39. Judgment (xpiya). Not the act of judgment, but its result, His very presence in the world constitutes a separation, which is the primitive idea of judgment, between those who believe on Him and those who reject Him. See on iii. 17.
40. Are we blind also (1) Kat sets rupdol éopev)? The also belongs with we. The interrogative particle has the force of we are surely not, and the we isemphatic. Are we also
blind? So Rev.
41. Ye should have no sin (ov« ap elyere duaptiav). Or, ye would have had. The phrase dpapriav éyew, to have sin, occurs only in John, in the Gospel and First Epistle.
1. Verily, verily (au, adujv). The formula never begins anything quite new, but connects what follows with what pre- cedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (ix. 24, 29). They have already been described as blind and sinful.
Sheepfold (atAjv tev mpoBdtwv). Lit., fold of the sheep. So Rev., better, because the two ideas of the jlock and the fold are treated distinctly. Compare ver. 16.
Some other way (a@\Aayddev). Lit., from some other quar- ter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See viii. 23, 42, 44, In the latter part of this chapter He brings out the same thought (vv. 30, 32, 33, 36).