Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh10.rwp

Text File | 1993-03-13 | 39KB | 669 lines

10:1 {Verily, Verily} (\Amên, amên\). Solemn prelude by
repetition as in #1:51|. The words do not ever introduce a fresh
topic (cf. #8:34,51,58|). So in #10:7|. The Pharisees had
previously assumed (Vincent) they alone were the authoritative
guides of the people (#9:24,29|). So Jesus has a direct word for
them. So Jesus begins this allegory in a characteristic way. John
does not use the word \parabolê\, but \paroimia\ (verse #6|), and
it really is an allegory of the Good Shepherd and
self-explanatory like that of the Prodigal Son in #Lu 15|. He
first tells it in verses #1-5| and then explains and expands it
in verses #7-18|. {Into the fold of the sheep} (\eis tên aulên
tôn probatôn\). Originally \aulê\ (from \aô\, to blow) in Homer's
time was just an uncovered space around the house enclosed by a
wall, then a roofless enclosure in the country where flocks were
herded as here and verse #16|. It later came to mean the house
itself or palace (#Mt 26:3,58|, etc.). In the papyri it means the
court attached to the house. {Climbeth up} (\anabainôn\). Present
active participle of \anabainô\, to go up. One who goes up, not
by the door, has to climb up over the wall. {Some other way}
(\allachothen\). Rare word for old \allothen\, but in 4Macc. 1:7
and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That
one" just described. {Is a thief and a robber} (\kleptês estin
kai lêistês\). Both old and common words (from \kleptô\, to
steal, \lêizomai\, to plunder). The distinction is preserved in
the N.T. as here. Judas was a \kleptês\ (#Joh 12:6|), Barabbas a
robber (#18:40|) like the two robbers (#Mt 27:38,44|) crucified
with Jesus erroneously termed thieves like "the thief on the
cross" by most people. See #Mr 11:17|. Here the man jumping over
the wall comes to steal and to do it by violence like a bandit.
He is both thief and robber.

10:2 {The shepherd of the sheep} (\poimên estin tôn probatôn\).
No article with \poimên\, "a shepherd to the sheep." He comes in
by the door with the sheep whom he leads. Old word is \poimên\,
root meaning to protect. Jesus applies it to himself in verse
#16| and implies it here. It is used of Christ in #1Pe 2:25; Heb
13:20|. Paul applies it to ministers in #Eph 4:11|. Jesus uses
the verb \poimainô\, to shepherd, to Peter (#Joh 21:16|) and
Peter uses it to other preachers (#1Pe 5:2|) and Paul uses it for
bishops (elders) in #Ac 20:28|. Our word pastor is simply Latin
for shepherd. Christ is drawing a sharp contrast after the
conduct of the Pharisees towards the blind man between himself
and them.

10:3 {To him} (\toutôi\). "To this one," the shepherd, in dative
case. {The porter} (\ho thurôros\). Old word for doorkeeper
(\thura\, door, \ôra\, care, carer for the door). Used for man
(#Mr 13:34; Joh 10:3|) or woman (#Joh 18:16ff.|), only N.T.
examples. The porter has charge of the sheep in the fold at night
and opens the door in the morning for the shepherd. It is not
certain that Jesus meant this detail to have a special
application. The Holy Spirit, of course, does open the door of
our hearts for Jesus through various agencies. {Hear his voice}
(\tês phônês autou akouei\). Hear and heed (verse #27|). Note
genitive case \phônês\ (accusative in #3:8|). {By name} (\kat'
onoma\). Several flocks might be herded in the same fold
overnight. But the shepherd knows his own (\ta idia\) sheep
(verse #27|) and calls their names. "It is still common for
Eastern shepherds to give particular names to their sheep"
(Bernard). {And leadeth them out} (\kai exagei auta\). Old and
common verb, present active indicative. The sheep follow readily
(verse #27|) because they know their own shepherd's voice and his
name for each of them and because he has led them out before.
They love and trust their shepherd.

10:4 {When he hath put forth all his own} (\hotan ta idia panta
ekbalêi\). Indefinite temporal clause with \hotan\ and the second
aorist (effective) active subjunctive of \ekballô\. 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.
\Ekballô\ does mean "thrust out" if a reluctant sheep wishes to
linger too long. {He goeth before them} (\emprosthen autôn
poreuetai\). Staff in hand he leads the way in front of the flock
and they follow (\akolouthei\) 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.

