‏ John 7:14-53

 But when it was now in the midst of the feast ( ηδη δε της εορτης μεσουσης ). Literally, "But feast being already midway." Genitive absolute, present active participle, of  μεσοω, old verb from  μεσος, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse 37; Le 23:36) was added, making eight in all.

 And taught ( κα εδιδασκεν ). Imperfect active of  διδασκω, probably inchoative, "began to teach." He went up ( ανεβη, effective aorist, arrived). The leaders had asked (verse 11) where Jesus was. There he was now before their very eyes.

 Marvelled ( εθαυμαζον ). Picturesque imperfect active of  θαυμαζω, "were wondering." After all the bluster of the rulers (verse 13) here was Jesus teaching without interruption.

 Knoweth letters ( γραμματα οιδεν ). Second perfect active indicative used as present.  Γραμματα, old word from  γραφω, to write, is originally the letters formed (Ga 6:11), then a letter or epistle (Ac 28:21), then the sacred Scriptures (Joh 5:47; 2Ti 3:15), then learning like Latin litterae and English letters (Ac 26:24; Joh 7:15). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott).

 Having never learned ( μη μεμαθηκως ). Perfect active participle of  μανθανω with  μη, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Ac 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

 Mine ( εμη ). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman.

 But his that sent me ( αλλα του πεμψαντος με ). Genitive case of the articular participle (first aorist active of  πεμπω ). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; 5:23, 24, 30, 37; 6:38-40, 44; 7:16, 18, 28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

 If any man willeth to do ( εαν τις θελη ποιειν ). Condition of third class with  εαν and present active subjunctive  θελη not used as a mere auxiliary verb for the future "will do," but with full force of  θελω, to will, to wish. See the same use of  θελω in 5:40 "and yet ye are not willing to come" ( κα ου θελετε ελθειν ).

 He shall know ( γνωσετα ). Future middle indicative of  γινωσκω. Experimental knowledge from willingness to do God's will. See this same point by Jesus in 5:46; 18:37. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims.

 Of God ( εκ του θεου ). Out of God as source.

 From myself ( απ' εμαυτου ). Instead of from God.

 From himself ( αφ' εαυτου ). This kind of teacher is self-taught, pushes his own ideas, presses his own claims for position and glory, "blows his own horn" as we say. Jesus is the other type of teacher, seeks the glory of the one who sent him, whose herald and ambassador he is.

 The same ( ουτος ). "This one."

 Unrighteousness ( αδικια ). Old word from  αδικος ( α privative and  δικη ). Here in contrast with "true" ( αληθης ). See 2Th 2:10; 1Co 13:6 for the deceit of unrighteousness in contrast with truth as here.

 And yet ( κα ). Clear use of  κα in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it.

 Why seek ye to kill me? ( Τ με ζητειτε αποκτειναι; ). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (5:39, 45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

 The multitude ( ο οχλος ). Outside of Jerusalem (the Galilean crowd as in verses 11f.) and so unfamiliar with the effort to kill Jesus recorded in 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13, 15, 25, 26, 30, 32, etc.), the multitude from Galilee and elsewhere (10-13, 20, 31, 40, 49), the common people of Jerusalem (25), the Roman soldiers (45f.).

 Thou hast a devil ( δαιμονιον εχεις ). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Mt 11:18; Lu 7:33). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

 One work ( εν εργον ). Direct allusion to the healing of the impotent man when in Jerusalem before (5:1ff.). He had wrought others before (2:23; 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant.

 For this cause ( δια τουτο ). Some would take this phrase with the preceding verb  θαυμαζετε (ye marvel for this cause).

 Hath given ( δεδωκεν ). Present active indicative of  διδωμ (permanent state).

 Not that it is of Moses, but of the fathers ( ουχ οτ εκ του Μωυσεως εστιν αλλ' εκ των πατερων ). A parenthesis to explain that circumcision is older in origin than Moses.

 And on the sabbath ye circumcise ( κα εν σαββατω περιτεμνετε ). Adversative use of  κα =and yet as in 19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).

 That the law of Moses may not be broken ( ινα μη λυθη ο νομος Μωυσεως ). Purpose clause with negative  μη and first aorist passive subjunctive of  λυω. They are punctilious about their Sabbath rules and about circumcision on the eighth day. When they clash, they drop the Sabbath rule and circumcise.

 Are ye wroth with me? ( εμο χολατε; ). Old word from  χολη (bile, gall), possibly from  χλοη or  χλωρος (yellowish green). Only here in N.T. So to be mad. With dative. Vivid picture of bitter spleen against Jesus for healing a man on the sabbath when they circumcise on the Sabbath.

 A man every whit whole ( ολον ανθρωπον υγιη ). Literally, "a whole ( ολον ) man (all the man) sound ( υγιη, well)," not just one member of the body mended.

 According to appearance ( κατ' οψιν ). And so, superficially. See 11:44. Also not "righteous" ( δικαιαν ) judgment.

 Some therefore of them of Jerusalem ( ουν τινες εκ των Ιεροσολυμειτων ). The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from  Ιεροσολυμα and occurs in Josephus and IV Maccabees. In N.T. only here and Mr 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent).

 Is not this? ( ουχ ουτος εστιν; ). Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods).

 They seek ( ζητουσιν ). The plural refers to the group of leaders already present (7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (5:18).

 They say nothing unto him ( ουδεν αυτο λεγουσιν ). But only make sneering comments about him (7:16) in spite of his speaking "openly" ( παρρησια, for which word see 7:13; 18:20) before all. lt was sarcasm about the leaders, though an element of surprise on the part of "these shrewd townsmen" (Bernard) may have existed also.

 Can it be that the rulers indeed know ( μη ποτε αληθως εγνωσιν ο αρχοντες ). Negative answer expected by  μη ποτε and yet there is ridicule of the rulers in the form of the question. See a like use of  μη ποτε in Lu 3:15, though nowhere else in John.  Εγνωσαν (second aorist ingressive active indicative of  γινωσκω ) may refer to the examination of Jesus by these rulers in 5:19ff. and means, "Did they come to know or find out" (and so hold now)?

 That this is the Christ ( οτ ουτος εστιν ο Χριστος ). The Messiah of Jewish hope.

 Howbeit ( αλλα ). Clearly adversative here.

 This man ( τουτον ). Possibly contemptuous use of  ουτος as may be true in 25, 26.

 Whence he is ( ποθεν εστιν ). The Galilean Jews knew the family of Jesus (6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse 42).

 When the Christ cometh ( ο Χριστος οταν ερχητα ). Prolepsis of  ο Χριστος and indefinite temporal clause with  οταν and the present middle subjunctive  ερχητα rather than the more usual second aorist active  ελθη as in verse 31, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (7:42; Mt 2:5f.), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110).

 And I am not come of myself ( κα απ' εμαυτου ουκ εληλυθα ).  Κα here="and yet." Jesus repeats the claim of verse 17 and also in 5:30; 8:28; 12:49; 14:10.

 Whom ye know not ( ον υμεις ουκ οιδατε ). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in 8:19, 55.

 I know him ( εγω οιδα αυτον ). In contrast to the ignorance of these people. See the same words in 8:55 and the same claim in 17:25; Mt 11:27; Lu 10:22 (the Johannine aerolite). "These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews" (Bernard). Jesus is the Interpreter of God to men (Joh 1:18).

 And he sent me ( κακεινος με απεστειλεν ). First aorist active indicative of  αποστελλω, the very verb used of Jesus when he sent forth the twelve (Mt 10:5) and used by Jesus again of himself in Joh 17:3. He is the Father's Apostle to men.

 They sought therefore ( εζητουν ουν ). Imperfect active of  ζητεω, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard).

 To take him ( αυτον πιασα ). First aorist active infinitive, Doric form from  πιαζω, from the usual  πιεζω, occasionally so in the papyri, but  πιαζω always in N.T. except Lu 6:38.

 And ( κα ). Here = "but."

 Laid his hand ( επεβαλεν την χειρα ). Second aorist active indicative of  επιβαλλω, to cast upon. Old and common idiom for arresting one to make him a prisoner (Mt 26:50). See repetition in verse 44.

 His hour ( η ωρα αυτου ). In 13:1 we read that "the hour" had come, but that was "not yet" ( ουπω ). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in 2:4; 7:6, 8; 8:10; 10:39; 13:1, etc.

 Was not yet come ( ουπω εληλυθε ). Past perfect active of  ερχομα, as John looks back on the story.

 When the Christ shall come ( ο Χριστος οταν ελθη ). Proleptic position of  ο Χριστος again as in 27, but  ελθη with  οταν rather than  ερχητα, calling more attention to the consummation (whenever he does come).

 Will he do? ( μη ποιησει; ). Future active indicative of  ποιεω with  μη (negative answer expected). Jesus had won a large portion of the pilgrims ( εκ του οχλου πολλο ) either before this day or during this controversy. The use of  επιστευσαν (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings.

 Than those which ( ων ). One must supply the unexpressed antecedent  τουτων in the ablative case after  πλειονα (more). Then the neuter plural accusative relative  α (referring to  σημεια signs) is attracted to the ablative case of the pronominal antecedent  τουτων (now dropped out).

 Hath done ( εποιησεν ). First aorist active indicative of  ποιεω, a timeless constative aorist summing up all the miracles of Jesus so far.

 The Pharisees ( ο Φαρισαιο ). This group of the Jewish rulers (7:11, 15, 25f.) was particularly hostile to Christ, though already the Sadducees had become critical (Mt 16:6) and they join here ( ο αρχιερεις, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.) and still more now.

 Heard the multitude murmuring ( ηκουσαν του οχλου γογγυζοντος ). First aorist active indicative of  ακουω with the genitive case and the descriptive participle of the vivid onomatopoetic verb  γογγυζω (verse 12) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see 7:45; 11:47, 57; Mt 21:45; 27:62, the organized court) to send "officers" ( υπηρετας ) "to take him" ( ινα πιασωσιν αυτον, final clause with  ινα and first aorist active subjunctive of  πιαζω for which verb see verse 30). For  υπηρετας (temple police here) see verse 45; 18:3, 12, 22; 19:6; Ac 5:22, 26. For the word see Mt 5:25; Lu 1:2, "an under rower" ( υπο, ερετης ), any assistant.

