John 10:1
Parallel Verses
New International Version
"Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber.

New Living Translation
"I tell you the truth, anyone who sneaks over the wall of a sheepfold, rather than going through the gate, must surely be a thief and a robber!

English Standard Version
“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber.

New American Standard Bible
"Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber.

King James Bible
Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

Holman Christian Standard Bible
"I assure you: Anyone who doesn't enter the sheep pen by the door but climbs in some other way, is a thief and a robber.

International Standard Version
"Truly, I tell all of you emphatically, the person who doesn't enter the sheepfold through the gate, but climbs in by some other way, is a thief and a bandit.

NET Bible
"I tell you the solemn truth, the one who does not enter the sheepfold by the door, but climbs in some other way, is a thief and a robber.

Aramaic Bible in Plain English
“Timeless truth I speak with you: whoever enters not by the gate to the sheepfold, but comes up from another place, is a thief and a robber.”

GOD'S WORD® Translation
"I can guarantee this truth: The person who doesn't enter the sheep pen through the gate but climbs in somewhere else is a thief or a robber.

Jubilee Bible 2000
Verily, verily, I say unto you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

King James 2000 Bible
Verily, verily, I say unto you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

American King James Version
Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

American Standard Version
Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.

Douay-Rheims Bible
AMEN, amen I say to you: He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber.

Darby Bible Translation
Verily, verily, I say to you, He that enters not in by the door to the fold of the sheep, but mounts up elsewhere, *he* is a thief and a robber;

English Revised Version
Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.

Webster's Bible Translation
Verily, verily, I say to you, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber.

Weymouth New Testament
"In most solemn truth I tell you that the man who does not enter the sheepfold by the door, but climbs over some other way, is a thief and a robber.

World English Bible
"Most certainly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber.

Young's Literal Translation
'Verily, verily, I say to you, He who is not entering through the door to the fold of the sheep, but is going up from another side, that one is a thief and a robber;
Parallel Commentaries
Matthew Henry's Concise Commentary

10:1-5 Here is a parable or similitude, taken from the customs of the East, in the management of sheep. Men, as creatures depending on their Creator, are called the sheep of his pasture. The church of God in the world is as a sheep-fold, exposed to deceivers and persecutors. The great Shepherd of the sheep knows all that are his, guards them by his providence, guides them by his Spirit and word, and goes before them, as the Eastern shepherds went before their sheep, to set them in the way of his steps. Ministers must serve the sheep in their spiritual concerns. The Spirit of Christ will set before them an open door. The sheep of Christ will observe their Shepherd, and be cautious and shy of strangers, who would draw them from faith in him to fancies about him.

Pulpit Commentary

Verses 1-21. -

5. Christ the Shepherd of the flock of God. The discourse which now follows was the Lord's parabolic or allegoric reply to the conduct of the Pharisaic malignants. These men, claiming to be infallible guides of the ignorant, to be veritable shepherds of the flock of God, had ignored the advent of the true and good Shepherd, had opposed the Divine call and supreme claim of the Messiah, had set themselves to disturb and dislocate the relations between him and those who saw his glory and found in him the Consolation of Israel. They had excommunicated the adoring disciple who had passed out of lifelong darkness into marvelous light. They had exaggerated the faint glimmer of light which had broken upon their own blindness into true vision. They had said, "We see," and thus shown themselves to be willfully in the wrong. Their sin abode upon them. The fold of God's sheep was something different from their own expectations and definitions. Their way into it proved that they did not know its true nature. To meet this crisis our Lord delivers a triad of related and parallel pictures, which differ from the ordinary parable (παραβολή). The parable is a picture which is complete in its elf, and invites the reader to discover some answering spiritual truth. It consists of a careful setting forth of some physical fact, some fragment of biography, some personal or domestic detail. It is true to life and experience, and embodies some ethical principle or religious emotion; and while it does not explicitly teach either, yet it suggests them to the inquiring mind. The parables of the synoptic Gospels are not exclusive or rigid in their form. The so-called parable of "the Pharisee and the publican" and that of "the good Samaritan" are at once transformable into patterns or principles of action. The element of its own interpretation is also conspicuous in that of "the rich man and Lazarus" and "the rich fool." With these latter specimens of our Lord's teaching may be compared the allegoric illustrations of the present discourse. These pictures are "transparencies" (Godet), through which the Savior's spiritual teaching pours its own illumination. They both alike differ from the "fable," a form of address in which personal characters and activities are attributed (as in the apologue of Jotham, etc.) to the irrational or even to the inanimate creation. The first of the similitudes before us has more of the character of the parable proper, because it does not at once carry its own interpretation with it. Vers. 1-6 represent in parabolic form the claims of those who aspired to provide a "door," i.e. a sure and safe entrance to the theocratic fold. In vers. 7-10 our Lord interprets and expands the first representation by giving special significance to the words he had already used, adding something to their meaning, and contrasting his own position with that of all others. From the eleventh to the eighteenth verse he once more reverts to the original picture, and claims to occupy a relation to the sheep of God's band of far more intimate and suggestive kind than what was connoted by the door into the fold. He is "the good Shepherd." In that capacity he adds other and marvelous features. The parabolic or allegorical language passes away into vivid description of the leading features of his work. The parable at last glows into burning metaphor. In the first paragraph our Lord gives a parabolic picture of flock and fold, door and porter, robber and shepherd. In the second paragraph he emphasizes the relation between the door and the fold, claiming to be "the Door." In the third he illustrates the function and the responsibility of the true "Shepherd," and the relation of the shepherd to the flock, and he claims to be the Shepherd of Israel. Verses 1-6. -