10:5 {A stranger} (\allotriôi\). Literally, "One belonging to
another" (from \allos\, opposed to \idios\). A shepherd of
another flock, it may be, not necessarily the thief and robber of
verse #1|. Note associative instrumental case after
\akolouthêsousin\ (future active indicative of \akoloutheô\,
verse #4|). Note the strong double negative \ou mê\ 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 pheuxontai ap' autou\). Future middle of \pheugô\ 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.

10:6 {This parable} (\tautên tên paroimian\). Old word for
proverb from \para\ (beside) and \oimos\, way, a wayside saying
or saying by the way. As a proverb in N.T. in #2Pe 2:22|
(quotation from #Pr 26:11|), as a symbolic or figurative saying
in #Joh 16:25,29|, as an allegory in #Joh 10:6|. Nowhere else in
the N.T. Curiously enough in the N.T. \parabolê\ occurs only in
the Synoptics outside of #Heb 9:9; 11:19|. Both are in the LXX.
\Parabolê\ is used as a proverb (#Lu 4:23|) just as \paroimia\ is
in #2Pe 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 egnôsan tina
ên ha elalei autois\). Second aorist active indicative of
\ginôskô\ and note \ên\ in indirect question as in #2:25| and
both the interrogative \tina\ and the relative \ha\. "Spake"
(imperfect \elalei\) should be "Was speaking or had been
speaking."

10:7 {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} (\egô eimi hê thura tôn probatôn\). The
door for the sheep by which they enter. "He is the legitimate
door of access to the spiritual \aulê\, the Fold of the House of
Israel, the door by which a true shepherd must enter" (Bernard).
He repeats it in verse #9|. This is a new idea, not in the
previous story (#1-5|). Moffatt follows the Sahidic in accepting
\ho poimên\ here instead of \hê thura\, clearly whimsical. Jesus
simply changes the metaphor to make it plainer. They were
doubtless puzzled by the meaning of the door in verse #1|. Once
more, this metaphor should help those who insist on the literal
meaning of bread as the actual body of Christ in #Mr 14:22|.
Jesus is not a physical "door," but he is the only way of
entrance into the Kingdom of God (#14:6|).

10:8 {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 #1|. There had been numerous such
impostors already (Josephus, _Ant_. XVIII. i. 6; _War_ II. viii.
I) and Jesus will predict many more (#Mt 24:23f.|). They keep on
coming, these wolves in sheep's clothing (#Mt 7:15|) who grow
rich by fooling the credulous sheep. In this case "the sheep did
not hear them" (\ouk êkousan autôn ta probata\). First aorist
active indicative with genitive. Fortunate sheep who knew the
Shepherd's voice.

10:9 {The door} (\hê thura\). Repeated from verse #7|. {By me if
any man enter in} (\di' emou ean tis eiselthêi\). Condition of
third class with \ean\ and second aorist active subjunctive of
\eiserchomai\. 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 #5:23|. He will say it again more sharply in #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" (\tis\) who is willing (\thelei\) to do God's will (#7:17|).
{He shall be saved} (\sôthêsetai\). Future passive of \sôzô\, the
great word for salvation, from \sôs\, 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. #Ac 1:21|) of the sheltered flock. {And
shall find pasture} (\kai nomên heurêsei\). Future (linear
future) indicative of \heuriskô\, old word from \nemô\, to
pasture. In N.T. only here and #2Ti 2:17| (in sense of growth).
This same phrase occurs in #1Ch 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.

10:10 {But that he may steal, and kill, and destroy} (\ei mê hina
klepsêi kai thusêi kai apolesêi\). Literally, "except that" (\ei
mê\) common without (#Mt 12:4|) and with verb (#Ga 1:7|), "if
not" (literally), followed here by final \hina\ and three aorist
active subjunctives as sometimes by \hotan\ (#Mr 9:9|) or \hoti\
(#2Co 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} (\egô êlthon hina zôên echôsin\). In sharp contrast
(\egô\) as the good shepherd with the thieves and robbers of
verse #1| came Jesus. Note present active subjunctive
(\echôsin\), "that they (people) may keep on having life
(eternal, he means)" as he shows in #10:28|. He is "the life"
(#14:6|). {And may have it abundantly} (\kai perisson echôsin\).
Repetition of \echôsin\ (may keep on having) abundance
(\perisson\, neuter singular of \perissos\). Xenophon (_Anab_.
VII. vi. 31) uses \perisson echein\, "to have a surplus," true to
the meaning of overflow from \peri\ (around) seen in Paul's
picture of the overplus (\hupereperisseusen\ in #Ro 5:20|) of
grace. Abundance of life and all that sustains life, Jesus gives.

