters. 'Remove the stone' was a very unorthodox instruction. "He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescency had already taken place, that it might not be afterwards said that Lazarus had only fallen into a lethargy; but that the greatness of the miracle might be fully evinced. - Clarke's Bible Commentary, http://clarke.biblecommenter.com/john/11.htm." Martha, the sister of the deceased, said to Him, “Lord, by this time there will be a stench, for he has been dead four days.” She states the facts. Lazarus is thoroughly dead. Jesus said to her, “Did I not say to you that if you believe, you will see the glory of God?” Nice. Jesus reminds her of their conversation moments ago. Evidence and articulation of seeming contrary facts offer ripe opportunities for issues such as 'the glory of God' (ὴν δόξαν τοῦ θεοῦ). So they removed the stone. They obeyed Jesus' unorthodox directive. Then Jesus raised His eyes, and said, “Father, I thank You that You have heard Me. “I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.”John's purpose up to this point in the story is to reveal how Jesus revealed Himself to those close to Him: His disciples, Mary, and Martha. He was emotionally engaged in the physical aspect of death and He used that circumstance to communicate His Deity. From that situation John draws our focus to a short conversation Jesus has with His Father. What stands out here is that Jesus, before anything else, gives thanks to His Father. Then He continues with the purpose of the prayer. All prayer should contain, if not begin, with an expression of gratitude. When He had said these things, He cried out with a loud voice, “Lazarus, come forth.” I like the way some preachers articulate the personalization Jesus applies. For, if He had simply said, 'Come forth,' every dead person would have risen. This personalization is contrasted with the generalized resurrection commonly promoted by the Pharisees which Martha grappled with. The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Lazarus was not only dead. He was buried. Jesus said to them, “Unbind him, and let him go.”Lazarus was alive from the dead, resurrected by Jesus, but yet he was still bound. Jesus told others to loose him. We don't know if the 'them' was Martha and Mary or the crowd of Jews that followed Mary from the house. Nevertheless, Jesus did not loose Lazarus from his grave clothes.

vv45-46
Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. Some believed. But some of them went to the Pharisees and told them the things which Jesus had done. And some believed NOT.

SUMMARY
While being emotionally engaged with the sickness and death of His friend Lazarus, Jesus maintains His focus on revealing His identity while leading His followers to respond with belief. To the disciples He said, "...so that you may believe..." To Martha He said, "Do you believe this?" To Martha again, "Did I not say to you, if you believe....?" To His Father so that all would hear, "... that they may believe ..." Then among the crowd, some 'believed in Him."

APPLICATION
1. Have you seen the glory of God? Would you know what it was if you saw it?
2. Do you believe this?
3. In times of grief and mourning, we must prioritize worship! Then we can articulate our requests and mourning expressions. Give thanks in all things, for this is the will of God concerning you.
4. Are you walking around in your grave clothes? You may be born again, but you are entrapped by the ways of your former life.
5. Are you assisting others by removing their grave clothes? The world is full of Christians 'walking around in their grave clothes.' LOOSE THEM!

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John 10:22-42

At the Feast of Dedication (aka Hanukkah)

