03350
 \\Because he is a hireling\\ (\\hoti misthtos estin\\). And only that,
 without the shepherd heart that loves the sheep. Reason given for
 the conduct of the hireling after the parenthesis about the wolf.
 \\And careth not for the sheep\\ (\\kai ou melei auti peri tn\\
 \\probatn\\). Literally, "and it is no care to him about the sheep."
 This use of the impersonal \\melei\\ (present active indicative) is
 quite common, as in
 # Mt 22:16
 But God does care
 # 1Pe 5:7

03351
 \\I am the good-shepherd\\ (\\eg eimi ho poimn ho kalos\\). Effective
 repetition. \\And mine own know me\\ (\\kai ginskousin me ta ema\\).
 Jesus as the Good Shepherd knows his sheep by name as he had
 already said (verse
 # 3
 and now repeats. Yes, and they know his voice (verse
 # 4
 they have experimental knowledge (\\ginsk\\) of Jesus as their own
 Shepherd. Here (in this mutually reciprocal knowledge) lies the
 secret of their love and loyalty.

03352
 \\And I know the Father\\ (\\kag ginsk ton patera\\). Hence he is
 qualified to reveal the Father
 # 1:18
 The comparison of the mutually reciprocal knowledge between the
 Father and the Son illustrates what he has just said, though it
 stands above all else
 # Mt 11:27; Lu 10:22; Joh 17:21-26
 We cannot claim such perfect knowledge of the Good Shepherd as
 exists between the Father and the Son and yet the real sheep do
 know the Shepherd's voice and do love to follow his leadership
 here and now in spite of thieves, robbers, wolves, hirelings. \\And\\
 \\I lay down my life for the sheep\\ (\\kai tn psuchn mou tithmi\\
 \\huper tn probatn\\). This he had said in verse
 # 11
 but he repeats it now for clearness. This he does not just as an
 example for the sheep and for under-shepherds, but primarily to
 save the sheep from the wolves, the thieves and robbers.

03353
 \\Other sheep\\ (\\alla probata\\). Sheep, not goats, but "not of this
 fold" (\\ek ts auls tauts\\). See verse
 # 1
 for \\aul\\. Clearly "his flock is not confined to those enclosed in
 the Jewish fold, whether in Palestine or elsewhere" (Westcott).
 Christ's horizon takes in all men of all races and times
 # Joh 11:52; 12:32
 The world mission of Christ for all nations is no new idea with
 him
 # Mt 8:11; Lu 13:28
 God loved the world and gave his Son for the race (\\John 3:16\\),
 \\Them also I must bring\\ (\\kakeina dei me agagein\\). Second aorist
 active infinitive of \\ag\\ with \\dei\\ expressing the moral urgency of
 Christ's passion for God's people in all lands and ages. Missions
 in Christ's mind takes in the whole world. This is according to
 prophecy
 # Isa 42:6; 49:6; 56:8
 for the Messiah is to be a Light also to the Gentiles. It was
 typified by the brazen serpent
 # Joh 3:14
 Christ died for every man. The Pharisees doubtless listened in
 amazement and even the disciples with slow comprehension. \\And\\
 \\they shall hear my voice\\ (\\kai ts phns mou akousontai\\). Future
 middle indicative of \\akou\\ with the genitive \\phns\\. These words
 read like a transcript from the Acts and the Epistles of Paul
 # Ro 9-11
 in particular). See especially Paul's words in
 # Ac 28:28
 Present-day Christianity is here foretold. Only do we really
 listen to the voice of the Shepherd as we should? Jesus means
 that the Gentiles will hearken if the Jews turn away from him.
 \\And they shall become one flock, one shepherd\\ (\\kai gensontai mia\\
 \\poimn, heis poimn\\). Future middle indicative of \\ginomai\\,
 plural, not singular \\gensetai\\ as some MSS. have it. All (Jews
 and Gentiles) will form one flock under one Shepherd. Note the
 distinction here by Jesus between \\poimn\\ (old word, contraction
 of \\poimen\\ from \\poimn\\, shepherd), as in
 # Mt 26:31
 and \\aul\\ (fold) just before. There may be many folds of the one
 flock. Jerome in his Vulgate confused this distinction, but he is
 wrong. His use of _ovile_ for both \\aul\\ and \\pomnion\\ has helped
 Roman Catholic assumptions. Christ's use of "flock" (\\poimn\\) here
 is just another metaphor for kingdom (\\basileia\\) in
 # Mt 8:11
 where the children of the kingdom come from all climes and
 nations. See also the various metaphors in
 # Eph 2
 for this same idea. There is only the one Great Shepherd of the
 sheep
 # Heb 13:20
 Jesus Christ our Lord.