10:11 {I am the good shepherd} (\egô eimi ho poimên ho kalos\).
Note repetition of the article, "the shepherd the good one."
Takes up the metaphor of verses #2ff|. Vulgate _pastor bonus_.
Philo calls his good shepherd \agathos\, but \kalos\ calls
attention to the beauty in character and service like "good
stewards" (#1Pe 4:10|), "a good minister of Christ Jesus" (#1Ti
4:6|). Often both adjectives appear together in the ancient Greek
as once in the New Testament (#Lu 8:15|). "Beauty is as beauty
does." That is \kalos\. {Layeth down his life for his sheep}
(\tên psuchên autou tithêsin huper tôn probatôn\). For
illustration see #1Sa 17:35| (David's experience) and #Isa 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 \psuchên katetheto\ (he laid down his
life, i.e. died). In #Jud 12:3| \ethêka tên psuchên\ means "I
risked my life." The true physician does this for his patient as
the shepherd for his sheep. The use of \huper\ here (over, in
behalf of, instead of), but in the papyri \huper\ is the usual
preposition for substitution rather than \anti\. This shepherd
gives his life for the sin of the world (#1:29; 1Jo 2:2|).

10:12 {He that is a hireling} (\ho misthôtos\). Old word from
\misthoô\, to hire (#Mt 20:1|) from \misthos\ (hire, wages, #Lu
10:7|), in N.T. only in this passage. Literally, "the hireling
and not being a shepherd" (\ho misthôtos kai ouk ôn poimên\).
Note \ouk\ with the participle \ôn\ to emphasize the certainty
that he is not a shepherd in contrast with \mê eiserchomenos\ in
verse #1| (conceived case). See same contrast in #1Pe 1:8|
between \ouk idontes\ and \mê horôntes\. The hireling here is not
necessarily the thief and robber of verses #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" (#1Pe 5:2|).
{Whose own} (\hou 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}
(\theôrei\). Vivid dramatic present, active indicative of
\theôreô\, a graphic picture. {The wolf coming} (\ton lukon
erchomenon\). Present middle predicate participle of \erchomai\.
{Leaveth the sheep, and fleeth} (\aphiêsin ta probata kai
pheugei\). Graphic present actives again of \aphiêmi\ and
\pheugô\. 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 #Mt 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 ho lukos harpazei kai
skorpizei\). Vivid parenthesis in the midst of the picture of the
conduct of the hireling. Bold verbs these. For the old verb
\harpazô\ see #Joh 6:15; Mt 11:12|, and for \skorpizô\, late word
(Plutarch) for the Attic \skedannumi\, see #Mt 12:30|. It occurs
in the vision of Ezekiel (#Eze 34:5|) where because of the
careless shepherds "the sheep became meat to all the beasts of
the field, and were scattered." Jesus uses \harpazô\ in #10:29|
where no one is able "to snatch" one out of the Father's hand.

10:13 {Because he is a hireling} (\hoti misthôtos 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 autôi peri tôn probatôn\). 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 #Mt 22:16|.
But God does care (#1Pe 5:7|).

10:14 {I am the good-shepherd} (\egô eimi ho poimên ho kalos\).
Effective repetition. {And mine own know me} (\kai ginôskousin me
ta ema\). Jesus as the Good Shepherd knows his sheep by name as
he had already said (verse #3|) and now repeats. Yes, and they
know his voice (verse #4|), they have experimental knowledge
(\ginôskô\) of Jesus as their own Shepherd. Here (in this
mutually reciprocal knowledge) lies the secret of their love and
loyalty.

10:15 {And I know the Father} (\kagô ginôskô ton patera\). Hence
he is qualified to reveal the Father (#1:18|). The comparison of
the mutually reciprocal knowledge between the Father and the Son
illustrates what he has just said, though it stands above all
else (#Mt 11:27; Lu 10:22; Joh 17:21-26|). We cannot claim such
perfect knowledge of the Good Shepherd as exists between the
Father and the Son and yet the real sheep do know the Shepherd's
voice and do love to follow his leadership here and now in spite
of thieves, robbers, wolves, hirelings. {And I lay down my life
for the sheep} (\kai tên psuchên mou tithêmi huper tôn
probatôn\). This he had said in verse #11|, but he repeats it now
for clearness. This he does not just as an example for the sheep
and for under-shepherds, but primarily to save the sheep from the
wolves, the thieves and robbers.

