The gatekeeper
In the context of ancient shepherding, the gatekeeper played a crucial role in protecting the sheep. The Greek word used here is "θυρωρός" (thyrōros), which refers to a doorkeeper or porter. Historically, a gatekeeper would be responsible for allowing only the rightful shepherds to enter the sheepfold. In a spiritual sense, this can be seen as a representation of God the Father, who grants access to the true Shepherd, Jesus Christ. The gatekeeper ensures that only those who are genuine and have rightful authority can lead the sheep, emphasizing the divine approval and authentication of Jesus' ministry.

opens the gate
The act of opening the gate signifies permission and access. In the Greek, "ἀνοίγει" (anoigei) is used, meaning to open. This action symbolizes the divine authority and the fulfillment of prophecy, as Jesus is the one who fulfills the Old Testament prophecies about the coming Messiah. The opening of the gate is an invitation to enter into a relationship with God through Jesus, who is the way, the truth, and the life (John 14:6).

for him
The phrase "for him" underscores the personal relationship and recognition between the gatekeeper and the shepherd. It highlights the exclusivity of Jesus as the true Shepherd. In the broader scriptural context, this points to the unique role of Christ as the mediator between God and humanity. The gate is opened specifically for Jesus, indicating His unique role and authority in the salvation narrative.

and the sheep hear his voice
The Greek word for "hear" is "ἀκούουσιν" (akouousin), which implies not just hearing but understanding and recognizing. This phrase emphasizes the intimate relationship between the shepherd and his sheep. The sheep are attuned to the voice of their shepherd, distinguishing it from others. Spiritually, this represents believers who recognize and respond to the voice of Christ, discerning His truth amidst the noise of the world. It is a call to spiritual discernment and obedience.

He calls his own sheep by name
The personal nature of the shepherd's call is highlighted here. The Greek "καλεῖ" (kalei) means to call, and "ἴδια" (idia) means his own, indicating possession and personal relationship. In ancient times, shepherds often named their sheep, signifying care and individual attention. This reflects the personal relationship Jesus has with each believer, knowing them intimately and calling them individually. It is a reminder of the personal nature of salvation and the care Jesus has for each of His followers.

and leads them out
The phrase "leads them out" uses the Greek "ἐξάγει" (exagei), meaning to lead out or bring forth. This action signifies guidance and direction. Historically, shepherds would lead their sheep to pastures, ensuring their safety and nourishment. Spiritually, this represents Jesus leading believers out of the bondage of sin into the freedom of salvation and abundant life. It is a call to follow Christ, trusting in His guidance and provision. The imagery of leading out also suggests a journey, one that requires trust and faith in the Shepherd's path.

(3) To him the porter openeth.--The word "porter" is not, perhaps, misleading to many, but for the sake of the possible few, it may be noted that door-keeper is what is here meant. There is no further interpretation of what, in the spiritual fold, corresponds to the office of the porter, whereas the door and the shepherd are successively made the texts of fuller expositions of Christ's own work. We are not, therefore, to regard "the porter" as an essential part of the allegory (comp. John 10:5), nor need we trouble ourselves with the various expositions which have been given of it. At the same time, we should not forget that the thought is one which impressed itself on the mind of St. Paul. At Ephesus "a great and effectual door was opened unto him" (1Corinthians 16:9); "when he came to Troas to preach Christ's gospel a door was opened unto him of the Lord" (2Corinthians 2:12); the Colossians are exhorted to pray that "a door of the word (the gospel) may be opened, to speak the mystery of Christ" (Colossians 4:3); at the close of the first missionary journey he and Barnabas told how "God had opened the door of faith unto the Gentiles" (Acts 14:27). We have St. Paul's authority, therefore, for understanding by the "door-keeper," if we are to interpret it here, the Holy Spirit, whose special work it is to determine who are shepherds and sheep, and to call each to the work and position given to him by God. We must be careful to note, with this interpretation, that St. Paul gives divine titles to Him who thus opens the door, lest, from the humble position of the porter in the material fold, we should be led to unworthy thoughts of Him who is "neither made, nor created, nor begotten, but proceeding."

And the sheep hear his voice.--The reference is here to the whole of the sheep in the fold; they are all roused as they hear a shepherd's cry, which is the signal for their being led forth to the pastures. . . .

