The Shepherd Who Gives Sight
The “disciple whom Jesus loved,” known as John, either John the brother of Zebedee (the Apostle), or John the Elder, was writing his recollections of his experiences with Jesus so that those who hear or read would believe Jesus is the Christ, the Son of God, and would find eternal life in His name (cf. John 20:31). He began by speaking of the Word of God, the Creator, the life and light of men, who took on flesh and dwelt among us as Jesus of Nazareth (John 1:1-18). He then described the calling of the first disciples, Jesus’ first sign at the wedding in Cana, the events which took place while Jesus was present at the Passover in Jerusalem, and Jesus’ return to Galilee via Samaria (John 1:19-4:54). John the Evangelist then set forth Jesus’ healing of a lame man at Bethesda and the storm of controversy it engendered, Jesus’ feeding of the five thousand, and His challenging description of Himself as the Bread of Life (John 5:1-6:71).
John the Evangelist has been relating narratives regarding Jesus at the Feast of Tabernacles (or Feast of Booths; Sukkot) in Jerusalem, featuring Jesus’ instruction and the thoughts and feelings of the crowds and Jewish authorities, ultimately leading up to a desire to stone Jesus for blasphemy (John 7:1-52, 8:12-59). For many textual critical and literary reasons, we have reason to believe the pericope adulterae, the story of Jesus and the woman caught in adultery, of John 7:53-8:11 was not originally written by John, let alone would have taken place at this point in the Gospel narrative. We therefore conclude John the Evangelist wrote a continuous narrative of events at the Feast of Tabernacles in John 7:1-52 and John 8:12-10:21.
While we have a tendency to disconnect the narratives of John 9:1-41 and John 10:1-21 from the events of John 7:1-52, 8:12-59, and even disconnect them from each other, John the Evangelist presented them as all part of one continuous literary unit. In John’s narration, Jesus has gone back and forth with the Jewish people and religious authorities in John 7:1-52, 8:12-30 and then spoke specifically to the Jewish people who believed in Him in John 8:31-59; having miraculously escaped those who would have executed Him, Jesus left the Temple area with His disciples, and walked by a man who had been born blind (John 9:1). Jesus’ disciples asked who had sinned, he or his parents, which led to his blindness; Jesus responded it was so that the acts of God might be revealed through him (John 9:2-3). The disciples reflect the standard prejudice and presumption regarding disability deriving from specific sins; we should not develop a theology of disability from either Jesus’ disciples or, for that matter, Jesus’ specific response in this particular circumstance.
Jesus re-affirmed how He was the Light of the world and needed to do the works of God while the day remained (John 9:4-5; cf. John 8:12). He then spat on the ground, made mud, put it on the blind man’s eyes, and told him to wash in the pool of Siloam; the blind man did so and was able to see (John 9:6-7). The people responded, wondering if he indeed was the man who was blind and had formerly begged; some recognized him as such, but others did not think so; he did not shrink away from confessing who he was and had been (John 9:8-9). They asked him about what happened and he relayed the story (John 9:10-12).
The people decided to bring the man to stand before the Pharisees since an astonishing miracle had taken place (John 9:13). John the Evangelist then informed us this healing took place on a Sabbath (John 9:14); many of the Pharisees thus considered Jesus’ making mud on the ground as work and thus deemed Him a transgressor of God’s law, entirely missing the miraculous on account of this detail, but some did experience the cognitive dissonance and wondered how a sinner could do something like this (John 9:15-16). They asked the formerly blind man what he thought; he confessed Jesus as a prophet (John 9:17).
The Pharisees refused to believe his testimony and summoned his parents; they affirmed him as their son and that he was blind, but said nothing about how he gained sight (John 9:18-21). John the Evangelist explained their reticence: the Pharisees had agreed to put out of the synagogue anyone who confessed Jesus as the Christ (John 9:22-23). To be put out of the synagogue meant to be alienated and isolated from the Jewish community, and it would not be as if the Gentiles would welcome them with open arms. Many commentators believe John is retrojecting the situation of his later community onto this event; we have no reason to believe the religious authorities would not have thus leveraged their power at the time.
The Pharisees brought the formerly blind man back in and chastised him: they knew Jesus was a sinner, and he should glorify God; they were Moses’ disciples, but he was a disciple of Jesus, and they do not know where He came from (John 9:24-25, 29). The formerly blind man stood against them sharply: God did not listen to sinners, but Jesus had done a miracle which had never before been done according to the witness of the Scriptures. If Jesus were not from God He could do nothing (John 9:26, 30-33). The Pharisees had no patience for such a rebuke: they denounced him as born entirely in his sins, and yet he would presume to teach them (John 9:34)? We will have reason in a moment to comment on the irony of this statement; sufficient for the moment is to recognize how the Pharisees have revealed who they are in their response.