 Yet a little while ( ετ χρονον μικρον ). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near.

 I go unto him that sent me ( υπαγω προς τον πεμψαντα με ). See the same words in 16:5.  Hυπαγω, old compound ( υπο, αγω ), has the notion of withdrawing (literally, go under). See 16:7-10 for three words for going common in John ( πορευομα, go for a purpose,  απερχομα, to go away,  υπαγω, to withdraw personally).  Hυπαγω often in John of going to the Father or God (8:14, 21; 13:3, 33, 36; 14:4, 5, 28; 15:16; 16:4, 7, 10, 17). See 6:21. It was enigmatic language to the hearers.

 And shall not find me ( κα ουχ ευρησετε με ). Future active indicative of  ευρισκω. Jesus had said: "Seek and ye shall find" (Mt 7:7), but this will be too late. Now they were seeking (verse 30) to kill Jesus, then they will seek deliverance, but too late.

 Where I am ( οπου ειμ εγω ). No conflict with verse 33, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent).

 Ye cannot come ( υμεις ου δυνασθε ελθειν ). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in 7:36 by the Jews; 8:21 to the Jews and then to the disciples with the addition of "now" ( αρτ, 13:33,  νυν in 13:36).

 Among themselves ( προς εαυτους ). These Jewish leaders of verse 32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow,  ουτος ).

 That ( οτ ). Almost result like  οτ in Mt 8:27.

 Will he go? ( μη μελλε πορευεσθαι; ). Negative answer expected in an ironical question, "Is he about to go?"

 Unto the Dispersion among the Greeks ( εις την διασποραν των Hελληνων ). Objective genitive  των Hελληνων (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks.  Διασπορα is from  διασπειρω, to scatter apart (Ac 8:1, 4). It occurs in Plutarch and is common in the LXX, in the N.T. only here, Jas 1:1; 1Pe 1:1. There were millions of these scattered Jews.

 And teach the Greeks ( κα διδασκειν τους Hελληνας ). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).

 What is this word? ( Τις εστιν ο λογος ουτοσ; ). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later ( 13:37 ).

 Now on the last day ( εν δε τη εσχατη ημερα ). The eighth day which was "an holy convocation," kept as a Sabbath (Le 33:36), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" ( τη μεγαλη της εορτης ).

 Stood and cried ( ιστηκε κα εκρασεν ). Past perfect active of  ιστημ used as imperfect and intransitive and first aorist active of  κραζω. Picture Jesus standing (linear) and suddenly crying out (punctiliar).

 If any man thirst ( εαν τις διψα ). Third class condition with  εαν and present active subjunctive of  διψαω, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted Isa 12:3: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

 He that believeth on me ( ο πιστευων εις εμε ). Nominative absolute as is not uncommon.

 The scripture ( η γραφη ). No precise passage can be quoted, though similar idea in several (Isa 55:1; 58:11; Zec 13:1; 14:8; Eze 47:1; Joe 3:18). Chrysostom confines it to Isa 28:16 by punctuation (only the nominative absolute as the Scripture).

 Out of his belly shall flow rivers of living water ( ποταμο εκ της κοιλιας αυτου ρευσουσιν υδατος ζωντος ). Some ancient Western writers connect  πινετω of verse 37 with  ο πιστευων in verse 38. By this arrangement  αυτου (his) with  κοιλιας is made to refer to Christ, not to the believer. Burney argues that  κοιλια is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Eze 47:1. C.C. Torrey refers to Zec 14:8. But the Eastern writers refer  αυτου (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (Joh 4:14). It is a difficult question and Westcott finally changed his view and held  αυτου to refer to Christ.  Ρευσουσιν is future active indicative of  ρεω, old verb, to flow, here only in the N.T.

 Which ( ου ). Genitive by attraction of the relative  ο (accusative singular object of  λαμβανειν ) to the case of  του πνευματος (the Spirit) the antecedent. But it is purely grammatical gender (neuter  ο because of  πνευμα ) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God.

 Were to receive ( εμελλον λαμβανειν ). Imperfect active of  μελλω with the present active infinitive  λαμβανειν, to receive, one of the three constructions with  μελλω (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost.

 For the Spirit was not yet given ( ουπω γαρ ην πνευμα ). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of  ειμ like  παρειμ (to be present) appears in Ac 19:2 of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father).

 Because Jesus was not yet glorified ( οτ Ιησους ουπω εδοξασθη ). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" ( εδοξασθη, first aorist passive indicative of  δοξαζω ), used later of the death of Jesus (12:16), even by Jesus himself (12:23; 13:31).

 Some of the multitude ( εκ του οχλου ).  Τινες (some) to be supplied, a common Greek idiom.

 Of a truth ( αληθως ). "Truly." See 1:47.

 The prophet ( ο προφητης ). The one promised to Moses (De 18:15) and long expected. See on John 1:21. Proof of the deep impression made by Jesus.

 This is the Christ ( ουτος εστιν ο Χριστος ). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly.

 What ( γαρ ). These denied that Jesus was the Messiah and gave as their reason ( γαρ, for) the fact that he came from Galilee. The use of  μη expects a negative answer.

 The scripture ( η γραφη ). The reference is to Mic 5:2, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Mt 2:6). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.

 A division ( σχισμα ). A clear split. See Mt 9:16 for the word from  σχιζω, to rend. Used again in Joh 9:16; 10:19.

 Would have taken him ( ηθελον πιασα αυτον ). Imperfect active of  θελω and first aorist active infinitive of  πιαζω, "were wishing to seize him." See verse 30 for a like impulse and restraint, there  επεβαλεν επ' αυτον, here  εβαλεν επ' αυτον (simple verb, not compound).

 Why did ye not bring him? ( Δια τ ουκ ηγαγετε αυτον; ). Second aorist active indicative of  αγω. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the ( τους, note article here referring to verse 32) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.

 Never man so spake ( ουδεποτε ελαλησεν ουτως ανθρωπος ). Police officers are not usually carried away by public speech. They had fallen under the power of Jesus "as the Galilean peasants had been impressed" (Bernard) in verses 28f. It was the words of Jesus that had so gripped these officers, not his works (15:24). It was most disconcerting to the Sanhedrin.

 Are ye also led astray? ( Μη κα υμεις πεπλανησθε; ). The Pharisees took the lead in this scornful sneer at the officers. The use of  μη formally expects a negative answer as in 4:29, but the Pharisees really believed it. See also 6:67. The verb form is perfect passive indicative of  πλαναω, for which see verse 12 with perhaps an allusion to that phase of opinion.

 Hath any of the rulers believed on him? ( Μη τις εκ των αρχοντων επιστευσεν εις αυτον; ). Negative answer sharply expected. First aorist active indicative of  πιστευω. "Did any one of the rulers believe on him?" "What right have subordinates to have a mind of their own?" (Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers" (Dods) and that was the secret of their hostility to Jesus.

 Or of the Pharisees ( η εκ των Φαρισαιων ). A wider circle and the most orthodox of all.

 This multitude ( ο οχλος ουτος ). The Pharisees had a scorn for the amhaaretz or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the  οχλος (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (7:12, 28f.).

 Which knoweth not the law ( ο μη γινοσκων ). Present active articular participle of  γινωσκω with  μη usual negative of the participle in the Koine. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (Aboth, II. 6). See the amazement of the Sanhedrin at Peter and John in Ac 4:13 as "unlettered and private men" ( αγραμματο κα ιδιωτα ). No wonder the common people ( οχλος ) heard Jesus gladly (Mr 12:37). The rabbis scouted and scorned them.

 Are accursed ( επαρατο εισιν ). Construction according to sense (plural verb and adjective with collective singular  οχλος ).  Επαρατο is old verbal adjective from  επαραομα, to call down curses upon, here only in the N.T.

 Nicodemus ( Νικοδημος ). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous.

 Saith ( λεγε ). Dramatic present active indicative as in 2:3.

 Before ( προτερον ). This is genuine, a reference to the visit in chapter 3, but  νυκτος (by night) is not genuine here.

 Being one of them ( εις ων εξ αυτων ). As a member of the Sanhedrin he takes up the challenge in verse 48. He is both ruler and Pharisee.

 Doth our law judge a man? ( μη ο νομος ημων κρινε τον ανθρωπον; ). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49) were really violating the law of criminal procedure (Ex 23:1; De 1:16). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf.

 Except it first hear from himself ( εαν μη ακουση πρωτον παρ' αυτου ). Third-class negative condition with  εαν μη and first aorist active subjunctive of  ακουω. That is common justice in all law, to hear a man's side of the case ("from him,"  παρ' αυτου ).

 And know what he doeth ( κα γνω τ ποιε ). Continuation of the same condition with second aorist active subjunctive of  γινωσκω with indirect question and present active indicative ( τ ποιε ). There was no legal answer to the point of Nicodemus.

 Art thou also of Galilee? ( Μη κα συ εκ της Γαλιλαιας ει; ). Formally negative answer expected by  μη, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob ( οχλος ) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard).

 That out of Galilee ariseth no prophet ( οτ εκ της Γαλιλαιας προφητης ουκ εγειρετα ). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.

This verse and through 8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed.

 They went ( επορευθησαν ). First aorist passive indicative of  πορευομα used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.

‏ John 8

 But Jesus went ( Ιησους δε επορευθη ). Same deponent use of  πορευομα as in 7:53 and in contrast to the Sanhedrin's conduct, though it seems "pointless" (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus.

 Early in the morning ( ορθρου ). Genitive of time,  ορθρος meaning daybreak, old word, not in John, though in Lu 24:1; Ac 5:21. John uses  πρω (18:28; 20:1; 21:4).

 He came again into the temple ( παλιν παρεγενετο εις το ιερον ). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident.

 And all the people came unto him ( κα πας ο λαος ηρχετο προς αυτον ). Imperfect middle of  ερχομα picturing the enthusiasm of the whole ( πας ) crowd now as opposed to the divisions in chapter 7.

 Taught ( εδιδασκεν ). Imperfect active of  διδασκω. He took his seat ( καθισας, ingressive active participle of  καθιζω ) as was customary for Jesus and began to teach (inchoative imperfect). So the picture.

 The scribes and the Pharisees ( ο γραμματεις κα ο Φαρισαιο ). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Lu 5:30; 6:7, etc.).

