Update

I know I have posted some long stuff on here. I will start posting some smaller stuff also so you don't feel like you are reading a novel all the time.

Mike

I am the door

I hope you enjoy this one. If you ever want to do a great study, study all of the eight I am statements in John. The punctuation might be a little off on this one but I am tired. I only have one more week in this class. Hurray! I am enjoying it but again, it is time consuming. 

God bless

The gospel of John is the only Gospel that records all of Christ’s “I am” statements. Seven times John records Jesus saying, “I am…,” attaching it to a metaphor (Towns, 2002). These seven statement give us more insight than Jesus just claiming to be the Bread of life (6:35), the Light of the world (8:12, 9:5), the Door (10:9), the good Shepherd (10:11), the Resurrection and the Life (11:25), the Way, and the Truth, and the Life (14:6), and the Vine (15:5). He was identifying Himself with Jehovah of the Old Testament (Towns, 2002). Jesus was claiming to be the “I am” of the Old Testament. He was not just putting Himself equal with God but He was also claiming to be God.

In the Gospel of John there are eight “I am” statements that Jesus stated. In this study it is seven plus one statements. Jesus gave the seven “I am” statements attaching a metaphor and Jesus used the term “I am” (4:26, 8:24,28,58; 13:13,19; 3:14, 18:5-6, 8), which is counted as the eighth “I am”. This claim of “I am” in the Greek is ego eimi. When Jesus spoke this statement the Jews knew exactly what He was claiming. That is why they took up stones to kill Him (John 5:17-18; 8:58-59).

In the book of Exodus when Moses was talking to the burning bush, Moses asked the bush what His name was, Ex 3:14 And God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’ ” The phrase “I AM” in Hebrew is closely related to God’s person name (Ex. 6:3; Jehovah or Yahweh or YHWH) which occurs more than 6,000 times in the Old Testament (AMG, 1990). Jesus said in John 8:58, “Before Abraham was born, I AM”. If the phrase ego eimi, “I am”, was not clear enough, Jesus further referenced that He existed before Abraham (John 8:58). Though the meaning is not completely clear to biblical scholars, it seems to suggest the timelessness of God, the very foundation of all existence (AMG, 1990).

Jesus claimed in the John 10:9, “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture”. The events surrounding this “I am” statement are very important and they start in John chapter 8. Jesus had been having a dispute with the Pharisees in the temple at the time of the Feast of the Tabernacles, six months or so before the Passover in which He was crucified (Smith, 2005).

As chapter eight ends with disbelief by the religious leaders, chapter nine starts beautifully with Jesus revealing His deity again. Jesus healed the man that had been blind since birth. This man who was healed was taken before the Pharisees. They recognize that this man was healed but some were more concerned that Jesus broke the Sabbath (v16). Others were perplexed because a man that was not from God could not have done a thing such as these (v16). This caused division among them. The common belief at this time was that a man could be born blind due to his sin or his parent’s sin. At the end of this conversation with the Pharisees, “They answered him, “You were born entirely in sins, and are you teaching us?” So they put him out.”

John 9:35 Jesus heard that they had put him out, and finding him, He said, “Do you believe in the Son of Man?” Jesus continued to talk to this man and in verses 39-41; Jesus tells this man whom He healed, (v39) For judgment I came into this world, so that those who do not see may see, and that those who see may become blind. The Pharisees overheard this and asked, “we are not blind too, are we” (v40). Jesus asked, “If you were blind, you would have no sin; but since you say, ‘We see,’ your sin remains” (v41).

Chapter 10 would seem to be as just a continuation of this whole movement here of the blind man receiving his sight, being put out by the organized religious system, being taken in by Jesus Christ (Smith, 2005). In a confrontation with the Pharisees following this, Jesus used a series of illustrations from the shepherding industry to teach several biblical principals (Towns, 2008). Jesus uses this illustration of shepherding with the sheepfold because it was an important industry in the economy of Israel. Jesus was using an analogy that everyone could relate to and understand. Here in chapter 10, Jesus addresses the issue by speaking of a new order, a new fold, a new flock of which the once-blind man would be a part (Courson, 2003).

Jesus draws a distinction between thieves and robbers and the shepherd (Towns, 2002). The word thief in the Greek “always refers to those who steal by a means of a plan, usually carefully thought out (Towns, 2002). The word robber on the other hand relates to those who use violence to accomplish their end (Towns, 2002). There is definitely a distinction between thieves and robbers.