03354
 \\For this reason\\ (\\dia touto\\). Points to the following \\hoti\\ clause.
 The Father's love for the Son is drawn out
 # Joh 3:16
 by the voluntary offering of the Son for the sin of the world
 # Ro 5:8
 Hence the greater exaltation
 # Php 2:9
 Jesus does for us what any good shepherd does
 # 10:11
 as he has already said
 # 10:15
 The value of the atoning death of Christ lies in the fact that he
 is the Son of God, the Son of Man, free of sin, and that he makes
 the offering voluntarily
 # Heb 9:14
 \\That I may take it again\\ (\\hina palin lab autn\\). Purpose clause
 with \\hina\\ and second aorist active subjunctive of \\lamban\\. He
 looked beyond his death on the Cross to the resurrection. "The
 purpose of the Passion was not merely to exhibit his unselfish
 love; it was in order that He might resume His life, now enriched
 with quickening power as never before" (Bernard). The Father
 raised Jesus from the dead
 # Ac 2:32
 There is spontaneity in the surrender to death and in the taking
 life back again (Dods).

03355
 \\No one taketh it away from me\\ (\\oudeis airei autn ap' emou\\). But
 Aleph B read \\ren\\ (first aorist active indicative of \\air\\, to
 take away), probably correct (Westcott and Hort). "John is
 representing Jesus as speaking _sub specie aeternitatis_"
 (Bernard). He speaks of his death as already past and the
 resurrection as already accomplished. Cf.
 # Joh 3:16
 \\Of myself\\ (\\ap' emautou\\). The voluntariness of the death of Jesus
 repeated and sharpened. D omits it, probably because of
 superficial and apparent conflict with
 # 5:19
 But there is no inconsistency as is shown by
 # Joh 3:16; Ro 5:8
 The Father "gave" the Son who was glad to be given and to give
 himself. \\I have power to lay it down\\ (\\exousian ech theinai\\
 \\autn\\). \\Exousia\\ is not an easy word to translate (right,
 authority, power, privilege). See
 # 1:12
 Restatement of the voluntariness of his death for the sheep.

 \\And I have power to take it again\\ (\\kai exousian ech palin labein\\
 \\autn\\). Note second aorist active infinitive in both cases
 (\\theinai\\ from \\tithmi\\ and \\labein\\ from \\lamban\\), single acts.
 Recall
 # 2:19
 where Jesus said: "And in three days I will raise it up." He did
 not mean that he will raise himself from the dead independently
 of the Father as the active agent
 # Ro 8:11
 \\I received from my Father\\ (\\elabon para tou patros mou\\). Second
 aorist active indicative of \\lamban\\. He always follows the
 Father's command (\\entol\\) in all things
 # 12:49; 14:31
 So now he is doing the Father's will about his death and
 resurrection.

03356
 \\There arose a division again\\ (\\schisma palin egeneto\\). As in
 # 7:43
 in the crowd (also in
 # 7:12,31
 so now among the hostile Jews (Pharisees) some of whom had
 previously professed belief in him
 # 8:31
 The direct reference of \\palin\\ (again) may be to
 # 9:16
 when the Pharisees were divided over the problem of the blind
 man. Division of opinion about Jesus is a common thing in John's
 Gospel
 # 6:52,60,66; 7:12,25; 8:22; 9:16; 10:19,24,41
 # 11:41; 12:19,29,42; 16:18

03357
 \\He has a demon and is mad\\ (\\daimonion echei kai mainetai\\). As some
 had already said
 # 7:20; 8:48
 with the addition of "Samaritan"). So long before in
 # Mr 3:21
 An easy way of discounting Jesus.