Three Paragraphs
Verses 22-30
Verses 31-39
Verses 40-42

v. 22 At that time the Feast of the Dedication took place at Jerusalem; it was winter, and Jesus was walking in the temple in the portico of Solomon. As our text here begins a new section, it is topically associated with the concluding content of our previous 5 scene act covering John 7:1 - 10:21. There is at least a two month interlude due to the time occurring between the Feast of Tabernacles and the Feast of Dedication. The Feast of Dedication (Hanukkah, Feast of Lights, Dedication of the Altar) was a festival marking the occurrence of regaining of the temple by the Maccabees in 165 B.C. in which one day supply of menorah oil lasted for eight days. This passage is the only passage in the New Testament where the Feast of Dedication is mentioned. Jesus is the Light of the World. Winter in Jerusalem is a rainy season. The winter rains are never thought of a dreary event as most Americans think of 'rainy days and Mondays always get me down.' Rainy days were viewed as a blessing with the children often playing in the streets in the rain. The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” Ever been in suspense? How is that compared to expecting or anticipating? The Greek word translated 'suspense' by the New American Standard is ψυχὴν (Accusative Singular Feminine of ψυχή) meaning 'soul, life, breath, blow.' Liddell Scott Jones gives further insight revealing the common Greek usage by ψυχή being translated in three ways: 1. 'breathe or blow, make cool or cold, dry or make dry.' 2. 'cold or coolness' 3. 'life, spirit, ghost, the conscious self or personality as seat of emotions, desires, and affections; life and consciousness.' Whichever you choose, with the third being the most probable choice, the NAS leads us astray. They were not on the edge of their seats like we are in a fright filled scary movie. They were 'void in their spirit,' 'void of life,' 'a wreck in their emotions' looking for peace, 'clueless' being void of consciousness. 'Suspense' might express 'emotions' but their need for Him to speak to them was much deeper than emotions. The literal meaning is "hold up your soul" (The Bible Knowledge Commentary, New Testament, ed.Walvoord and Zuck, Victor Books, 1983, p. 311). It was a matter of there 'soul' and 'life.' This was a genuine heartfelt gut wrenching request. Jesus answered them, "I told you, and you do not believe; the works that I do in My Father’s name, these testify of Me. “But you do not believe because you are not of My sheep. “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand." Jesus is eager to proclaim His authority and the origin of His authority. His Father's name (ἐν τῷ ὀνόματι τοῦ πατρός) is the basis for His being, His works and His words. The manner in which Jesus speaks to these gathered Jews with shepherd and sheep terminology is the reason the Apostle John place this event immediately following the text of the Feast of Booths or Tabernacles. There Jesus proclaims Himself to be the Good Shepherd. Note the repeated terms from the Feast of Booths text: hear His voice, know, and follow. Now we embrace a concept that is central to the sheep's relationship. We already know that the shepherd provides and protects His sheep. Now we know that the Shepherd sustains His sheep. The 'never perish,' 'no will snatch, and 'no one is able to snatch them' speaks well of the security of the sheep which depends on the character of the Shepherd. Sheep cannot provide, protect and sustain themselves. Without a Shepherd, they will flee and be scattered. The Father holds His Sheep in His Hand.

v. 31 The Jews picked up stones again to stone Him. Being full of their religion which is full of human agendas, human perceptions, and human hierarchies, the Jews find themselves rejecting the exclusive of rights of the Shepherd, the eternal provision of the Sheep, and the distinction between those sheep belonging to the Shepherd and those NOT belonging to the Shepherd. Religion frequently, if not always, struggles with 'good works' and their role in ascertaining a relationship with God. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” Good works are not a basis for judgment. Good works validate the relationship. Good works do not cancel the relationship. Again, good works flow from the relationship thereby validating the relationship. The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.” The Jews finish the religious thought. A relationship with God is not prioritized over good works. In fact, the Jews are attempting to stone Him because of His relationship. Jesus answered them, “Has it not been written in your Law, ‘I SAID, YOU ARE GODS’? “If he called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? “If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father.” Psalm 82 is the basis for Jesus' comment. Like Psalms, Jesus is not referring to a divine nature in man. He is referring to men being human judges as Psalm 82 does with the human judges being irresponsible. Note in Psalm 82:7 (quoted below) that men will die and fall away. Here again they are being irresponsible. Therefore they were seeking again to seize Him, and He eluded their grasp. Again, by identifying Himself with His Father (their Father being God, YHWH), they pursue to seize Him and attempt to 'put an end to Him.' But, He slips away. The Greek word translated 'eluded' (NAS) is ἐξῆλθεν ἐκ which is the Aorist Active Indicative Verb form of ἐξέρχομαι with the preposition ἐκ meaning: (LSJ) 'go or come out.' He simply left their presence. There were no evidences of 'eluding' as with deception or disguise. He simply left. There were no 'smoke and mirrors' or ducking down to avoid them sighting Him that might hint of a cohort assistance or a plan of escape. They were after Him and He, being under the protection of His Father and 'it is not His time' simply left their presence. He and His Father were in control. Remember this!

v. 40 And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. After He left the inquiring crowd in the Temple, Jesus left Jerusalem and traveled eastward to cross the Jordan. This was the place that John (the Baptist) was known to have begun his ministry of way preparation. Many came to Him and were saying, “While John performed no sign, yet everything John said about this man was true.” Many believed in Him there. Jesus was known in this area which ties His earthly past to His earthly future. He was among friends and many of them embraced all that they knew of Him.

The next event, as our writer leads us, is couched in this general location, where Jesus will expose more profound aspects of His identity, His purpose and His priority. Therein, we will be able to extract our identity, our purpose and our priority.