 Bring ( αγουσιν ). Vivid dramatic present active indicative of  αγω. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus.

 Taken in adultery ( επ μοιχεια κατειλεμμενην ). Perfect passive participle of  καταλαμβανω, old compound to seize (Mr 9:18), to catch, to overtake (Joh 12:35), to overcome (or overtake) in 1:5.

 Having let her in the midst ( στησαντες αυτην εν μεσω ). First aorist active (transitive) participle of  ιστημ. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

 Hath been taken ( κατειληπτα ). Perfect passive indicative of  καταλαμβανω (see verse 3), caught and still guilty.

 In adultery ( μοιχευομενη ). Present passive participle of  μοιχευω, "herself suffering adultery" (Mt 5:32). Used of married people. Not in John.

 In the very act ( επ' αυτοφωρω ). Old adjective ( αυτοφωροσ, αυτος, self, and  φωρ, thief) caught in the act of theft, then extended to any crime in which one is caught. Old idiom, but not elsewhere in the Greek Bible. One example in a Berlin papyrus.

 Commanded ( ενετειλατο ). First aorist middle indicative of  εντελλω, old verb to enjoin (Mt 4:6).

 To stone such ( τας τοιαυτας λιθαζειν ). Present active infinitive of  λιθαζω (from  λιθος ), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (De 22:23f.) and for a priest's daughter if guilty. In other cases just death was commanded (Le 20:10; De 22:22). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin.

 What then sayest thou of her? ( συ ουν τ λεγεισ; ). "Thou then, what dost thou say?" This was the whole point, to catch Jesus, not to punish the woman.

 Tempting him ( πειραζοντες αυτον ). Evil sense of this present active participle of  πειραζω, as so often (Mr 8:11; 10:2, etc.).

 That they might have whereof to accuse him ( ινα εχωσιν κατηγορειν αυτου ). Purpose clause with  ινα and present active subjunctive of  εχω. This laying of traps for Jesus was a common practice of his enemies (Lu 11:16, etc.). Note present active infinitive of  κατηγορεω (see Mt 12:10 for the verb) to go on accusing (with genitive  αυτου ). It was now a habit with these rabbis.

 Stooped down ( κατω κυψας ). First aorist active participle of  κυπτω, old verb to bow the head, to bend forward, in N.T. only here and verse 8; Mr 1:7. The use of  κατω (down) gives a vivid touch to the picture.

 With his finger ( τω δακτυλω ). Instrumental case of  δακτυλος for which see Mt 23:4.

 Wrote on the ground ( κατεγραφεν εις την γην ). Imperfect active of  καταγραφω, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of  καταγραφω leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.

 When they continued asking ( ως επεμενον ερωτωντες ). Imperfect active indicative of  επιμενω (waiting in addition or still,  επ, old verb) with supplementary active participle of  ερωταω, to question. See same construction in Ac 12:16 The verb  επιμενω does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed.

 He lifted himself up ( ανεκυψεν ). First aorist active indicative of  ανακυπτω, the opposite of  κατακυπτω, to bend down (verse 8) or of  κατω κυπτω (verse 6).

 He that is without sin ( ο αναμαρτητος ). Verbal adjective ( αν privative and  αμαρτητος from  αμαρτανω ), old word, either one who has not sinned as here and De 29:19 or one who cannot sin, not in the N.T.

 Among you ( υμων ). Objective genitive.

 First cast ( πρωτος βαλετω ). The nominative  πρωτος means first before others, be the first to cast, not cast before he does something else. See 20:4. The verb is second aorist imperative of  βαλλω, old verb to fling or cast. Jesus thus picks out the executioner in the case.

 Again he stooped down ( παλιν κατακυψας ). First aorist active participle of  κατακυπτω, old and rare verb (in Epictetus II, 16. 22) instead of  κατω κυψας in verse 6.

 With his finger ( τω δακτυλω ). Not genuine, only in D and Western class.

 Wrote on the ground ( εγραφεν εις την γην ). Imperfect active of the simplex  γραφω, not  καταγραφω. The second picture of Jesus writing on the ground.

 Went out ( εξηρχοντο ). Inchoative imperfect. Graphic picture.

 One by one ( εις καθ' εις ). Not a Johannine phrase, but in Mr 14:19 where also the second nominative is retained as if  καθ' ( κατα ) is regarded as a mere adverb and not as a preposition.

 Beginning from the eldest ( αρξαμενο απο των πρεσβυτερων ). "From the elder (comparative form, common in Koine as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods).

 Was left alone ( κατελειφθη μονος ). First aorist effective passive indicative of  καταλειπω, to leave behind, with predicate nominative  μονος. "Jesus was left behind alone."

 And the woman, where she was, in the midst ( κα η γυνη εν μεσω ουσα ). The woman was left behind also "being in the midst" as they had placed her (verse 3) before they were conscience stricken and left.

 Lifted up himself ( ανακυψας ). First aorist active participle of  ανακυπτω as in verse 7.

 Where are they? ( Που εισιν; ). Jesus had kept on writing on the ground as the accusers had slipped away one by one.

 Did no man condemn thee? ( ουδεις σε κατεκρινεν; ). First aorist active indicative of  κατακρινω, old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ's terms.

 No man, Lord ( Ουδεισ, Κυριε ). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"?

 Neither do I condemn thee ( Ουδε εγω σε κατακρινω ). Jesus does not condone her sin. See 8:15 for "I do not judge (condemn) any one." But he does give the poor woman another chance.

 Henceforth sin no more ( απο του νυν μηκετ αμαρτανε ). See also 5:14 where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

 Again therefore ( παλιν ουν ). This language fits in better with 7:52 than with 8:11. Just suppose Jesus is in the temple on the following day.

 Unto them ( αυτοις ). The Pharisees and crowds in the temple after the feast was past.

 I am the light of the world ( εγω ειμ το φως του κοσμου ). Jesus had called his followers "the light of the world" (Mt 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; 3:19). The Psalmist calls God his Light (27:1). So Isa 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition.

 Shall have the light of life ( εξε το φως της ζωης ). The light which springs from and issues in life (Westcott). Cf. 6:33, 51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

 Of thyself ( περ σεαυτου ). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (Mishnah, Ketub. 11. 9). Hence, they say, "not true" ( ουκ αληθες ), not pertinent. "They were still in the region of pedantic rules and external tests." In Joh 5:31 Jesus acknowledged this technical need of further witness outside of his own claims (Joh 19-30) and proceeded to give it (Joh 32-47) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.

 Even if ( καν ). That is  κα εαν, a condition of the third class with the present active subjunctive  μαρτυρω. Jesus means that his own witness concerning himself is true ( αληθες ) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself.

 For I know whence I came and whither I go ( οτ οιδα ποθεν ηλθον κα που υπαγω ). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in 17:5 and to the return to the Father after the death and resurrection as in 13:3; 14:2f. He again puts both ideas together in one crisp clause in 16:28 for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" ( υμεις δε ουκ οιδατε ποθεν ερχομα η που υπαγω ). He had spoken of his heavenly destiny (7:33). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (Words of the Lord Jesus) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.

 After the flesh ( κατα την σαρκα ). According to the standards of the flesh (2Co 5:16). The Baptist had said: "There stands one among you whom ye know not" (Joh 1:26). The Light of the World had come, but they loved darkness rather than light (3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Co 4:4).

 Yea and if I judge ( κα εαν κρινω δε εγω ). "And even if I pass judgment." Condition of third class again.

 True (alˆthinˆ). See 1:9 for  αληθινος, genuine, soundly based (cf.  δικαια in 5:30), "satisfying our perfect conception" (Westcott), not merely true ( αληθες ) in the particular facts (verse 14).

 For I am not alone ( οτ μονος ουκ ειμ ). Jesus now takes up the technical criticism in verse 13 after justifying his right to speak concerning himself.

 But I and the Father that sent me ( αλλ εγω κα ο πεμψας με πατηρ ). See 16:32 for a like statement about the Father being with Christ. It is not certain that  πατηρ is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in 7:18, 33. Jesus gives the Father as the second witness.

 Yea and in your law ( κα εν τω νομω δε τω υμετερω ). Same use of  και--δε as in verse 16. They claimed possession of the law (7:49) and so Jesus takes this turn in answer to the charge of single witness in verse 13. He will use similar language (your law) in 10:34 in an argumentum ad hominem as here in controversy with the Jews. In 15:24 to the apostles Jesus even says "in their law" in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see De 17:6; 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (5:37).

 The Father ( ο πατηρ ). Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defence of his claim to be the Light of the World (verse 12).

 Where is thy Father? ( που εστιν ο πατηρ σου; ). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: Patrem Christi carnaliter acceperunt, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of  ανθρωπον (verse 17)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre, even with all three ideas dancing in their hostile minds.

 Ye would know my Father also ( κα τον πατερα μου αν ηιδειτε ). Conclusion of second-class condition determined as unfulfilled with  αν and second perfect active of  οιδα used as imperfect in both condition and conclusion. See this same point made to Philip in 14:9. In 14:7 Jesus will use  γινωσκω in the condition and  οιδα in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in 5:36-38 when Jesus had his previous controversy in Jerusalem. In 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3). The Pharisees are silenced for the moment.

 In the treasury ( εν τω γαζοφυλακιω ). See already Mr 12:41; Lu 21:1 for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Ac 8:27) and the compound ( φυλακη, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent).

 And ( κα )="and yet" as in 1:10, etc.

 Because his hour was not yet come ( οτ ουπω εληλυθε η ωρα αυτου ).

 Reason ( οτ ) given why no one seized ( επιασεν, cf. 7:30) him.  Εληλυθε is past perfect active of  ερχομα, "had not yet come." This very use of  ωρα appears in 2:4 and the very clause in 7:30 which see.

 Again ( παλιν ). Probably  παλιν (again) in verse 12 refers to a day after the feast is over since the last day is mentioned in 7:37. So then here again we probably move on to another day still beyond that in verse 12.

 And ye shall seek me ( κα ζητησετε με ). As in 7:34, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (1:11).

 And ye shall die in your sin ( κα εν τη αμαρτια υμων αποθανεισθε ). Future middle indicative of  αποθνησκω which is the emphatic word here (cf. Eze 3:18; 18:18; Pr 24:9). Note singular  αμαρτια (sin) here, but plural  αμαρτιαις (sins) when the phrase is repeated in verse 24 (sin in its essence, sin in its acts).