03358
 \\Of one possessed with a demon\\ (\\daimonizomenou\\). Genitive of
 present passive participle of \\daimoniz\\. They had heard demoniacs
 talk, but not like this. \\Can a demon open the eyes of the blind?\\
 (\\m daimonion dunatai tuphlon ophthalmous anoixai;\\). Negative
 answer expected. Demons would more likely put out eyes, not open
 them. It was an unanswerable question.

03359
 \\And it was the feast of the dedication at Jerusalem\\ (\\egeneto de\\
 \\ta enkainia en tois Ierosolumois\\). But Westcott and Hort read
 \\tote\\ (then) instead of \\de\\ (and) on the authority of B L W 33 and
 some versions. This is probably correct: "At that time came the
 feast of dedication in Jerusalem." \\Tote\\ does not mean that the
 preceding events followed immediately after the incidents in
 # 10:1-21
 Bernard brings chapter 9 up to this date (possibly also chapter
 8) and rearranges chapter 10 in a purely arbitrary way. There is
 no real reason for this arrangement. Clearly there is a
 considerable lapse between the events in
 # 10:22-39
 and
 # 10:1-21
 possibly nearly three months (from just after tabernacles
 # 7:37
 to dedication
 # 10:22
 The Pharisees greet his return with the same desire to catch him.
 This feast of dedication, celebrated for eight days about the
 middle of our December, was instituted by Judas Maccabeus B.C.
 164 in commemoration of the cleansing of the temple from the
 defilements of pagan worship by Antiochus Epiphanes (1Macc.
 4:59). The word \\enkainia\\ (\\en\\, \\kainos\\, new) occurs here only in
 the N.T. It was not one of the great feasts and could be observed
 elsewhere without coming to Jerusalem. Jesus had apparently spent
 the time between tabernacles and dedication in Judea
 # Lu 10:1-13:21
 \\Winter\\ (\\cheimn\\). Old word from \\cheima\\ (\\che\\, to pour, rain,
 or from \\chin\\, snow). See
 # Mt 24:20

03360
 \\Was walking\\ (\\periepatei\\). Imperfect active of \\peripate\\, to walk
 around, picturesque imperfect. \\In Solomon's porch\\ (\\en ti stoi\\
 \\tou Solomnos\\). A covered colonnade or portico in which people
 could walk in all weather. See
 # Ac 3:11; 5:12
 for this porch. This particular part of Solomon's temple was left
 uninjured by the Babylonians and survived apparently till the
 destruction of the temple by Titus A.D. 70 (Josephus, _Ant_. XX.
 9,7). When John wrote, it was, of course, gone.

03361
 \\Came round about him\\ (\\ekuklsan auton\\). Aorist active indicative
 of \\kuklo\\, old verb from \\kuklos\\ (cycle, circle). See
 # Ac 14:20
 for the circle of disciples around Paul when stoned. Evidently
 the hostile Jews cherished the memory of the stinging rebuke
 given them by Jesus when here last, particularly the allegory of
 the Good Shepherd
 # 10:1-19
 in which he drew so sharply their own picture. \\How long dost thou\\
 \\hold us in suspense?\\ (\\hes pote tn psuchn hmn aireis;\\).
 Literally, "Until when dost thou lift up our soul?" But what do
 they mean by this metaphor? \\Air\\ is common enough to lift up the
 eyes
 # Joh 11:41
 the voice
 # Lu 17:13
 and in
 # Ps 25:1; 86:4
 (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We
 are left to the context to judge the precise meaning. Clearly the
 Jews mean to imply doubt and suspense. The next remark makes it
 clear. \\If thou art the Christ\\ (\\ei su ei ho Christos\\). Condition
 of first class assumed to be true for the sake of argument. \\Tell\\
 \\us plainly\\ (\\eipon hmin parrsii\\). Conclusion with \\eipon\\ rather
 than the usual \\eipe\\ as if first aorist active imperative like
 \\luson\\. The point is in "plainly" (\\parrsii\\), adverb as in
 # 7:13,26
 which see. That is to say "I am the Christ" in so many words. See
 # 11:14; 16:29
 for the same use of \\parrsii\\. The demand seemed fair enough on
 the surface. They had made it before when here at the feast of
 tabernacles
 # 8:25
 Jesus declined to use the word \\Christos\\ (Messiah) then as now
 because of the political bearing of the word in their minds. The
 populace in Galilee had once tried to make him king in opposition
 to Pilate
 # Joh 6:14
 When Jesus does confess on oath before Caiaphas that he is the
 Christ the Son of God
 # Mr 14:61; Mt 26:63
 the Sanhedrin instantly vote him guilty of blasphemy and then
 bring him to Pilate with the charge of claiming to be king as a
 rival to Caesar. Jesus knew their minds too well to be caught
 now.

