03300
 \\We must work the works of him that sent me\\ (\\hˆmas dei ergazesthai\\
 \\ta erga tou pempsantos me\\). This is undoubtedly the correct text
 (supported by the Neutral and Western classes) and not \\eme\\ (I)
 and \\me\\ (me) of the Syrian class nor \\hˆmas\\ (we) and \\hˆmas\\ (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 \\eme\\ me. We are not able to fathom the depth of
 the necessity (\\dei\\) here involved in each life as in this poor
 blind man and in each of us. \\While it is day\\ (\\he“s hˆmera estin\\).
 This clause gives the note of urgency upon us all. \\The night\\
 \\cometh\\ (\\erchetai nux\\). "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. \\He“s\\ with the
 present indicative
 # 21:22
 means "while," not until as in
 # 13:38

03301
 \\When I am in the world\\ (\\hotan en t“i kosm“i “\\). Indefinite
 relative clause with \\hotan\\ and present active subjunctive \\“\\,
 "whenever I am in the world." The Latin Vulgate renders here
 \\hotan\\ by _quamdiu_ so long as or while as if it were \\he“s\\. 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\\ (\\ph“s eimi tou kosmou\\). The
 absence of the definite article (\\to ph“s\\ 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).

03302
 \\He spat on the ground\\ (\\eptusen chamai\\). First aorist active
 indicative of the old verb \\ptu“\\ for which see
 # Mr 7:33
 \\Chamai\\ 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\\
 (\\epoiˆsen pˆlon\\). Only use of \\pˆlos\\, 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\\ (\\epechrisen autou ton pˆlon epi tous ophthalmous\\). First
 aorist active indicative of \\epichri“\\, old verb, to spread on,
 anoint, here only and verse
 # 11
 in N.T. "He spread the clay upon his eyes." B C read \\epethˆken\\
 (first aorist active indicative of \\epitithˆmi\\, to put on).

03303
 \\Wash\\ (\\nipsai\\). First aorist middle imperative second person
 singular of \\nipt“\\, later form of \\niz“\\, 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\\ (\\eis tˆn\\
 \\kolumbˆthran tou Sil“am\\). The word \\kolumbˆthra\\ (from \\kolumba“\\, 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" (\\apestalmenos\\, perfect passive participle of
 \\apostell“\\). 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\\ (\\enipsato\\). First aorist direct middle
 (cf. \\nipsai\\), apparently bathing and not merely washing his eyes.
 \\Came seeing\\ (\\ˆlthen blep“n\\). Jesus had healed him. He was tested
 by the demand to bathe his eyes.

03304
 \\Neighbours\\ (\\geitones\\). From \\gˆ\\ (land), of the same land, old
 word. See
 # Lu 14:2
 \\Saw him\\ (\\the“rountes\\). Present active participle of \\the“re“\\, who
 used to observe him. \\Aforetime\\ (\\to proteron\\). Adverbial
 accusative, "the former time," formerly. \\That he was a beggar\\
 (\\hoti prosaitˆs ˆn\\). See
 # 4:19; 12:19
 for declarative \\hoti\\ after \\the“re“\\. But it is entirely possible
 that \\hoti\\ here is "because" (Westcott). \\Prosaitˆs\\ is a late word
 for beggar, in N.T. only here and
 # Mr 10:46
 It is from \\prosaite“\\, to ask in addition (see \\prosait“n\\ below), a
 thing that beggars know how to do. \\Is not this he that sat and\\
 \\begged?\\ (\\Ouch houtos estin ho kathˆmenos kai prosait“n;\\). He had
 his regular place and was a familiar figure. But now his eyes are
 wide open.

03305
 \\Nay but he is like him\\ (\\Ouchi, alla homoios aut“i estin\\).
 Vigorous denial (\\ouchi\\) and mere similarity suggested.
 Associative instrumental case \\autoi\\ after \\homoios\\. The crowd is
 divided. \\He said\\ (\\ekeinos elegen\\). Emphatic demonstrative (as in
 # 11,12,25,36
 "That one spake up." He knew.

03306
 \\How then were thine eyes opened?\\ (\\P“s oun ˆne“ichthˆsan sou hoi\\
 \\ophthalmoi;\\). Natural and logical (\\oun\\) question. First aorist
 passive indicative (triple augment) of \\anoig“\\. These neighbours
 admit the fact and want the manner ("how") of the cure made
 clear.

03307
 \\The man that is called Jesus\\ (\\ho anthr“pos ho legomenos Iˆsous\\).
 He does not yet know Jesus as the Messiah the Son of God
 # 9:36
 \\I received sight\\ (\\aneblepsa\\). First aorist active indicative of
 \\anablep“\\, 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

03308
 \\Where is he?\\ (\\Pou estin ekeinos;\\). The very question of
 # 7:11

03309
 \\They bring him\\ (\\agousin auton\\). Vivid dramatic present active of
 \\ag“\\. These neighbours bring him. \\To the Pharisees\\ (\\pros tous\\
 \\Pharisaious\\). The accepted professional teachers who posed as
 knowing everything. The scribes were usually Pharisees. \\Him that\\
 \\aforetime was blind\\ (\\ton pote tuphlon\\). Simply, "the once blind
 man."

03310
 \\Now it was the sabbath\\ (\\ˆn de sabbaton\\). 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.

03311
 \\Again\\ (\\palin\\). Besides the questioning of the neighbours (verses
 # 8,9
 \\Therefore\\ (\\oun\\). Since he has been brought to the Pharisees who
 must make a show of wisdom. \\Also asked him\\ (\\ˆr“t“n auton kai\\).
 Inchoative imperfect active of \\er“ta“\\, "began also to question
 him." \\How he received his sight\\ (\\p“s aneblepsen\\). No denial as
 yet of the fact, only interest in the "how." \\He put\\ (\\epethˆken\\).
 Genuine here, but see verse
 # 6
 \\And lo see\\ (\\kai blep“\\). That is the overwhelming fact.

03312
 \\Because he keepeth not the sabbath\\ (\\hoti to sabbaton ou tˆrei\\).
 This is reason (causal \\hoti\\) 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" (\\para theou\\). So some. \\How can a man\\
 \\that is a sinner do such signs?\\ (\\P“s dunatai anthr“pos hamart“los\\
 \\toiauta sˆmeia poiein;\\). 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" (\\schisma\\, schism, split, from \\schiz“\\) as in
 # 7:43; 10:19

03313
 \\Unto the blind man again\\ (\\t“i tuphl“i palin\\). The doctors
 disagree and they ask the patient whose story they had already
 heard (verse
 # 15
 \\In that he opened thine eyes\\ (\\hoti ˆne“ixen sou tous\\
 \\ophthalmous\\). Causal use of \\hoti\\ and triple augment in the first
 aorist active indicative of \\anoig“\\. 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\\ (\\prophˆtˆs estin\\). The man will go that far anyhow.

03314
 \\The Jews\\ (\\hoi Ioudaioi\\). Probably the incredulous and hostile
 section of the Pharisees in verse
 # 16
 (cf.
 # 5:10
 \\Did not believe\\ (\\ouk episteusan\\). The facts told by the man,
 "that he had been blind and had received his sight" (\\hoti ˆn\\
 \\tuphlos kai aneblepsen\\), conflicted with their theological views
 of God and the Sabbath. So they refused belief "until they called
 the parents" (\\he“s hotou eph“nˆsan tous goneis\\). Usual
 construction of \\he“s hotou\\ ( = until which time, like \\he“s\\ alone)
 with aorist active indicative of \\ph“ne“\\, old verb from \\ph“nˆ\\
 (voice, sound). They called out loud for his parents to throw
 light on this grave problem to cover up their own stupidity.

03315
 \\Is this your son who ye say was born blind? how doth he now see?\\
 (\\Houtos estin ho huios hum“n, hon humeis lˆgete hoti tuphlos\\
 \\egennˆthˆ; p“s oun blepei arti;\\). It was shrewdly put with three
 questions in one in order to confuse the parents if possible and
 give the hostile Pharisees a handle.

03316
 \\We know that this is our son, and that he was born blind\\ (\\Oidamen\\
 \\hoti houtos estin ho huios hˆm“n kai hoti tuphlos egennˆthˆ\\).
 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.

03317
 \\But how he now seeth we know not\\ (\\p“s de nun blepei ouk oidamen\\).
 Concerning the third question they profess ignorance both as to
 the "how" (\\p“s\\) and the "who" (\\tis\\). \\Opened\\ (\\ˆnoixen\\). First
 aorist active indicative with single augment of \\anoig“\\, same form
 as \\ˆne“ixen\\ (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\\ (\\hˆlikian echei\\). "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.

03318
 \\Because they feared the Jews\\ (\\hoti ephobounto tous Ioudaious\\).
 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\\ (\\ˆdˆ sunetetheinto\\). Past perfect middle of
 \\suntithˆmi\\, to put together, to form a compact
 # 7:32,47-49
 \\If any man should confess him to be Christ\\ (\\ean tis auton\\
 \\homologˆsˆi Christon\\). Condition of third class with \\ean\\ and
 first aorist active subjunctive of \\homologe“\\ and predicate
 accusative \\Christon\\. 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" (\\alla dia\\
 \\tous Pharisaious ouch h“mologoun\\), for the very reason given
 here, "that they might not be put out of the synagogue" (\\hina mˆ\\
 \\aposunag“goi gen“ntai\\). Small wonder then that here the parents
 cowered a bit. \\That he should be put out of the synagogue\\ (\\hina\\
 \\aposunag“gos genˆtai\\). Sub-final use of \\hina\\ with second aorist
 middle subjunctive of \\ginomai\\. \\Aposunag“gos\\ (\\apo\\ and
 \\sunag“gˆ\\) 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).

03319
 \\Therefore\\ (\\dia touto\\). "For this reason." Reason enough for due
 caution.

03320
 \\A second time\\ (\\ek deuterou\\). He had given the Pharisees the facts
 the first time
 # 9:15
 It was really the third time (see \\palin\\ 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\\ (\\dos doxan t“i\\
 \\the“i\\). Second aorist active imperative of \\did“mi\\ (cf. \\sches,\\
 \\hes\\). 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 (\\hamart“los\\
 \\estin\\). 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 \\dikaios\\ (righteous) and \\hamart“los\\ (sinner).

03321
 \\One thing I know\\ (\\hen oida\\). 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" (\\hamart“los\\) and clings to
 the one fact of his own experience. \\Whereas I was blind, now I\\
 \\see\\ (\\tuphlos “n arti blep“\\). Literally, "Being blind I now see."
 The present active participle \\“n\\ of \\eimi\\ by implication in
 contrast with \\arti\\ (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

03322
 \\What did he do to thee?\\ (\\Ti epoiˆsen soi;\\). Another
 cross-examination, now admitting that Jesus opened his eyes and
 wishing again
 # 9:15,17
 to know "how."

03323
 \\I told you even now\\ (\\eipon humin ˆdˆ\\). In verses
 # 15,17,25
 \\Would ye also become his disciples?\\ (\\Mˆ kai humeis thelete autou\\
 \\mathˆtai genesthai;\\). Negative answer formally expected, but the
 keenest irony in this gibe. Clearly the healed man knew from the
 use of "also" (\\kai\\) that Jesus had some "disciples" (\\mathˆtai\\,
 predicate nominative with the infinitive \\genesthai\\) 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.

03324
 \\They reviled him\\ (\\eloidorˆsan auton\\). First aorist active
 indicative of \\loidore“\\, old verb from \\loidoros\\ (reviler,
 # 1Co 5:11
 in N.T. only here,
 # Ac 23:4; 1Co 4:12; 1Pe 2:23
 \\Thou art his disciple\\ (\\su mathˆtˆs ei ekeinou\\). Probably a fling
 in \\ekeinou\\ (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\\ (\\hˆmeis de tou M“use“s esmen\\
 \\mathˆtai\\). This they said with proud scorn of the healed beggar.
 All orthodox rabbis so claimed.

03325
 \\We know that God hath spoken unto Moses\\ (\\hˆmeis oidamen hoti\\
 \\M“usei lelalˆken ho theos\\). Perfect active indicative of \\lale“\\,
 so still on record. See
 # Ex 33:11
 For \\lale“\\ 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\\ (\\touton de ouk oidamen pothen estin\\).
 "This fellow" they mean by "\\touton\\" 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.