APPLICATION

1. Does your pursuit of God resemble a 'soul search' for truth? Or, is a passing fancy drummed up by some emotional amusement ride of events?
   
2. Are your 'good works' an attempt to have a relationship with God? Or, are your 'good works' a result of your relationship with God?
3. Psalm 82 (A Psalm of Asaph)
   
   1. God takes His stand in His own congregation; He judges in the midst of the rulers.

   2. How long will you judge unjustly
   And show partiality to the wicked? Selah.

   3. Vindicate the weak and fatherless;
   Do justice to the afflicted and destitute.

   4. Rescue the weak and needy;
   Deliver them out of the hand of the wicked.

   5. They do not know nor do they understand;
   They walk about in darkness;
   All the foundations of the earth are shaken.

   6. I said, “You are gods, And all of you are sons of the Most High.

   7. “Nevertheless you will die like men
   And fall like any one of the princes.”

   8. Arise, O God, judge the earth!
   For it is You who possesses all the nations.

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John 10:1-21 Scene 5

This section is the one of the final scenes in our Act which began Chapter 7. This act of John's Gospel takes place in Jerusalem around the time of the Feast of Booths.

Verses 1-6 The Shepherd and His Sheep
Verses 7-18 "I AM"
Verses 19-21 Father and Son

This scene continues directly from Scene 4 but it can be viewed as a closeup of Jesus' face with outbreaks to sheep, shepherd(s), criminals and sheep folds. Regardless of the ending of Scene 4 with Jesus articulating ones sinful plight, the camera must now follow the subject of Jesus' articulation that describes sheep and shepherds, and His Father and Him. There is a lowering of volume in His voice. He softens His tone and says, “Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. “But he who enters by the door is a shepherd of the sheep. “To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. “When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. “A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.” Notice four relationships in His figure of speech: 1. exclusivity of the legitimate shepherd; 2. uniqueness of the shepherd's voice; 3. knowing each other; and 4. sheep following the shepherd.

1. The Exclusive Shepherd. I use the term 'exclusive' for sheep only know the voice of their shepherd. His access to them is bold and without pretense. All others must sneak and trick the sheep. The intruding shepherd 'climbs' while the shepherd enters. Those guarding the sheep fold, not shepherding the sheep know the shepherd and let him in for the sheep are His and His alone. Even the doorkeeper is an under-shepherd.
   
2. They know His voice. This is the essential element of being a sheep. For knowing the Shepherd's voice sets the path for your very sustenance (food, water, protection). You must know the voice of your shepherd. Do you know the voice of God? Do you know the voice of your Shepherd? Who is the shepherd of your soul?
3. Knowing each other. Knowing not just His voice, do the sheep know Him, the one who is their shepherd? The Shepherd knows the sheep. He knows their name. He calls each one by name. No, 'Buddy," "Ma'am," "Sir," "Young Man," "Kid," "Hey You," or whistle, whoop, holler or yell. He calls each sheep by name. The naming of sheep was an ancient shepherding practice.
4. Following the shepherd. They follow Him. Wherever He leads, they go.

These four aspects that characterize the relationship between the Shepherd and His sheep are contrasted by the relationship between all others who are NOT the shepherd of the sheep and the sheep. They sneak up on the sheep. They have strange voices. They do not know their name(s). They cannot lead because the sheep will not follow.
This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them.They, like many of us in the 21st Century may not understand the figure of what was commonplace in the Middle East. For a shepherd tending his sheep was as common then as oil wells in east Texas, as orange groves in Florida, as peach groves in Georgia, as pig farms in eastern North Carolina. They, the original audience, were far removed from the shepherd lifestyle. During the time of the festivals, as we are in the tail end of the Feast of Booths, the Jewish population journeyed to Jerusalem. This journey was not usually made by the shepherds for sheep always need tending. Sheep tending then can be equated to 'garbage collectors' and 'dairy farmers.' Garbage must be picked up. Dairy cows must be milked. For a good treatment of a shepherd's lifestyle and how God often pictures Himself as a Shepherd, read Phillip Keller's book entitled "A Shepherd Looks at the 23rd Psalm."