John 10:1 gives the situation here. The shepherd is in need to put his sheep in the sheepfold. The sheepfold was used to keep the sheep in for protection during the night. If the shepherd took his flock out to greener pastures, the shepherd would use a temporary sheepfold made of brush. When the sheep remained in the village, however, all of the shepherds of the community brought their sheep nightly into a common sheepfold that had stone walls six or seven feet high (Courson, 2003). Often thieves and robbers would steal sheep from these common sheepfolds. They would steal the sheep by climbing over the walls to get to the sheep, kill them, and throw them back over the other side.

Thieves and robbers never entered by the door of the sheepfold. Sometimes the shepherds left their sheep in the fold in the care of an undershepherd know as a “doorkeeper” (Towns, 2002). Other times, the shepherd would act as the door of the sheepfold and sleep across the entrance. Often there would be no literal door because the shepherd would be the door. No one came in or out of the door except by the shepherd. Jesus declared, “I am the good shepherd” (v11) as well as, “I am the door” (v9). One could read the analogy in John 10:1-5 and then be confused on how Jesus could be the door and the good shepherd. The door and the shepherd severe different functions but sometimes the shepherd was the door.

 The close relationship between a shepherd and his sheep is emphasized when Jesus observes, “The sheep hear his voice, and he calls his own sheep by name” (10:3) (Towns, 2002). When the shepherds came to get their sheep in the morning, the sheep would be all mixed together. Each shepherd had a distinctive call, or song, to which only his own sheep responded (Courson, 2003). Another person could try to create the same call or song but the sheep would not respond; the sheep knew the shepherds voice and would only respond to their shepherd’s voice. If someone else would try to go inside the fold or to lead the sheep, the sheep would simply scatter because they did not know him. This would be a picture of the close relationship Jesus would want with His flock.

After Jesus had spoken the proverb (v1-5) to those that were listening, He began to teach the lesson on the proverb (v7-18). Jesus states, “I am the door of the sheep” (v7). Jesus is declaring to be the entrance to the sheepfold. No one comes into the sheepfold except by Him. Jesus is using this to paint a picture of the role of the door in the sheepfold.  By way of application, Jesus is the Door to the fold of salvation (Towns, 2002).

All who came before Me are thieves and robbers, but the sheep did not hear them (v8). Jesus is not referring to the prophets who came before him but He is referring to the religious system that Judaism had been formed into. They were trying to make another way to God. Trying to bring men to God through works, through the foolishness of the Pharisees and their endeavor to keep the traditional aspects of the law (Smith, 2005).

Jesus goes on to say, “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture” (v9). This is a claim to Jesus’ deity and this claim is singular. Jesus is not a “way” or a “door” but He is the way and the door. Jesus would later claim, “I am the way, and the truth, and the life” (John 14:6). As I have already stated, the term “I am” ego eimi is a reference to the “I am” of the Old Testament. Claiming to be equal with Jehovah. Jesus is claming exclusively that He is the only way. There is no other way except by Him to salvation. This idea of a single way to God is not new to the Jews. In the Tabernacle as outlined in Exodus chapters 25-41, there was a door (gate) that was the only way to the presence of God. Jesus is pictured as “the door” (John 10:9), which is the way to God.

This is an important claim that Jesus is making. He is not starting a new religion or trying to go against the Old Testament. Jesus was the fulfillment of the Old Testament. Claiming to be the door (entrance), Jesus was saying “The religious system of Judaism isn't going to make it for you, you've got to enter by Me” (Smith, 2005). Jesus said that if anyone (sheep) enters through the door (Jesus), he will be saved (salvation/security). When the sheep enter the sheepfold door, it is a place of security for the sheep. They cannot be attacked or killed while the shepherd is acting as the door. This idea of being saved to us means eternal salvation with Him in heaven.

John 10:10 The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. The thief is what religious systems do for you. They will rob you and ultimately they’ll destroy you (Smith, 2005). In v10 Jesus is saying that if you go through Him to salvation, you will have life more abundantly. The idea is not a perfect life and we do not have to worry about our good works to reach salvation. Jesus is going to give us life abundantly with the Father. He (Jesus) does for us what we can't do for ourselves, by the indwelling (Smith, 2005). When Jesus said, He is the door; He is exclusively claiming to be the only way and is claiming to be deity. There are not several doors into the sheepfold but only one. Only Christianity is the infusion of God's power to live the life that God would have you to live, that more abundant life in Christ (Smith. 2005).

The situation here is that Jesus healed the blind man and the Pharisees are again challenging Jesus. Jesus gives the proverb and begins to teach. The Pharisees were not part of God’s ordained plan for leadership of Israel (Towns, 2002). The thieves and robbers are a picture of the legal system but more importantly the Pharisees and religious leaders. They come to steal, kill and destroy (v10). Most scholars agree the doorkeeper (v3) could be a picture of John the Baptist preparing the way for Jesus. Another theory is that the doorkeeper (v3) could be the Holy Spirit preparing to open hearts of man; both could be true also. The door is the entrance into salvation and Jesus is the only way. And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved (Acts 4:12).

After Jesus gave His proverb of the sheepfold in John 10:1-18, this ultimately caused division among the Jews (v19). By Jesus claiming to be God, He was either right or wrong. A person either has to believe what He was claiming or had to reject it all together. This was clear to those who were hearing Jesus teach this proverb. In fact, they believed He was insane or was demon possessed (v20). Others were saying these are not the sayings of one demon-possessed (v21). John wrote his gospel “so that we may believe that Jesus is the Christ” (John 21:31). Jesus is either the door or He is not. There is either one way to salvation or He was an insane demon-possessed teacher. All who heard this knew Jesus’ claim to be ego eimi, the “I am” of the Old Testament, eternal, deity, and they knew He was claiming to be God. The Old Testament points towards the work on the cross and New Testament points back to the work on the cross. Jesus is ego eimi “I am”, deity, and ultimately the door to salvation. 

 

Bibliography

AMG Publishers. (1990). Hebrew-Greek Key Word Study Bible: NASB., Chattanooga.

Courson, J. (2003). Jon Courson’s Application Commentary: New Testament. Nashville: Thomas Nelson Publisher’s.

Smith, Chuck. "John 9-10." The Word for Today. Blue Letter Bible. 1 Jun 2005. 2009. 27 Apr 2009.
< http:// www.blueletterbible.org/commentaries/comm_view.cfm?
AuthorID=1&contentID=7160&commInfo=25&topic=John >

Towns, E. L. (2008). A Journey Through the New Testament. Mason: Cengage Learning

Towns, E. L. (2002). The Gospel of John: Believe and live. Chattanooga: AMG Publishers

Why the Gospel of John was written

This was just a short discussion board I had to write for a class.

 

The fourth Gospel has been said that it is a gospel to the world but however, in 1924 Israel Abrahams said, "To us Jews, the Fourth Gospel is the most Jewish of the four! The fourth Gospel was not the most Jewish; in fact, “no other New Testament writing has been accused more often of an anti-Judaic thrust than the Gospel of John” (Leibig, 1983). The term “the Jews” was used more in a negative context than in any of the other gospels. The Gospel of Matthew intention was to show Jesus as the fulfillment of the law and how he fulfilled Old Testament prophecy. Therefore the Gospel of Matthew would be the most Jewish of the four Gospels.

John shows Jesus’ pre-existent state with God, His deity and essence, as well as His incarnation. John’s gospel can be summed up in this verse, “but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30-31). The Gospel of John focuses on Christ’s deity and it is “a message of grace for the heart and life of man” (Thomas, 1968).

When people first become saved their knowledge of the bible can be limited and for a new believer to start reading the bible it can be confusing. One of the reasons new converts are instructed to start reading the book of John is “seems to be the simplest of all book in the Bible to understand” (Towns, 2002). It could be confusing to start reading in the Old Testament if the new convert does not understand that New Testament truths. The Gospel of John “paints a comprehensive picture of the Lord Jesus Christ – majestic in His humanity yet simply presented in His Deity” (Towns, 2002).

Each Gospel seems to have a different purpose for why it was written. John’s Gospel “communicates perhaps the most profound truths about Jesus Christ found anywhere in Scripture” (Towns, 2002). This is a great place to start new believers since Jesus is the cornerstone of the Christian faith. There is no better way to start a new believer than to build their faith in Jesus. To sum up, The Gospel of John’s “purpose is devotional, spiritual, practical: it is that the record here given may lead to a definite relationship between the reader and the One whose life and work are here depicted” (Thomas, 1968).

 

 

Leibig, J. (1983, Spr). John and the Jews : theological antisemitism in the Fourth Gospel. Journal of Ecumenical Studies, 20(2), 209-234. Retrieved March 28, 2009, from ATLA Religion Database with ATLASerials database.

Thomas, W. (1968, July). Purpose of the Fourth Gospel. Bibliotheca sacra, 125(499), 254-262. Retrieved March 28, 2009, from ATLA Religion Database with ATLASerials database.

Towns, E. L. (2002). The Gospel of John: Believe and live. Chattanooga: AMG Publishers