The Gospel of John

John 8:2-11 describes a scene where the Pharisees confront Jesus, and a woman caught in adultery is brought before Him. The scribes and Pharisees attempt to trap Jesus by presenting the adulterous woman, hoping He will either condemn her, violating Roman law (which only allowed stoning for specific offenses), or condone her sin, contradicting Jewish law. Jesus' response is to write on the ground and then say, "Let him who is without sin among you be the first to throw a stone at her." The crowd disperses, and Jesus declares that He does not condemn her either, but rather tells her to "sin no more.", thus highlighting Jesus' compassion, His challenge to hypocritical judgment, and His emphasis on forgiveness and repentance.

In vv12-30 Jesus declares Himself to be the "light of the world," offering a contrast between those who follow Him and those who remain in darkness. He emphasizes that following Him leads to freedom from sin's bondage, while those who reject Him remain enslaved. This claim provokes a confrontation with the Jewish leaders, who accuse Him of bearing witness to Himself, which they say makes His witness untrue. Jesus responds declaring that His witness is consistent, supported by the Father, Moses (referring to the Old Testament), and His works. His testimony is a declaration that those who believe will know the truth and be set free. Jesus' explanation that He and the Father are One, further solidifys His assertion of divine authority and provokes increased hostility from the Jews. As you read, note the themes of truth, freedom, and Jesus's unique authority and relationship with God the Father.

John 8:31-59 tells of Jesus's encounter with Jewish leaders who refuse to believe in Him. He tells them He is their liberator, emphasizing that abiding in His word will set them free (v. 31-36). This freedom isn't merely physical; it's a liberation from sin's enslavement, a theme underscored by Jesus's words that those who commit sin are slaves to sin (v. 34). He responds to their claim of Abrahamic lineage, asserting that true children of Abraham would obey His word (v. 37-47). The ensuing argument escalates, with Jesus telling them "your father is the devil" (v. 44), accusing them of rejecting His witness because of their hatred for God. This rejection leads to a heated exchange where Jesus declares His pre-existence and divine authority, with one of the most remarkable statements of Christ’s ministry, “Truly, truly, I say to you, before Abraham was, I am.” Their ignorance, slavery to sin, and inability to know Christ for God ultimately leads to their attempt to stone Him (v. 59).
Key to understanding this passage is grasping the nuances of Jesus's language. The Greek word for "abide" (μένω, menō) emphasizes a persistent, intimate dwelling or remaining. Jesus uses this word repeatedly, highlighting the ongoing nature of discipleship. This "abiding" in Jesus is directly connected to His words abiding in the believer, mirroring John 15:7's promise of answered prayer. Another significant word is "truth" (ἀλήθεια, alētheia), representing reality unadulterated by deception; Jesus links it directly to His teachings and person, asserting He *is* the truth. This aligns with John 15:7 because only by residing in *this* truth – by fully accepting Jesus’s words and teachings – can a true and abiding relationship with God occur, opening the way for answered prayer. The repeated emphasis on "believing" (πιστεύω, pisteuō) points to the necessity of complete faith and trust in Jesus's claims and authority. Jesus's use of "true" (ἀληθινός, alēthinos) emphasizes authenticity and genuine reality and reinforces the sincerity of His promises. This, too, is reflected in John 15:7, where authentic, abiding faith, rooted in the truth of Jesus’s words, activates answered prayer. The failure of the Jewish leaders to "abide" in Jesus's teaching and embrace his claims of truth directly prevents them from experiencing knowledge of who Jesus is, and the promise of John 15:7. Their rejection of His authority and words ultimately leads to their separation from the Source of power for answered prayer.

John 9:1-41 recounts the healing of a man born blind and the subsequent controversy it ignites. The chapter opens with the disciples questioning Jesus about the man's blindness, prompting Jesus to declare that neither the man nor his parents were responsible for his condition but that God's works might be displayed in him (v. 1-3). Jesus then heals the man, applying mud and telling him to wash in the Siloam pool. The formerly blind man's newfound sight causes a sensation; the Pharisees initially dismiss his testimony, questioning his identity and accusing him of deception (v. 13-17, 22-25). Further questioning leads to escalating conflict; the Pharisees reject the man's testimony and eventually excommunicate him for defying their authority (v. 28-34). Jesus then encounters the healed man, who openly proclaims his faith in Jesus as the Son of God (v. 35-38). The chapter concludes with Jesus' teaching of man's blindness as a metaphor for spiritual blindness, highlighting the importance of seeing and believing (v. 39-41).
Central to this passage are several key Greek words enriching its meaning. The word "works" (ἔργα, erga) highlights God's active involvement in the world, His capacity for miraculous intervention, and the tangible manifestation of His power. This resonates deeply with the broader theme in this Gospel of Jesus's actions revealing His identity as the Son of God. The concept of "seeing" (βλέπω, blepō) transcends physical sight, representing spiritual perception, understanding, and belief. Jesus uses this to emphasize the limitations of those who, despite their physical sight, remain spiritually blind to His true nature and mission. The Pharisees’ inability to "see" underscores their lack of faith and unwillingness to accept Jesus's claims. Conversely, the healed man's newfound sight symbolizes the spiritual insight he gains through faith in Jesus, thus directly linking to the concept of "abiding" found in John 15:7. His ability to "see" Jesus as the Son of God and proclaim this publicly, despite the consequences, is a demonstration of his unwavering faith and a direct application of "abiding" in Christ’s words. The Pharisees' refusal to believe, their spiritual "blindness," directly contrasts with the man’s unwavering faith, illustrating the different outcomes of accepting or rejecting Jesus’s words and thereby hindering or enabling the capacity to receive from God. The emphasis on "belief" (πιστεύω, pisteuō) underscores the necessity of faith as the pathway to spiritual sight, illustrating the importance of wholeheartedly embracing Jesus's identity and teachings.