10:16 {Other sheep} (\alla probata\). Sheep, not goats, but "not
of this fold" (\ek tês aulês tautês\). See verse #1| for \aulê\.
Clearly "his flock is not confined to those enclosed in the
Jewish fold, whether in Palestine or elsewhere" (Westcott).
Christ's horizon takes in all men of all races and times (#Joh
11:52; 12:32|). The world mission of Christ for all nations is no
new idea with him (#Mt 8:11; Lu 13:28|). God loved the world and
gave his Son for the race (\John 3:16\), {Them also I must bring}
(\kakeina dei me agagein\). Second aorist active infinitive of
\agô\ with \dei\ expressing the moral urgency of Christ's passion
for God's people in all lands and ages. Missions in Christ's mind
takes in the whole world. This is according to prophecy (#Isa
42:6; 49:6; 56:8|) for the Messiah is to be a Light also to the
Gentiles. It was typified by the brazen serpent (#Joh 3:14|).
Christ died for every man. The Pharisees doubtless listened in
amazement and even the disciples with slow comprehension. {And
they shall hear my voice} (\kai tês phônês mou akousontai\).
Future middle indicative of \akouô\ with the genitive \phônês\.
These words read like a transcript from the Acts and the Epistles
of Paul (#Ro 9-11| in particular). See especially Paul's words in
#Ac 28:28|. Present-day Christianity is here foretold. Only do we
really listen to the voice of the Shepherd as we should? Jesus
means that the Gentiles will hearken if the Jews turn away from
him. {And they shall become one flock, one shepherd} (\kai
genêsontai mia poimnê, heis poimên\). Future middle indicative of
\ginomai\, plural, not singular \genêsetai\ as some MSS. have it.
All (Jews and Gentiles) will form one flock under one Shepherd.
Note the distinction here by Jesus between \poimnê\ (old word,
contraction of \poimenê\ from \poimên\, shepherd), as in #Mt
26:31|, and \aulê\ (fold) just before. There may be many folds of
the one flock. Jerome in his Vulgate confused this distinction,
but he is wrong. His use of _ovile_ for both \aulê\ and \pomnion\
has helped Roman Catholic assumptions. Christ's use of "flock"
(\poimnê\) here is just another metaphor for kingdom (\basileia\)
in #Mt 8:11| where the children of the kingdom come from all
climes and nations. See also the various metaphors in #Eph 2| for
this same idea. There is only the one Great Shepherd of the sheep
(#Heb 13:20|), Jesus Christ our Lord.

10:17 {For this reason} (\dia touto\). Points to the following
\hoti\ clause. The Father's love for the Son is drawn out (#Joh
3:16|) by the voluntary offering of the Son for the sin of the
world (#Ro 5:8|). Hence the greater exaltation (#Php 2:9|). Jesus
does for us what any good shepherd does (#10:11|) as he has
already said (#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 (#Heb 9:14|).
{That I may take it again} (\hina palin labô autên\). Purpose
clause with \hina\ and second aorist active subjunctive of
\lambanô\. 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 (#Ac 2:32|).
There is spontaneity in the surrender to death and in the taking
life back again (Dods).

10:18 {No one taketh it away from me} (\oudeis airei autên ap'
emou\). But Aleph B read \êren\ (first aorist active indicative
of \airô\, to take away), probably correct (Westcott and Hort).
"John is representing Jesus as speaking _sub specie
aeternitatis_" (Bernard). He speaks of his death as already past
and the resurrection as already accomplished. Cf. #Joh 3:16|. {Of
myself} (\ap' emautou\). The voluntariness of the death of Jesus
repeated and sharpened. D omits it, probably because of
superficial and apparent conflict with #5:19|. But there is no
inconsistency as is shown by #Joh 3:16; Ro 5:8|. The Father
"gave" the Son who was glad to be given and to give himself. {I
have power to lay it down} (\exousian echô theinai autên\).
\Exousia\ is not an easy word to translate (right, authority,
power, privilege). See #1:12|. Restatement of the voluntariness
of his death for the sheep.

{And I have power to take it again} (\kai exousian echô palin
labein autên\). Note second aorist active infinitive in both
cases (\theinai\ from \tithêmi\ and \labein\ from \lambanô\),
single acts. Recall #2:19| where Jesus said: "And in three days I
will raise it up." He did not mean that he will raise himself
from the dead independently of the Father as the active agent
(#Ro 8:11|). {I received from my Father} (\elabon para tou patros
mou\). Second aorist active indicative of \lambanô\. He always
follows the Father's command (\entolê\) in all things (#12:49f.;
14:31|). So now he is doing the Father's will about his death and
resurrection.