The Pharisees cast the man out. Jesus found him and asked what he thought of the Son of Man (John 9:35). The man asked Jesus about who the Son of Man might be, and Jesus confessed Himself as the Son of Man (John 9:36-37). The formerly blind man confessed his belief and prostrated before Jesus; Jesus said He came into the world so the blind might see and those who see might become blind (John 9:38-39). The Pharisees, perceiving the challenge, asked Him if they were blind; He told them they would not be guilty of sin if they were blind, but because they presumed to see, their sin remained (John 9:40-41).
John the Evangelist laid the irony on thickly: the blind saw, but those who believed they saw proved blind. Those who were “born in sin” found forgiveness, but those who presumed themselves to be holy were in transgression. Appropriate critiques about making caricatures and strawmen out of the Pharisees are important and should be heeded; nevertheless, it is always a temptation of those with religious zeal to think too highly of their own righteousness and inappropriately prove sanctimonious toward those with less formal accreditation or standing.
We tend to end the story there, but John did not: in his narrative, Jesus immediately continued on by speaking of Himself parabolically as the Door of the sheepfold and the Good Shepherd of the sheep (John 10:1-21).
The world of shepherding and sheep would have been familiar to Jesus and to everyone in His audience. Sheep were important for their meat, milk, and wool; nevertheless, sheep are very dumb creatures. They require a lot of assistance, direction, maintenance, and protection. Shepherds would spend a lot of time with the sheep and would be dedicated to them. They would know their individual sheep. Sheep heed the specific voice and call of their shepherd; even when flocks are mixed, with a call or sound the sheep will appropriately separate out and follow their respective shepherds. Bears, lions, and wolves would find sheep an easy meal; other people might be tempted to steal sheep. Shepherds thus had to direct sheep to find appropriate pasturage and water, and would be kept in sheepfolds to provide some protection during the night. The shepherd would use the door (or gate) of the sheepfold; those who would come to rob and steal would try to enter another way.
Such was the story Jesus told about the sheep, the sheepfold, and the shepherd in John 10:1-18. The people would have understood the referents, but they did not understand what Jesus meant by it all (John 10:6). Jesus attempted to explain. He was the Door of the sheepfold, for the others who came and claimed to be the Messiah were really thieves and robbers, and the sheep, the people of God in Christ, did not listen to them. Those who go out through Jesus find salvation and “pasturage”; going after others leads to exploitation and oppression, but Jesus came to give abundant life. Jesus is the Good Shepherd of the sheep, who would lay down His life for the sheep. Hired hands would abandon the sheep if it proved too costly; the wolves, or the false Messiahs or religious authorities, would then come in to devour the sheep, God’s people. Jesus had sheep in other sheepfolds He would gather to Himself. But He knew His sheep, and they knew Him; He would lay down His life for them, and take it back up again, according to the commandment of His Father (John 10:1-18).
Jesus was by no means the first person to speak of Israel and leadership in terms of sheep and shepherding. Moses and David had been shepherds when God called them to lead His people (Exodus 3:1-6, 1 Samuel 6:11-13). The prophets would denounce the nobility and prophets of Israel as shepherds devouring the flock; yet YHWH promised He would return and personally shepherd Israel His sheep (cf. Ezekiel 34:1-31). We should definitely pick up on the textual association between Jesus, the I AM before Abraham, and Jesus the Good Shepherd, YHWH who had returned to personally shepherd His sheep (John 8:58, 10:11). How He would lay down His life for the sheep, and take it back up again, would become manifest in its good time.
The people did not quite know what to do with everything which had transpired (John 10:19). Some continued to be convinced Jesus was demon possessed and insane, and asked how anyone else could listen to Him (John 10:20; cf. John 8:48, 52). But others denied His words could come from a demon, and asked how anyone possessed by a demon could give sight to a blind man (John 10:21).
Thus John the Evangelist ended his narratives about Jesus at the Feast of Tabernacles. As Israel celebrated the gifts of light, food, water, and life during the Feast of Tabernacles, thus Jesus demonstrated how He was the Light of the world, giving sight and wisdom, providing pasturage and fountains of living water for those who believe in Him. He proclaimed Himself the Son of Man and God the Son and made attestation by doing a thing no prophet before had ever done, but was prophesied regarding the Messiah: He gave sight to a blind man. The people remained as divided as ever: plenty found reason to dismiss Him as demon-possessed and insane, and while no one could make complete sense of what He was teaching, others could not dismiss Him so easily or glibly. May we well recognize Jesus as our Shepherd, the Light of the world, giving life through His sacrifice, and share in life in Him!
Ethan R. Longhenry
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