(1) The parable of the fold and flock, the door and the porter, the robber and the shepherd. Verse 1. - Verily, verily, betokens the deep solemnity and importance of the matter in hand, but not a complete break in the circumstances - neither a new audience nor a new theme. The adoption by Jeremiah (Jeremiah 23:1-4), by Ezekiel (34.), and by Zechariah (Zechariah 11:4-17) of similar imagery to denote the contrast between the true and false shepherds, and the anticipation by the prophets of a time when the true and good Shepherd would fulfill all Jehovah's pleasure, throws vivid light on these words of our Lord. Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. Several commentators of eminence have maintained that by "the door," in this first verse, our Lord (as in ver. 7) meant at once to designate himself. This is not necessary. He rather summons the Pharisees to recognize the fact that there is a door, a way of sure and divinely appointed admission to the "fold of the sheep," through which the veritable Shepherd passes, bringing his flock with him by well-known voice and manner. Later on, our Lord claims to be the one Way' by which all under-shepherds can gain true access to the flock, and all the sheep of God's pasture can find protection and freedom; but here he suggests the principle of discrimination between a true shepherd and a thief or robber. The κλέπτης is one who is selfishly seeking his own ends, and would avoid detection; the λῃστής is one who would use violent means to secure his purpose (Judas was a "thief," Barabbas was a "robber"). The false shepherd disdains the door, and climbs up some other way along his own selfish lines of action (ἀλλαχόθεν is used in this place only, equivalent to "from some other quarter than the ordinary home of the shepherd"). His purpose is not to benefit the sheep, but to seize them, or slaughter them for his own purposes (Ezekiel 34:8). The Lord suggests that many have assumed to sustain the relation of shepherd to the flock and fold of God, with no inward call either of commission or profession. They have been eager to insist on their own rights, have mistaken their own narrow traditions for the commandments of God, have imposed upon starved and worried souls their own selfish interpretations of that commandment, and have shown that they had no legitimate access to the hearts of men.

Gill's Exposition of the Entire Bible

Verily, verily, I say unto you,.... To the Scribes and Pharisees, who had taken it ill that they should be thought to be blind; and who had cast out the man that Christ had cured of blindness, for speaking in favour of him; and who had traduced Christ as an impostor, and a deceiver, and set up themselves to be the shepherds of the flock, and the guides and rulers of the people; all which occasion the following parable; the design of which is to show, that Christ is the true and only shepherd, who was appointed, called, and sent of God, whose the sheep are, whose voice they hear, and know, and whom they follow; and that they, the Scribes and Pharisees, were thieves and robbers, and not shepherds of the flock; who were not sent of God, nor did they come in at the right door, but in another way, and usurped a domination, which did not belong to them.

