October 24

John 9; John 10:1-21 (biblegateway.com)

The True Light and the Good Shepherd

In John 9 and John 10:1-21, Jesus reveals Himself as both the Light of the world and the Good Shepherd who tenderly cares for His flock. In John 9, He heals a man who had been blind from birth, performing a miracle that not only restores sight but also exposes the blindness of the religious leaders. The man’s physical healing becomes a powerful picture of spiritual awakening. Those who recognize their need for Christ receive sight, while those who claim to see apart from Him remain in darkness. The once-blind man’s bold confession, “One thing I know, that though I was blind, now I see,” stands as a timeless testimony to God’s saving power.

In John 10:1–21, Jesus continues the contrast between true and false shepherds. He declares Himself to be both the Door of the sheep and the Good Shepherd, emphasizing that He alone provides safety, sustenance, and salvation. Unlike hired hands who abandon the flock, Jesus lays down His life for the sheep. His words reveal His sacrificial love, His intimate knowledge of His followers, and His divine mission to bring salvation to all who hear His voice and follow Him.

John 9 — The Man Born Blind and the Light of the World

John 9 records one of the most striking miracles of Jesus’ ministry, a sign that reveals both His divine power and the spiritual blindness of those who reject Him. The miracle illustrates Isaiah’s prophecy that in the days of the Messiah “the eyes of the blind shall be opened” (Isaiah 35:5). Having just declared Himself to be “the Light of the world” (John 8:12), Jesus now demonstrates that claim by giving physical sight and offering spiritual light.

As Jesus passed by, He saw a man who had been blind from birth (v. 1). His choice of this man was deliberate, showing divine initiative and compassion. The disciples asked, “Rabbi, who sinned, this man or his parents, that he was born blind?” (v. 2). Their question reflected the common Jewish belief that suffering was always tied to personal sin. Jesus corrected this misconception: “Neither this man nor his parents sinned, but that the works of God should be revealed in him” (v. 3). The man’s blindness was not a punishment but an opportunity for God’s glory to be displayed. Human suffering often becomes the place where God’s power and purpose are made visible.

Jesus continued, “We must work the works of Him who sent Me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world” (v. 4–5). The “day” referred to the time of His earthly ministry, while “night” pointed to His coming death. His followers, too, would carry on His work as lights in a darkened world (Matthew 5:14; Ephesians 5:8).

After saying this, Jesus spat on the ground, made mud with the saliva, and applied it to the man’s eyes. He then told the man to go wash in the pool of Siloam. The man went and washed and came back seeing (v. 6–7). Ultimately, the miracle was not in the clay or the water, but in the power of Christ and the obedience of faith. Like Naaman, who obeyed the command to wash in the Jordan (2 Kings 5:10–14), this man acted in faith and was made whole.

This miracle not only revealed Jesus’ divine authority but also served as a sign of spiritual truth. Humanity is born blind in sin and cannot see God apart from the light of Christ (2 Corinthians 4:4; Ephesians 2:1–3). Those who respond to His word in obedient faith receive sight, while those who reject Him remain in darkness. The man’s physical healing became a testimony to the greater work of grace that opens the eyes of the heart.

For believers today, these verses affirm that Christ still meets people in their need and transforms their lives through the light of His truth. Suffering and limitation never fall outside the reach of His purpose. In every trial, God seeks to display His glory and draw us into deeper faith, reminding us that the One who formed us from the dust is able to make all things new.

When the man returned, able to see, his neighbors were astonished. Some said it was indeed the same man who had been blind, while others insisted it only looked like him. The healed man spoke up plainly, “I am the one” (v. 8–9). When asked how his eyes had been opened, he gave a simple and truthful account: “The man called Jesus made mud, anointed my eyes, and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight” (v. 10–11). His testimony was direct and sincere; he did not attempt to explain what he could not understand, but he bore honest witness to what Jesus had done. At this stage, he knew only that Jesus was “the man” who healed him, yet his faith was already taking root.

