More correctly, whensoever. Rev., when. Whether in my incarnation, or before my incarnation, or after it. Compare John 1:4, John 1:10.

The light

See on John 8:12. The article is wanting. Westcott says, "Christ is 'light to the world,' as well as 'the one Light of the world.' The character is unchangeable, but the display of the character varies with the occasion."

Only here and John 18:6.

Anointed (ἐπέχρισε)

Only here and John 9:11. The spittle was regarded as having a peculiar virtue, not only as a remedy for diseases of the eye, but generally as a charm, so that it was employed in incantations. Persius, describing an old crone handling an infant, says: "She takes the babe from the cradle, and with her middle finger moistens its forehead and lips with spittle to keep away the evil eye" ("Sat.," ii., 32, 33). Tacitus relates how one of the common people of Alexandria importuned Vespasian for a remedy for his blindness, and prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his mouth ("History," iv., 81). Pliny says: "We are to believe that by continually anointing each morning with fasting saliva (i.e., before eating), inflammations of the eyes are prevented" ("Natural History," xxviii., 7). Some editors read here ἐπέθηκεν, put upon, for ἐπέχρισεν, anointed.

Of the blind man

Omit, and read as Rev., his eyes.

Wash the eyes. See on Acts 16:33.

Siloam

By Rabbinical writers, Shiloach: Septuagint, Σιλωάμ: Vulgate and Latin fathers, Siloe. Josephus, generally, Siloa. In scripture always called a pool or tank, built, and not natural. The site is clearly identified in a recess at the southeastern termination of Zion, near the junction of the valley of Tyropoeon with that of the Kidron. According to Dr. Thomson, it is a parallelogram about fifty-three feet long and eighteen wide, and in its perfect condition must have been nearly twenty feet deep. It is thus the smallest of all the Jerusalem pools. The water flows into it through a subterraneous conduit from the Fountain of the Virgin, and the waters are marked by an ebb and flow. Dr. Robinson witnessed a rise and fall of one foot in ten minutes. The conduit has been traversed by two explorers, Dr. Robinson and Captain Warren. See the account of Warren's exploration in Thomson, "Southern Palestine and Jerusalem," p. 460. On the word pool, see on John 5:2.

Sent

The Hebrew word means outflow (of waters); missio, probably with reference to the fact that the temple-mount sends forth its spring-waters. Many expositors find a typical significance in the fact of Christ's working through the pool of this name. Thus Milligan and Moulton, after noting the fact that the water was drawn from this pool for pouring upon the altar during the Feast of Tabernacles; that it was associated with the "wells of salvation" (Isaiah 12:3); and that the pouring out of the water symbolized the effusion of spiritual blessing in the days of the Messiah, go on to say: "With the most natural interest, therefore, the Evangelist observes that its very name corresponds to the Messiah; and by pointing out this fact indicates to us what was the object of Jesus in sending the man to these waters. In this, even more distinctly than in the other particulars that we have noted, Jesus, in sending the man away from Him, is keeping Himself before him in everything connected with his cure. Thus, throughout the whole narrative, all attention is concentrated on Jesus Himself, who is the Light of the world, who was 'sent of God' to open blind eyes." See also Westcott and Godet.

The best texts substitute προσαίτης, a beggar.

That sat and begged (ὁ καθήμενος καὶ προσαιτῶν)

Literally, the one sitting and begging. Denoting something customary.

The strong demonstrative throws the man into strong relief as the central figure.

The best texts read simply, Go to Siloam.

Received sight (ἀνέβλεψα)

Originally, to look up, as Matthew 14:19; Mark 16:4, and so some render it here; but better, I recovered sight.

The best texts read, instead of ὅτε when, ἐν ᾗ ἡμέρᾳ on which day. Literally, it was a Sabbath on the day on which.

A Rabbinical precept declares, "It is forbidden to apply even fasting-spittle to the eyes on the Sabbath." The words in John 9:14, made the clay, also mark a specific point of offense.

Notice the change from the Pharisees. The Pharisees had already divided on this miracle (John 9:16). The Jews represent that section which was hostile to Jesus.

Of him that had received his sight (αὐτοῦ τοῦ ἀναβλέψαντος).

Properly, "of the very one who had received."

The sense is, had formed an agreement in order to bring about this end, viz., that the confessor of Christ should be excommunicated.

Confess (ὁμολογήσῃ)

See on Matthew 7:23; see on Matthew 10:32.