He that entereth not by the door into the sheepfold: the sheepfold, with the Jews, was called and this, as their writers say (o), was an enclosure sometimes in the manner of a building, and made of stone, and sometimes was fenced with reeds, and in it was a large door, at which the shepherd went in and out, when he led in, or brought out the sheep. At tithing, which was done in the sheepfold, they made a little door, so that two lambs could not come out together; and to this enclosure is the allusion here; and by the "sheepfold" is meant the church of God; see John 10:16; and a good fold it is, Ezekiel 34:14. The church may be compared to a sheepfold, because it is separated from the world: it is where the people of God, and sheep of Christ are gathered together; where there is a strict union between them; have society with each other; keep one another warm and comfortable; and where they are fed and nourished, and are preserved; and where they lie down and have rest; and which, like a sheepfold, will be taken down, and not always continue in the form it now is: and by "the door" into it, is meant Christ himself, as appears from John 10:7; faith in him, a profession of him, and authority from him. Now he that does not come into the church of God, whether as a member of it, or officer in it, at this door,

but climbeth up some other way; by hypocrisy and deceit: or, like the prophets of old, who ran and were not sent; prophesied when they were not spoken to, but took their place and post by usurpation:

the same is a thief and a robber; steals into the church, or into an office in it, and robs God or Christ of their power and authority; and such were the Scribes and Pharisees: the Persic version renders the words, "whoever does not introduce the sheep through the door of the sheepfold, know that that man is a thief and a robber"; which these men were so far from doing, that they would not suffer those that were entering to go in, Matthew 23:13. The difference between a thief and a robber, with the Jews, was, that the former took away a man's property privately, and the latter openly (p).

(o) Maimon & Bartenora in Misn. Becorot, c. 9. sect. 7. (p) Maimon. Hilchot Genuba, c. 1. sect. 3.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 10

Joh 10:1-21. The Good Shepherd.

This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jer 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone—cannot help itself, but is shut up to another's aid" [Luther in Stier].

1, 2. He that entereth not by the door—the legitimate way (without saying what that was, as yet).

into the sheepfold—the sacred enclosure of God's true people.

climbeth up some other way—not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mt 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.

John 10:1 Additional Commentaries
Context
Jesus the Good Shepherd
1"Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. 2"But he who enters by the door is a shepherd of the sheep.…
Cross References
Joel 2:9
They rush upon the city; they run along the wall. They climb into the houses; like thieves they enter through the windows.

John 10:7
Therefore Jesus said again, "Very truly I tell you, I am the gate for the sheep.

John 10:8
All who have come before me are thieves and robbers, but the sheep have not listened to them.

John 10:9
I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture.
Treasury of Scripture

Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.

Verily. See on ch.

John 3:3 Jesus answered and said to him, Truly, truly, I say to you, Except …

He.

John 10:9 I am the door: by me if any man enter in, he shall be saved, and …

Jeremiah 14:15 Therefore thus said the LORD concerning the prophets that prophesy …

Jeremiah 23:16,17,21,32 Thus said the LORD of hosts, Listen not to the words of the prophets …

Jeremiah 28:15-17 Then said the prophet Jeremiah to Hananiah the prophet, Hear now, …

Jeremiah 29:31,32 Send to all them of the captivity, saying, Thus said the LORD concerning …

Ezekiel 13:2-6 Son of man, prophesy against the prophets of Israel that prophesy, …

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, …

Matthew 23:16 Woe to you, you blind guides, which say, Whoever shall swear by the …

Romans 10:15 And how shall they preach, except they be sent? as it is written, …

Ephesians 4:8-12 Why he said, When he ascended up on high, he led captivity captive, …

Hebrews 5:4 And no man takes this honor to himself, but he that is called of …

1 Peter 1:10 Of which salvation the prophets have inquired and searched diligently, …

2 Peter 2:1 But there were false prophets also among the people, even as there …

1 John 4:1 Beloved, believe not every spirit, but try the spirits whether they …

the same.

John 10:8,10 All that ever came before me are thieves and robbers: but the sheep …

Isaiah 56:10-12 His watchmen are blind: they are all ignorant, they are all dumb …

Ezekiel 34:2-5 Son of man, prophesy against the shepherds of Israel, prophesy, and …

Zechariah 11:4,5,16,17 Thus said the LORD my God; Feed the flock of the slaughter…

Romans 16:18 For they that are such serve not our Lord Jesus Christ, but their own belly…

2 Corinthians 11:13-15 For such are false apostles, deceitful workers, transforming themselves …

Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching …

2 Peter 2:3,14-19 And through covetousness shall they with feigned words make merchandise …

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