Because the healing took place on the Sabbath, the people brought the man to the Pharisees (v. 13–14). Instead of rejoicing over the miracle, the leaders focused on the supposed violation of the Sabbath law. According to their traditions, kneading clay or performing healing was forbidden except in cases of life and death. Jesus had deliberately challenged these man-made restrictions, revealing the hardness of their hearts. When questioned, the man repeated what had happened, and the Pharisees were divided. Some declared, “This man is not from God, for He does not keep the Sabbath,” while others reasoned, “How can a man who is a sinner do such signs?” (v. 16). Their debate showed how Jesus’ works exposed the true state of each heart. Some were blinded by prejudice, while others began to see that His power must come from God.

When they asked the man his opinion, he answered, “He is a prophet” (v. 17). His understanding of Jesus deepened as he reflected on the miracle. What began as recognition of “a man called Jesus” grew into conviction that He was God’s messenger. This progression mirrors the journey of faith in every believer: from awareness, to conviction, to full confession of Christ as Lord. The man’s words were simple, yet they carried the boldness of truth. In contrast to the religious elite who claimed sight but remained blind, this once-blind man was beginning to see with both physical and spiritual eyes.

Unwilling to believe the man’s testimony, the Pharisees summoned his parents to verify his identity. They confirmed that he was their son and that he had been born blind, but they refused to explain how he now saw or who had healed him (v. 18–21). John explains that they were afraid of the Jewish authorities, who had already agreed that anyone confessing Jesus as the Messiah would be expelled from the synagogue (v. 22). Fearing social and religious rejection, the parents deferred, saying, “He is of age; ask him” (v. 23). Their silence showed how intimidation can suppress truth. Genuine faith cannot thrive where fear of man outweighs fear of God (John 12:42-43).

The Pharisees then called the man back and said, “Give glory to God; we know that this man is a sinner” (v. 24). This phrase, taken from Joshua 7:19, was a demand to admit guilt, in this case, to retract his testimony about Jesus. Yet the man refused to deny what he knew to be true: “Whether He is a sinner I do not know. One thing I do know, that though I was blind, now I see” (v. 25). His answer is one of the clearest declarations of faith in Scripture, simple, honest, and irrefutable. When they pressed him again, he asked with irony, “Why do you want to hear it again? Do you also want to become His disciples?” (v. 27). His courage angered them, and they reviled him, claiming to follow Moses and denying any knowledge of Jesus’ origin (v. 28–29).

The healed man answered boldly, “This is an amazing thing! You do not know where He comes from, and yet He opened my eyes” (v. 30). He reasoned that God does not listen to sinners but to those who worship and obey Him (v. 31). “Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God, He could do nothing” (v. 32–33). His reasoning was simple yet profound, exposing the leaders’ spiritual blindness. Unable to refute him, they insulted him and cast him out of the synagogue (v. 34).

This scene illustrates how faith grows through opposition. The man who first called Jesus “the man” (v. 11) now recognized Him as a prophet (v. 17) and one sent from God (v. 33). Rejection by religious authorities became the occasion for deeper conviction. True discipleship may lead to conflict, but the believer’s confidence rests not on human approval but on the transforming power of Christ, who opens blind eyes, both physical and spiritual.

When Jesus heard that the man had been cast out of the synagogue, He sought him out, a beautiful picture of divine initiative and compassion. Finding him, Jesus asked, “Do you believe in the Son of Man?” (v. 35). The title “Son of Man,” drawn from Daniel 7:13, refers to the Messiah who would receive everlasting dominion from God. The healed man, still growing in faith, responded honestly, “Who is He, sir, that I may believe in Him?” (v. 36). Jesus said to him, “You have seen Him, and it is He who is speaking to you” (v. 37). For the first time, the man saw not only with his physical eyes but with spiritual understanding. He replied, “Lord, I believe,” and worshiped Him (v. 38).

