is tapaBon), which is once rendered prover in the A. V. (Luke iv. 23, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on Matt. xii. 3.
7. The door of the sheep. Meaning the door for the sheep; not the door of the fold. “The thought is connected with the life, and not simply with the organization.”
10. The thief (6 «drérrns). Christ puts Himself in contrast with the meaner criminal.
lam come (4X9ov). More correctly, J came. I am come would be the perfect tense.
More abundantly (epicoov). Lit., may have abundance.
11. The good shepherd (0 rowunv 6 xadds). Lit., the shep- herd the good (shepherd). Kandos, though not of frequent oc- currence in John, is more common than ayaJes, good, which occurs but four times, and three times out of the four in the neuter gender, a good thing, or that which is good. Kanros in John is applied to wane (ii. 10), three times to the shepherd in this chapter, and twice to works (x. 32, 33). In classical usage, originally as descriptive of outward form, beautiful ; of useful- ness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called 7d Kanrdv. The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke xxi. 5): well adapted to tts purpose, as salt (Mark ix. 50): competent for an office, as deacons (1 Tim. iv. 6); @ steward (1 Pet. iv. 10); a soldier (2 Tim. ii. 3): expedient, wholesome (Mark ix. 43, 45, 47): morally good, noble, as works (Matt. v. 16); conscience (Heb. xiii. 18). The phrase 7 2s good, i.e., a good or proper thing (Rom. xiv. 21). In the Septuagint «adds is the most usual word for good as opposed to evil (Gen. ii. 17; xxiv. 50; Isa. v. 20). In Luke vili. 15, xados and ayaJos are found together as epithets of the heart ; honest (or virtuous, noble) and good. The epithet «ards, applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection.