788
a4 Μας. Ἱ. 7. b Obad. 5.
X. τ. ««᾽ΑΜΗΝ ἁμὴν λέγω ὑμῖν, 6 μὴ εἰσερχόμενος διὰ τῆς θύρας
c Gen. iv.2.€ig τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων * ἀλλαχόθεν, ἐκεῖνος
x Pet. ii.
25 >kdémrys ἐστὶ καὶ ληστής:
d xvili. 16, ο
17. ποιµήν ἐστι τῶν προβάτων.
κο. αν Kings viii. 41, etc.
οἴδασι τὴν φΦωνὴν αὐτοῦ. 5.
2. ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας, 3. τούτω 6 ἆ θυρωρὸς ἀνοίγει, καὶ τὰ
. πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα καλεῖ "κατ . ὄνομα, καὶ ΄ ἐξάγει αὖτά. 4. καὶ ὅταν τὰ ἴδια πρόβατα 1 © ἐκβάλῃ, . ἔμπροσθεν αὐτῶν πορεύεται :
‘ nw a καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι Ἀ ἀλλοτρίω δὲ οὗ μὴ ἀκολουθήσωσιν,
ἀλλὰ Φεύξονται dw αὐτοῦ: ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν Φωνήν.᾽
1 Τ.Β. in ATA, but παντα in ΜΟ«ΒΕΙ Χ 1, 33.
proved their truth by saying with in- dignant contempt: μὴ καὶ ἡμεῖς τυφλοί ἔσμεν; To which Jesus, taking them on their own ground, replies: Et τυφλοὶ ἦτε, οὐκ Gv εἴχετε ἁμαρτίαν. If ye were ignorant, as this blind man was, aware of your darkness and anxious to be rid of it, your ignorance would excuse you: but now by all your words and actions you proclaim that you are satisfied with the light you have, therefore you cannot receive that fuller light which I bring and in which is deliverance from sin, and must therefore remain under its bondage. Cf. viil. 21.
CHAPTER X.—Vv. 1-21. The Good Shepherd and the hirelings. This para- eraph is a continuation of the conversa- tion which arose out of the healing of the blind man. Instead of being intro- duced by any fresh note of time, it is ushered in by ἁμὴν ἁμὴν, which is never found in this Gospel at the commence- ment of a discourse. The subject also is directly connected with the miracle and its consequences. Jesus explains to the excommunicated man who it is that has power to give entrance to the true fold or to exclude from it. As usual, the terms and tenor of the teach- ing are interpreted by the incident which gave rise to it.—Ver. 1. ᾽Αμὴν ... ληστής. The αὐλή, or sheepfold, into which the sheep were gathered for safety every night, is described as being very similar to folds in some parts of our own country; a walled, unroofed enclosure. The θύρα, however, is not as with us a hurdle or gate, but a solid door heavily barred and capable of resisting attack. This door is watched by a θυρωρός {door-guard, for root “or” vide Spratt’s Thucyd., iii. p. 132], who in the morning opened to the shepherd. He who does not appeal to the θυρωρός but climbs up over the wall by some other way (lit.
from some other direction: ἀλλαχόθεν, which is used in later Greek for the Attic ἄλλοθεν) is κλέπτης καὶ λῃστής, a ‘thief’ who uses fraud and a “robber ” who is prepared to use violence. That is to say, his method of entrance, being illegitimate, declares that he has no right to the sheep.—Ver. 2. On the other hand, 6 δὲ εἰσερχόμενος . . . προβάτων, “but he that entereth by the door is shepherd of the sheep ”. Theshepherd is known by his using the legitimate mode of entrance. What that is, He does not here explicitly state. The shepherd is further recognised by his treatment of the sheep, τὰ ἴδια πρόβατα καλεῖ [better dwvet] kat ὄνομα, “his own sheep he calls by name”. ἴδια perhaps as dis- tinguished from others in the same fold; perhaps merely a strong possessive. As we have names for horses, dogs, cows, so the Eastern shepherds for their sheep. {‘‘Many of the sheep have particular names,” Van Lennep, Bible Lands, i. 189. It was also a Greek custom to name sheep, and Wetstein quotes from Longus, 6 δὲ Advis ἐκάλεσέτινας αὐτῶν ὀνομαστί.]--ὅταν . . . αὐτοῦ. When he has put ail his own out of the fold, they follow him, because they know his voice: the shepherd walking in front as is still the custom in che East. This method can- not be adopted by strangers ‘‘ because the sheep know not the voice ο. strangers’. “There is a story οί a Scotch traveller who changed clothes with a Jerusalem shepherd and tried to lead the sheep; but the sheep followed the shepherd’s voice and not his clothes.” Plummer. So that the shepherd’s claim is justified not only by his method οἱ entrance but by his knowledge οί the names of the individual sheep and by their knowledge of him and confidence in him, The different methods are illustrated in Andrewes and Laud, the former saying: