John 10:1-10
This text is used for the Lectionary Year A on May 11, 2014.
If you have selected to preach a sermon from John 10:1-10, you’ve chosen one of the more complex passages of the Fourth Gospel. The categories shift; the metaphors become cloudy so as to confuse the contemporary reader. In fact, the writer himself notes the confusion for even the “first hearers”: “They did not understand what those things were which He had been saying to them” (John 10:6). Jesus himself is presented as both the “Door” and the “Shepherd.” These dual images are made more complex by the fact that he is contrasted with “thieves” on the one hand and “hirelings” on the other. These hermeneutical challenges have deterred more than one pulpiteer from tackling this text. To ignore the passage, however, is to fail to introduce the congregation to some powerful and meaningful images from both the writing of John and the sayings of Jesus.
While the complexities should be acknowledged, devoting all of the sermon’s energy to reconciling the contrasting images misses the message of our Lord. The preacher would do well to avoid the temptation to explain away the overlapping metaphors. Alternatively, the sermon could focus on the powerful images that emerge from the words of Jesus.
Before we settle in on an interpretive scheme, however, we would do well to remember that John 10 is connected to what immediately precedes in John 9—the story of the blind man. In fact, chapter 10 opens with, “Truly, truly,” a formula that is always employed in the gospel of John to summarize a preceding section rather than introduce a new thought. Building upon the preceding story, the sheepfold must surely be the needy people of God, as represented by the blind man. The religious leaders were the “thieves and rip-off artists” because they robbed the healer of his honor by labeling him a rank sinner (John 9:24).
Remembering the setting of chapter 9 and the connectivity to the preceding discourse symbolized by the concluding “truly, truly,” various images emerge. One possible angle to the text is to highlight the “Otherwayers.” The Otherwayers of John 10 would be those who seek entrance into God’s fold other than coming through the Christ, the Door (John 1:1). Otherwayers could be depicted as preachers, teachers, and religious leaders in the church who have enthusiasm for causes that are more important than the Christ, the Door himself. The religious authorities of John 9 were focused on Sabbath observance over human need.
As opposed to the Otherwayers, we have the “Gatewayers” who focus on Christ. They leave all other messages and motifs behind and focus on what God has accomplished for his people through his Son. Even good messages (law keeping) are left behind for better messages: the door is open, and those who enter will be saved.
Another message throughout this particular text contains the idea of “hearing” or “listening.” In John 10:3, the sheep hear the voice of the shepherd. In John 10:4, the sheep know his voice. In John 10:5, the sheep do not know the voice of the stranger. In John 10:8, the sheep, likewise, have refused to hear the voices of thieves and robbers. In John 10:16, the other sheep which shall be added to God’s fold will also hear his voice. And finally, in John 10:27, the Lord’s sheep hear his voice. Clearly, if John 10 was a song, the lines of the main melody would be “listening to the voice,” both hearing and heeding the call of the one true Shepherd. Do we both hear and heed the voice of our Lord?
I have an Airdale terrier that I never really wanted. My daughters begged, and I made the mistake of agreeing to drive to a nearby community just “to look at the puppies.” Of course, once the precious puppy was in the arms of little girls, I would have been evil incarnate to drive off without a terrier in tow. Oddly enough, the Airdale, Maggie, loves me the most. My voice is the only voice she will obey. She takes the words of all others as suggestions but accepts my voice as the master’s command. Jesus is telling us that even animals (both sheep and Airdales) know the difference between their true shepherd and wannabes.
Yet another approach to this text would focus upon the contrast drawn in John 10:10: “The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly.” Those who are not the shepherd have the most ill of intentions. The thief’s interests are selfish, as he steals, kills and destroys, while the Christ comes to bestow abundant life. Under the protection and guidance of the shepherd, God’s sheep have free access to pasture and a full life therein.
Finally, the context (John 10:13) provides a startling comparison between a shepherd and a hireling. Every minister should examine his or her heart, asking: “Is my position a ‘job for hire’ or a ‘ministry’?” I have made an interesting observation in my twenty-five years of ministry. When some pastors and staff members retire or transition to secular work, they quietly disappear from the church. They no longer have a passion for God’s people. Sadly enough, their absence testifies to the role they played as a hireling—paid-for pastors. On the other hand, I’ve noticed other ministers retire or transition to secular work to never miss a Sunday. Caring for God’s people was part of the fabric of their lives. Paid or not, they are in their place—shepherds.
Howard Batson
Pastor, First Baptist Church Amarillo
Amarillo, TX
howie@firstamarill.org