CHAPTER 10.
_ The Good Shepherd and the hirelings_. This paragraph is a
continuation of the conversation which arose out of the healing of the
blind man. Instead of being introduced by any fresh note of time, it
is ushered in by ἀμὴν ἀμὴν, which is never found in this
Gospel at the commencement of... [ Continue Reading ]
Ἀμὴν … λῃστής. The αὐλή, or sheepfold, into which
the sheep were gathered for safety every night, is described as being
very similar to folds in some parts of our own country; a walled,
unroofed enclosure. The θύρα, however, is not as with us a hurdle
or gate, but a solid door heavily barred and cap... [ Continue Reading ]
to John 10:21. _The good and the hireling shepherds_.... [ Continue Reading ]
On the other hand, ὁ δὲ εἰσερχόμενος …
προβάτων, “but he that entereth by the door is shepherd of
the sheep”. The shepherd is known by his using the legitimate mode
of entrance. What that is, He does not here explicitly state. The
shepherd is further recognised by his treatment of the sheep, τὰ
ἴδια... [ Continue Reading ]
The application of the parable was sufficiently obvious; but
ταύτην … αὐτοῖς. παροιμία [παρά,
οἶμος, out of the way or wayside] seems more properly to denote
“a proverb”; and the Book of Proverbs is named in the Sept [73]
αἱ παροιμίαι or παροιμίαι Σαλωμῶντος;
and Aristotle, _Rhetor._, 3, 11, defines... [ Continue Reading ]
In contrast to Jesus, πάντες … λῃσταί, “all who came
before me,” _i.e._, all who came before me, claiming to be what I am
and to give to the sheep what I give. The prophets pointed forward to
Him and did not arrogate themselves His functions. Only those could be
called “thieves and robbers” who had... [ Continue Reading ]
ἐγώ … εὑρήσει. With emphasis He reiterates: “I am the
door: through me, and none else, if a man enter he shall be saved, and
shall go in and out find pasture”. Meyer and others supply “any
shepherd” as the nominative to εἰσέλθῃ, which may agree
better with the form of the parabolic saying, but not s... [ Continue Reading ]
The tenth verse introduces a new contrast, between the good shepherd
and the thieves and hirelings. ὁ κλέπτης …
ἀπολέσῃ. The thief has but one reason for his coming to the
fold: he comes to steal and kill and destroy; to aggrandise himself at
the expense of the sheep. θύσῃ has probably the simple me... [ Continue Reading ]
In these verses Jesus designates Himself “the Good Shepherd” and
emphasises two features by which a good shepherd can be known: (1) his
giving his life for the sheep, and (2) the reciprocal knowledge of the
sheep and the shepherd. These two features are both introduced by the
statement (John 10:11)... [ Continue Reading ]
ὁ μισθωτὸς δὲ [δὲ is omitted by recent editors] …
πρόβατα. In contrast to the good shepherd stands now not the
robber but a man in some respects better, a hireling or hired hand
(Mark 1:20), not a shepherd whose instincts would prompt him to defend
the sheep, and not the owner to whom the sheep belo... [ Continue Reading ]
ὁ δὲ μισθωτὸς φεύγει, not, as in John 10:12, ὁ
μισθ. δὲ, “because the antithesis of the hireling was there
first brought forward and greater emphasis was secured by that
position”. Meyer. Klotz, p. 378, says that δὲ is placed after
more words than one “ubi quae praeposita particulae verba sunt aut
a... [ Continue Reading ]
The second mark of the good shepherd is introduced by a repetition of
the announcement: ἐγώ … καλός. And this second mark is not
stated in general terms applicable to all good shepherds, but directly
of Himself: ἐγώ εἰμι … καὶ γινώσκω τὰ
ἐμά, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν.
