I AM THE DOOR

I AM THE DOOR

John 10:1–10 NKJV

1 “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5 Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” 6 Jesus used this illustration, but they did not understand the things which He spoke to them. 7 Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. 8 All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. 10 The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

A pastor visited his church members one Saturday. At one house it was obvious that someone was home, but nobody came to the door, even though the pastor knocked several times. Finally, the pastor took out his card and wrote “Revelation 3:20” on the back of it and stuck it on the door “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come into him and dine with him and he with me.” The next day the card turned up in the collection plate. Below the pastor’s message was the notation “Genesis 3:10 – I heard your voice in the garden, and I was afraid because I was naked and I hid myself.”

John 10.9 says, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.”[1]This passage shows the third of John’s seven I am statements. Christ as the door fits nicely into traditional Christian thought and doctrine.

The word for Door is THURA in Greek. It literally means a gate or access point.

The Root word is THUO- sacrifice or kill. Jesus became our access by sacrificing himself for us.

If we are to follow Him, we to must enter this gate by dying to ourselves that He might live through us.

I. The doors filter.

When it comes to HEPA, there is a difference between “true” or “absolute HEPA” and “HEPA type.” While HEPA type filters effectively collect dust, lint, pet dander and pollen, they don’t meet the same industry standards as true HEPA filters.

True HEPA filters go through extensive testing to ensure they trap 99.97 percent of particles that are 0.3 microns (that’s less than one-millionth of a meter!) in diameter.

There is also a filter called ULPA which is 300% more effective than HEPA and can filter particles as small as HIV, and COVID-19.

A. Provides entry to the Shepherd.

Jesus does not need anyone else to safe guard his authority.

Revelation 3:7 NKJV

7 “And to the angel of the church in Philadelphia write, ‘These things says He who is holy, He who is true, “He who has the key of David, He who opens and no one shuts, and shuts and no one opens”:

B. Prevents access to false shepherds.

There is no other means to access eternal life except Jesus.

Acts 4:12 NKJV

12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

Galatians 1:8–9 NKJV

8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. 9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

The Gospel is the story of the Death, Burial, resurrection, and return of the Jesus . In short the gospel is the story of Jesus our redeemer.

II. The doors access.

“Twice in the Book of Revelation, we are told the door of heaven opens. The first time it opens, the church is received into heaven at the rapture (Revelation 4:1). The second time the door opens, Christ and His church leave heaven and return to earth at the zenith of the Battle of Armageddon. Crowned with many crowns, Jesus returns as victor over sin, Satan and death. King of kings and Lord of lords (Revelation 19:11-16).

A. Inward

Barclay Newman said, “It is obvious from this verse that Jesus is the gate by which one enters into the Kingdom.”[2] However, the concept of entering in and out can be confusing and seem at odds with sound theology. What must be determined, and the object of this paper is to uncover the meaning and doctrinal impact of this statement. Although numerous possibilities have been propositioned, this paper will primarily examine this passage as the liberty of believers in Christ and the peace found in Christ. Each of these possibilities will be discussed through historical, biblical, and cultural lenses.

The context of this passage clearly shows that Jesus is playing on the thoughts of sheep and shepherds. In an excerpt from Manners and Customs of Bible Times, Fred White said, “From the days of Abraham down to modern times, sheep have abounded in the Holy Land. The Arabs of Bible lands have largely been dependent through the centuries upon sheep for their living. The Jews of Bible times were first shepherds and then farmers, but they never abandoned entirely their shepherd life. The large number of sheep in the land can be understood when it is realized that Job had 14,000 sheep (Job. 42:12), and that King Solomon at the Temple’s dedication, sacrificed 120,000 sheep (1 Kings 8:63).”[3]Thus we can see that even if they were not a shepherd the average Israelite would have been familiar with the trade enough to connect with Christ analogy. Furthermore, shepherding was at the heart of Israel due to its inherent link to King David. As such, those listening to Jesus would have been well accustomed to shepherdology.

Jesus begins by stating that He is the door and anyone entering through Him would be saved.