03362
 \\I told you, and you believe not\\ (\\eipon humin kai ou pisteuete\\).
 It was useless to say more. In
 # 7:14-10:18
 Jesus had shown that he was the Son of the Father as he had
 previously claimed
 # 5:17-47
 but it was all to no purpose save to increase their rage towards
 him. \\These bear witness of me\\ (\\tauta marturei peri emou\\). His
 works confirm his words as he had shown before
 # 5:36
 They believe neither his words nor his works.

03363
 \\Because ye are not of my sheep\\ (\\hoti ek tn probatn mou\\). This
 had been the point in the allegory of the Good Shepherd. In fact,
 they were the children of the devil in spirit and conduct
 # 8:43
 pious ecclesiastics though they seemed, veritable wolves in
 sheep's clothing
 # Mt 7:15

03364
 \\My sheep\\ (\\ta probata ta ema\\). In contrast with you they are not
 in doubt and suspense. They know my voice and follow me.
 Repetition of the idea in
 # 10:4,14

03365
 \\And I give unto them eternal life\\ (\\kag didmi autois zn\\
 \\ainion\\). This is the gift of Jesus now to his sheep as stated in
 # 6:27,40
 (cf.
 # 1Jo 2:25; 5:11
 \\And they shall never perish\\ (\\kai ou m apolntai\\). Emphatic
 double negative with second aorist middle (intransitive)
 subjunctive of \\apollumi\\, to destroy. The sheep may feel secure
 # 3:16; 6:39; 17:12; 18:9
 \\And no one shall snatch them out of my hand\\ (\\kai ouch harpasei\\
 \\tis auta ek ts cheiros mou\\). Jesus had promised this security in
 Galilee
 # 6:37,39
 No wolf, no thief, no bandit, no hireling, no demon, not even the
 devil can pluck the sheep out of my hand. Cf.
 # Col 3:3
 (Your life is hid together with Christ in God).

03366
 \\Which\\ (\\hos\\). Who. If \\ho\\ (which) is correct, we have to take \\ho\\
 \\patr\\ as nominative absolute or independent, "As for my Father."
 \\Is greater than all\\ (\\pantn meizn estin\\). If we read \\hos\\. But
 Aleph B L W read \\ho\\ and A B Theta have \\meizon\\. The neuter seems
 to be correct (Westcott and Hort). But is it? If so, the meaning
 is: "As for my Father, that which he hath given me is greater
 than all." But the context calls for \\hos ... meizn\\ with \\ho\\
 \\patr\\ as the subject of \\estin\\. The greatness of the Father, not
 of the flock, is the ground of the safety of the flock. Hence the
 conclusion that "no one is able to snatch them out of the
 Father's hand."

03367
 \\One\\ (\\hen\\). Neuter, not masculine (\\heis\\). Not one person (cf.
 \\heis\\ in
 # Ga 3:28
 but one essence or nature. By the plural \\sumus\\ (separate persons)
 Sabellius is refuted, by \\unum\\ Arius. So Bengel rightly argues,
 though Jesus is not referring, of course, to either Sabellius or
 Arius. The Pharisees had accused Jesus of making himself equal
 with God as his own special Father
 # Joh 5:18
 Jesus then admitted and proved this claim
 # 5:19-30
 Now he states it tersely in this great saying repeated later
 # 17:11, 21
 Note \\hen\\ used in
 # 1Co 3:3
 of the oneness in work of the planter and the waterer and in
 # 17:11,23
 of the hoped for unity of Christ's disciples. This crisp
 statement is the climax of Christ's claims concerning the
 relation between the Father and himself (the Son). They stir the
 Pharisees to uncontrollable anger.