He should be put out of the synagogue (ἀποσυνάγωγος)

The literal rendering cannot be neatly given, as there is no English adjective corresponding to ἀποσυνάγωγος, which means excluded from the synagogue: as nearly as possible - that He should become banished from the synagogue. The adjective occurs only in John's Gospel - here, John 12:42; John 16:2. Three kinds of excommunication were recognized, of which only the third was the real cutting off, the other two being disciplinary. The first, and lightest, was called rebuke, and lasted from seven to thirty days. The second was called thrusting out, and lasted for thirty days at least, followed by a "second admonition," which lasted for thirty days more. This could only be pronounced in an assembly of ten. It was accompanied by curses, and sometimes proclaimed with the blast of the horn. The excommunicated person would not be admitted into any assembly of ten men, nor to public prayer. People would keep at the distance of four cubits from him, as if he were a leper. Stones were to be cast on his coffin when dead, and mourning for him was forbidden. If all else failed, the third, or real excommunication was pronounced, the duration of which was indefinite. The man was to be as one dead. No intercourse was to be held with him; one must not show him the road, and though he might buy the necessaries of life, it was forbidden to eat and drink with him. These severer forms appear to have been of later introduction, so that the penalty which the blind man's parents feared was probably separation from all religious fellowship, and from ordinary intercourse of life for perhaps thirty days.

Rev., give glory to God. Compare Joshua 7:19; 1 Samuel 6:5. This phrase addressed to an offender implies that by some previous act or word he has done dishonor to God, and appeals to him to repair the dishonor by speaking the truth. In this case it is also an appeal to the restored man to ascribe his cure directly to God, and not to Jesus. Palgrave, "Central and Eastern Arabia," says that the Arabic phrase commonly addressed to one who has said something extremely out of place, is Istaghfir Allah, Ask pardon of God.

We know

The we is emphatic. We, the wise men and guardians of religion.

The verb means to reproach or scold in a loud and abusive manner. Calvin, on 1 Corinthians 4:12, "being reviled we bless," remarks: "Λοιδορία is a harsher railing, which not only rebukes a man, but also sharply bites him, and stamps him with open contumely. Hence λοιδορεῖν is to wound a man as with an accursed sting."

His disciple (μαθητὴς ἐκείνου)

Literally, that man's disciple. The pronoun has a contemptuous force which is not given by his.

Perfect tense, hath spoken, and the authority of Moses' words therefore continues to the present. So Rev., Λαλέω is to talk, familiarly. See Exodus 33:11.

Whence he is

Compare John 7:27; John 8:14.

The correct reading adds the article, the marvel. So Rev.

Ye know not

Ye is emphatic: ye who might be expected to know about a man who has wrought such a miracle.

And yet (καὶ)

See on John 8:20; see on John 1:10.

Here the pronoun is not expressed, and the we is not emphatic, like the pronouns in John 9:24, John 9:29, but expresses the common information of all concerning a familiar fact.

A worshipper of God (θεοσεβὴς)

Only here in the New Testament. The kindred word, θεοσέβεια, godliness, occurs only at 1 Timothy 2:10. Compounded with Θεός, God, and σέβομαι, to worship, the same verb which appears in εὐσεβής, devout (Acts 10:2, Acts 10:7; Acts 22:12), and εὐσέβεια, godliness (Acts 3:12; 1 Timothy 2:2, etc.). See on 2 Peter 1:3. These two latter words, while they may mean reverence toward God, may also mean the due fulfillment of human relations; while θεοσεβὴς, worshipper of God, is limited to piety towards God.

The exact phrase only here in the New Testament. Ἁπ' is found in Acts 3:21; Acts 15:18; ἀπὸ τῶν αἰώνων in Colossians 1:26.

Literally, all of thee.

In sins

Standing first in the Greek order, and emphatic, as is also σὺ thou, in both instances. "In sins wast thou born, all of thee; and dost thou teach us?"

Teach

Emphatic. Dost thou, thus born in sins, assume the office of teacher?

Cast him out

From the place where they were conversing. Not excommunicated, which this miscellaneous gathering could not do.

Omit unto him.

Dost thou believe (σὺ πιστεύεις)?

The form of the question indicates the confident expectation of an affirmative answer. It is almost an affirmation, you surely believe; you (σὺ, emphatic) who have born such bold testimony to me that they have cast you out. Note the phrase, πιστεύεις εἰς, believe on, and see on John 1:12.

Son of God

Both Tischendorf and Westcott and Hort read Son of man.

