790 ΚΑΤΑ ΙΩΑΝΝΗΝ κ
J ‘ ΔΝ ‘ ” lvv. 15,17, wa ζωὴν ἔχωσι, καὶ περισσὸν έχωσιν.
18; xiil.
11. Εγώ eipe ὁ ποιμὴν 6
αγ; αν.τ. καλός: ὅ ποιμὴν 6 καλὸς τὴν ᾿ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν
m Gen. xlix, 27. προβάτων. Ecclus. xiii. 17.
n jer. x. 21.
12. 6 μισθωτὸς δὲ, καὶ οὐκ ὢν ποιμὴν, οὗ οὐκ εἰσὶ τὰ πρόβατα ἴδια, θεωρεῖ τὸν AdKov ἐρχόμενον, καὶ ἀφίησι τὰ πρόβατα,
Mac. vi, καὶ φεύγει: καὶ ὁ "λύκος ἁρπάζει αὐτὰ, καὶ " σκορπίζει τὰ πρόβατα.
54. Jer. XXili. 1. Mt. xii.30; and see Thayer.
ο Exod. xii. 45. Lev. xxii. 10, etc. Mk. i. 20.
ς So 4 , ris, ‘ > p + a 13. 6 δὲ °proOwrds φεύγει, ὅτι µισθωτός ἐστι, καὶ οὐ P µέλει αὐτῷ
p Wisd. xii. 13. Τοῦ.χ. 5.
2 The verse closes at σκορπιζει, the following six words being deleted in RBDL. I, 33, but the clause must at any rate be mentally supplied.
shepherd and the thieves and hirelings. —6 κλέπτης . . « ἀπολέση. The thief has but one reason for his coming to the fold: he comes to steal and kill and destroy; to aggrandise himself at the expense of the sheep. θύσῃ has pro- bably the simple meaning of “kill,” as in Acts x. 13, Mt. xxii. 4; cf. Deut. xxii. 1. With quite other intent has Christ come: ἐγὼ ᾖλθον . . . ἔχωσιν, that instead of being killed and perish- ing the sheep ‘‘may have life and may have abundance”. This may mean abundance of life, but more probably abundance of all that sustains life. περιττὸν ἔχειν in Xen., Anab., vii. 6, 31, means “to have a surplus’. ‘‘ The repetition of ἔχωσιν gives the second point a more independent position than it would have had if καί alone had been used. Cf. ver. 18; Xen., Anab., i. το, 3, καὶ ταύτην ἔσωσαν καὶ ἄλλα... ἔσωσαν,' Meyer. Cf, Ps. «κ. I.— Vv. 11-18. In these verses Jesus desig- nates Himself *‘the Good Shepherd” and emphasises two features by which a good shepherd can be known: (1) his giving his life for the sheep, and (2) the reciprocal knowledge of the sheep and the shepherd. These two features are both introduced by the statement (ver. 11) ἐγώ εἰμι ὁ ποιμὴν 6 καλός, “πε good shepherd”; ‘‘ good” probably in the sense in which we speak of a ‘“sood’? painter or a “good”? architect ; one who excels at his business. The definite article claims this as a descrip- tion applicable to Himself alone. Cf. Ps. xxili:, Is. xl. az, Ezek. xxxiv., etc. For other descriptions of the ideal shepherd, see Plato’s Repub., p. 345, and the remarkable passage in the Politicus, 271-275, and Columella (in Wetstein), ‘Magister autem pecoris acer, durus, strenuus, laboris patientissi- mus, alacer atque audax esse debet; et qui per rupes, per solitudines atque vepres facile vadat ’’.—6 ποιμὴν 6 καλὸς,
the good shepherd, whoever he is, τὴν
νχὴν ... προβάτων, “lays down his life for the sheep”. τιθέναι τὴν ψυχήν is not a classical phrase, but in Hip- pocrates occurs a similar expression, Μαχάων yé τοι ψυχὴν κατέθετο ἐν τῇ Τρωάδι, Kypke. Ponere spiritum occurs in Latin. Of the meaning there is no doubt. Cf. xiii. 37.-- ὑπὲρ τῶν προβάτων, ‘for the good of the sheep,’ that is, when the welfare of the sheep demands the sacrifice of life, that is freely made. Here it is evident Jesus describes ‘‘ the good shepherd ”’ as revealed in Himself. —Ver. 12. 6 μισθωτὸς δὲ [δὲ is omitted by recent editors]... πρόβατα. In contrast to the good shepherd stands now not the robber but a man in some respects better, a hireling or hired hand (Mark i. 20), not a shepherd whose instincts would prompt him to defend the sheep, and not the owner to whom the sheep belong. So long as there is no danger he does his duty by the sheep for the sake of his wages, but when he sees the wolf coming he abandons the sheep and flees. ‘‘ The wolf’ includes all that threatens the sheep. In Xen., Mem., ii. 7, 14, the dog says to the sheep : ἐγὼ γάρ εἰμι 6 καὶ ὑμᾶς αὐτὰς σώζων, ὥστε µήτε ὑπ ἀνθρώπων κλέπτεσθαι, µήτε ὑπὸ λύκων ἁρπάζεσθαι.- καὶ ὁ λύκος .. . σκορπίζει, ''απά the wolf