worship, the same verb which appears in evoeßns, devout (Acts x. 2, 7; xxii. 12), and evoéßeta, godliness (Acts iii. 12; 1 Tim. ii. 2, etc.). See on 2 Pet. i. 3. These two latter words, while they may mean reverence toward God, may also mean the due fulfilment of human relations; while Beooeßns, worshipper of God, is limited to piety towards God.

The exact

32. Since the world began (ex Tоû alŵvos). phrase only here in the New Testament. 'A' alvos is found in Acts iii. 21; xv. 18; àπò тav aiwvwv in Col. i. 26.

34. Altogether (öλos). Lit., all of thee.

In sins. Standing first in the Greek order, and emphatic, as is also où thou, in both instances.

all of thee; and dost thou teach us?"

"In sins wast thou born,

Teach. Emphatic. Dost thou, thus born in sins, assume the office of teacher?

Cast him out. From the place where they were conversing. Not excommunicated, which this miscellaneous gathering could not do.

35. Said unto him. Omit unto him.

Dost thou believe (σù πLOTEÚELS)? The form of the question indicates the confident expectation of an affirmative answer. It is almost an affirmation, you surely believe; you (où, emphatic) who have borne such bold testimony to me that they have cast you out. Note the phrase, TiσTeveis eis, believe on, mioteúeis and see on i. 12.

Son of God. Both Tischendorf and Westcott and Hort read Son of man.

36. Who is He? The best texts insert kai, and; and who is He? which imparts an air of eagerness to the question.

38. Worshipped (πрoσεкúvησev). See on Acts x. 25.

39. Judgment (xpíμa). Not the act of judgment, but its result. His very presence in the world constitutes a separation, which is the primitive idea of judgment, between those who believe on Him and those who reject Him. See on iii. 17.

40. Are we blind also belongs with we.

also (un xaì ημeîs tupλol oμev)? The The interrogative particle has the force of we are surely not, and the we is emphatic. Are we also blind? So Rev.

41. Ye should have no sin (oví ȧv eïxeтe åμaprlav). Or, ye would have had. The phrase áμapтíav exeu, to have sin, occurs only in John, in the Gospel and First Epistle.

CHAPTER X.

1. Verily, verily (åμǹv, åμǹv). The formula never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (ix. 24, 29). They have already been described as blind and sinful.

Sheepfold (avλǹv тŵv πpoßáτwv). Lit., fold of the sheep. So Rev., better, because the two ideas of the flock and the fold are treated distinctly. Compare ver. 16.

This

Some other way (àλλaxódev). Lit., from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See viii. 23, 42, 44. In the latter part of this chapter He brings out the same thought (vv. 30, 32, 33, 36).

Thief-robber (KXÉπTNS—XNOTŃS). For the distinction see (κλέπτης-ληστής). on Mark xi. 17. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence.

2. The shepherd (Tony). Better, a shepherd. It is the character rather than the person that is contemplated.

3. Porter (Jupwpòs). From Júpa, door, and apa, care. An under-shepherd, to whose charge the sheep are committed after they have been folded for the night, and who opens the door on the arrival of the shepherd in the morning.

Calleth (aet). But the best texts read poveî, expressing personal address.

4. Putteth forth (exßán). Rev., more strictly, hath put forth. Instead of leadeth out, in ver. 3. It implies a constraint; as if some of the sheep were unwilling to leave the fold. Meyer says that putteth forth pictures the manner of the leading out. He lays hold on the sheep and brings them out to the door.

His own sheep (тà idiα πρоßara). The best texts read Távτа, all, for πрóßата, sheep: all his own. So Rev.

Goeth before. As the Eastern shepherd always does. Having pushed them forth, he now leads them.

Follow. "It is necessary that they should be taught to follow, and not stray away into the unfenced fields of wheat which lie so temptingly on either side. The shepherd calls from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop, lift up their heads in alarm, and if the call is repeated, they turn and flee from him; for they know not the voice of strangers. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment often" (Thomson).

6. Parable (Tapoμlav). The word occurs but once outside of John's writings (2 Pet. ii. 22). The usual word for parable

is Tapaßoλn, which is once rendered proverb in the A. V. (Luke iv. 23, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on Matt. xiii. 3.

7. The door of the sheep. sheep; not the door of the fold.

Meaning the door for the

"The thought is connected

with the life, and not simply with the organization."

10. The thief (ó kλéπτŋs). Christ puts Himself in contrast with the meaner criminal.

I am come (dov). More correctly, I came. I am come would be the perfect tense.

More abundantly (Teploσòv). Lit., may have abundance.

11. The good shepherd (ó πoiμǹv ỏ xaλòs). Lit., the shepherd the good (shepherd). Kaλòs, though not of frequent occurrence in John, is more common than ảyadós, good, which occurs but four times, and three times out of the four in the neuter gender, a good thing, or that which is good. Karòs in Καλός John is applied to wine (ii. 10), three times to the shepherd in this chapter, and twice to works (x. 32, 33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called To Kaλòv. The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke xxi. 5): well adapted to its purpose, as salt (Mark ix. 50): competent for an office, as deacons (1 Tim. iv. 6); a steward (1 Pet. iv. 10); a soldier (2 Tim. ii. 3): expedient, wholesome (Mark ix. 43, 45, 47): morally good, noble, as works (Matt. v. 16); conscience (Heb. xiii. 18). The phrase it is good, i.e., a good or proper thing (Rom. xiv. 21). In the Septuagint kaλòs is the most usual word for good as opposed to evil (Gen. ii. 17; xxiv. 50; Isa. v. 20). In Luke viii. 15, kaλòs and ȧyadós are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet kaλòs, applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection.

As Canon Westcott observes, "in the fulfilment of His work, the Good Shepherd claims the admiration of all that is generous in man."

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 Tinu. So Demosthenes, to pay interest or the alien tax. Or (2) according to John xiii. 4, as laying aside his life like a garment. The latter seems preferable. Tinu, 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.* Godet calls attention to the fact that just as John says (xiii. 12) He took again His garments, so in 1 John iii. 16, where the expression occurs again, He says, that I may take it again. So also in this chapter, vv. 17, 18. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare Matt. xx. 28, doûvai Tηv vxv, to give His life.

For the sheep (vπèp). On behalf of.

12. Hireling (μodwròs). From μodós, hire. See on 2 Pet. ii. 13. Wyc., merchant.

Seeth (Jewpeî). Very graphic. His gaze is fixed with the fascination of terror on the approaching wolf. Compare Dante: "But not so much, that did not give me fear

Huther on 1 John iii. 16, claims that this sense would be admissible only in the event of the phrase being used invariably with dwép Tivos, on behalf of one.