The best texts insert καὶ, and; and who is he? which imparts an air of eagerness to the question.

See on Acts 10:25.

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 John 3:17.

The also belongs with we. The interrogative particle has the force of we are surely not, and the we is emphatic. Are we also blind? So Rev.

Or, ye would have had. The phrase ἁμαρτίαν ἔχειν, to have sin, occurs only in John, in the Gospel and First Epistle.

The formula never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (John 9:24, John 9:29). They have already been described as blind and sinful.

Sheepfold (αὐλὴν τῶν προβάτων)

Literally, fold of the sheep. So Rev., better, because the two ideas of the flock and the fold are treated distinctly. Compare John 10:16.

Some other way (ἀλλαχόθεν)

Literally, from some other quarter. 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 John 8:23, John 8:42, John 8:44. In the latter part of this chapter He brings out the same thought (John 10:30, John 10:32, John 10:33, John 10:36).

Thief - robber (κλέπτης - λῃστής)

For the distinction see on Mark 11:17. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence.

Better, a shepherd. It is the character rather than the person that is contemplated.

From θύρα, door, and ὤρα, care. An under-shepherd, to whose charge the sheep are committed after they have been folded for the night, and who opens the door on the arrival of the shepherd in the morning.

Calleth (καλεῖ)

But the best texts read φωνεῖ, expressing personal address.

Rev., more strictly, hath put forth. Instead of leadeth out, in John 10:3. It implies a constraint; as if some of the sheep were unwilling to leave the fold. Meyer says that putteth forth pictures the manner of the leading out. He lays hold on the sheep and brings them out to the door.

His own sheep (τὰ ἴδια πρόβατα)

The best texts read πάντα, all, for πρόβατα, sheep: all his own. So Rev.

Goeth before

As the Eastern shepherd always does. Having pushed them forth, he now leads them.

Follow

"It is necessary that they should be taught to follow, and not stray away into the unfenced fields of wheat which lie so temptingly on either side. The shepherd calls from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop, lift up their heads in alarm, and if the call is repeated, they turn and flee from him; for they know not the voice of strangers. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment often" (Thomson).

The word occurs but once outside of John's writings (2 Peter 2:22). The usual word for parable is παραβολή, which is once rendered proverb in the A.V. (Luke 4:23, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on Matthew 13:3.

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."

Christ puts Himself in contrast with the meaner criminal.

I am come (ἦλθον)

More correctly, I came. I am come would be the perfect tense.

More abundantly (περισσὸν)

Literally, may have abundance.

Literally, the shepherd the good (shepherd). Καλὸς, though not of frequent occurrence in John, is more common than ἀγαθός, 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. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν. The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς, applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, "in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man."

Giveth his life (τὴν ψυχὴν αὐτοῦ τίθησιν)

The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways: either (1) as laying down as a pledge, paying as a price, according to the classical usage of the word τίθημι. So Demosthenes, to pay interest or the alien tax. Or (2) according to John 13:4, as laying aside his life like a garment. The latter seems preferable. Τίθημι, in the sense of to pay down a price, does not occur in the New Testament, unless this phrase, to lay down the life, be so explained. In John 13:4, layeth aside His garments (τίδησι τὰ ἱμάτια) is followed, in John 13:12, by had taken His garments (ἔλαβε τὰ ἱμάτια). So, in this chapter, giveth (τίδησιν) His life (John 10:11), and I lay down (τίδημι) my life (John 10:17, John 10:18), are followed by λαβεῖν "to take it again." The phrases τὴν ψυχὴν He laid down His life, and τὰς ψυχὰς θεῖναι to lay down our lives, occur in 1 John 3:16. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare Matthew 20:28, δοῦναι τὴν ψυχὴν, to give His life.

For the sheep (ὑπὲρ)

On behalf of.

From μισθός, hire. See on 2 Peter 2:13. Wyc., merchant.

Seeth (θεωρεῖ)

Very graphic. His gaze is fixed with the fascination of terror on the approaching wolf. Compare Dante:

"But not so much, that did not give me fear

A lion's aspect which appeared to me.

. . . . .

And a she wolf, that with all hungerings

Seemed to be laden in her meagerness,

And many folk has caused to live forlorn!

She brought upon me so much heaviness,

With the affright that from her aspect came,

That I the hope relinquished of the height."

"Inferno," i., 44 54.

continued...

The best texts omit. Read, as Rev., supplying he fleeth.