 Ye cannot come ( υμεις ου δυνασθε ελθειν ). Precise language of 7:34 to the Jews and to the apostles in 13:33.

 Will he kill himself? ( μητ αποκτενε εαυτον; ). Negative answer formally expected, but there is a manifest sneer in the query. "The mockery in these words is alike subtle and bitter" (Vincent). It was a different group of Jews in 7:31 who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, War III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view.

 Ye are from beneath ( υμεις εκ των κατω ). This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (8:44), but the use of  εκ του κοσμου τουτου ("of this world" in origin) as parallel to what we have here seems to prove that the contrast between  κατω and  ανω here is between the earthly (sensual) and the heavenly as in Jas 3:15-17. See also Col 3:1. This is the only use of  κατω in John (except 8:6). These proud rabbis had their origin in this world of darkness (1:9) with all its limitations.

 I am from above ( εγω εκ των ανω ειμ ). The contrast is complete in origin and character, already stated in 3:31, and calculated to intensify their anger.

 For except ye believe ( εαν γαρ μη πιστευσητε ). Negative condition of third class with  εαν μη and ingressive aorist active subjunctive of  πιστευω, "For unless ye come to believe."

 That I am he ( οτ εγω ειμ ). Indirect discourse, but with no word in the predicate after the copula  ειμ. Jesus can mean either "that I am from above" (verse 23), "that I am the one sent from the Father or the Messiah" (7:18, 28), "that I am the Light of the World" (8:12), "that I am the Deliverer from the bondage of sin" (8:28, 31f.,36), "that I am" without supplying a predicate in the absolute sense as the Jews (De 32:39) used the language of Jehovah (cf. Isa 43:10 where the very words occur  ινα πιστευσητε--οτ εγω ειμ ). The phrase  εγω ειμ occurs three times here (8:24, 28, 58) and also in 13:19. Jesus seems to claim absolute divine being as in 8:58.

 Who art thou? ( Συ τις ει; ). Proleptic use of  συ before  τις, "Thou, who art thou?" Cf. 1:19. He had virtually claimed to be the Messiah and on a par with God as in 5:15. They wish to pin him down and to charge him with blasphemy.

 Even that which I have also spoken unto you from the beginning ( την αρχην οτ κα λαλω υμιν ). A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative  την αρχην cannot mean "from the beginning" like  απ' αρχης (15:27) or  εξ αρχης (16:4). The LXX has  την αρχην for "at the beginning" or "at the first" (Ge 43:20). There are examples in Greek, chiefly negative, where  την αρχην means "at all," "essentially," "primarily." Vincent and Bernard so take it here, "Primarily what I am telling you." Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made.

 I have many things to speak and to judge concerning you ( πολλα εχω περ υμων λαλειν κα κρινειν ). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16). Whatever they think of Jesus the Father who sent him is true ( αληθης ). They cannot evade responsibility for the message heard. So Jesus goes on speaking it from the Father.

 They perceived not ( ουκ εγνωσαν ). Second aorist active indicative of  γινωσκω. "Preoccupied as they were with thoughts of an earthly deliverer" (Westcott) and prejudiced against recognizing Jesus as the one sent from God.

 That he spake to them of the Father ( οτ τον πατερα αυτοις ελεγεν ). Indirect assertion, but with the present indicative ( λεγε ) changed to the imperfect ( ελεγεν ) as was sometimes done (2:25) after a secondary tense.

 When ye have lifted up the Son of man ( οταν υψωσητε τον υιον του ανθρωπου ). Indefinite temporal clause with  οταν ( οτε + αν ) and the first aorist active subjunctive of  υψοω, to lift up (Koine verb from  υψος, height), used several times in John of the Cross of Christ (3:14; 8:28; 12:32, 34). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In Ac 2:33 the verb is used of the Ascension.

 Shall ye know ( γνωσεσθε ). Future (ingressive aoristic) middle of  γινωσκω. Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8). For

 I am ( εγω ειμ ) see on verse 24.

 As the Father taught me ( Καθως εδιδασκεν με ο πατηρ ). This claim Jesus repeats (see verse 26) and clearly makes on his arrival at the feast (7:16f.). This fact marks Jesus off from the rabbis.

 Is with me ( μετ' εμου εστιν ). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16) and will expand in 17:21-26.

 He hath not left me alone ( ουκ αφηκεν με μονον ). First aorist active indicative of  αφιημ. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mr 6:46; Mt 14:23; Joh 6:15).

 That are pleasing to him ( τα αρεστα αυτω ). This old verbal adjective, from  αρεσκω, to please, in N.T. only here, Ac 6:2; 12:3; 1Jo 3:32. The joy of Jesus was in doing the will of the Father who sent him (4:34).

 Many believed on him ( πολλο επιστευσαν εις αυτον ). Ingressive aorist active indicative, came to believe, nominally at any rate, as in 2:23. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.

 Which had believed him ( τους πεπιστευκοτας αυτω ). Articular perfect active participle of  πιστευω with dative  αυτω (trusted him) rather than  εις αυτον (on him) in verse 30. They believed him (cf. 6:30) as to his claims to being the Messiah with their own interpretation (6:15), but they did not commit themselves to him and may represent only one element of those in verse 30, but see 2:23 for  πιστευω εις there.

 If ye abide in my word ( εαν υμεις μεινητε εν τω λογω τω εμω ). Third-class condition with  εαν and first aorist (constative) active subjunctive.

 Are ye truly my disciples ( αληθως μαθητα μου εστε ). Your future loyalty to my teaching will prove the reality of your present profession. So the conclusion of this future condition is put in the present tense. As then, so now. We accept church members on profession of trust in Christ. Continuance in the word (teaching) proves the sincerity or insincerity of the profession. It is the acid test of life.

 And ye shall know the truth ( κα γνωσεσθε την αληθειαν ). Truth is one of the marks of Christ (1:14) and Jesus will claim to Thomas to be the personification of truth (14:6). But it will be for them knowledge to be learned by doing God's will (7:17). The word is from  αληθης ( α privative and  ληθω, to conceal, unsealed, open). See also verses 40, 44, 45.

 And the truth shall make you free ( κα η αληθεια ελευθερωσε υμας ). Future active indicative of  ελευθεροω, old verb from  ελευθερος (from  ερχομα, to go where one wishes and so free). One of Paul's great words for freedom from the bondage of the law (Ro 6:18; Ga 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Ro 8:2. See Joh 8:36. This freedom is won alone by Christ (8:36) and we are sanctified in truth (17:19). In 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us.

 We be Abraham's seed ( Σπερμα Αβρααμ εσμεν ). "We are Abraham's seed," the proudest boast of the Jews, of Sarah the freewoman and not of Hagar the bondwoman (Ga 4:22f.). Yes, but the Jews came to rely solely on mere physical descent (Mt 3:9) and so God made Gentiles the spiritual children of Abraham by faith (Mt 3:7; Rom. 9:6f.).

 And have never yet been in bondage to any man ( κα ουδεν δεδουλευκαμεν πωποτε ). Perfect active indicative of  δουλευω, to be slaves. This was a palpable untruth uttered in the heat of controversy. At that very moment the Jews wore the Roman yoke as they had worn that of Assyria, Babylon, Persia, Alexander, the Ptolemies, the Syrian (Seleucid) kings. They had liberty for a while under the Maccabees. "These poor believers soon come to the end of their faith" (Stier). But even so they had completely missed the point in the words of Jesus about freedom by truth.

 Every one that committeth sin is the bondservant of sin ( πας ο ποιων την αμαρτιαν δουλος εστιν [της αμαρτιασ] ). The Western class omits  της αμαρτιας (sin), but that is the idea anyhow. Note the use of  ποιων (present active participle, continuous habit or practice), not  ποιησας (aorist active participle for single act), precisely as in 1Jo 3:4-8. Note also 3:21 for  ο ποιων την αληθειαν (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (Memor. IV. 5. 3). So Paul clearly in Ro 6:17, 20 "slaves of sin" ( δουλο της αμαρτιας ).

 The bondservant ( ο δουλος ) ...

 the son ( ο υιος ). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Ge 21:10) and Paul's use of it in Ga 4:30. We do not know that there is any reference here to Hagar and Ishmael. See also Heb 3:5 (Nu 12:7) for a like contrast between Moses as servant ( θεραπων ) in God's house and Christ as Son ( υιος ) over God's house.

 If therefore the son shall make you free ( εαν ουν ο υιος υμας ελευθερωση ). Condition of third class with  εαν and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do.

 Ye shall be free indeed ( οντως ελευθερο εσεσθε ). Old and common adverb from participle  οντων, actually, really (cf. Lu 24:34). But this spiritual freedom was beyond the concept or wish of these Jews.

 Yet ye seek to kill me ( αλλα ζητειτε με αποκτεινα ). As at the recent feast (7:20, 25, 30, 32; 8:20). Some of these very professed believers were even now glowering with murderous vengeance.

 Hath not free course in you ( ου χωρε εν υμιν ). Intransitive use of  χωρεω, old verb from  χωρος (space, place), to have space or room for. They would not abide in Christ's word (verse 31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (6:60-66).

 With my Father ( παρα τω πατρ ). Locative case of  πατηρ and article used as possessive (common idiom), "by the side of my Father," picture of intimate fellowship like  προς τον θεον (face to face with God) in 1:1.

 From your father ( παρα του πατρος ). Ablative case with  παρα (from the side of) and same possessive use of  του in each instance, though "the" will really answer both times. But  ο πατηρ does not mean the same person. Christ's Father by contrast is not their father.

 Our father is Abraham ( ο πατηρ ημων Αβρααμ εστιν ). They saw the implication and tried to counter it by repeating their claim in verse 33 which was true so far as physical descent went as Jesus had admitted (verse 37).

 If ye were ( ε εστε ). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true.

 Ye would do ( εποιειτε αν ). Read by C L N and a corrector of Aleph while W omits  αν. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, Grammar, p. 1022). But B reads  ποιειτε like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).

 But now ( νυν δε ). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of  νυν δε after a condition of second class without  αν in Joh 16:22, 24.

 This did not Abraham ( τουτο Αβρααμ ουκ εποιησεν ). Blunt and pointed of their unlikeness to Abraham.