B. Outward.

This phrase is our first clue into the meaning of going in and out. In this verse, Jesus sets Himself as the only access point to salvation. Clifton Allen said that the Hebraic mind liked to take a familiar image borrowed from ordinary life and meditate upon the many ways in which it might be analogous to realities in the spiritual realm.[4]Thus, stylistically, this metaphor would have been well within the cultural norms of ancient Israel. Allen would go on to say that as Jesus regulates the access of shepherds to the sheep, verse nine, he regulates access of the sheep to the fold and the pasture.[5]It seems evident that Christ’s words were meant to create a meditation on His words.

LIBERTY IN CHRIST

The idea of liberty in Christ may be the most profound of the possible meanings of going in and out. Arthur Pink said that going in and out is a figurative way to express freedom. This, he said, was a vastly different experience than that of even saved Israelites.[6]Pink’s opinion is that the in and out is picturesque of sheep wandering aimlessly in and out. This fits within the context but does not fully address the passage and doctrinal implications.

One possible conflict with this approach is that it essentially removes the shepherd from the picture after salvation. Yet, Christ is ever present and active in the believer’s life. D.A. Carson addresses this issue by stating, “Here, the idea is not that Jesus the shepherd draws out his own flock from a rather mixed fold (vv. 1–5), but that Jesus the gate is the sole means by which the sheep may enter the safety of the fold (v. 9a) or the luxurious forage of the pasture (v. 9b).[7]According to Barret the picture is not of the sheep wandering in and out of the gate but instead being led in and out by the Good Shepherd. In this thought, the reader is reminded of the twenty-third chapter of Psalm, where the Shepherd leads the sheep to green pastures and still waters.

Another perspective views this passage as a reference to the difference made through Christ in the believer’s life. In this view, we enter Him and then leave new creations. He will go in, i.e., in the truth of the Old Testament he shall subordinate himself to the Law. John Lange worded it this way; “He will go out; i.e., he shall find in the fulfilment of the Old Testament, in Christ, the liberty of the New Testament faith. He will go out; i.e.,he shall find in the fulfilment of the Old Testament, in Christ, the liberty of the New Testament faith.”[8]From this vantage point, it would seem that the in and out may point to the entering as one type of animal and leaving a sheep belonging to the flock of Christ. This idea has Scriptural precedent but does not fully explain the verse.

Another possibility is one introduced by Dr. Kevin Leman in his book The Way of the Shepherd. In this book, Leman shares the story of a college professor who raised sheep. As the story goes, while being mentored by his professor, he was shown how one of the chief duties of a shepherd is to take the rod and inspect the sheep as they pass through the gate.[9]Leman presents an exciting thought. Is it possible that Jesus was giving the idea that as the sheep enter his flock, He will care for and know them? Indeed, this idea aligns with Scripture. A few verses later in John ten, Jesus says He knows His sheep. John 10:14 I am the good shepherd; and I know My sheep, and am known by My own. [10]

The idea behind Leman’s vantage is that the rod is the primary focus, not the gate. Again, this is reminiscent of Psalm twenty-three, where the rod and staff protect. However, this ideology also has shortcomings, primarily because the focus is on the rod and not the gate. The context of John ten, verse nine, makes it clear that the gate is the primary focus.

SYNTAX

After examining some historical and doctrinal contexts and varying opinions, exploring the syntax for further clarity seems necessary. The word for “in” is the Greek word εἰσέρχομαι (eiserchomai), enter, come (to); bring, lead in, gather in.[11] Here, there seems to be little insight. However, the Greek word for out is ἐξέρχομαι (exerchomai), which means to move out of or away from an area, to depart in death, die.[12] While a simple translation of this word as depart would return the reader to the original predicament of grasping for an explanation, a translation of death may clarify that this point has been missed.

Since the word used can be translated as departure and can be used for physical movement or spiritual (death), it is possible that Christ was using this as a double metaphor. Christ often used parables to impart spiritual truths. This passage in John is reminiscent of a parable. As we have already examined, Clifton says that the Hebrews often used everyday objects to point to spiritual truths. According to David Jones, the Gospels record thirty-nine distinct parables of Jesus.[13]It is somewhat likely that Jesus is again utilizing this teaching method.