03326
 \\Why, herein is the marvel\\ (\\en tout“i gar to thaumaston estin\\).
 This use of \\gar\\ (\\ge + ara\\, accordingly indeed) to bring out an
 affirmation from the previous words is common enough. "Why in
 this very point is the wonder" (\\thaumaston\\, old verbal adjective
 from \\thaumaz“\\ 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 \\kai\\ again) he opened my eyes" (\\kai\\
 \\ˆnoixen mou tous ophthalmous\\). That stubborn fact stands.

03327
 \\God does not hear sinners\\ (\\ho theos hamart“l“n ouk akouei\\). Note
 genitive case with \\akouei\\. 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 \\hamart“los\\. \\If any man be a worshipper of God\\ (\\ean tis\\
 \\theosebˆs ˆi\\). Condition of third class with \\ean\\ and present
 active subjunctive \\ˆi\\. \\Theosebˆs\\ (\\theos\\, God, \\sebomai\\, to
 worship) is an old compound adjective, here alone in the N.T. \\And\\
 \\do his will\\ (\\kai to thelˆma autou poiei\\). Same condition with
 present active subjunctive of \\poie“\\, "keep on doing his will."

03328
 \\Since the world began\\ (\\ek tou ai“nos\\). Literally, "from the age,"
 "from of old." Elsewhere in the N.T. we have \\apo tou ai“nos\\ or \\ap\\
 \\'ai“nos\\
 # Lu 1:70; Ac 3:31; 15:18
 as is common in the LXX. \\Of a man born blind\\ (\\tuphlou\\
 \\gegennˆmenou\\). Perfect passive participle of \\genna“\\. This is the
 chief point and the man will not let it be overlooked, almost
 rubs it in, in fact. It was congenital blindness.

03329
 \\If this man were not from God\\ (\\ei mˆ ˆn houtos para theou\\).
 Negative condition of second class with imperfect indicative.
 Assuming that Jesus is not "from God" (\\para theou\\) as some argued
 in
 # 9:16
 "he could do nothing" (\\ouk ˆdunato poiein ouden\\). Conclusion of
 the second-class condition with imperfect indicative (double
 augment in \\ˆdunato\\) without \\an\\ 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.

03330
 \\Thou wast altogether born in sin\\ (\\en hamartiais su egennˆthˆs\\
 \\holos\\). First aorist passive indicative of \\genna“\\. "In sins thou
 wast begotten (or born) all of thee." \\Holos\\ is predicate
 nominative and teaches total depravity in this case beyond
 controversy, the Pharisees being judges. \\And dost thou teach us?\\
 (\\kai su didaskeis hˆmas;\\). The audacity of it all. Note emphasis
 on \\su\\ (thou). It was insufferable. He had not only taught the
 rabbis, but had utterly routed them in argument. \\And they cast\\
 \\him out\\ (\\kai exebalon auton ex“\\). Effective second aorist active
 indicative of \\ekball“\\ intensified by the addition of \\ex“\\.
 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 \\ekball“ ex“\\ besides
 # 9:35

03331
 \\Finding him\\ (\\heur“n auton\\). Second aorist active participle of
 \\heurisk“\\, after search because of what he had heard (\\ˆkousen\\).
 \\Dost thou believe on the Son of God?\\ (\\Su pisteueis eis ton huion\\
 \\tou theou;\\). So A L Theta and most versions, but Aleph B D W
 Syr-sin read \\tou anthr“pou\\ (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.

03332
 \\And who is he, Lord, that I may believe on him?\\ (\\Kai tis estin,\\
 \\kurie;\\). The initial \\kai\\ (and) is common
 # Mr 10:26; Lu 10:29; 18:26
 Probably by \\kurie\\ 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\\ (\\hina pisteus“ eis auton\\). 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.

03333
 \\Thou hast both seen him\\ (\\kai he“rakas auton\\). Perfect active
 indicative (double reduplication) of \\hora“\\. Since his eyes were
 opened. \\And he it is that speaketh with thee\\ (\\kai ho lal“n meta\\
 \\sou ekeinos estin\\). "And the one speaking with thee is that man."
 See
 # 19:35
 for \\ekeinos\\ 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).