10:19 {There arose a division again} (\schisma palin egeneto\).
As in #7:43| in the crowd (also in #7:12,31|), so now among the
hostile Jews (Pharisees) some of whom had previously professed
belief in him (#8:31|). The direct reference of \palin\ (again)
may be to #9:16| when the Pharisees were divided over the problem
of the blind man. Division of opinion about Jesus is a common
thing in John's Gospel (#6:52,60,66; 7:12,25ff.; 8:22; 9:16f.;
10:19,24,41; 11:41ff.; 12:19,29,42; 16:18f.|).

10:20 {He has a demon and is mad} (\daimonion echei kai
mainetai\). As some had already said (#7:20; 8:48| with the
addition of "Samaritan"). So long before in #Mr 3:21|. An easy
way of discounting Jesus.

10:21 {Of one possessed with a demon} (\daimonizomenou\).
Genitive of present passive participle of \daimonizô\. They had
heard demoniacs talk, but not like this. {Can a demon open the
eyes of the blind?} (\mê daimonion dunatai tuphlon ophthalmous
anoixai;\). Negative answer expected. Demons would more likely
put out eyes, not open them. It was an unanswerable question.

10:22 {And it was the feast of the dedication at Jerusalem}
(\egeneto de ta enkainia en tois Ierosolumois\). But Westcott and
Hort read \tote\ (then) instead of \de\ (and) on the authority of
B L W 33 and some versions. This is probably correct: "At that
time came the feast of dedication in Jerusalem." \Tote\ does not
mean that the preceding events followed immediately after the
incidents in #10:1-21|. Bernard brings chapter 9 up to this date
(possibly also chapter 8) and rearranges chapter 10 in a purely
arbitrary way. There is no real reason for this arrangement.
Clearly there is a considerable lapse between the events in
#10:22-39| and #10:1-21|, possibly nearly three months (from just
after tabernacles #7:37| to dedication #10:22|). The Pharisees
greet his return with the same desire to catch him. This feast of
dedication, celebrated for eight days about the middle of our
December, was instituted by Judas Maccabeus B.C. 164 in
commemoration of the cleansing of the temple from the defilements
of pagan worship by Antiochus Epiphanes (1Macc. 4:59). The word
\enkainia\ (\en\, \kainos\, new) occurs here only in the N.T. It
was not one of the great feasts and could be observed elsewhere
without coming to Jerusalem. Jesus had apparently spent the time
between tabernacles and dedication in Judea (#Lu 10:1-13:21|).
{Winter} (\cheimôn\). Old word from \cheima\ (\cheô\, to pour,
rain, or from \chiôn\, snow). See #Mt 24:20|.

10:23 {Was walking} (\periepatei\). Imperfect active of
\peripateô\, to walk around, picturesque imperfect. {In Solomon's
porch} (\en têi stoâi tou Solomônos\). A covered colonnade or
portico in which people could walk in all weather. See #Ac 3:11;
5:12| for this porch. This particular part of Solomon's temple
was left uninjured by the Babylonians and survived apparently
till the destruction of the temple by Titus A.D. 70 (Josephus,
_Ant_. XX. 9,7). When John wrote, it was, of course, gone.

10:24 {Came round about him} (\ekuklôsan auton\). Aorist active
indicative of \kukloô\, old verb from \kuklos\ (cycle, circle).
See #Ac 14:20| for the circle of disciples around Paul when
stoned. Evidently the hostile Jews cherished the memory of the
stinging rebuke given them by Jesus when here last, particularly
the allegory of the Good Shepherd (#10:1-19|), in which he drew
so sharply their own picture. {How long dost thou hold us in
suspense?} (\heôs pote tên psuchên hêmôn aireis;\). Literally,
"Until when dost thou lift up our soul?" But what do they mean by
this metaphor? \Airô\ is common enough to lift up the eyes (#Joh
11:41|), the voice (#Lu 17:13|), and in #Ps 25:1; 86:4|
(Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We
are left to the context to judge the precise meaning. Clearly the
Jews mean to imply doubt and suspense. The next remark makes it
clear. {If thou art the Christ} (\ei su ei ho Christos\).
Condition of first class assumed to be true for the sake of
argument. {Tell us plainly} (\eipon hêmin parrêsiâi\). Conclusion
with \eipon\ rather than the usual \eipe\ as if first aorist
active imperative like \luson\. The point is in "plainly"
(\parrêsiâi\), adverb as in #7:13,26| which see. That is to say
"I am the Christ" in so many words. See #11:14; 16:29| for the
same use of \parrêsiâi\. The demand seemed fair enough on the
surface. They had made it before when here at the feast of
tabernacles (#8:25|). Jesus declined to use the word \Christos\
(Messiah) then as now because of the political bearing of the
word in their minds. The populace in Galilee had once tried to
make him king in opposition to Pilate (#Joh 6:14f.|). When Jesus
does confess on oath before Caiaphas that he is the Christ the
Son of God (#Mr 14:61f.; Mt 26:63f.|), the Sanhedrin instantly
vote him guilty of blasphemy and then bring him to Pilate with
the charge of claiming to be king as a rival to Caesar. Jesus
knew their minds too well to be caught now.

