Life Abundantly

(The “I Am” Sayings)

To destroy something is generally easier than the act of creation, for the latter necessitates careful arrangement and effort to achieve a specific outcome. The scientific concept of entropy—or the Second Law of Thermodynamics, which states that natural processes tend to progress toward a greater degree of disorder or randomness over time—is one of the most observable facts of life. From physical structures to personal relationships, building something requires significantly more energy and time than demolition. To destroy is easy.

The resurrection life that God bestows to those trusting in Christ Jesus as Lord and Savior, is emphasized in John 10. Jesus declared Himself to be “the good shepherd” (v. 11), in contrast to the false shepherd who comes to destroy (v. 10a). Jesus said, “I came that they may have life, and have it abundantly (v. 10b).

Jesus repeatedly spoke words of “life.” He said, “the words that I have spoken to you are spirit and are life” (6:63b); and, “‘I am the resurrection and the life” (11:25a). Jesus also said, “‘I am the way, and the truth, and the life” (14:6a). John began his Gospel confessing that in Jesus “was life, and the life was the Light of men” (1:4). Second Timothy 1:10 refers to the appearing of Christ Jesus, whereby He “abolished death and brought life and immortality to light through the gospel.”

First Corinthians 15:26 declares, “The last enemy that will be abolished is death.” “The free gift of God is eternal life in Christ Jesus” (Rom 6:23b), both now and in the world to come (John 17:3; 1 John 5:13). Jesus is life, and He gives of Himself through deliverance from the bondage of sin. He promised, “‘If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free’” (John 8:31-32). Freedom is the gift of God in Christ Jesus: the abundant life.

A beast can grind a beautiful flower into the ground, yet only God can rejoint and remake it. Indeed, those who are in Christ Jesus are made “a new creature” (2 Cor 5:17). A popular song from the 80s declares, “Life goes on, long after the thrill of livin’ is gone.” The abundant life that Jesus offers is qualitatively different than merely existing. He came so that His disciples could enjoy life to the fullest, enriched by a relationship with the divine that results in spiritual fulfillment. Life abundant is according to the design and desire of the Creator Himself. Jesus makes it possible to live with fulfillment, joy, purpose, and a profound connection with God.

THE GOOD SHEPHERD

(John 10:1-21) In the Bible, political and religious leaders were frequently called shepherds (cf. 2 Sam 5:2; Ps 78:52, 72; Isa 56:11; 63:11; Jer 3:15; Ezek 34:1-4; 1 Pet 5:2). Jesus’ parable of the Good Shepherd (John 10:1-18) is not only a depiction of His work among His sheep, but also illustrates what should be characteristic of those leaders who serve among the Lord’s sheep. “Savior, Like a Shepherd Lead Us” (1836) was originally written for children, yet all of God’s people (regardless of age) need the Lord’s shepherding care.

Savior, like a Shepherd lead us,

Much we need Thy tender care;

In Thy pleasant pastures feed us,

For our use Thy folds prepare:

Blessed Jesus, blessed Jesus,

Thou has bought us, Thine we are;

Blessed Jesus, blessed Jesus,

Thou hast bought us, Thine we are.

In contrast to those who abuse and defraud the sheep (believers), Jesus is the Good Shepherd who cares for them. He is a caring Shepherd who enters the sheepfold in a manner that is prepared and proper (vv. 1-2). The Good Shepherd knows His sheep (vv. 1-2), both calling (v. 3) and leading them (vv. 4-6).

The Good Shepherd promotes and protects life, whereas the hireling causes damage and destruction (vv. 7-10). Psalm 23 reveals shepherdly care of sheep. Luke 15:4-7 describes a shepherd counting his sheep. The original listeners of Jesus’ parable would have related to such concepts in His teaching.

Jesus did not merely explain His prior words (vv. 1-5) but gave expanded meaning to them (vv. 7-13). Jesus used several metaphors from the theme of shepherding. He is “the door,” the way of entrance into God’s sheepfold (v. 7). Jesus is the Shepherd, who knows and is known by His sheep, the only One whose voice they hear (vv. 3-4, 8, 14). Those who become part of God’s flock “go in and out and find pasture” (v. 9); they are given abundant life (v. 10).

The Good Shepherd makes the ultimate sacrifice; He “lays down His life for the sheep” (vv. 11, 17-18). Jesus’ words describe His substitutionary atonement for sin. Servant leaders are under-shepherds, who are to display the same characteristics as the Good Shepherd (1 Pet 5:1-7). They are to be shepherds who care for the sheep (cf. John 10:12-13).