03334
 \\Lord, I believe\\ (\\Pisteu“, kurie\\). \\Kurie\\ here = Lord (reverence,
 no longer respect as in
 # 36
 A short creed, but to the point. \\And he worshipped him\\ (\\kai\\
 \\prosekunˆsen aut“i\\). Ingressive first aorist active indicative of
 \\proskune“\\, 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 10:25
 refused worship from Cornelius as Paul and Barnabas did at Lystra
 # Ac 14:18
 but Jesus made no protest here.

03335
 \\For judgement\\ (\\eis krima\\). The Father had sent the Son for this
 purpose
 # 3:17
 This world (\\kosmos\\) is not the home of Jesus. The \\krima\\
 (judgement), a word nowhere else in John, is the result of the
 \\krisis\\ (sifting) from \\krin“\\, to separate. The Father has turned
 over this process of sifting (\\krisis\\) to the Son
 # 5:22
 He is engaged in that very work by this miracle. \\They which see\\
 \\not\\ (\\hoi mˆ blepontes\\). The spiritually blind as well as the
 physically blind
 # Lu 4:18; Isa 42:18
 Purpose clause with \\hina\\ and present active subjunctive \\blep“sin\\
 (may keep on seeing). This man now sees physically and
 spiritually. \\And that they which see may become blind\\ (\\kai hoi\\
 \\blepontes tuphloi gen“ntai\\). 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 \\ginomai\\ and predicate
 nominative. \\Hoi blepontes\\ 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.

03336
 \\Are we also blind?\\ (\\Mˆ kai hˆmeis tuphloi esmen;\\). Negative
 answer expected (\\mˆ\\) 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

03337
 \\If ye were blind\\ (\\ei tuphloi ˆte\\). Condition of second class with
 imperfect indicative in the protasis. The old word \\tuphlos\\ is
 from \\tuph“\\, 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\\ (\\ouk an eichete\\
 \\hamartian\\). Regular form for conclusion of second-class
 condition, \\an\\ with imperfect. \\But now ye say\\ (\\nun de legete\\). In
 contrast to the previous condition. See like contrast in
 # 15:22,24
 They arrogantly asserted superior knowledge. \\We see\\ (\\blepomen\\).
 The ignorant mob do not
 # 7:49
 It is sin against light and is hopeless
 # Mr 3:29; Mt 12:31
 "Ye are witnesses against yourselves" (\\martureite heautois\\,
 # Mt 23:31

03338
 \\Verily, Verily\\ (\\Amˆn, amˆn\\). 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
 \\parabolˆ\\, but \\paroimia\\ (verse
 # 6
 and it really is an allegory of the Good Shepherd and
 self-explanatory like that of the Prodigal Son in
 # Lu 15
 He first tells it in verses
 # 1-5
 and then explains and expands it in verses
 # 7-18
 \\Into the fold of the sheep\\ (\\eis tˆn aulˆn t“n probat“n\\).
 Originally \\aulˆ\\ (from \\a“\\, 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\\ (\\anabain“n\\). Present active participle of \\anabain“\\,
 to go up. One who goes up, not by the door, has to climb up over
 the wall. \\Some other way\\ (\\allachothen\\). Rare word for old
 \\allothen\\, but in 4Macc. 1:7 and in a papyrus. Only here in N.T.
 \\The same\\ (\\ekeinos\\). "That one" just described. \\Is a thief and a\\
 \\robber\\ (\\kleptˆs estin kai lˆistˆs\\). Both old and common words
 (from \\klept“\\, to steal, \\lˆizomai\\, to plunder). The distinction is
 preserved in the N.T. as here. Judas was a \\kleptˆs\\
 # 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.

03339
 \\The shepherd of the sheep\\ (\\poimˆn estin t“n probat“n\\). No article
 with \\poimˆn\\, "a shepherd to the sheep." He comes in by the door
 with the sheep whom he leads. Old word is \\poimˆn\\, 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 \\poimain“\\, 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.