10:25 {I told you, and you believe not} (\eipon humin kai ou
pisteuete\). It was useless to say more. In #7:14-10:18| Jesus
had shown that he was the Son of the Father as he had previously
claimed (#5:17-47|), but it was all to no purpose save to
increase their rage towards him. {These bear witness of me}
(\tauta marturei peri emou\). His works confirm his words as he
had shown before (#5:36|). They believe neither his words nor his
works.

10:26 {Because ye are not of my sheep} (\hoti ek tôn probatôn
mou\). This had been the point in the allegory of the Good
Shepherd. In fact, they were the children of the devil in spirit
and conduct (#8:43|), pious ecclesiastics though they seemed,
veritable wolves in sheep's clothing (#Mt 7:15|).

10:27 {My sheep} (\ta probata ta ema\). In contrast with you they
are not in doubt and suspense. They know my voice and follow me.
Repetition of the idea in #10:4,14|.

10:28 {And I give unto them eternal life} (\kagô didômi autois
zôên aiônion\). This is the gift of Jesus now to his sheep as
stated in #6:27,40| (cf. #1Jo 2:25; 5:11|). {And they shall never
perish} (\kai ou mê apolôntai\). Emphatic double negative with
second aorist middle (intransitive) subjunctive of \apollumi\, to
destroy. The sheep may feel secure (#3:16; 6:39; 17:12; 18:9|).
{And no one shall snatch them out of my hand} (\kai ouch harpasei
tis auta ek tês cheiros mou\). Jesus had promised this security
in Galilee (#6:37,39|). No wolf, no thief, no bandit, no
hireling, no demon, not even the devil can pluck the sheep out of
my hand. Cf. #Col 3:3| (Your life is hid together with Christ in
God).

10:29 {Which} (\hos\). Who. If \ho\ (which) is correct, we have
to take \ho patêr\ as nominative absolute or independent, "As for
my Father." {Is greater than all} (\pantôn meizôn estin\). If we
read \hos\. But Aleph B L W read \ho\ and A B Theta have
\meizon\. The neuter seems to be correct (Westcott and Hort). But
is it? If so, the meaning is: "As for my Father, that which he
hath given me is greater than all." But the context calls for
\hos ... meizôn\ with \ho patêr\ as the subject of \estin\. The
greatness of the Father, not of the flock, is the ground of the
safety of the flock. Hence the conclusion that "no one is able to
snatch them out of the Father's hand."

10:30 {One} (\hen\). Neuter, not masculine (\heis\). Not one
person (cf. \heis\ in #Ga 3:28|), but one essence or nature. By
the plural \sumus\ (separate persons) Sabellius is refuted, by
\unum\ Arius. So Bengel rightly argues, though Jesus is not
referring, of course, to either Sabellius or Arius. The Pharisees
had accused Jesus of making himself equal with God as his own
special Father (#Joh 5:18|). Jesus then admitted and proved this
claim (#5:19-30|). Now he states it tersely in this great saying
repeated later (#17:11, 21|). Note \hen\ used in #1Co 3:3| of the
oneness in work of the planter and the waterer and in #17:11,23|
of the hoped for unity of Christ's disciples. This crisp
statement is the climax of Christ's claims concerning the
relation between the Father and himself (the Son). They stir the
Pharisees to uncontrollable anger.