 A man that hath told you the truth ( ανθρωπον ος τεν αληθειαν υμιν λελαληκα ).  Ανθρωπον (here=person, one) is accusative case in apposition with

 me ( με ) just before. The perfect active indicative  λελαληκα from  λαλεω is in the first person singular because the relative  ος has the person of  με, an idiom not retained in the English

 that hath (that have or who have) though it is retained in the English of 1Co 15:9 "that am" for  ος ειμ.

 Which I heard from God ( ην ηκουσα παρα του θεου ). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38. The only crime of Jesus is telling the truth directly from God.

 Ye do the works of your father ( υμεις ποιειτε τα εργα του πατρος υμων ). Who is not Abraham and not God as Jesus plainly indicates.

 We were not born of fornication ( ημεις εκ πορνειας εγεννηθημεν ). First aorist passive indicative of  γενναω. This they said as a proud boast. Jesus had admitted that they were physical (De 23:2) descendants of Abraham (37), but now denies that they are spiritual children of Abraham (like Paul in Ro 9:7).  Πορνεια is from  πορνος (harlot) and that from  περνημ, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud).

 We have one Father, even God ( ενα πατερα εχομεν τον θεον ). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38) that God was not their spiritual Father.

 Ye would love me ( ηγαπατε αν εμε ). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis).

 For I came forth from God ( εγω γαρ εκ του θεου εξηλθον ). Second aorist active indicative of  εξερχομα, definite historical event (the Incarnation). See 4:30 for  εξηλθον εκ. In 13:3; 16:30 Jesus is said to have come from ( απο ) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in 17:5.

 And am come ( κα ηκω ). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means.

 Of myself ( απ' εμαυτου ). His coming was not self-initiated nor independent of the Father. "But he ( εκεινος, emphatic demonstrative pronoun) sent me" and here I am.

 My speech ( την λαλιαν την εμην ) and

 my word ( τον λογον τον εμον ). Perhaps  λαλια, old word from  λαλος (talk), means here more manner of speech than just story (4:42), while  λογος refers rather to the subject matter. They will not listen ( ου δυνασθε ακουειν ) to the substance of Christ's teaching and hence they are impatient with the way that he talks. How often that is true.

 Ye are of your father the devil ( υμεις εκ του πατρος του διαβολου ). Certainly they can "understand" ( γινωσκετε in 43) this "talk" ( λαλιαν ) though they will be greatly angered. But they had to hear it ( ακουειν in 43). It was like a bombshell in spite of the preliminary preparation.

 Your will to do ( θελετε ποιειν ). Present active indicative of  θελω and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in Mt 13:38 (the sons of the evil one, the devil) and 23:15 (twofold more a son of Gehenna than you). See also 1Jo 3:8 for "of the devil" ( εκ του διαβολου ) for the one who persists in sinning. In Re 12:9 the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in Ac 17:28. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Mt 3:9). He even called them "broods of vipers" as Jesus did later (Mt 12:34).

 A murderer ( ανθρωποκτονος ). Old and rare word (Euripides) from  ανθρωπος, man, and  κτεινω, to kill. In N.T. only here and 1Jo 3:15. The Jews were seeking to kill Jesus and so like their father the devil.

 Stood not in the truth ( εν τη αληθεια ουκ εστηκεν ). Since  ουκ, not  ουχ, is genuine, the form of the verb is  εστεκεν the imperfect of the late present stem  στηκω (Mr 11:25) from the perfect active  εστηκα (intransitive) of  ιστημ, to place.

 No truth in him ( ουκ εστιν αληθεια εν αυτω ). Inside him or outside (environment). The devil and truth have no contact.

 When he speaketh a lie ( οταν λαλη το ψευδος ). Indefinite temporal clause with  οταν and the present active subjunctive of  λαλεω. But note the article  το: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" ( εκ των ιδιων λαλε ) like a fountain bubbling up (cf. Mt 12:34).

 For he is a liar ( οτ ψευστης εστιν ). Old word for the agent in a conscious falsehood ( ψευδος ). See 1Jo 1:10; Ro 3:4. Common word in John because of the emphasis on  αληθεια (truth).

 And the father thereof ( κα ο πατηρ αυτου ). Either the father of the lie or of the liar, both of which are true as already shown by Jesus.

 Autou in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

 Because I speak the truth ( εγω δε οτ την αληθειαν λεγω ). Proleptic emphatic position of  εγω. "Truth is uncongenial to them" (Bernard). See 3:19 for their picture.

 Which of you convicteth me of sin? ( Τις εξ υμων ελεγχε με περ αμαριτασ; ). See on 3:20; 16:8 (the work of the Holy Spirit) for  ελεγχω for charge and proof. The use of  αμαρτια as in 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Heb 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on.

 Why do ye not believe me? ( Δια τ υμεις ου πιστευετε μοι; ). This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection.

 He that is of God ( ο ων εκ του θεου ). See this use of  εκ in 3:31f. "Their not listening proved that they were not of God" (Dods). They were of the earth and the devil, not of God.

 Thou art a Samaritan and hast a demon ( Σαμαρειτης ε συ κα δαιμονιον εχεις ). On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (4:9, 39). The charge of having a demon was an old one by the Pharisees (Mt 12:24) and it is repeated later (Joh 10:20).

 I have not a demon ( εγω δαιμονιον ουκ εχω ). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice.

 My Father ( τον πατερα μου ). As in 2:16. He is not mad in claiming to honour God (cf. 7:18). They were insulting the Father in insulting him (cf. 5:23). On  ατιμαζω ( α privative and  τιμαω, to dishonour) see Lu 20:11.

 But I seek not mine own glory ( εγω δε ου ζητω την δοξαν μου ). As they did not seek the glory of God (5:44; 8:4).

 And judgeth ( κα κρινων ). The Father judges between you and me, though the Son is the Judge of mankind (5:22). "It is only the  δοξα (glory) that comes from God that is worth having" (Bernard).

 If a man keep my word ( εαν τις τον εμον λογον τηρηση ). Condition of third class with  εαν and constative aorist active subjunctive of  τηρεω. Repeated in verse 52. See verse 43 about hearing the word of Christ. Common phrase in John (8:51, 52, 55; 14:23, 24; 15:20; 17:6; 1Jo 2:5). Probably the same idea as keeping the commands of Christ (14:21).

 He shall never see death ( θανατον ου μη θεωρηση εις τον αιονα ). Spiritual death, of course. Strong double negative  ου μη with first aorist active subjunctive of  θεωρεω. The phrase "see death" is a Hebraism (Ps 89:48) and occurs with  ιδειν (see) in Lu 2:26; Heb 11:5. No essential difference meant between  οραω and  θεωρεω. See Joh 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.

 Now we know ( νυν εγνωκαμεν ). Perfect active indicative of  γινωσκω, state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon" (verse 48).

 Is dead ( απεθανεν ). Second aorist active indicative of  αποθνησκω. "Abraham died."

 And thou sayest ( κα συ λεγεις ). Adversative use of  κα, "and yet." Emphatic position of  συ (thou). Same condition quoted as in verse 51.

 He shall never taste of death ( ου με γευσητα θανατου εις τον αιονα ). Same emphatic negative with subjunctive as in verse 51, but  γευσητα (first aorist middle subjunctive of  γευω with genitive case  θανατου (death). Another Hebraism for dying like  θεωρηση (see) in verse 51. Used in Heb 2:9 of the death of Jesus and in Synoptics (Mt 16:28; Mr 9:1; Lu 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.

 Art thou greater than our father Abraham? ( Μη συ μειζων ε του πατρος ημων Αβρααμ; ). Negative answer expected by  μη with ablative case of comparison in  πατρος after  μειζων. The question was designed to put Jesus in a difficult position, for Abraham and the prophets all "died." They do not see that Jesus uses death in a different sense.

 Whom makest thou thyself? ( τινα σεαυτον ποιεισ; ).  Σεαυτον is predicate accusative with  ποιεις. They suspect that Jesus is guilty of blasphemy as they charged in 5:18 in making himself equal with God. Later they will make it specifically (10:33; 19:7). They set a trap for Jesus for this purpose.

 If I glorify myself ( εαν εγω δοξασω εμαυτον ). Third-class condition with  εαν and first aorist active subjunctive (or future active indicative) of  δοξαζω.

 It is my Father that glorifieth me ( εστιν ο πατηρ μου ο δοξαζων με ). The position and accent of  εστιν mean: "Actually my Father is the one," etc.

 Of whom ye say ( ον υμεις λεγετε ). The accusative of the person ( ον ) with  λεγετε is regular (cf. 10:36).

 Your God ( θεος υμων ). So Aleph B D and apparently correct, though A C L W Delta Theta have  ημων (our God). The  οτ can be taken as recitative (direct quotation,  ημων, our) or declarative (indirect, that, and so  υμων ). The Jews claimed God as their peculiar national God as they had said in 41. So Jesus turns this confession and claim against them.

 And ye have not known him ( κα ουκ εγνωκατε αυτον ). Adversative use again of  κα ="and yet." Perfect active indicative of  γινωσκω, the verb for experiential knowledge. This was true of the  κοσμος (1:10; 17:25) and of the hostile Jews (16:3). Jesus prays that the world may know (17:23) and the handful of disciples had come to know (17:25).

 But I know him ( εγω δε οιδα αυτον ). Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (7:29). Jesus used  οιδα (8:19; 15:21) or  γινωσκω (17:23, 25) for the knowledge of the Father. No undue distinction can be drawn here.

 And if I should say ( καν ειπω ). Third-class condition (concession), "even if I say," with  κα εαν ( καν ) and second aorist active subjunctive. "Suppose I say."

 I shall be like you a liar ( εσομα ομοιος υμιν ψευστης ). Apodosis of the condition.  Hομοιος (like) is followed by the associative-instrumental case  υμιν. The word  ψευστης (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1Jo 2:4, 22; 4:20; 5:10. It is not hard to imagine the quick anger of these Pharisees.

 Rejoiced ( ηγαλλιασατο ). First aorist middle indicative of  αγαλλιαομα, a word of Hellenistic coinage from  αγαλλομα, to rejoice.

