The Meaning of John 10:17 Explained

John 10:17

KJV: Therefore doth my Father love me, because I lay down my life, that I might take it again.

YLT: 'Because of this doth the Father love me, because I lay down my life, that again I may take it;

Darby: On this account the Father loves me, because I lay down my life that I may take it again.

ASV: Therefore doth the Father love me, because I lay down my life, that I may take it again.

KJV Reverse Interlinear

Therefore  doth  my Father  love  me,  because  I  lay down  my  life,  that  I might take  it  again. 

What does John 10:17 Mean?

Verse Meaning

Having declared the intimate knowledge that the Father and the Son share, Jesus now explained why the Father loved Him as He did. Jesus did not mean that the Father"s love resulted from the Son"s performance. It would still have existed if Jesus had failed to obey Him completely. The Father loved the Son unconditionally from the beginning. However the Son"s full obedience to the Father"s will resulted in the Father having a special love for the Son that obedience under testing produced. Similarly God loves all believers unconditionally, but when we obey Him we enjoy an intimacy with Him that only obedience produces (cf. John 15:14).
Jesus died sacrificially with His resurrection and glorification in view. He did not die thinking that He would remain dead. His death was an event in a larger chain of events that was always in view as Jesus anticipated the Cross.

Context Summary

John 10:7-18 - Jesus The Good Shepherd
He who came in by the door which John the Baptist opened has become the door. It stands open to all comers-if any man. The salvation here mentioned refers to the entire process of soul-health: go in for fellowship; go out for service.
Wherever destruction is uppermost in speech or act, you may detect the presence of the great enemy of souls. Christ is ever constructive, saving, life-giving. Let us not be content until our life has become abundant life. Our life cost the Shepherd's life. He did not hesitate to interpose Himself between the sheep and the wolf of hell. There is possible between our Lord and ourselves an intimacy of knowledge which can be compared to nothing less than that which subsists between the Father and Himself.
Note how our Lord looked beyond the hurdles of the Jewish fold and thought tenderly of the Gentile sheep that were far away. In the revelation committed to the Apostle Paul He gave vent to His love, and through the succeeding centuries He has ever sought them. There may be many folds, but there can be only one flock. Men die because they cannot help it; Christ was born that He might die; He died because He would. [source]

Chapter Summary: John 10

1  Jesus is the door, and the good shepherd
19  Diverse opinions of him
23  He proves by his works that he is Jesus the Son of God;
31  escapes the Jews;
39  and goes again beyond Jordan, where many believe on him

Greek Commentary for John 10:17

For this reason [δια τουτο]
Points to the following οτι — hoti clause. The Father‘s love for the Son is drawn out (John 3:16) by the voluntary offering of the Son for the sin of the world (Romans 5:8). Hence the greater exaltation (Philemon 2:9). Jesus does for us what any good shepherd does (John 10:11) as he has already said (John 10:15). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews 9:14). That I may take it again Purpose clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō He looked beyond his death on the Cross to the resurrection. “The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before” (Bernard). The Father raised Jesus from the dead (Acts 2:32). There is spontaneity in the surrender to death and in the taking life back again (Dods). [source]

Reverse Greek Commentary Search for John 10:17

John 10:11 Giveth his life [τὴν ψυχὴν αὐτοῦ τίθησιν]
The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways: either (1) as laying down as a pledge, paying as a price, according to the classical usage of the word τίθημι . So Demosthenes, to pay interest or the alien tax. Or (2) according to John 13:4, as laying aside his life like a garment. The latter seems preferable. Τίθημι , in the sense of to pay down a price, does not occur in the New Testament, unless this phrase, to lay down the life, be so explained. In John 13:4, layeth aside His garments ( τίδησι τὰ ἱμάτια ) is followed, in John 13:12, by had taken His garments ( ἔλαβε τὰ ἱμάτια ). So, in this chapter, giveth ( τίδησιν ) His life (John 10:11), and I lay down ( τίδημι ) my life (John 10:17, John 10:18), are followed by λαβεῖν “to take it again.” The phrases τὴν ψυχὴν Helaid down His life, and τὰς ψυχὰς θεῖναι tolay down our lives, occur in 1 John 3:16. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare Matthew 20:28, δοῦναι τὴν ψυχὴν , to give His life. [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 9:12 Through his own blood [δια του ιδιου αιματος]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω — heuriskō simultaneous action with εισηλτεν — eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις — Lutrōsis (from λυτροω — lutroō) is a late word for the act of ransoming (cf. λυτρον — lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις — apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν — aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
1 John 4:17 Herein [ἐν τούτῳ]
To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that 1 John 4:18shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott: “The fellowship of God with man and of man with God, carries with it the consummation of love.” I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ inthis, διὰ τοῦτο onthis account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See John 5:16, John 5:18; John 6:65; John 8:47; John 10:17; John 12:18; John 16:15. [source]
1 John 3:16 Love [την αγαπην]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων — ekeinos huper hēmōn). Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 3:16 Laid down his life [την πσυχην αυτου ετηκεν]
First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]

What do the individual words in John 10:17 mean?

Because of this Me the Father loves because I lay down the life of Me that again I might take it
Διὰ τοῦτό με Πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ἵνα πάλιν λάβω αὐτήν

Διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτό  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Πατὴρ  Father 
Parse: Noun, Nominative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἀγαπᾷ  loves 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀγαπάω  
Sense: of persons.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
τίθημι  lay  down 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: τίθημι  
Sense: to set, put, place.
ψυχήν  life 
Parse: Noun, Accusative Feminine Singular
Root: ψυχή  
Sense: breath.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
λάβω  I  might  take 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: λαμβάνω  
Sense: to take.