1“Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. 2But one who enters in by the door is the shepherd of the sheep. 3The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4Whenever he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5They will by no means follow a stranger, but will flee from him; for they don’t know the voice of strangers.” 6Jesus spoke this parable to them, but they didn’t understand what he was telling them.
7Jesus therefore said to them again, “Most certainly, I tell you, I am the sheep’s door. 8All who came before me are thieves and robbers, but the sheep didn’t listen to them. 9I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. 10The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.
11“I am the good shepherd. The good shepherd lays down his life for the sheep. 12He who is a hired hand, and not a shepherd, who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. 13The hired hand flees because he is a hired hand and doesn’t care for the sheep. 14I am the good shepherd. I know my own, and I’m known by my own; 15even as the Father knows me, and I know the Father. I lay down my life for the sheep. 16I have other sheep which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. 17Therefore the Father loves me, because I lay down my life, that I may take it again. 18No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.”
19Therefore a division arose again among the Jews because of these words. 20Many of them said, “He has a demon and is insane! Why do you listen to him?” 21Others said, “These are not the sayings of one possessed by a demon. It isn’t possible for a demon to open the eyes of the blind, is it?”
22It was the Feast of the Dedication at Jerusalem. 23It was winter, and Jesus was walking in the temple, in Solomon’s porch. 24The Jews therefore came around him and said to him, “How long will you hold us in suspense? If you are the Christ, tell us plainly.”
25Jesus answered them, “I told you, and you don’t believe. The works that I do in my Father’s name, these testify about me. 26But you don’t believe, because you are not of my sheep, as I told you. 27My sheep hear my voice, and I know them, and they follow me. 28I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 29My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. 30I and the Father are one.”
31Therefore the Jews took up stones again to stone him. 32Jesus answered them, “I have shown you many good works from my Father. For which of those works do you stone me?”
33The Jews answered him, “We don’t stone you for a good work, but for blasphemy, because you, being a man, make yourself God.”
34Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods?’ 35If he called them gods, to whom the word of God came (and the Scripture can’t be broken), 36do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God?’ 37If I don’t do the works of my Father, don’t believe me. 38But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the Father.”
39They sought again to seize him, and he went out of their hand. 40He went away again beyond the Jordan into the place where John was baptizing at first, and he stayed there. 41Many came to him. They said, “John indeed did no sign, but everything that John said about this man is true.” 42Many believed in him there.
2 Peter 2 is an extended defense and polemic against false teachers and their teaching. At first, the false teachers of Peter’s day presented themselves as genuine followers of Jesus Christ and seemed to give credible evidence of genuine faith. In reality, however, they were secretly posing as believers in order to deceive the flock of God (2:1, cf. 1 John 2:18, 19, Jude 4). So Peter wrote 2 Peter in part to expose their deception and to warn true believers in the church. Unfortunately, their destructive influence had already enticed some recent converts away from the way of righteousness, promising them freedom from moral restraints and future judgment (2:18, 19).
In verse 20 Peter pronounces that the final state of those who get entangled with this false teaching is worse than their first state (a probable quote from Jesus, cf. Matthew 12:45, Luke 11:26). Although this could be a reference to the recent converts mentioned in 2 Pet 2:18 (the closest antecedent), Peter is most likely referring to the false teachers who predominate the context. Either way, Peter’s point is clear: individuals who embrace Christianity and then reject it for the world will face a more severe judgment than if they never knew the way of righteousness in the first place (2 Pet 2:21; cf. Luke 10:10-14).
Controversy surrounds this verse. Is Peter asserting that genuine believers can lose their salvation? Three possible interpretations exist. First, some advocate that the false teachers and their followers were genuine believers who apostatized and will face eternal damnation (i.e., loss of salvation view). This understanding seems straightforward enough but contradicts other clear teachings in Scripture concerning eternal security (e.g., Romans 8:28-39, John 10:28, 29). Second, a few suggest that Peter referred to genuine believers who will not suffer eternal damnation but loss of eternal rewards. While this view harmonizes Peter’s statement with more clear passages on eternal security, it fails to deal adequately with the severe judgment language in 2 Peter (e.g., 2:1, 9, 12, 17, 3:6-12, 16) and to explain how their final state is worse than being unsaved. Third, others understand that Peter wrote of individuals who merely appeared to be saved but actually never genuinely believed. They had a superficial knowledge of Christ and only temporarily escaped the shameful defilements of the world through their association with Christians. Therefore, the ultimate end of these unbelievers is eternal damnation (cf. 2:17). This final opinion, also known as the “phenomenological view,” is the preferred view. This understanding works best with Peter’s concluding proverbs about the true nature of dogs and pigs (2:22). Just as these animals naturally engage in defiling activities, the false teachers revealed their true spiritual condition when they returned to their depraved lifestyle.