Verse 3. - To him the porter openeth. The doorkeeper of the fold has been variously interpreted. Bengel and Hengstenberg say, "God himself" is meant; Stier, Alford, and Lange, "the Holy Spirit;" against which interpretations may be urged the subordinate position assigned to the "porter," as compared with the shepherds themselves. Lampe and Godet think that "John the Baptist" was intended; while Meyer and De Wette say that it is one of those elements of the parable which is dropped out of our Lord's own exposition for which we need not seek any special application. Westcott thinks it must vary with the special sense attributed to "sheep" and "shepherd," and float we must think of it as "the Spirit working through his appointed ministers in each case." The "doorkeeper," if Christ be himself the "Door," is the keeper of that door - the agency, the ministry, the ordinances by which the excellences and power of Christ were or are manifested. We are reminded of subsequent use of the imagery in Paul's Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; cf. Acts 14:27); but the full meaning of the phrase is only suggested, and we had better wait for Christ's interpretation of some parts of this allegory. The context provides a specific filling out, first of one part of the imagery, and secondly of another part of it. The two interpretations are not to be forced at one and the same time upon the parable. Our Lord continues: And the sheep hear his voice. When a shepherd approaches the door to fetch the folded sheep which belong to him, the porter opens that door for him i.e. a true shepherd who has at heart the interests of the sheep and of their supreme Owner, finds the way made ready for him. In the fold are many flocks. All the sheep give heed to his voice. He calleth his own sheep by name, and leadeth them out. They know a shepherd calls, and then that shepherd addresses his own sheep by name, and he leads these forth into the pasture. Even in our own pastures the shepherds know each sheep by name. Aristotle ('Hist. Anim.,' 6:19) tells us the bell-wether knew his name, and obeyed his shepherd. Archdeacon Watkins gives a quotation from Theocritus' 'Idylls,' charmingly illustrating the habit. The shepherd, by the mere call to his own sheep, would separate them from these which did not belong to him, and lead them forth to their pasture in the wilderness. This method of Oriental life illustrates the function of all true shepherds of men. It has had many partial fulfillments in the history of the Church and of the world. Daring the period of the old theocratic dispensation, many "thieves and robbers" made havoc of the flock; still there were prophetic and kingly men who, sent by God, found their way to the heart of Israel; many came to know that a prophet had been among them, and they followed him. It is equally true now, though all the external conditions are changed. The full application of this part of the allegory is only seen when "the good Shepherd" seeketh his sheep; but the meaning of the first picture is obscured by hurrying on to the enlarged and double exposition which Christ gave of the two parts of his own parable, and much is lost by endeavoring to force into a primary exposition of vers. 1-6 the features borrowed from a twofold interpretation of the separate ideas suggested by the composite image.

Parallel Commentaries ...


The
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

gatekeeper
θυρωρὸς (thyrōros)
Noun - Nominative Masculine Singular
Strong's 2377: A door-keeper, porter. From thura and ouros; a gate- warden.

opens [the gate]
ἀνοίγει (anoigei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 455: To open. From ana and oigo; to open up.

for him,
τούτῳ (toutō)
Demonstrative Pronoun - Dative Masculine Singular
Strong's 3778: This; he, she, it.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
τὰ (ta)
Article - Nominative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sheep
πρόβατα (probata)
Noun - Nominative Neuter Plural
Strong's 4263: A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep.

listen for
ἀκούει (akouei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

voice.
φωνῆς (phōnēs)
Noun - Genitive Feminine Singular
Strong's 5456: Probably akin to phaino through the idea of disclosure; a tone; by implication, an address, saying or language.

He calls
φωνεῖ (phōnei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 5455: From phone; to emit a sound; by implication, to address in words or by name, also in imitation.

[his]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

own
ἴδια (idia)
Adjective - Accusative Neuter Plural
Strong's 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

sheep
πρόβατα (probata)
Noun - Accusative Neuter Plural
Strong's 4263: A sheep. Probably neuter of a presumed derivative of probaino; something that walks forward, i.e., a sheep.

by
κατ’ (kat’)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

name
ὄνομα (onoma)
Noun - Accusative Neuter Singular
Strong's 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

leads them out.
ἐξάγει (exagei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1806: To lead out, sometimes to death, execution. From ek and ago; to lead forth.


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NT Gospels: John 10:3 The gatekeeper opens the gate for him (Jhn Jo Jn)