So Jesus said to them again, (very simply, as in a calm, yet purposed voice in order to explain) “Truly, truly, I say to you, I AM (emphasized, εγω ειμι) the door of the sheep. “All who came before Me are thieves and robbers, but the sheep did not hear them. “I AM (emphasis, εγω ειμι) the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. “The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. In this paragraph we have some of the most familiar words of Jesus. Yet, the context of those familiar words are often misunderstood. First, as we flow from the previous paragraph, Jesus is explaining the personal, eternal and practical relevance of the Shepherd and Sheep figure. He contrasts Himself with 'thieves' who come blatantly but under cover to ransack the sheep leaving them dispersed, hurt and killed. He is I AM who distinguishes Him from all the impostors, posers and outright vigilantes that came in His name. He is I AM as it relates to the sheep's access to safe haven, both initially, routinely and perpetually. To the uttermost purpose of the thief (steal, kill and destroy), I AM purposes to provide giving and receiving, create and give birth, and improve, repair and restore. We 'go in and go out and find pasture.'

“I AM (emphasized, εγω ειμι) the good shepherd; the good shepherd lays down His life for the sheep. Now, we have a distinguishing characteristic of a true shepherd.“He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. “He flees because he is a hired hand and is not concerned about the sheep. Jesus is now contrasting Himself with one who is paid for his services to the sheep: hired hand. The hired hand is not the owner. He scatters with the sheep when danger comes. He is as much concerned for himself than he is for the sheep. A hired hand has the authority to protect the sheep but finds himself acting just like a sheep. The Good Shepherd is not a hired hand. HE owns the sheep. The sheep are HIS. HE does not flee but battles with the predators of HIS sheep. HE is more concerned for the sheep than HE is for HIMSELF. This issue is further developed. "I AM (emphasized, εγω ειμι) the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. As we reflect on the four characteristics of a shepherd from above, the issue of 'knowing' is the most important characteristic. And Him knowing us is only understood when related to the 'knowing' that the Father has of Him and that He has of the Father. The Good Shepherd knows the sheep, not as the world may define the knowledge, but as only God, the Father and the Son, can illustrate. The world, in and of itself, does not and can not comprehend this 'knowing.' Upon this deep relational element between the Father and the Son and with all of its authority, Jesus makes a revolutionary statement: “I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. Here we have one of the most direct statements of Jesus regarding the inclusion of Gentiles under His mission. This picture would be understood by all hearing it. The issue of foreign sheep being mixed with the original sheep does not seem to challenge most Palestinian shepherds. Once there is a relationship (voice, name, etc.) sheep pay more attention to the shepherd than they do each other. “For this reason the Father loves Me, Jesus not only knows that His Father loves Him, but He knows why! Why? because I lay down My life so that I may take it again. The reason the Father loves Jesus the Son is because He is going to fulfill the primary heart objective of His Father. He is going to reconciled, redeem, ransom, reclaim that which was lost. There is no resurrection without the death of Jesus. “No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. Be it very clear. The issue of Jesus being betrayed, arrested, tortured, crucified, rejected and killed, is not solely the acts of men. All that happened, future in this Gospel account, supremely by the authority of the Lord Jesus Christ. This commandment I received from My Father.”Even Jesus is under the authority of His Father. He was given a commandment and has the authority to obey it (or, not) but He will choose to completely obey thereby being our example in so many ways.

A word from the narrator which serves to close the act. The focus pulls away from Jesus speaking to those who are close by. The camera shows while the narrator tells that A division occurred again among the Jews because of these words. Again, a division. Many of them were saying, “He has a demon and is insane. Why do you listen to Him?” Others were saying, “These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?”Here we have a striking commentary on the mentally of the crowd. They, both 'many of them' and 'others,' were more well versed in the ways of demonology than they were in the ways of God. They knew enough of the powers, purposes and presence of demons to comment both positively and negatively as they attributed the works of Jesus to demons.

APPLICATION

1. Do you know His voice? How does He speak to you? He speaks to me most clearly when He speaks 'conviction' (you sinned, you lied) when my being is being bombarded with 'condemnation' (you are a sinner, you are a liar).
   
2. Do you know that God loves you? Do you know 'why' He loves you?
3. Fathers, do your children know that you love them? Do they know 'why' you love them?
4. Who do you say He is? Liar, Lunatic or Lord?
5. In the light of necessity of sheep to know and to be known as it regards the shepherd and regarding the fine tuning of our hearing to ascertain His voice, is there any room to educate and know and mimic and entertain the ways of demons? Woe to the sheep who know the ways of demons, sorcerers, and witchcraft more than, perhaps to the negation of the voice of the Good Shepherd.

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