The Gospel According to John (American Standard Version, 1901) · 18 of 37 · tr. American Standard Version (1901)
9:40-10:24
[9:40] Those of the Pharisees who were with him heard these things, and said unto him, Are we also blind?
[9:41] Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth.
[10:1] 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.
[10:2] But he that entereth in by the door is the shepherd of the sheep.
[10:3] To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
[10:4] When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice.
[10:5] And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
[10:6] This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
[10:7] Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep.
[10:8] All that came before me are thieves and robbers: but the sheep did not hear them.
[10:9] I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.
[10:10] The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.
[10:11] I am the good shepherd: the good shepherd layeth down his life for the sheep.
[10:12] He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them:
[10:13] he fleeth because he is a hireling, and careth not for the sheep.
[10:14] I am the good shepherd; and I know mine own, and mine own know me,
[10:15] even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep.
[10:16] And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.
[10:17] Therefore doth the Father love me, because I lay down my life, that I may take it again.
[10:18] No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment received I from my Father.
[10:19] There arose a division again among the Jews because of these words.
[10:20] And many of them said, He hath a demon, and is mad; why hear ye him?
[10:21] Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind?
[10:22] And it was the feast of the dedication at Jerusalem:
[10:23] it was winter; and Jesus was walking in the temple in Solomon’s porch.
[10:24] The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly.
In Western Hermetic Qabalah, the specific harmonizing cosmic force symbolised by Tiphareth, the central Sephira of the Tree of Life — the equilibriating, compensating, healing, redeeming, and purifying factor of the universe, recognised by the occultist as one power among the hierarchy of supreme cosmic forces rather than assigned the exclusive position it holds for the Christian mystic. Distinct from logos (the ordering principle through which the universe was created, not this specific mediating/healing Sephirotic force) and trinity (a claim about the Godhead's internal three-personed structure, not a single emanation's function within a tenfold system).
Jesus explicitly positions himself as the mediating, saving, and life-giving force between the Father and the sheep: 'I am the door; by me if any man enter in, he shall be saved' and 'I came that they may have life, and may have it abundantly.'
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The sheep 'know his voice' and 'know not the voice of strangers' as a form of direct experiential recognition that bypasses intellectual argument, paralleling the contrast between true seeing and false seeing in 9:40-41.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
Jesus explicitly states 'This parable spake Jesus unto them: but they understood not what things they were which he spake unto them,' and the Jews demand he 'tell us plainly,' confirming that the teaching carries a concealed inner meaning inaccessible to the uninitiated audience.
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The statement 'If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth' uses the paradox that claiming to see is worse than admitting blindness to destabilize the Pharisees' self-understanding.
The phenomenon where spiritual messengers or healers are rejected by their own community due to familiarity or lack of awe.
The passage depicts the classic pattern of a spiritual figure being rejected by his own community: the Pharisees accuse him of blindness and demoniac possession, and the Jews demand he identify himself plainly, reflecting familiarity breeding contempt rather than recognition.
Critique of outward religious observance that lacks inner transformation; form without substance.
Jesus' rebuke 'If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth' is a direct critique of those who maintain the appearance of spiritual sight while remaining in sin.