The context of this chapter is established in the very first verse – “he who does not enter by the door to the fold – (an enclosure for flocks to rest together) of the sheep.” The sheep are those who would be led – but not by the thief (or anyone else for that matter) who enters by means other than having been admitted by the doorkeeper. Lest the stranger (v5) be confused for “the Shepherd,” Christ identifies Himself for the listeners. But in verse 6 "they did not understand Him." So Christ makes things plainly clear. First, there has been no source of truth before Him that the sheep should follow – only false shepherds. Second, only He is able to lead the sheep of the fold; “All who came before Me are thieves and robbers…” (v8).

Now, pay attention to an important element that you might overlook. Christ clarifies Who He is, The Good Shepherd (vv11,14). But you might be trying to assign Him double duty as both Good Shepherd and the Doorkeeper. But Christ is not the doorkeeper. Christ states plainly that He is the Good Shepherd. But He just as plainly clarifies how that is established through His own provision - as the "door."
• “But he who enters by the door is a shepherd of the sheep” (v2)
• “…they did not understand…So Jesus said to them again, ‘Truly, truly, I say to you, I am the door of the sheep.” (vv6-7)
• “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.” (v9)

Some translations will use the word gate and gatekeeper instead of door and doorkeeper. Both are appropriate, and give the identity of Jesus the Son of God, with God the Father. It highlights an important distinction in the imagery. Look at the difference between Jesus as "the Gate" and the One who is the "Gatekeeper":

Jesus as "the gate" (John 10:7,9):
1. He is the entry point itself.
2. Represents the exclusive means of access to salvation and God's kingdom.
3. Emphasizes that salvation comes only through Him.
4. Implies a passive role - He is the way through which sheep pass.

The Gatekeeper (John 10:3):
1. Would be someone who controls access to the gate.
2. Implies an active role in deciding who enters.
3. Suggests a separate entity from the gate itself.
4. Often associated with judgment or selection.

In John 10, Jesus specifically identifies Himself as the gate, not the gatekeeper. This is significant because:

1. It emphasizes His role as the way to salvation, not just someone who decides who gets in.
2. It aligns with other teachings where He calls Himself "the way" (John 14:6).
3. It underscores that He doesn't just control access; He is the access.

The gatekeeper role is actually attributed to the watchman in John 10:3, who opens the gate for the shepherd. This further distinguishes Jesus' role as the gate itself. I contend that the Gatekeeper is further identified in vv 15, 17, & 18)

This distinction reinforces the central message of John's Gospel about Jesus' unique role in salvation and His direct relationship with believers, rather than portraying Him as an intermediary or judge at the entrance.As we will continue to see Christ testify, and as we have already seen many times in John’s testimony, Jesus does nothing of His own will but also by the will of the Father. This, too is no different and is further evidence of His divinity and Oneness with the Father:

“And I have other sheep, which are not from this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. For this reason the Father loves Me, because I lay down My life so that I may take it again. No one takes it away from Me, but from Myself, I lay it down. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.” (vv16–18).

So who do you think the "doorkeeper/gatekeeper" is? By this time it should be apparent. If not, here is one final connection that Christ already delivered -

John 6:44-46
No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. It is written in the prophets, ‘AND THEY SHALL ALL BE TAUGHT BY GOD.’ Everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except the One who is from God; He has seen the Father.

I declare to you, I pray by permission of the Father, and by correct restatement of the Words of the Son - "If you have seen the Gate, you have seen the Gatekeeper."

This is a good point to discuss with other followers of Christ. As you read this passage, see if you can discern exactly where it is that Jesus is speaking of "us" in the passage. By "us," I mean those who are not people of Israel. It is a very special notation He makes to the Jews. – And they were none too pleased to hear it.