This is the climax of the chapter: the outcast of society became a true worshiper of the Son of God. Cast out by religious leaders, he was received by the Savior. Once blind, he now beheld the Light of the world. His progression of faith—from referring to Jesus as “the man” (v. 11), to “a prophet” (v. 17), to “from God” (v. 33), and finally “Lord” illustrates the journey of salvation: revelation leading to recognition, and recognition leading to worship. His worship marks genuine belief.

Jesus then explained the spiritual meaning of what had taken place: “For judgment I came into this world, that those who do not see may see, and those who see may become blind” (v. 39). Though He came to save, His presence also brought division: those humble enough to admit their blindness receive sight, while those proud of their supposed knowledge are left in darkness. Some Pharisees nearby, hearing these words, asked indignantly, “Are we also blind?” (v. 40). Jesus replied, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains” (v. 41).

Their blindness was not ignorance but arrogance. True blindness would have excused ignorance; claiming sight while rejecting truth revealed hardened hearts. The miracle thus serves as a parable: those who recognize their need find mercy and illumination in Christ, while those confident in their own righteousness remain under judgment.

This passage highlights both divine grace and human response. The man’s faith was real because it was chosen, as he acted upon the revelation given to him. Jesus initiated the encounter, but the man’s obedience and confession demonstrated a willing heart. God’s saving light shines for all, yet only those who respond in humility and belief are transformed. Like the once-blind man, every believer can testify, “I was blind, but now I see.”

John 9 thus presents both miracle and message. It demonstrates that Jesus is the Light of the World, revealing truth and exposing sin. The blind man’s gradual understanding, first calling Jesus “a man,” then “a prophet,” and finally “Lord,” illustrates the progression of genuine faith. Meanwhile, the Pharisees’ increasing hostility reveals the danger of self-righteousness that refuses correction.

The healed man’s simple yet steadfast testimony, “I was blind, but now I see,” remains a model of personal witness grounded in experience and truth. Those who follow the Light must walk in faith, humility, and obedience, rejecting spiritual pride that blinds the heart.

John 10:1–21 — The Good Shepherd and His Sheep

Following the healing of the man born blind (John 9), Jesus continued teaching on the theme of spiritual sight and true leadership. The conversation flowed naturally into a new illustration, the relationship between shepherd and sheep, addressed to the same group of Pharisees who had just claimed to “see” while remaining blind (9:40–41). Their hypocrisy and spiritual blindness set the stage for Jesus’ teaching on false shepherds who harm the flock and the true Shepherd who leads, protects, and gives His life for the sheep.

Jesus begins with a familiar image from daily life in Israel: “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” (v. 1). A sheepfold was a walled enclosure where several families kept their flocks overnight, guarded by a gatekeeper. Only the rightful shepherd entered through the door; others who climbed the walls were intruders seeking to harm or steal.  In the same way, the self-appointed religious leaders of Israel had gained influence not by God’s calling but by their own ambition, seeking power and recognition rather than the good of God’s people.

By contrast, “he who enters by the door is the shepherd of the sheep” (v. 2). The gatekeeper recognizes him and opens the way, and the sheep respond to his voice. “He calls his own sheep by name and leads them out” (v. 3). This personal call reflects the intimacy between Christ and His people: His followers know His voice, trust His care, and follow willingly. “When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice” (v. 4). In Near Eastern shepherding, the shepherd walked ahead, protecting from danger and guiding the path.

Jesus contrasts this with strangers: “A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers” (v. 5). The sheep’s discernment symbolizes believers’ spiritual sensitivity to truth. Yet the listeners “did not understand what He was saying” (v. 6), showing that spiritual deafness parallels blindness.

This image reflects a rich pattern found throughout the Old Testament. God is often portrayed as the Shepherd of Israel, the One who guides, protects, and provides for His people (Psalm 23:1; 80:1; Isaiah 40:11; Ezekiel 34:11–16). Israel’s kings and priests were supposed to serve as shepherds under God’s authority, leading the nation in truth and righteousness. Yet many failed in that responsibility, taking advantage of the flock and causing it to scatter (Jeremiah 23:1–2; Ezekiel 34:1–10). Against that backdrop, Jesus revealed Himself as the true and faithful Shepherd who fulfills all of God’s promises. He alone knows His people, calls them by name, and leads them into the life and security that only He can provide.