03340
 \\To him\\ (\\tout“i\\). "To this one," the shepherd, in dative case. \\The\\
 \\porter\\ (\\ho thur“ros\\). Old word for doorkeeper (\\thura\\, door,
 \\“ra\\, care, carer for the door). Used for man
 # Mr 13:34; Joh 10:3
 or woman
 # Joh 18:16
 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\\
 (\\tˆs ph“nˆs autou akouei\\). Hear and heed (verse
 # 27
 Note genitive case \\ph“nˆs\\ (accusative in
 # 3:8
 \\By name\\ (\\kat' onoma\\). Several flocks might be herded in the same
 fold overnight. But the shepherd knows his own (\\ta idia\\) sheep
 (verse
 # 27
 and calls their names. "It is still common for Eastern shepherds
 to give particular names to their sheep" (Bernard). \\And leadeth\\
 \\them out\\ (\\kai exagei auta\\). Old and common verb, present active
 indicative. The sheep follow readily (verse
 # 27
 because they know their own shepherd's voice and his name for
 each of them and because he has led them out before. They love
 and trust their shepherd.

03341
 \\When he hath put forth all his own\\ (\\hotan ta idia panta ekbalˆi\\).
 Indefinite temporal clause with \\hotan\\ and the second aorist
 (effective) active subjunctive of \\ekball“\\. 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. \\Ekball“\\
 does mean "thrust out" if a reluctant sheep wishes to linger too
 long. \\He goeth before them\\ (\\emprosthen aut“n poreuetai\\). Staff in
 hand he leads the way in front of the flock and they follow
 (\\akolouthei\\) him. What a lesson for pastors who seek to drive the
 church like cattle and fail. The true pastor leads in love, in
 words, in deeds.

03342
 \\A stranger\\ (\\allotri“i\\). Literally, "One belonging to another"
 (from \\allos\\, opposed to \\idios\\). A shepherd of another flock, it
 may be, not necessarily the thief and robber of verse
 # 1
 Note associative instrumental case after \\akolouthˆsousin\\ (future
 active indicative of \\akolouthe“\\, verse
 # 4
 Note the strong double negative \\ou mˆ\\ here with the future
 indicative, though usually with the aorist subjunctive (Aleph L W
 have it here). They simply will not follow such a man or woman,
 these well-trained sheep will not. \\But will flee from him\\ (\\alla\\
 \\pheuxontai ap' autou\\). Future middle of \\pheug“\\ and ablative case
 with \\apo\\. They will flee as if from a wolf or from the plague.
 Alas and alas, if only our modern pastors had the sheep (old and
 young) so trained that they would run away from and not run after
 the strange voices that call them to false philosophy, false
 psychology, false ethics, false religion, false life.

03343
 \\This parable\\ (\\tautˆn tˆn paroimian\\). Old word for proverb from
 \\para\\ (beside) and \\oimos\\, way, a wayside saying or saying by the
 way. As a proverb in N.T. in
 # 2Pe 2:22
 (quotation from
 # Pr 26:11
 as a symbolic or figurative saying in
 # Joh 16:25,29
 as an allegory in
 # Joh 10:6
 Nowhere else in the N.T. Curiously enough in the N.T. \\parabolˆ\\
 occurs only in the Synoptics outside of
 # Heb 9:9; 11:19
 Both are in the LXX. \\Parabolˆ\\ is used as a proverb
 # Lu 4:23
 just as \\paroimia\\ is in
 # 2Pe 2:22
 Here clearly \\paroimia\\ means an allegory which is one form of the
 parable. So there you are. Jesus spoke this \\paroimia\\ to the
 Pharisees, "but they understood not what things they were which
 he spake unto them" (\\ekeinoi de ouk egn“san tina ˆn ha elalei\\
 \\autois\\). Second aorist active indicative of \\gin“sk“\\ and note \\ˆn\\
 in indirect question as in
 # 2:25
 and both the interrogative \\tina\\ and the relative \\ha\\. "Spake"
 (imperfect \\elalei\\) should be "Was speaking or had been speaking."

03344
 \\Therefore again\\ (\\oun palin\\). Jesus repeats the allegory with more
 detail and with more directness of application. Repeating a story
 is not usually an exhilarating experience. \\I am the door of the\\
 \\sheep\\ (\\eg“ eimi hˆ thura t“n probat“n\\). The door for the sheep by
 which they enter. "He is the legitimate door of access to the
 spiritual \\aulˆ\\, the Fold of the House of Israel, the door by
 which a true shepherd must enter" (Bernard). He repeats it in
 verse
 # 9
 This is a new idea, not in the previous story
 # 1-5
 Moffatt follows the Sahidic in accepting \\ho poimˆn\\ here instead
 of \\hˆ thura\\, clearly whimsical. Jesus simply changes the metaphor
 to make it plainer. They were doubtless puzzled by the meaning of
 the door in verse
 # 1
 Once more, this metaphor should help those who insist on the
 literal meaning of bread as the actual body of Christ in
 # Mr 14:22
 Jesus is not a physical "door," but he is the only way of
 entrance into the Kingdom of God
 # 14:6

03345
 \\Before me\\ (\\pro emou\\). Aleph with the Latin, Syriac, and Sahidic
 versions omit these words (supported by A B D L W). But with or
 without \\pro emou\\ Jesus refers to the false Messiahs and
 self-appointed leaders who made havoc of the flock. These are the
 thieves and robbers, not the prophets and sincere teachers of
 old. The reference is to verse
 # 1
 There had been numerous such impostors already (Josephus, _Ant_.
 XVIII. i. 6; _War_ II. viii. I) and Jesus will predict many more
 # Mt 24:23
 They keep on coming, these wolves in sheep's clothing
 # Mt 7:15
 who grow rich by fooling the credulous sheep. In this case "the
 sheep did not hear them" (\\ouk ˆkousan aut“n ta probata\\). First
 aorist active indicative with genitive. Fortunate sheep who knew
 the Shepherd's voice.

03346
 \\The door\\ (\\hˆ thura\\). Repeated from verse
 # 7
 \\By me if any man enter in\\ (\\di' emou ean tis eiselthˆi\\). Condition
 of third class with \\ean\\ and second aorist active subjunctive of
 \\eiserchomai\\. Note proleptic and emphatic position of \\di' emou\\.
 One can call this narrow intolerance, if he will, but it is the
 narrowness of truth. If Jesus is the Son of God sent to earth for
 our salvation, he is the only way. He had already said it in
 # 5:23
 He will say it again more sharply in
 # 14:6
 It is unpalatable to the religious dogmatists before him as it is
 to the liberal dogmatists today. Jesus offers the open door to
 "any one" (\\tis\\) who is willing (\\thelei\\) to do God's will
 # 7:17
 \\He shall be saved\\ (\\s“thˆsetai\\). Future passive of \\s“z“\\, the great
 word for salvation, from \\s“s\\, safe and sound. The sheep that
 comes into the fold through Jesus as the door will be safe from
 thieves and robbers for one thing. He will have entrance
 (\\eisleusetai\\) and outgo (\\exeleusetai\\), he will be at home in the
 daily routine (cf.
 # Ac 1:21
 of the sheltered flock. \\And shall find pasture\\ (\\kai nomˆn\\
 \\heurˆsei\\). Future (linear future) indicative of \\heurisk“\\, old
 word from \\nem“\\, 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.

03347
 \\But that he may steal, and kill, and destroy\\ (\\ei mˆ hina klepsˆi\\
 \\kai thusˆi kai apolesˆi\\). Literally, "except that" (\\ei mˆ\\) common
 without
 # Mt 12:4
 and with verb
 # Ga 1:7
 "if not" (literally), followed here by final \\hina\\ and three
 aorist active subjunctives as sometimes by \\hotan\\
 # Mr 9:9
 or \\hoti\\
 # 2Co 12:13
 Note the order of the verbs. Stealing is the purpose of the
 thief, but he will kill and destroy if necessary just like the
 modern bandit or gangster. \\I came that they may have life\\ (\\eg“\\
 \\ˆlthon hina z“ˆn ech“sin\\). In sharp contrast (\\eg“\\) as the good
 shepherd with the thieves and robbers of verse
 # 1
 came Jesus. Note present active subjunctive (\\ech“sin\\), "that they
 (people) may keep on having life (eternal, he means)" as he shows
 in
 # 10:28
 He is "the life"
 # 14:6
 \\And may have it abundantly\\ (\\kai perisson ech“sin\\). Repetition of
 \\ech“sin\\ (may keep on having) abundance (\\perisson\\, neuter singular
 of \\perissos\\). Xenophon (_Anab_. VII. vi. 31) uses \\perisson\\
 \\echein\\, "to have a surplus," true to the meaning of overflow from
 \\peri\\ (around) seen in Paul's picture of the overplus
 (\\hupereperisseusen\\ in
 # Ro 5:20
 of grace. Abundance of life and all that sustains life, Jesus
 gives.