 To see ( ινα ιδη ). Sub-final use of  ινα and second aorist active subjunctive of  οραω. This joy of Abraham is referred to in Heb 11:13 (saluting,  ασπασαμενο, the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Ge 15:6f., but that is not necessary here. He did look for and welcome the Messianic time, "my day" ( την ημεραν την εμην ). "He saw it, and was glad" ( ειδεν κα εχαρη ). Second aorist active indicative of  οραω and second aorist passive indicative of  χαιρω. Ye see it and are angry!

 Thou art not yet fifty years old ( πεντηκοντα ετ ουπω εχεις ). Literally, "Thou hast not yet fifty years." Not meaning that Jesus was near that age at all. It was the crisis of completed manhood (Nu 4:3) and a round number. Jesus was about thirty to thirty-three.

 And hast thou seen Abraham? ( Κα Αβρααμ εωρακασ; ). So A C D and B W Theta have  εωρακες, both second person singular of the perfect active indicative of  οραω. But Aleph, Sin-syr., Coptic versions (accepted by Bernard) have  κα Αβρααμ εωρακε σε? "Has Abraam seen thee?" Either makes sense here.

 Before Abraham was ( πριν Αβρααμ γενεσθα ). Usual idiom with  πριν in positive sentence with infinitive (second aorist middle of  γινομα ) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born."

 I am ( εγω ειμ ). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between  γενεσθα (entrance into existence of Abraham) and  ειμ (timeless being) is complete. See the same contrast between  εν in 1:1 and  εγενετο in 1:14. See the contrast also in Ps 90:2 between God ( ε, art) and the mountains ( γενηθηνα ). See the same use of  ειμ in Joh 6:20; 9:9; 8:24, 28; 18:6.

 They took up stones therefore ( ηραν ουν λιθους ). First aorist active indicative of  αιρω, inferential use of  ουν. The time for argument had past.

 To cast at him ( ινα βαλωσιν επ' αυτον ). Final clause with  ινα and the second aorist active subjunctive of  βαλλω. Vivid picture of a mob ready to kill Jesus, already beginning to do so.

 Hid himself ( εκρυβη ). Second aorist passive indicative of  κρυπτω. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (10:39).

‏ John 9

 As he passed by ( παραγων ). Present active participle of  παραγω, old verb to go along, by, or past (Mt 20:30). Only example in this Gospel, but in 1Jo 2:8, 17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (10:22).

 From his birth ( εκ γενετης ). Ablative case with  εκ of old word from  γενω, γινομα. Here alone in N.T., but the phrase  τυφλος εκ γενετης is common in Greek writers. Probably a well-known character with his stand as a beggar (verse 5).

 Who did sin? ( τις ημαρτεν; ). Second aorist active indicative of  αμαρτανω. See Ac 3:2; 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mr 8:23; 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Mt 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Lu 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Ex 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Eze 18:20) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything.

 That he should be born blind ( ινα τυφλος γεννηθη ). Probably consecutive (or sub-final) use of  ινα with first aorist passive subjunctive of  γενναω.

 But that the works of God should be made manifest in him ( αλλ' ινα φανερωθη τα εργα του θεου εν αυτω ). Jesus denies both alternatives, and puts God's purpose ( αλλ' ινα with first aorist subjunctive of  φανεροω ) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in 5:14 and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.

 We must work the works of him that sent me ( ημας δε εργαζεσθα τα εργα του πεμψαντος με ). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not  εμε (I) and  με (me) of the Syrian class nor  ημας (we) and  ημας (us) of the Alexandrian class. Jesus associates us with him in the task committed to him by the Father. Bernard argues vigorously, but vainly, for  εμε me. We are not able to fathom the depth of the necessity ( δε ) here involved in each life as in this poor blind man and in each of us.

 While it is day ( εως ημερα εστιν ). This clause gives the note of urgency upon us all.

 The night cometh ( ερχετα νυξ ). "Night is coming on," and rapidly. Night was coming for Jesus (7:33) and for each of us. Cf. 11:9; 12:35. Even electric lights do not turn night into day.  Hεως with the present indicative (21:22f.) means "while," not until as in 13:38.

 When I am in the world ( οταν εν τω κοσμω ω ). Indefinite relative clause with  οταν and present active subjunctive  ω, "whenever I am in the world." The Latin Vulgate renders here  οταν by quamdiu so long as or while as if it were  εως. But clearly Jesus here refers to the historic Incarnation (17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4, 10; 8:12), but here the reference is limited to his manifestation "in the world."

 I am the light of the world ( φως ειμ του κοσμου ). The absence of the definite article ( το φως in 8:12) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).

 He spat on the ground ( επτυσεν χαμα ). First aorist active indicative of the old verb  πτυω for which see Mr 7:33.  Χαμα is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and Joh 18:6. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it" (Dods). Cf. Mr 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe.

 He made clay ( εποιησεν πηλον ). Only use of  πηλος, old word for clay, in N.T. in this chapter and Ro 9:21. The kneading of the clay and spittle added another offence against the Sabbath rules of the rabbis.

 Anointed his eyes with the clay ( επεχρισεν αυτου τον πηλον επ τους οφθαλμους ). First aorist active indicative of  επιχριω, old verb, to spread on, anoint, here only and verse 11 in N.T. "He spread the clay upon his eyes." B C read  επεθηκεν (first aorist active indicative of  επιτιθημ, to put on).

 Wash ( νιψα ). First aorist middle imperative second person singular of  νιπτω, later form of  νιζω, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing.

 In the pool of Siloam ( εις την κολυμβηθραν του Σιλωαμ ). The word  κολυμβηθρα (from  κολυμβαω, to swim) is a common word for swimming-pool, in N.T. only here and 5:2, 7. The name Siloam is Hebrew (Isa 8:6) and means "sent" ( απεσταλμενος, perfect passive participle of  αποστελλω ). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2) according to Bernard. The water was conducted artificially to the pool of Siloam.

 Washed ( ενιψατο ). First aorist direct middle (cf.  νιψα ), apparently bathing and not merely washing his eyes.

 Came seeing ( ηλθεν βλεπων ). Jesus had healed him. He was tested by the demand to bathe his eyes.

 Neighbours ( γειτονες ). From  γη (land), of the same land, old word. See Lu 14:2.

 Saw him ( θεωρουντες ). Present active participle of  θεωρεω, who used to observe him.

 Aforetime ( το προτερον ). Adverbial accusative, "the former time," formerly.

 That he was a beggar ( οτ προσαιτης ην ). See 4:19; 12:19 for declarative  οτ after  θεωρεω. But it is entirely possible that  οτ here is "because" (Westcott).  Προσαιτης is a late word for beggar, in N.T. only here and Mr 10:46. It is from  προσαιτεω, to ask in addition (see  προσαιτων below), a thing that beggars know how to do.

 Is not this he that sat and begged? ( Ουχ ουτος εστιν ο καθημενος κα προσαιτων; ). He had his regular place and was a familiar figure. But now his eyes are wide open.

 Nay but he is like him ( Ουχι, αλλα ομοιος αυτω εστιν ). Vigorous denial ( ουχ ) and mere similarity suggested. Associative instrumental case  αυτο after  ομοιος. The crowd is divided.

 He said ( εκεινος ελεγεν ). Emphatic demonstrative (as in 11, 12, 25, 36), "That one spake up." He knew.

 How then were thine eyes opened? ( Πως ουν ηνεωιχθησαν σου ο οφθαλμοι; ). Natural and logical ( ουν ) question. First aorist passive indicative (triple augment) of  ανοιγω. These neighbours admit the fact and want the manner ("how") of the cure made clear.

 The man that is called Jesus ( ο ανθρωπος ο λεγομενος Ιησους ). He does not yet know Jesus as the Messiah the Son of God (9:36).

 I received sight ( ανεβλεψα ). First aorist active indicative of  αναβλεπω, old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Mt 14:19).

 Where is he? ( Που εστιν εκεινοσ; ). The very question of 7:11.

 They bring him ( αγουσιν αυτον ). Vivid dramatic present active of  αγω. These neighbours bring him.

 To the Pharisees ( προς τους Φαρισαιους ). The accepted professional teachers who posed as knowing everything. The scribes were usually Pharisees.

 Him that aforetime was blind ( τον ποτε τυφλον ). Simply, "the once blind man."

 Now it was the sabbath ( ην δε σαββατον ). Literally, "Now it was a sabbath" (no article). To the Pharisees this fact was a far more important matter than whether or how the thing was done. See Volumes I and II for discussions of the minute Sabbath regulations of the rabbis.

 Again ( παλιν ). Besides the questioning of the neighbours (verses 8, 9).

 Therefore ( ουν ). Since he has been brought to the Pharisees who must make a show of wisdom.

 Also asked him ( ηρωτων αυτον κα ). Inchoative imperfect active of  ερωταω, "began also to question him."

 How he received his sight ( πως ανεβλεψεν ). No denial as yet of the fact, only interest in the "how."

 He put ( επεθηκεν ). Genuine here, but see verse 6.

 And lo see ( κα βλεπω ). That is the overwhelming fact.

 Because he keepeth not the sabbath ( οτ το σαββατον ου τηρε ). This is reason (causal  οτ ) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (5:10, 16, 18). Hence he is not "from God" ( παρα θεου ). So some.

 How can a man that is a sinner do such signs? ( Πως δυνατα ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν; ). This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (3:2). It was a conundrum for the Pharisees. No wonder there was "a division" ( σχισμα, schism, split, from  σχιζω ) as in 7:43; 10:19.

 Unto the blind man again ( τω τυφλω παλιν ). The doctors disagree and they ask the patient whose story they had already heard (verse 15).

 In that he opened thine eyes ( οτ ηνεωιξεν σου τους οφθαλμους ). Causal use of  οτ and triple augment in the first aorist active indicative of  ανοιγω. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion.

 He is a prophet ( προφητης εστιν ). The man will go that far anyhow.

 The Jews ( ο Ιουδαιο ). Probably the incredulous and hostile section of the Pharisees in verse 16 (cf. 5:10).

 Did not believe ( ουκ επιστευσαν ). The facts told by the man, "that he had been blind and had received his sight" ( οτ ην τυφλος κα ανεβλεψεν ), conflicted with their theological views of God and the Sabbath. So they refused belief "until they called the parents" ( εως οτου εφωνησαν τους γονεις ). Usual construction of  εως οτου ( = until which time, like  εως alone) with aorist active indicative of  φωνεω, old verb from  φωνη (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.