Those listening did not grasp the spiritual meaning, revealing once again the blindness of heart that characterized the religious leaders. They understood the image of shepherding but not the truth it conveyed. The Pharisees claimed to be the gatekeepers of Israel’s faith, yet they were the very thieves and robbers Jesus described. In contrast, Jesus alone entered “by the door,” that is, according to the will of the Father and in fulfillment of Scripture. His ministry was marked not by ambition or coercion but by obedience, compassion, and truth.

This passage speaks powerfully to both faith and leadership. The true Shepherd calls each believer by name and leads them in paths of righteousness. His voice is known through His Word, and His sheep respond in trust and obedience. Jesus does not drive His followers but leads them, inviting all who hear to respond freely to His voice. Those who follow Him find safety, belonging, and life; those who reject Him wander in danger and darkness.

Just as the healed man in chapter 9 recognized and followed the voice of Christ despite opposition, every believer is called to discern the Shepherd’s voice amid competing claims and false teachers. The true Shepherd never misleads, never abandons, and never forces. Rather, He calls, and those who love Him follow.

As John continues, he explains that the Pharisees did not understand this figure of speech (10:6), revealing the same spiritual blindness that had been exposed in chapter 9. Though they prided themselves on being shepherds of Israel, they could not recognize the true Shepherd standing before them. So Jesus spoke more plainly, changing the image slightly to make His point unmistakable: “I am the door of the sheep” (v. 7).

In ancient sheepfolds, the shepherd often lay across the entrance at night, becoming literally the door through which the sheep entered or exited. No one could come in or out except through him. By calling Himself the door, Jesus declared that He alone is the legitimate access to God, the one way to salvation and security. “All who came before Me,” He continued, “are thieves and robbers” (v. 8), not the prophets sent by God, but false leaders and self-appointed messiahs who had misled the people for selfish purposes. These words echoed God’s rebuke of Israel’s corrupt shepherds in Ezekiel 34 and Jeremiah 23, who had fed themselves rather than the flock. By contrast, those who enter by Christ “will be saved, and will go in and out and find pasture” (v. 9), a picture of spiritual freedom, provision, and rest under His care.

Jesus then drew a sharp contrast between His mission and that of false shepherds: “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (v. 10). The thief represents every influence that robs people of true spiritual life, such as Satan, false religion, and worldly ambition. Jesus does not merely rescue His people from danger; He fills their lives with purpose, peace, and joy. The word “abundantly” (perissos) means overflowing or beyond measure, pointing to the fullness of life that comes through relationship with Him.

This teaching underscores two great truths: first, salvation is found in Christ alone. He is the only door through which anyone enters the fold of God; second, this salvation is both secure and abundant, yet personally received through faith. The sheep must choose to enter; no one is forced through the gate. Those who respond to His voice experience a life that is not merely preserved but transformed, a life marked by the Shepherd’s daily guidance, His protection from harm, and His provision for every need.

In contrast, those who seek life apart from Christ ultimately find loss and ruin. The thief takes; Jesus gives. The world promises freedom but enslaves; Christ calls His followers into liberty and rest. The invitation still stands: to enter through the Door, to trust the Shepherd’s voice, and to live in the abundance of His grace.

Then Jesus deepened the metaphor with one of His most personal and profound declarations: “I am the good shepherd. The good shepherd lays down His life for the sheep” (v. 11). The word good (Greek kalos) means “noble,” “beautiful,” or “ideal,” the Shepherd who is everything a shepherd ought to be. In the Old Testament, God Himself was called the Shepherd of His people, and the promised Messiah would be the Shepherd-King from David’s line. Jesus now claimed to be the fulfillment of both truths: God in human form, the Messiah who would lay down His life for His sheep.