Jesus predicted the enlargement of His flock (v. 16). The “other sheep” are Gentiles who, subsequent to His death and resurrection, will constitute the church and become “one flock” in Christ with believing Jews (cf. Gal 3:28; Eph 2:13-17). Jesus asserted His power over death and life. His death on the cross would not occur because of a power greater than Himself; He would give His life willingly in accordance with the will of His Father and His unique relationship with Him (John 10:17-18).

Division occurred the more that Jesus described Himself (v. 19), with accusations of Him being demon-possessed and insane (vv. 20-21). The crowds, however, did not forget the healing of the man born blind (9:1-34), which correlates the two chapters, almost as one event. The healed man would join a new order in placing himself under the authority of the Good Shepherd.

THE TRUE SHEPHERD

(John 10:22-42) A new section reveals how people can know they belong to the one true Shepherd. Jesus continued to assert His identity so that His followers would have certainty in looking to Him. The time was the Feast of the Dedication (better known as Hanukkah), which commemorated the cleansing of the Temple from the abominations of the Seleucid king Antiochus IV Epiphanes in the second century BC (vv. 22-23).

Daniel 11:21-35 describes Antiochus—whose name means the “Illustrious One”—as a despicable king. His enemies changed the spelling of his name to Antiochus Epimanes, which means “the mad man.” Antiochus intended to eradicate the Jewish faith and to Hellenize Palestine. He forbade the Jews from observing the Mosaic Law and desecrated the Jewish Temple, thereby abolishing the morning and evening sacrifices (1 Macc 1:44-54). In 167 BC, he erected an altar to Zeus in the Temple and sacrificed a pig (an unclean animal to the Jews) there. However, according to Daniel and Jesus, the abomination was only a preview of a future event under the final Antichrist.

Antiochus deceived many Jews, who were enticed by his flattery and were therefore corrupted by participating in the worship of Zeus. However, as Daniel 11:32 states, the people “who [knew] their God” became strong and took action by refusing to practice the abominations that Antiochus ordered. With the help of Rome, Judas Maccabeus led the faithful in a successful rebellion. Mattathias, a faithful priest, and his five sons began the revolt that ultimately expelled the forces of the Seleucids and the Ptolemies from the land of Israel. The most well-known of Mattathias’ sons was Judas Maccabeus, or Judas “the hammer.” For a brief time, there was the emergence of an independent Jewish state. The struggle, however, resulted in division among the Jewish people, among those who were loyal to Antiochus and those who were loyal to the Maccabees. The conflict brought harm upon the people, as described in verses 33-35. The activity of Antiochus, of course, was prophesied in Daniel 8:9-12, 23-25.

The actions of Antiochus historically are a preview of the abomination under the final little horn, the coming prince, the world dictator—that is, the Beast or Antichrist. The reference to “the end time” (Dan 11:35) is preparation for the remaining revelation, which has not seen its historic fulfillment. The statement that “it is still to come at the appointed time,” reminds the reader that all these prophesied events will be fulfilled by sovereign control and purpose, even though a greater day of suffering awaits the Jewish nation.

Understandably, the Jews did not want that history repeated, and “gathered around Him,” demanding Jesus say plainly if He is the Christ (v. 24). Jesus did not refer to Himself specifically as the Christ (Messiah), because of the military and political connotations associated with the title. He nevertheless could say, “I told you [in more than a dozen varied manners], and you do not believe; the works that I do in My Father’s name, these testify of Me” (v. 25). He reminded the religious leaders that their unbelief was due to them not being of His sheep (v. 26). True sheep believe and hear His voice (vv. 16, 27). Jesus then described the benefits and blessings for His sheep: They receive “eternal life” and “will never perish” (v. 28), because of the combined grip of both Father and Son (v. 29), who is “one” God in essence—three in person—united in action and purpose (v. 30). The sheep are secure, because the One who died for them will not allow “the wolf” to snatch and scatter them (v. 12).

Once a person is saved by grace through faith alone in Christ Jesus, he or she will persevere in that trusting relationship. The sheep are held firmly in the hands of the Father and Son (v. 29). Jesus’ opponents understood the implication of His words (vv. 30-33). Jesus did not say they misunderstood and continued the controversy (vv. 34-38). His opponents were calmed somewhat by His words, but Jesus still needed to elude “their grasp” (v. 39). The time of His crucifixion had not arrived.

Jesus silenced the religious leaders by confounding them. He then retreated to a remote area for some time (v. 40). Many who believed joined Him there (vv. 41-42). His efforts were not fruitless and provide an incentive to persevere always in the work that the Lord gives, trusting Him with the results.