 Is this your son who ye say was born blind? how doth he now see? ( Hουτος εστιν ο υιος υμων, ον υμεις ληγετε οτ τυφλος εγεννηθη; πως ουν βλεπε αρτι; ). It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle.

 We know that this is our son, and that he was born blind ( Οιδαμεν οτ ουτος εστιν ο υιος ημων κα οτ τυφλος εγεννηθη ). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse 18). So these Pharisees made a failure here.

 But how he now seeth we know not ( πως δε νυν βλεπε ουκ οιδαμεν ). Concerning the third question they profess ignorance both as to the "how" ( πως ) and the "who" ( τις ).

 Opened ( ηνοιξεν ). First aorist active indicative with single augment of  ανοιγω, same form as  ηνεωιξεν (triple augment) in verse 17. They were not witnesses of the cure and had the story only from the son as the Pharisees had.

 He is of age ( ηλικιαν εχε ). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.

 Because they feared the Jews ( οτ εφοβουντο τους Ιουδαιους ). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13).

 Had agreed already ( ηδη συνετεθειντο ). Past perfect middle of  συντιθημ, to put together, to form a compact (7:32, 47-49).

 If any man should confess him to be Christ ( εαν τις αυτον ομολογηση Χριστον ). Condition of third class with  εαν and first aorist active subjunctive of  ομολογεω and predicate accusative  Χριστον. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Mt 10:32; Lu 12:8). We know that many of the rulers nominally believed on Jesus (12:42) and yet "did not confess him because of the Pharisees" ( αλλα δια τους Φαρισαιους ουχ ωμολογουν ), for the very reason given here, "that they might not be put out of the synagogue" ( ινα μη αποσυναγωγο γενωντα ). Small wonder then that here the parents cowered a bit.

 That he should be put out of the synagogue ( ινα αποσυναγωγος γενητα ). Sub-final use of  ινα with second aorist middle subjunctive of  γινομα.  Αποσυναγωγος ( απο and  συναγωγη ) is found in N.T. only here and 12:42; 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

 Therefore ( δια τουτο ). "For this reason." Reason enough for due caution.

 A second time ( εκ δευτερου ). He had given the Pharisees the facts the first time (9:15). It was really the third time (see  παλιν in 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue.

 Give glory to God ( δος δοξαν τω θεω ). Second aorist active imperative of  διδωμ (cf.  σχεσ, ες ). This phrase does not mean gratitude to God as in Lu 17:18. It is rather an adjuration to speak the truth (Jos 7:19; 1Sa 6:5) as if he had not done it before. Augustine says: "Quid est Da gloriam Deo? Nega quod accepisti." Is a sinner ( αμαρτωλος εστιν ). They can no longer deny the fact of the cure since the testimony of the parents (9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between  δικαιος (righteous) and  αμαρτωλος (sinner).

 One thing I know ( εν οιδα ). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" ( αμαρτωλος ) and clings to the one fact of his own experience.

 Whereas I was blind, now I see ( τυφλος ων αρτ βλεπω ). Literally, "Being blind I now see." The present active participle  ων of  ειμ by implication in contrast with  αρτ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (9:36-38).

 What did he do to thee? ( Τ εποιησεν σοι; ). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (9:15, 17) to know "how."

 I told you even now ( ειπον υμιν ηδη ). In verses 15, 17, 25.

 Would ye also become his disciples? ( Μη κα υμεις θελετε αυτου μαθητα γενεσθαι; ). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" ( κα ) that Jesus had some "disciples" ( μαθητα, predicate nominative with the infinitive  γενεσθα ) and that the Pharisees knew that fact. "Do ye also (like the Galilean mob) wish, etc." See 7:45-52. It cut to the bone.

 They reviled him ( ελοιδορησαν αυτον ). First aorist active indicative of  λοιδορεω, old verb from  λοιδορος (reviler, 1Co 5:11), in N.T. only here, Ac 23:4; 1Co 4:12; 1Pe 2:23.

 Thou art his disciple ( συ μαθητης ε εκεινου ). Probably a fling in  εκεινου (of that fellow). He had called him a prophet (9:17) and became a joyful follower later (9:36-38).

 But we are disciples of Moses ( ημεις δε του Μωυσεως εσμεν μαθητα ). This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed.

 We know that God hath spoken unto Moses ( ημεις οιδαμεν οτ Μωυσε λελαληκεν ο θεος ). Perfect active indicative of  λαλεω, so still on record. See Ex 33:11. For  λαλεω used of God speaking see Heb 1:1. They are proud to be disciples of Moses.

 But as for this man, we do not know whence he is ( τουτον δε ουκ οιδαμεν ποθεν εστιν ). "This fellow" they mean by " τουτον " in emphatic position, we do not even know whence he is. Some of the people did (7:27), but in the higher sense none of the Jews knew (8:14). These Pharisees neither knew nor cared.

 Why, herein is the marvel ( εν τουτω γαρ το θαυμαστον εστιν ). This use of  γαρ ( γε + αρα, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" ( θαυμαστον, old verbal adjective from  θαυμαζω as in Mt 21:42). The man is angry now and quick in his insight and reply. You confess your ignorance of whence he is, ye who know everything, "and yet (adversative use of  κα again) he opened my eyes" ( κα ηνοιξεν μου τους οφθαλμους ). That stubborn fact stands.

 God does not hear sinners ( ο θεος αμαρτωλων ουκ ακουε ). Note genitive case with  ακουε. This was the argument of the Pharisees in 9:16. It is frequent in the O.T. (Job 27:9; Ps 66:18; Isa 1:15; 59:2, etc.). The conclusion is inevitable from this premise. Jesus is not  αμαρτωλος.

 If any man be a worshipper of God ( εαν τις θεοσεβης η ). Condition of third class with  εαν and present active subjunctive  η.  Θεοσεβης ( θεος, God,  σεβομα, to worship) is an old compound adjective, here alone in the N.T.

 And do his will ( κα το θελημα αυτου ποιε ). Same condition with present active subjunctive of  ποιεω, "keep on doing his will."

 Since the world began ( εκ του αιωνος ). Literally, "from the age," "from of old." Elsewhere in the N.T. we have  απο του αιωνος or  απ 'αιωνος (Lu 1:70; Ac 3:31; 15:18) as is common in the LXX.

 Of a man born blind ( τυφλου γεγεννημενου ). Perfect passive participle of  γενναω. This is the chief point and the man will not let it be overlooked, almost rubs it in, in fact. It was congenital blindness.

 If this man were not from God ( ε μη ην ουτος παρα θεου ). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" ( παρα θεου ) as some argued in 9:16, "he could do nothing" ( ουκ ηδυνατο ποιειν ουδεν ). Conclusion of the second-class condition with imperfect indicative (double augment in  ηδυνατο ) without  αν as is usual in conditions of possibility, propriety, obligation (Robertson, Grammar, pp. 920,1014). The man has scored with terrific power in his use of Scripture and logic.

 Thou wast altogether born in sin ( εν αμαρτιαις συ εγεννηθης ολος ). First aorist passive indicative of  γενναω. "In sins thou wast begotten (or born) all of thee."  Hολος is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges.

 And dost thou teach us? ( κα συ διδασκεις ημασ; ). The audacity of it all. Note emphasis on  συ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument.

 And they cast him out ( κα εξεβαλον αυτον εξω ). Effective second aorist active indicative of  εκβαλλω intensified by the addition of  εξω. Probably not yet expulsion from the synagogue (9:22) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See 6:37 for another use of  εκβαλλω εξω besides 9:35.

 Finding him ( ευρων αυτον ). Second aorist active participle of  ευρισκω, after search because of what he had heard ( ηκουσεν ).

 Dost thou believe on the Son of God? ( Συ πιστευεις εις τον υιον του θεου; ). So A L Theta and most versions, but Aleph B D W Syr-sin read  του ανθρωπου (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.

 And who is he, Lord, that I may believe on him? ( Κα τις εστιν, κυριε; ). The initial  κα (and) is common (Mr 10:26; Lu 10:29; 18:26). Probably by  κυριε he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse 38.

 That I may believe on him ( ινα πιστευσω εις αυτον ). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus.

 Thou hast both seen him ( κα εωρακας αυτον ). Perfect active indicative (double reduplication) of  οραω. Since his eyes were opened.

 And he it is that speaketh with thee ( κα ο λαλων μετα σου εκεινος εστιν ). "And the one speaking with thee is that man." See 19:35 for  εκεινος used of the speaker. In 4:26 Jesus reveals himself in like manner to the Samaritan woman as Messiah while here as the Son of Man (or the Son of God).

 Lord, I believe ( Πιστευω, κυριε ).  Κυριε here = Lord (reverence, no longer respect as in 36). A short creed, but to the point.

 And he worshipped him ( κα προσεκυνησεν αυτω ). Ingressive first aorist active indicative of  προσκυνεω, old verb to fall down in reverence, to worship. Sometimes of men (Mt 18:26). In John (see 4:20) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (Joh 20:28). Peter (Ac 10:25f.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Ac 14:18), but Jesus made no protest here.

 For judgement ( εις κριμα ). The Father had sent the Son for this purpose (3:17). This world ( κοσμος ) is not the home of Jesus. The  κριμα (judgement), a word nowhere else in John, is the result of the  κρισις (sifting) from  κρινω, to separate. The Father has turned over this process of sifting ( κρισις ) to the Son (5:22). He is engaged in that very work by this miracle.

 They which see not ( ο μη βλεποντες ). The spiritually blind as well as the physically blind (Lu 4:18; Isa 42:18). Purpose clause with  ινα and present active subjunctive  βλεπωσιν (may keep on seeing). This man now sees physically and spiritually.

 And that they which see may become blind ( κα ο βλεποντες τυφλο γενωντα ). Another part of God's purpose, seen in Mt 11:25; Lu 10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of  γινομα and predicate nominative.  Hο βλεποντες are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Mt 23:16). Complacent satisfaction with their dim light.

 Are we also blind? ( Μη κα ημεις τυφλο εσμεν; ). Negative answer expected ( μη ) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble into the pit (Mt 15:14).