He contrasted His sacrificial love with the indifference of a hired hand. The hired servant works for pay and flees when danger approaches, caring more for his safety than for the flock’s well-being (v. 12–13). By contrast, the true Shepherd stays and protects, even at the cost of His own life. Wolves and predators, symbols of false teachers, spiritual enemies, and sin itself, threaten to scatter the flock, but the Good Shepherd stands in their place. His death is not a tragic accident but a willing act of love, offered “for the sheep,” in their place and for their benefit (Isaiah 53:6; John 15:13).

Jesus continued, “I know My own and My own know Me, just as the Father knows Me and I know the Father” (v. 14–15). This mutual knowing reflects a deep, personal relationship, not mere awareness but covenant intimacy. Just as the Father and the Son share perfect unity and love, so believers share fellowship with Christ through faith. Salvation, therefore, is not only a matter of forgiveness but of relationship, knowing and being known by the Shepherd who calls each sheep by name.

Then Jesus looked beyond Israel’s borders: “I have other sheep that are not of this fold. I must bring them also, and they will listen to My voice. So there will be one flock, one shepherd” (v. 16). This statement anticipated the inclusion of Gentiles into the people of God, fulfilling God’s promise to Abraham that all nations would be blessed through his seed (Genesis 12:3). Through the cross, Christ would unite Jew and Gentile into one body, the Church, where all who believe are reconciled under one Shepherd.

Finally, Jesus revealed the voluntary nature of His mission: “For this reason the Father loves Me, because I lay down My life that I may take it up again. No one takes it from Me, but I lay it down of My own accord. I have authority to lay it down, and I have authority to take it up again” (v. 17–18). His death was not forced by circumstance or human power; He willingly offered Himself in obedience to the Father’s will.

As before, His words caused division among the people (v. 19–21). Some accused Him of being demon-possessed and insane, unable to comprehend His claims. Others, recalling the healing of the man born blind, reasoned, “These are not the words of one oppressed by a demon. Can a demon open the eyes of the blind?” (v. 21).

For believers today, this passage remains both comfort and call. The Good Shepherd knows His sheep, calls them by name, and willingly gave His life so they might live abundantly. Yet His sheep must also choose to follow His voice. Christ’s saving work is sufficient for all but effective for those who respond in faith. The Shepherd’s invitation still stands: to enter through Him, to walk in His care, and to live under His loving authority until the day when the whole flock is gathered in His eternal pasture as one fold, under one Shepherd, forever.

This passage teaches several vital truths. First, Jesus alone provides access to God. He is both the Door and the Shepherd. Salvation cannot come through religious systems, human merit, or tradition, but only through Him. Second, His shepherding love is sacrificial and personal. He knows each believer individually and gave His life willingly to secure their redemption. Third, His mission is universal in scope. He gathers His flock from all nations, establishing a community united by faith, not ancestry.

For believers, the call is to listen to His voice and follow Him daily in obedience and trust. The abundant life He promises is not material prosperity but the joy, peace, and security of belonging to the Shepherd who never abandons His own. Salvation is offered freely through Christ’s atoning grace, yet each person must choose to enter by the Door, continue to walk in the Shepherd’s care, and persevere in faith to remain part of His flock.

Conclusion

John 9 and John 10:1–21 remind us that Jesus alone brings true sight, true life, and true security. He is the Light who dispels spiritual darkness and the Shepherd who leads His people with love and faithfulness. These chapters challenge us to recognize our need for His grace, to listen to His voice above the noise of the world, and to follow Him in trust and obedience.

Are we truly hearing His voice, or are we distracted by other shepherds that promise freedom but deliver bondage? The Shepherd still speaks through His Word and Spirit. The invitation remains the same: come, listen, follow. Those who do will walk not in darkness but in the steady light of His care. The same Savior who opened the eyes of the blind now opens the eyes of the heart to see His glory and to rest in His unfailing love.