Careth not (οὐ μέλει αὐτῷ)

Literally, the sheep are not a care to him. See on 1 Peter 5:7. The contrast is suggestive.

The best texts read, γινώσκουσί με τὰ ἐμά, mine own know me. So Rev.

Connect these words with the previous sentence: mine own know me, even as the Father knoweth me, etc.

From ἄω, to blow, hence, strictly, a place open to the air; an uncovered space enclosed by a wall. So Homer, of the cave of the Cyclops:

"But when we came upon that neighboring coast,

We saw upon its verge beside the sea

A cave high-vaulted, overbrowed with shrubs

Of laurel. There much cattle lay at rest,

Both sheep and goats. Around it was a court (αὐλή),

A high enclosure of hewn stone."

"Odyssey," ix., 181-186.

Dr. Thomson says: "The low building on the hill-side which we have just passed, with arches in front, and its enclosure protected by a rubble wall and thorny hedge, is a sheepfold or marah.... The marahs are generally built in a valley, or on the sunny side of a hill, where they are sheltered from the winter winds. In ordinary weather the sheep and goats are gathered at night into the enclosed yard; but when the nights are cold and stormy the flocks are shut up in the marah. The sharp thorn-bushes on the top of the wall that surrounds the yard are a defense which the prowling wolf will rarely attempt to scale. The leopard and panther of this country, however, when pressed with hunger, will sometimes overleap this thorny hedge, and with one bound land amongst the frightened fold" ("Central Palestine and Phoenicia," p. 591). Compare Homer:

"As a lion who has leaped

Into a fold - and he who guards the flock

Has wounded but not slain him - feels his rage

Waked by the blow; - the affrighted shepherd then

continued...

Some texts read ἤρεν, took away. According to this reading the word would point back to the work of Jesus as conceived and accomplished in the eternal counsel of God, where His sacrifice of Himself was not exacted, but was His own spontaneous offering in harmony with the Father's will.

I lay it down of myself

Wyc., I put it from myself.

Power (ἐξουσίαν)

Rev., in margin, right. See on John 1:12.

Commandment (ἐντολὴν)

See on James 2:8.

Rev., more correctly, there arose. The word σχίσμα, division, from σχίζω, to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25 sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37 sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19.

Words (λόγους)

Or, discourses.

Literally, of one demonized. Rev., one possessed with a devil.

Can a devil (μὴ δύναται)

Surely a demon cannot.

Only here in the New Testament. The word signifies renewal, from καινός, new, fresh. Josephus calls it φῶτα, lights. It was instituted by Judas Maccabaeus (b.c. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, "entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place.... For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense-altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated.... What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood" ("Jewish Church," pt. iii., 345, 346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High-Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights were kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival.

A covered colonnade on the eastern side of the outer court of the temple. According to Josephus it was a relic of Solomon's days, which had remained intact in the destruction of the temple by Nebuchadnezzar.

Literally, lift up our soul. Excite us and inflame our hopes. Rev., hold us in suspense.

Plainly (παῤῥησίᾳ)

See on John 7:13.

The best texts omit.

Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare John 3:29; John 5:30; John 14:15, etc.

Not, I will give. The gift is present and continuous. Compare John 3:36.

Shall pluck (ἁρπάσει)

See on John 10:12. Compare can pluck, John 10:29. Here Jesus speaks of the fact; there of the possibility. Rev., snatch. Wyc., ravish.

There is considerable confusion here about the reading. Westcott and Hort and Tischendorf read ὁ πατήρ μου (Tischendorf rejects μου) ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν. That which the Father (or my Father) hath given me is greater than all. Rev. gives this in the margin. For gave, render hath given.

The neuter, not the masculine εἶς, one person. It implies unity of essence, not merely of will or of power.

Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν took up, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:

"Send some one as a messenger to bear

The evil news to Teucros, that he first

May lift (βαστάσῃ) my corpse by this sharp sword transfixed."

Sophocles, "Ajax," 827.

Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6.

Beautiful, noble works, adapted to call forth admiration and respect. Compare Mark 14:6, and see on John 10:11.

For which of these works (διὰ ποῖον αὐτῶν ἔργον)

Literally, for what kind of a work of these. This qualitative force of ποῖον is not to be lost sight of, though it is impossible to render it accurately without paraphrasing. Jesus does not mean, as the A.V. and Rev. imply, "for which one of these works," but "what is the character of that particular work among all these for which you stone me?" The me, closing the sentence, is emphatic.

Omit.