The last big clue in Syntax would be from the final phrase of verse nine, and find pasture. The word for pasture is νομή (nome), pasture, food, dwelling, or supply.[14] This idea of the followers of Christ having a place of supply and dwelling fits well into Bible doctrine. John 14:2 says, In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. [15] Thus, we must enter into the family of God through Christ, and likewise, we will enter the place prepared for us through Christ.

Many commentators will present an alternate explanation for the pasture. For instance, Barclay states, The expression find pasture describes the life-sustaining force that is given to the believer. Jesus is the bread of life and the water of life, and he provides his sheep with pasture that sustains them.[16]While Barclay’s interpretation is possible, it is not absolute. The metaphor used by Jesus could be a picture of the blessing found in Christ, both in this life and in the life to come. The reference to one who “will go in and out [of the sheep pen] and find pasture” could refer to a meeting of basic physical needs, here and now (cf. Matt 6:33) or to a safe and pleasant eternal experience. Possibly, both are in view.[17] This dual view is not without precedent. In John 3:37, Jesus refers to the temple. There, he refers to the physical temple and His body.

CONCLUSION

While a final judgment on the correct interpretation of John 10:9 may be challenging to pinpoint, many practical applications can be gained. After examining the context of the passage and Christ teaching styles there is most likely at minimum a dual meaning given by Jesus. Firstly, the child of God can have peace knowing that there is liberty in Christ and that we are no longer bound by the laws of the O.T. and Jewish traditions. Secondly, there is assurance that Christ will meet the needs of His sheep. Lastly, there is peace that we can inter into the place that He has gone to prepare for us.

However, one would be remiss to ignore the primary message of John chapter ten. Here, Jesus is revealing Himself to mankind through the seven I Am’s found in John. Thus, we must be reminded that the focus of this passage is not on the benefits to the sheep but rather the nature of the shepherd. Jesus is the good shepherd. The benefits to the sheep are fully reliant upon the shepherd. He is the door, the point of access whereby we may enter His rest. Without Him there is no going in or going out, there are only lost sheep. John 15:5 I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.[18]

[1]The New King James Version (Nashville: Thomas Nelson, 1982), Jn 10:9. [2] Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, UBS Handbook Series (New York: United Bible Societies, 1993), 327. [3]“Manners & Customs: Shepherd Life; the Care of Sheep and Goats | AHRC,” accessed June 28, 2024, https://www.ancient-hebrew.org/manners/shepherd-life-the-care-of-sheep-and-goats.htm. [4] Allen Clifton J., The Broadman Bible Commentary, vol. 9 (Nashville, TN: Broadman Press, 1970). [5]Ibid., p. 305 [6] Arthur Pink, Exposition of the Gospel of John, vol. 1, 3 vols. (Grand Rapids, MI: Zondervan Publishing House, 1945).p.114 [7] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 385. [8] John Peter Lange and Philip Schaff, A Commentary on the Holy Scriptures: John(Bellingham, WA: Logos Bible Software, 2008), 321. [9] Kevin Leman, The Way Of The Shepherd (Grand Rapids, MI: Zondervan, 2004). [10] The New King James Version (Nashville: Thomas Nelson, 1982), Jn 10:14. [11] The Lexham Analytical Lexicon of the Septuagint(Bellingham, WA: Lexham Press, 2012). [12] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 347. [13] “Why Did Jesus Teach in Parables? Jesus’ Surprising Answer - Christ and Culture,” accessed June 28, 2024, https://cfc.sebts.edu/faith-and-culture/why-did-jesus-teach-in-parables/. [14] Johan Lust, Erik Eynikel, and Katrin Hauspie, A Greek-English Lexicon of the Septuagint : Revised Edition (Deutsche Bibelgesellschaft: Stuttgart, 2003). [15] The New King James Version (Nashville: Thomas Nelson, 1982), Jn 14:2. [16] Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, UBS Handbook Series (New York: United Bible Societies, 1993), 327. [17] Robert N. Wilkin, “The Gospel according to John,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 419. [18] The New King James Version (Nashville: Thomas Nelson, 1982), Jn 15:5.