10:31 {Took up stones again} (\ebastasan palin lithous\). First
aorist active indicative of \bastazô\, old verb to pick up, to
carry (#Joh 12:6|), to bear (#Ga 6:5|). The \palin\ refers to
#Joh 8:59| where \êran\ was used. They wanted to kill him also
when he made himself equal to God in #5:18|. Perhaps here
\ebastasan\ means "they fetched stones from a distance." {To
stone him} (\hina lithasôsin auton\). Final clause with \hina\
and the first aorist active subjunctive of \lithazô\, late verb
(Aristotle, Polybius) from \lithos\ (stone, small, #Mt 4:6|, or
large, #Mt 28:2|), in #Joh 10:31-33; 11:8; Ac 5:26; 14:19; 2Co
11:25; Heb 11:37|, but not in the Synoptics. It means to pelt
with stones, to overwhelm with stones.

10:32 {From the Father} (\ek tou patros\). Proceeding out of the
Father as in #6:65; 16:28| (cf. #7:17; 8:42,47|) rather than
\para\ as in #1:14; 6:46; 7:29; 17:7|. {For which of those works}
(\dia poion autôn ergon\). Literally, "For what kind of work of
them" (referring to the "many good works" \polla erga kala\).
Noble and beautiful deeds Jesus had done in Jerusalem like
healing the impotent man (chapter 5) and the blind man (chapter
9). \Poion\ is a qualitative interrogative pronoun pointing to
\kala\ (good). {Do ye stone me} (\lithazete\). Conative present
active indicative, "are ye trying to stone me." They had the
stones in their hands stretched back to fling at him, a
threatening attitude.

10:33 {For a good work we stone thee not} (\peri kalou ergou ou
lithazomen\). "Concerning a good deed we are not stoning thee."
Flat denial that the healing of the blind man on the Sabbath had
led them to this attempt (#8:59|) in spite of the facts. {But for
blasphemy} (\alla peri blasphêmias\). See #Ac 26:7| where \peri\
with the genitive is also used with \egkaloumai\ for the charge
against Paul. This is the only example in John of the word
\blasphêmia\ (cf. #Mt 12:31|). {And because that thou, being a
man, makest thyself God} (\kai hoti su anthrôpos ôn poieis
seauton theon\). In #5:18| they stated the charge more
accurately: "He called God his own Father, making himself equal
with God." That is, he made himself the Son of God. This he did
beyond a doubt. But was it blasphemy? Only if he was not the Son
of God. The penalty for blasphemy was death by stoning (#Le
24:16; 1Ki 21:10,13|).

10:34 {Is it not written?} (\ouk estin gegrammenon;\).
Periphrastic perfect passive indicative of \graphô\ (as in
#2:17|) in place of the usual \gegraptai\. "Does it not stand
written?" {In your law} (\en tôi nomôi humôn\). From #Ps 82:6|.
The term \nomos\ (law) applying here to the entire O.T. as in
#12:34; 15:25; Ro 3:19; 1Co 14:21|. Aleph D Syr-sin. omit
\humôn\, but needlessly. We have it already so from Jesus in
#8:17|. They posed as the special custodians of the O.T. {I said}
(\hoti egô eipa\). Recitative \hoti\ before a direct quotation
like our quotation marks. \Eipa\ is a late second aorist form of
indicative with \-a\ instead of \-on\. {Ye are gods} (\theoi
este\). Another direct quotation after \eipa\ but without \hoti\.
The judges of Israel abused their office and God is represented
in #Ps 82:6| as calling them "gods" (\theoi\, _elohim_) because
they were God's representatives. See the same use of _elohim_ in
#Ex 21:6; 22:9,28|. Jesus meets the rabbis on their own ground in
a thoroughly Jewish way.

10:35 {If he called them gods} (\ei ekeinous eipen theous\).
Condition of first class, assumed as true. The conclusion (verse
#36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis)
they are shut out from charging Jesus with blasphemy because of
this usage in the O.T. It is a complete _ad hominem_ argument. To
be sure, it is in #Ps 82:6| a lower use of the term \theos\, but
Jesus did not call himself "Son of Jahweh," but "\huios theou\"
which can mean only "Son of _Elohim_." It must not be argued, as
some modern men do, that Jesus thus disclaims his own deity. He
does nothing of the kind. He is simply stopping the mouths of the
rabbis from the charge of blasphemy and he does it effectually.
The sentence is quite involved, but can be cleared up. {To whom
the word of God came} (\pros hous ho logos tou theou egeneto\).
The relative points to \ekeinous\, before. These judges had no
other claim to the term \theoi\ (_elohim_). {And the scripture
cannot be broken} (\kai ou dunatai luthênai hê graphê\). A
parenthesis that drives home the pertinency of the appeal, one
that the Pharisees had to accept. \Luthênai\ is first aorist
passive infinitive of \luô\, to loosen, to break.