There is a mutually reciproc... [ Continue Reading ]
This reciprocal knowledge is so sure and profound that it can only be
compared to the mutual knowledge of the Father and the Son:
καθὼς … πατέρα. He then applies to Himself what had been
stated in general of all good shepherds in John 10:11; and John 10:16
might suitably have begun with the words “A... [ Continue Reading ]
But the mention of His death suggests to Him the wide extent of its
consequences. ἄλλα πρόβατα ἔχω, “other sheep I
have”; not that they are already believers in Him, but “His” by
the Father's design and gift. _Cf._ John 17:7 and Acts 18:10. They are
only negatively described: ἃ οὐκ ἔστιν ἐκ τῆς
αὐλῆ... [ Continue Reading ]
At this point the exposition of the functions of the good shepherd
terminates; but as a note or appendix Jesus adds διὰ τοῦτο,
“on this account,” _i.e._, because I lay down my life for the
sheep (John 10:15 and following clause) does my Father love me. The
expressed ἐγώ serves to bring out the spont... [ Continue Reading ]
οὐδεὶς … ἐμαυτοῦ. He did not succumb to the
machinations of His foes. To the last He was free to choose another
exit from life; Matthew 26:53. He gave His life freely, perceiving
that this was the Father's will: ἐξουσίαν … μου. Others
have only power to choose the time or method of their death, and... [ Continue Reading ]
As usual, diverse judgments were elicited, and once more a division of
opinion appeared, Σχίσμα οὖν πάλιν ἐγένετο …
Many thought Him possessed and mad, as in Mark 3:21; _cf._ οὐ
μαίνομαι of Paul, Acts 26:24. Others took the more sensible
view. These words they had heard were not the wild exclamation... [ Continue Reading ]
_The result of this discourse briefly described_.... [ Continue Reading ]
Ἐγένετο δὲ τὰ ἐγκαίνια. The ἐγκαίνια
(Ezra 6:16) was the annual celebration of the reconsecration of the
Temple by Judas Maccabaeus after its defilement by Antiochus Epiphanes
(1Ma 1:20-60; 1Ma 4:36-57). ἐν Ἱεροσολύμοις. The feast
might be celebrated elsewhere, and the place may be specified because... [ Continue Reading ]
_Sayings of Jesus at the Feast of Dedication_.... [ Continue Reading ]
For the sake of shelter Jesus was walking with His disciples
[περιεπάτει] in Solomon's Porch, a cloister on the east side
of the Temple area (Joseph., _Antiq._, xx. 9, 7) apparently reared on
some remaining portions of Solomon's building.... [ Continue Reading ]
Here the Jews ἐκύκλωσαν αὐτόν, “ringed Him round,”
preventing His escape and with hostile purpose; _cf._ Plutarch's
_Them._, xii. 3. Their attitude corresponded to the peremptory
character of their demand: Ἕως πότε τὴν ψυχὴν
ἡμῶν αἴρεις; Beza renders αἴρεις by “suspendis,
_i.e._, anxiam et suspensam... [ Continue Reading ]
Therefore He replies: “I told you and ye believe not. The works
which I do in my Father's name, these witness concerning me.” These
works tell you what I am. They are works done in my Father's name,
that is, wholly as His representative. These show what kind of Christ
He sends you and that I am He.... [ Continue Reading ]
“But you on your part do not believe” the reason being that you
are not of the number of my sheep. Had you been of my sheep you must
have believed; because my sheep have these two characteristics, (John
10:27) they hear my voice and they follow me: (John 10:28) and these
characteristics meet a twofo... [ Continue Reading ]
These strong assertions He bases, as always, on the Father's will and
power. ὁ πατήρ μου … ἐσμεν. “My Father who has
given me these sheep is greater than all: and therefore no one can
snatch them out of my Father's hand. But this is equivalent to my
saying no one can snatch them out of my hand, for... [ Continue Reading ]
Ἐβάστασαν οὖν … αὐτόν. In chap. John 8:59,
ἦραν λίθους, so now once more, πάλιν, they lifted
stones to stone Him.... [ Continue Reading ]
Jesus anticipating them says: Πολλὰ … με; “Many excellent
works [‘praeclara opera,' Meyer] have I shown you from my Father;
for what work among these do ye stone me?” Which of them deserves
stoning? (Holtzmann). As it could only be a work differing in
character from the καλὰ ἔργα which deserved ston... [ Continue Reading ]
The irony is as much in the situation as in the words. The answer is
honest enough, blind as it is: Περὶ … Θεόν. “For a
praiseworthy work we do not stone Thee, but for blasphemy, and because
Thou being a man makest Thyself God.” For περί in this sense
_cf._ Acts 26:7. The καὶ ὅτι does not introduce... [ Continue Reading ]
On this occasion He merely shows that even a man could without
blasphemy call himself “Son of God”; because their own judges had
been called “gods”. Οὐκ ἔστι γεγραμμένον ἐν
τῶ νόμῳ ὑμῶν, “Is it not written in your law, I said
‘ye are Gods'?” In Psalms 82 the judges of Israel are rebuked for
abusing... [ Continue Reading ]
εἰ οὐ ποιῶ … πιστεύσατε. “If I do not the
works of my Father, do not believe me: but if I do them, even though
you do not believe me, believe the works.” That is, if you do not
credit my statements, accept the testimony of the deeds I do. And
this, not to give me the glory but “that ye may know and... [ Continue Reading ]
Ἐζήτουν … αὐτῶν. His words so far convinced them that
they dropped the stones, but they sought to arrest Him. The πάλιν
refers to John 7:30; John 7:44. But He escaped out of their hand, and
departed again beyond Jordan to the place where John at first was
baptising, _i.e._, Bethany. _Cf._ John 1:28,... [ Continue Reading ]
There He was still busy; for πολλοὶ ἦλθον πρὸς
αὐτόν, “many came to Him and said,” that is, giving this as
their reason for coming, that “although John himself had done no
miracle, all he had said of Jesus was found to be true”. The
reference to John is evidently suggested by the locality, and proba... [ Continue Reading ]