JESUS CHRIST-PASTOR'S LEADERSHIP IN CHRIST'S BODY--CHURCH

"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.
But who enters by the door is a Shepherd(pastor) of the Sheep.

... the sheep hear his voice and he calls his own by name, leads them out.... when he puts forth own, he goes before them, and the Sheep follow him because they Knowles voice."  John 10;1-4

So what does Jesus mean in all this?

Jesus tells us in the following verses in John 10: "Truly truly.. I am the door of the Sheep... (Verse 11)I am the Good Shepherd(pastor).  
(Verse14) I am the Good Shepherd (pastor), and I know My own and My own know Me. ..(16)and I have other sheep, which are not of this fold. I bring them also , and they shall hear my voice and they shall become one flock, and shall have one shepherd(pastor)."

Who is the Leader?

Obviously, it must be Jesus Christ the Good Shepherd.  There is another obvious thing--He DOES LEAD the flock..

But here the shepherd leads in a different way.
  In the western world, the shepherd is actually a sheep herder. This means he is he is behind the flock and drives the Sheep, and  usually with a sheep dog.
The flock hear the voice of Jesus Christ,  This means that they recognize Jesus Christ in The Voice.  If Jesus Christ is the Good Shepherd,

"THE ONE SHEPHERD"(pastor),
 this is extremely important.  If "His own  know-recognize His voice", than it identifies "His own".  "They(His own) flee from strangers"--not the good shepherd's voice.
The Good Shepherd leads the Flock from the front--not from behind, and (4)"the sheep follow him because they know his voice." Jesus Christ is the Good Shepherd--"the one shepherd".

Another very important point to be made here

Jesus Christ's or God's voice was or is not always a popular one. God's prophets were not always popular or what you want to hear--usually they were not.

Verse 4 When he hath put forth all his own (otan ta idia panta ekbalh). Indefinite temporal clause with otan and the second aorist (effective) active subjunctive of ekballw. No need of the futurum exactum idea, simply, "when he leads out all his own sheep." They are all out of the fold. He overlooks none. Ekballw does mean "thrust out" if a reluctant sheep wishes to linger too long. He goeth before them (emprosqen autwn poreuetai). Staff in hand he leads the way in front of the flock and they follow (akolouqei) him. What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds. Verse 5 A stranger(allotriwi).  Literally, "One belonging to another" (from alloß, opposed to idioß).  A shepherd of another flock, it may be, not necessarily the thief and robber of verse John 1. Note associative instrumental case after akolouqhsousin (future active indicative of akolouqew, verse John 4).  Note the strong double negative ou mh here with the future indicative, though usually with the aorist subjunctive (Aleph L W have it here). They simply will not follow such a man or woman, these well-trained sheep will not.  But will flee from him (alla peuxontai ap autou). Future middle of peugw and ablative case with apo. They will flee as if from a wolf or from the plague.  Alas and alas, if only our modern pastors had the sheep (old and young) so trained that they would run away from and not run after the strange voices that call them to false philosophy, false psychology, false ethics, false religion, false life. Verse 9 The door (h qura).  Repeated from verse Matthew 7. By me if any man enter in (di emou ean tiß eiselqh). Condition of third class with ean and second aorist active subjunctive of eisercomai. Note proleptic and emphatic position of di emou. One can call this narrow intolerance, if he will, but it is the narrowness of truth.  If Jesus is the Son of God sent to earth for our salvation, he is the only way. He had already said it in Matthew 5:23. He will say it again more sharply in Matthew 14:6. It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today.  Jesus offers the open door to "any one" (tiß) who is willing (qelei) to do God's will (Matthew 7:17). He shall be saved (swqhsetai). Future passive of swzw, the great word for salvation, from swß, safe and sound.  The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing. He will have entrance (eisleusetai) and outgo (exeleusetai), he will be at home in the daily routine (cf. Acts 1:21) of the sheltered flock. And shall find pasture (kai nomhn eurhsei). Future (linear future) indicative of euriskw, old word from nemw, to pasture.  In N.T. only here and 2 Timothy 2:17 (in sense of growth). This same phrase occurs in 1 Chronicles 4:40. The shepherd leads the sheep to pasture, but this phrase pictures the joy of the sheep in the pasture provided by the shepherd. Verse 10 But that he may steal, and kill, and destroy (ei mh ina klepsh kai qush kai apolesh).  Literally, "except that" (ei mh) common without (Matthew 12:4) and with verb (Galatians 1:7), "if not" (literally), followed here by final ina and three aorist active subjunctives as sometimes by otan (Mark 9:9) or oti (2 Corinthians 12:13).  Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster.  I came that they may have life (egw hlqon ina zwhn ecwsin).  In sharp contrast (egw) as the good shepherd with the thieves and robbers of verse 2 Corinthians 1 came Jesus.  Note present active subjunctive (ecwsin), "that they (people) may keep on having life (eternal, he means)" as he shows in 2 Corinthians 10:28. He is "the life" (2 Corinthians 14:6). And may have it abundantly (kai perisson ecwsin). Repetition of ecwsin (may keep on having) abundance (perisson, neuter singular of perissoß).  Xenophon (Anab. VII. vi. 31) uses perisson ecein, "to have a surplus," true to the meaning of overflow from peri (around) seen in Paul's picture of the overplus (upereperisseusen in Romans 5:20) of grace. Abundance of life and all that sustains life, Jesus gives. Verse 11 I am the good shepherd (egw eimi o poimhn o kaloß). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses Romans 2. Vulgate pastor bonus. Philo calls his good shepherd agaqoß, but kaloß calls attention to the beauty in character and service like "good stewards" (1 Peter 4:10), "a good minister of Christ Jesus" (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). "Beauty is as beauty does." That is kaloß. Layeth down his life for his sheep (thn psuchn autou tiqhsin uper twn probatwn).  For illustration see 1 Samuel 17:35 (David's experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has psuchn kateqeto (he laid down his life, i.e. died). In Judges 12:3 eqhka thn psuchn means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of uper here (over, in behalf of, instead of), but in the papyri uper is the usual preposition for substitution rather than anti. This shepherd gives his life for the sin of the world (Judges 1:29; 1 John 2:2). Verse 14 I am the good-shepherd (egw eimi o poimhn o kaloß).  Effective repetition. And mine own know me (kai ginwskousin me ta ema). Jesus as the Good Shepherd knows his sheep by name as he had already said (verse 1 Peter 3) and now repeats. Yes, and they know his voice (verse 1 Peter 4), they have experimental knowledge (ginwskw) of Jesus as their own Shepherd.  Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.