 If ye were blind ( ε τυφλο ητε ). Condition of second class with imperfect indicative in the protasis. The old word  τυφλος is from  τυφω, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would, like idiots, be without responsibility.

 Ye would not have sin ( ουκ αν ειχετε αμαρτιαν ). Regular form for conclusion of second-class condition,  αν with imperfect.

 But now ye say ( νυν δε λεγετε ). In contrast to the previous condition. See like contrast in 15:22, 24. They arrogantly asserted superior knowledge.

 We see ( βλεπομεν ). The ignorant mob do not (7:49). It is sin against light and is hopeless (Mr 3:29; Mt 12:31f.). "Ye are witnesses against yourselves" ( μαρτυρειτε εαυτοις, Mt 23:31).

‏ John 10:1-18

 Verily, Verily ( Αμην, αμην ). 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  παραβολη, but  παροιμια (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 ( εις την αυλην των προβατων ). Originally  αυλη (from  αω, 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 ( αναβαινων ). Present active participle of  αναβαινω, to go up. One who goes up, not by the door, has to climb up over the wall.

 Some other way ( αλλαχοθεν ). Rare word for old  αλλοθεν, but in 4Macc. 1:7 and in a papyrus. Only here in N.T.

 The same ( εκεινος ). "That one" just described.

 Is a thief and a robber ( κλεπτης εστιν κα ληιστης ). Both old and common words (from  κλεπτω, to steal,  ληιζομα, to plunder). The distinction is preserved in the N.T. as here. Judas was a  κλεπτης (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.

 The shepherd of the sheep ( ποιμην εστιν των προβατων ). No article with  ποιμην, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is  ποιμην, 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  ποιμαινω, 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.

 To him ( τουτω ). "To this one," the shepherd, in dative case.

 The porter ( ο θυρωρος ). Old word for doorkeeper ( θυρα, door,  ωρα, 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 ( της φωνης αυτου ακουε ). Hear and heed (verse 27). Note genitive case  φωνης (accusative in 3:8).

 By name ( κατ' ονομα ). Several flocks might be herded in the same fold overnight. But the shepherd knows his own ( τα ιδια ) 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 ( κα εξαγε αυτα ). 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.

 When he hath put forth all his own ( οταν τα ιδια παντα εκβαλη ). Indefinite temporal clause with  οταν and the second aorist (effective) active subjunctive of  εκβαλλω. 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.  Εκβαλλω does mean "thrust out" if a reluctant sheep wishes to linger too long.

 He goeth before them ( εμπροσθεν αυτων πορευετα ). Staff in hand he leads the way in front of the flock and they follow ( ακολουθε ) 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.

 A stranger ( αλλοτριω ). Literally, "One belonging to another" (from  αλλος, opposed to  ιδιος ). A shepherd of another flock, it may be, not necessarily the thief and robber of verse 1. Note associative instrumental case after  ακολουθησουσιν (future active indicative of  ακολουθεω, verse 4). Note the strong double negative  ου μη 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 ( αλλα φευξοντα απ' αυτου ). Future middle of  φευγω and ablative case with  απο. 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.

 This parable ( ταυτην την παροιμιαν ). Old word for proverb from  παρα (beside) and  οιμος, 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.  παραβολη occurs only in the Synoptics outside of Heb 9:9; 11:19. Both are in the LXX.  Παραβολη is used as a proverb (Lu 4:23) just as  παροιμια is in 2Pe 2:22. Here clearly  παροιμια means an allegory which is one form of the parable. So there you are. Jesus spoke this  παροιμια to the Pharisees, "but they understood not what things they were which he spake unto them" ( εκεινο δε ουκ εγνωσαν τινα ην α ελαλε αυτοις ). Second aorist active indicative of  γινωσκω and note  ην in indirect question as in 2:25 and both the interrogative  τινα and the relative  α. "Spake" (imperfect  ελαλε ) should be "Was speaking or had been speaking."

 Therefore again ( ουν παλιν ). 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 ( εγω ειμ η θυρα των προβατων ). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual  αυλη, 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  ο ποιμην here instead of  η θυρα, 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).

 Before me ( προ εμου ). Aleph with the Latin, Syriac, and Sahidic versions omit these words (supported by A B D L W). But with or without  προ εμου 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" ( ουκ ηκουσαν αυτων τα προβατα ). First aorist active indicative with genitive. Fortunate sheep who knew the Shepherd's voice.

 The door ( η θυρα ). Repeated from verse 7.

 By me if any man enter in ( δι' εμου εαν τις εισελθη ). Condition of third class with  εαν and second aorist active subjunctive of  εισερχομα. Note proleptic and emphatic position of  δι' εμου. 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" ( τις ) who is willing ( θελε ) to do God's will (7:17).

 He shall be saved ( σωθησετα ). Future passive of  σωζω, the great word for salvation, from  σως, 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 ( εισλευσετα ) and outgo ( εξελευσετα ), he will be at home in the daily routine (cf. Ac 1:21) of the sheltered flock.

 And shall find pasture ( κα νομην ευρησε ). Future (linear future) indicative of  ευρισκω, old word from  νεμω, 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.

 But that he may steal, and kill, and destroy ( ε μη ινα κλεψη κα θυση κα απολεση ). Literally, "except that" ( ε μη ) common without (Mt 12:4) and with verb (Ga 1:7), "if not" (literally), followed here by final  ινα and three aorist active subjunctives as sometimes by  οταν (Mr 9:9) or  οτ (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 ( εγω ηλθον ινα ζωην εχωσιν ). In sharp contrast ( εγω ) as the good shepherd with the thieves and robbers of verse 1 came Jesus. Note present active subjunctive ( εχωσιν ), "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 ( κα περισσον εχωσιν ). Repetition of  εχωσιν (may keep on having) abundance ( περισσον, neuter singular of  περισσος ). Xenophon (Anab. VII. vi. 31) uses  περισσον εχειν, "to have a surplus," true to the meaning of overflow from  περ (around) seen in Paul's picture of the overplus ( υπερεπερισσευσεν in Ro 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.

 I am the good shepherd ( εγω ειμ ο ποιμην ο καλος ). 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  αγαθος, but  καλος 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  καλος.

 Layeth down his life for his sheep ( την ψυχην αυτου τιθησιν υπερ των προβατων ). 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  ψυχην κατεθετο (he laid down his life, i.e. died). In Jud 12:3  εθηκα την ψυχην means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of  υπερ here (over, in behalf of, instead of), but in the papyri  υπερ is the usual preposition for substitution rather than  αντ. This shepherd gives his life for the sin of the world (1:29; 1Jo 2:2).

 He that is a hireling ( ο μισθωτος ). Old word from  μισθοω, to hire (Mt 20:1) from  μισθος (hire, wages, Lu 10:7), in N.T. only in this passage. Literally, "the hireling and not being a shepherd" ( ο μισθωτος κα ουκ ων ποιμην ). Note  ουκ with the participle  ων to emphasize the certainty that he is not a shepherd in contrast with  μη εισερχομενος in verse 1 (conceived case). See same contrast in 1Pe 1:8 between  ουκ ιδοντες and  μη ορωντες. 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 ( ου ιδια ). Every true shepherd considers the sheep in his care "his own" ( ιδια ) even if he does not actually "own" them. The mere "hireling" does not feel so.

 Beholdeth ( θεωρε ). Vivid dramatic present, active indicative of  θεωρεω, a graphic picture.

 The wolf coming ( τον λυκον ερχομενον ). Present middle predicate participle of  ερχομα.

 Leaveth the sheep, and fleeth ( αφιησιν τα προβατα κα φευγε ). Graphic present actives again of  αφιημ and  φευγω. 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 ( κα ο λυκος αρπαζε κα σκορπιζε ). Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb  αρπαζω see Joh 6:15; Mt 11:12, and for  σκορπιζω, late word (Plutarch) for the Attic  σκεδαννυμ, 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  αρπαζω in 10:29 where no one is able "to snatch" one out of the Father's hand.

 Because he is a hireling ( οτ μισθωτος εστιν ). 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 ( κα ου μελε αυτω περ των προβατων ). Literally, "and it is no care to him about the sheep." This use of the impersonal  μελε (present active indicative) is quite common, as in Mt 22:16. But God does care (1Pe 5:7).

 I am the good-shepherd ( εγω ειμ ο ποιμην ο καλος ). Effective repetition.

 And mine own know me ( κα γινωσκουσιν με τα εμα ). 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 ( γινωσκω ) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty.

 And I know the Father ( καγω γινωσκω τον πατερα ). 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 ( κα την ψυχην μου τιθημ υπερ των προβατων ). 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.

 Other sheep ( αλλα προβατα ). Sheep, not goats, but "not of this fold" ( εκ της αυλης ταυτης ). See verse 1 for  αυλη. 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 ( Jον 3:16 ),

 Them also I must bring ( κακεινα δε με αγαγειν ). Second aorist active infinitive of  αγω with  δε 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 ( κα της φωνης μου ακουσοντα ). Future middle indicative of  ακουω with the genitive  φωνης. 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 ( κα γενησοντα μια ποιμνη, εις ποιμην ). Future middle indicative of  γινομα, plural, not singular  γενησετα as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between  ποιμνη (old word, contraction of  ποιμενη from  ποιμην, shepherd), as in Mt 26:31, and  αυλη (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  αυλη and  πομνιον has helped Roman Catholic assumptions. Christ's use of "flock" ( ποιμνη ) here is just another metaphor for kingdom ( βασιλεια ) 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.

 For this reason ( δια τουτο ). Points to the following  οτ 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 ( ινα παλιν λαβω αυτην ). Purpose clause with  ινα and second aorist active subjunctive of  λαμβανω. 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).

 No one taketh it away from me ( ουδεις αιρε αυτην απ' εμου ). But Aleph B read  ηρεν (first aorist active indicative of  αιρω, 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 ( απ' εμαυτου ). 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 ( εξουσιαν εχω θεινα αυτην ).  Εξουσια 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 ( κα εξουσιαν εχω παλιν λαβειν αυτην ). Note second aorist active infinitive in both cases ( θεινα from  τιθημ and  λαβειν from  λαμβανω ), 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 ( ελαβον παρα του πατρος μου ). Second aorist active indicative of  λαμβανω. He always follows the Father's command ( εντολη ) in all things (12:49f.; 14:31). So now he is doing the Father's will about his death and resurrection.