03348
 \\I am the good shepherd\\ (\\eg“ eimi ho poimˆn ho kalos\\). Note
 repetition of the article, "the shepherd the good one." Takes up
 the metaphor of verses
 # 2
 Vulgate _pastor bonus_. Philo calls his good shepherd \\agathos\\,
 but \\kalos\\ calls attention to the beauty in character and service
 like "good stewards"
 # 1Pe 4:10
 "a good minister of Christ Jesus"
 # 1Ti 4:6
 Often both adjectives appear together in the ancient Greek as
 once in the New Testament
 # Lu 8:15
 "Beauty is as beauty does." That is \\kalos\\. \\Layeth down his life\\
 \\for his sheep\\ (\\tˆn psuchˆn autou tithˆsin huper t“n probat“n\\).
 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 \\psuchˆn katetheto\\ (he laid down his
 life, i.e. died). In
 # Jud 12:3
 \\ethˆka tˆn psuchˆn\\ means "I risked my life." The true physician
 does this for his patient as the shepherd for his sheep. The use
 of \\huper\\ here (over, in behalf of, instead of), but in the papyri
 \\huper\\ is the usual preposition for substitution rather than \\anti\\.
 This shepherd gives his life for the sin of the world
 # 1:29; 1Jo 2:2

03349
 \\He that is a hireling\\ (\\ho misth“tos\\). Old word from \\mistho“\\, to
 hire
 # Mt 20:1
 from \\misthos\\ (hire, wages,
 # Lu 10:7
 in N.T. only in this passage. Literally, "the hireling and not
 being a shepherd" (\\ho misth“tos kai ouk “n poimˆn\\). Note \\ouk\\ with
 the participle \\“n\\ to emphasize the certainty that he is not a
 shepherd in contrast with \\mˆ eiserchomenos\\ in verse
 # 1
 (conceived case). See same contrast in
 # 1Pe 1:8
 between \\ouk idontes\\ and \\mˆ hor“ntes\\. The hireling here is not
 necessarily the thief and robber of verses
 # 1,8
 He may conceivably be a nominal shepherd (pastor) of the flock
 who serves only for the money, a sin against which Peter warned
 the shepherds of the flock "not for shameful gain"
 # 1Pe 5:2
 \\Whose own\\ (\\hou idia\\). Every true shepherd considers the sheep in
 his care "his own" (\\idia\\) even if he does not actually "own"
 them. The mere "hireling" does not feel so. \\Beholdeth\\ (\\the“rei\\).
 Vivid dramatic present, active indicative of \\the“re“\\, a graphic
 picture. \\The wolf coming\\ (\\ton lukon erchomenon\\). Present middle
 predicate participle of \\erchomai\\. \\Leaveth the sheep, and fleeth\\
 (\\aphiˆsin ta probata kai pheugei\\). Graphic present actives again
 of \\aphiˆmi\\ and \\pheug“\\. The cowardly hireling cares naught for the
 sheep, but only for his own skin. The wolf was the chief peril to
 sheep in Palestine. See
 # Mt 10:6
 where Jesus says: "Behold I send you forth as sheep in the midst
 of wolves." \\And the wolf snatcheth them and scattereth them\\ (\\kai\\
 \\ho lukos harpazei kai skorpizei\\). Vivid parenthesis in the midst
 of the picture of the conduct of the hireling. Bold verbs these.
 For the old verb \\harpaz“\\ see
 # Joh 6:15; Mt 11:12
 and for \\skorpiz“\\, late word (Plutarch) for the Attic \\skedannumi\\,
 see
 # Mt 12:30
 It occurs in the vision of Ezekiel
 # Eze 34:5
 where because of the careless shepherds "the sheep became meat to
 all the beasts of the field, and were scattered." Jesus uses
 \\harpaz“\\ in
 # 10:29
 where no one is able "to snatch" one out of the Father's hand.