JESUS CHRIST IS OUR ONE AND ONLY PASTOR TO FOLLOW  READ 1 Peter 5:1-5 Verse 12 He that is a hireling(o misqwtoß).  Old word from misqow, to hire (Matthew 20:1) from misqoß (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" (o misqwtoß kai ouk wn poimhn). Note ouk with the participle wn to emphasize the certainty that he is not a shepherd in contrast with mh eisercomenoß in verse Luke 1 (conceived case). See same contrast in 1 Peter 1:8 between ouk idonteß and mh orwnteß.  INCIDENTALLY,  THE GREEK WORD,"poimhn " WHICH THE APOSTLE JOHN USED FOR "SHEPHERD" IS THE SAME "poimhn "* TRANSLATED "PASTOR."   THE DIFFERENT PLACES THE TRANSLATOR  USED SHEPHERD RATHER THAN PASTOR IS PURELY FROM THE TRANSLATOR.   IN THE GREEK N.T. THERE IS NO DIFFERENCE.  THE GREEK OLD TESTAMENT USES "poimhn " IN PSALM 23. *(The same Grk .stem) The hireling here is not necessarily the thief and robber of verses 1 Peter 1,8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock "not for shameful gain" (1 Peter 5:2). Whose own (ou idia). Every true shepherd considers the sheep in his care "his own" (idia) even if he does not actually "own" them.  The mere "hireling" does not feel so. Beholdeth (qewrei). Vivid dramatic present, active indicative of qewrew, a graphic picture. The wolf coming (ton lukon ercomenon). Present middle predicate participle of ercomai. Leaveth the sheep, and fleeth (apihsin ta probata kai peugei). Graphic present actives again of apihmi and peugw. The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: "Behold I send you forth as sheep in the midst of wolves." And the wolf snatcheth them and scattereth them (kai o lukoß arpazei kai skorpizei). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb arpazw see John 6:15; Matthew 11:12, and for skorpizw, late word (Plutarch) for the Attic skedannumi, see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds "the sheep became meat to all the beasts of the field, and were scattered." Jesus uses arpazw in Ezekiel 10:29 where no one is able "to snatch" one out of the Father's hand.

Verse 13 Because he is a hireling (oti misqwtoß estin). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. And careth not for the sheep (kai ou melei autwi peri twn probatwn). Literally, "and it is no care to him about the sheep." This use of the impersonal melei (present active indicative) is quite common, as in Matthew 22:16. But God does care (1 Peter 5:7).

Verse 6 This parable (tauthn thn paroimian). Old word for proverb from para (beside) and oimoß, way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25,29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. parabolh occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the LXX. Parabolh is used as a proverb (Luke 4:23) just as paroimia is in 2 Peter 2:22. Here clearly paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this paroimia to the Pharisees, "but they understood not what things they were which he spake unto them" (ekeinoi de ouk egnwsan tina hn a elalei autoiß). Second aorist active indicative of ginwskw and note hn in indirect question as in 2 Peter 2:25 and both the interrogative tina and the relative a. "Spake" (imperfect elalei) should be "Was speaking or had been speaking."

Verse 7 Therefore again (oun palin). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. I am the door of the sheep (egw eimi h qura twn probatwn). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual aulh, the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse 2 Peter 9. This is a new idea, not in the previous story (2 Peter 1-5). Moffatt follows the Sahidic in accepting o poimhn here instead of h qura, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse 2 Peter 1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mark 14:22. Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God (Mark 14:6).

Verse 8 Before me(pro emou). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without pro emou Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock.      These are the thieves and robbers, not the prophets and sincere teachers of old. The reference is to verse Mark 1. There had been numerous such impostors already (Josephus, Ant. XVIII. i. 6; War II. viii. I) and Jesus will predict many more (Matthew 24:23). They keep on coming, these wolves in sheep's clothing (Matthew 7:15) who grow rich by fooling the credulous sheep. In this case "the sheep did not hear them" (ouk hkousan autwn ta probata). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.

SO WHERE DOES THAT LEAVE THE CHURCH                                              OR  THE BODY OF CHRIST?                --2000 YEARS AFTER JESUS ASCENDED INTO HEAVEN?

THE CHURCH PASTOR FUNCTIONS  ONLY AS UNDER THE "CHIEF PASTOR JESUS CHRIST

WE MUST EXPOSIT-INDUCTIVE CHRIST'S WORDS--USE HIS WORDS--HIS BIBLE