10:36 {Of him whom the Father sanctified and sent into the world}
(\hon ho patêr hêgiasen kai apesteilen eis ton kosmon\). Another
relative clause with the antecedent (\touton\, it would be,
object of \legete\) unexpressed. Every word counts heavily here
in contrast with the mere judges of #Ps 82:6|. {Thou blasphemest}
(\hoti blasphêmeis\). Recitative \hoti\ again before direct
quotation. {Because I said} (\hoti eipon\). Causal use of \hoti\
and regular form \eipon\ (cf. \eipa\ in verse #34|). {I am the
Son of God} (\huios tou theou eimi\). Direct quotation again
after \eipon\. This Jesus had implied long before as in #2:16|
(my Father) and had said in #5:18-30| (the Father, the Son), in
#9:35| in some MSS., and virtually in #10:30|. They will make
this charge against Jesus before Pilate (#19:7|). Jesus does not
use the article here with \huios\, perhaps (Westcott) fixing
attention on the character of Son rather than on the person as in
#Heb 1:2|. There is no answer to this question with its
arguments.

10:37 {If I do not} (\ei ou poiô\). Condition of first class,
assumed as true, with negative \ou\, not \ei mê\=unless. {Believe
me not} (\mê pisteuete moi\). Prohibition with \mê\ and the
present active imperative. Either "cease believing me" or "do not
have the habit of believing me." Jesus rests his case on his
doing the works of "my Father" (\tou patros mou\), repeating his
claims to sonship and deity.

10:38 {But if I do} (\ei de poiô\). Condition again of the first
class, assumed as true, but with the opposite results. {Though ye
believe not me} (\kan emoi mê pisteuête\). Condition now of third
class, undetermined (but with prospect), "Even if you keep on
(present active subjunctive of \pisteuo\) not believing me."
{Believe the works} (\tois ergois pisteuete\). These stand
irrefutable. The claims, character, words, and works of Jesus
challenge the world today as then. {That ye may know and
understand} (\hina gnôte kai ginôskête\). Purpose clause with
\hina\ and the same verb \ginôskô\ repeated in different tenses
(first \gnôte\, the second ingressive aorist active subjunctive,
that ye may come to know; then the present active subjunctive,
"that ye may keep on knowing"). This is Christ's deepest wish
about his enemies who stand with stones in their uplifted hands
to fling at him. {That the Father is in me, and I in the Father}
(\hoti en emoi ho patêr kagô en tôi patri\). Thus he repeats
(verse #30|) sharply his real claim to oneness with the Father as
his Son, to actual deity. It was a hopeless wish.

10:39 {They sought again to seize him} (\ezêtoun auton palin
piazai\). Imperfect active, "They kept on seeking to seize
(ingressive aorist active infinitive of \piazô\ for which see
#7:30|) as they had tried repeatedly (#7:1,30,44; 8:20|), but in
vain. They gave up the effort to stone him. {Out of their hand}
(\ek tês cheiros autôn\). Overawed, but still angry, the stones
fell to the ground, and Jesus walked out.

10:40 {Again} (\palin\). Referring to #1:28| (Bethany beyond
Jordan). \Palin\ does not mean that the other visit was a recent
one. {At the first} (\to prôton\). Adverbial accusative (extent
of time). Same idiom in #12:16; 19:39|. Here the identical
language of #1:28| is used with the mere addition of \to prôton\
(\hopou ên Iôanês baptizôn\, "where John was baptizing"). {And
there he abode} (\kai emenen ekei\). Imperfect (continued) active
of \menô\, though some MSS. have the constative aorist active
\emeinen\. Probably from here Jesus carried on the first part of
the later Perean Ministry (#Lu 13:22-16:10|) before the visit to
Bethany at the raising of Lazarus (#Joh 11:1-44|).

10:41 {Many came to him} (\polloi êlthon pros auton\). Jesus was
busy here and in a more congenial atmosphere than Jerusalem. John
wrought no signs the crowds recall, though Jesus did many here
(#Mt 19:2|). The crowds still bear the impress of John's witness
to Christ as "true" (\alêthê\). Here was prepared soil for
Christ.

10:42 {Many believed on him there} (\polloi episteusan eis auton
ekei\). See #1:12; 2:11| for same idiom. Striking witness to the
picture of the Messiah drawn by John. When Jesus came they
recognized the original. See #Joh 1:29-34|. What about our
sermons about Jesus if he were to walk down the aisle in visible
form according to A.J. Gordon's dream?