03368
 \\Took up stones again\\ (\\ebastasan palin lithous\\). First aorist
 active indicative of \\bastaz\\, old verb to pick up, to carry
 # Joh 12:6
 to bear
 # Ga 6:5
 The \\palin\\ refers to
 # Joh 8:59
 where \\ran\\ was used. They wanted to kill him also when he made
 himself equal to God in
 # 5:18
 Perhaps here \\ebastasan\\ means "they fetched stones from a
 distance." \\To stone him\\ (\\hina lithassin auton\\). Final clause
 with \\hina\\ and the first aorist active subjunctive of \\lithaz\\,
 late verb (Aristotle, Polybius) from \\lithos\\ (stone, small,
 # Mt 4:6
 or large,
 # Mt 28:2
 in
 # Joh 10:31-33; 11:8; Ac 5:26; 14:19; 2Co 11:25; Heb 11:37
 but not in the Synoptics. It means to pelt with stones, to
 overwhelm with stones.

03369
 \\From the Father\\ (\\ek tou patros\\). Proceeding out of the Father as
 in
 # 6:65; 16:28
 (cf.
 # 7:17; 8:42,47
 rather than \\para\\ as in
 # 1:14; 6:46; 7:29; 17:7
 \\For which of those works\\ (\\dia poion autn ergon\\). Literally, "For
 what kind of work of them" (referring to the "many good works"
 \\polla erga kala\\). Noble and beautiful deeds Jesus had done in
 Jerusalem like healing the impotent man (chapter 5) and the blind
 man (chapter 9). \\Poion\\ is a qualitative interrogative pronoun
 pointing to \\kala\\ (good). \\Do ye stone me\\ (\\lithazete\\). Conative
 present active indicative, "are ye trying to stone me." They had
 the stones in their hands stretched back to fling at him, a
 threatening attitude.

03370
 \\For a good work we stone thee not\\ (\\peri kalou ergou ou\\
 \\lithazomen\\). "Concerning a good deed we are not stoning thee."
 Flat denial that the healing of the blind man on the Sabbath had
 led them to this attempt
 # 8:59
 in spite of the facts. \\But for blasphemy\\ (\\alla peri blasphmias\\).
 See
 # Ac 26:7
 where \\peri\\ with the genitive is also used with \\egkaloumai\\ for the
 charge against Paul. This is the only example in John of the word
 \\blasphmia\\ (cf.
 # Mt 12:31
 \\And because that thou, being a man, makest thyself God\\ (\\kai hoti\\
 \\su anthrpos n poieis seauton theon\\). In
 # 5:18
 they stated the charge more accurately: "He called God his own
 Father, making himself equal with God." That is, he made himself
 the Son of God. This he did beyond a doubt. But was it blasphemy?
 Only if he was not the Son of God. The penalty for blasphemy was
 death by stoning
 # Le 24:16; 1Ki 21:10,13

03371
 \\Is it not written?\\ (\\ouk estin gegrammenon;\\). Periphrastic perfect
 passive indicative of \\graph\\ (as in
 # 2:17
 in place of the usual \\gegraptai\\. "Does it not stand written?" \\In\\
 \\your law\\ (\\en ti nomi humn\\). From
 # Ps 82:6
 The term \\nomos\\ (law) applying here to the entire O.T. as in
 # 12:34; 15:25; Ro 3:19; 1Co 14:21
 Aleph D Syr-sin. omit \\humn\\, but needlessly. We have it already
 so from Jesus in
 # 8:17
 They posed as the special custodians of the O.T. \\I said\\ (\\hoti eg\\
 \\eipa\\). Recitative \\hoti\\ before a direct quotation like our
 quotation marks. \\Eipa\\ is a late second aorist form of indicative
 with \\-a\\ instead of \\-on\\. \\Ye are gods\\ (\\theoi este\\). Another
 direct quotation after \\eipa\\ but without \\hoti\\. The judges of
 Israel abused their office and God is represented in
 # Ps 82:6
 as calling them "gods" (\\theoi\\, _elohim_) because they were God's
 representatives. See the same use of _elohim_ in
 # Ex 21:6; 22:9,28
 Jesus meets the rabbis on their own ground in a thoroughly Jewish
 way.

03372
 \\If he called them gods\\ (\\ei ekeinous eipen theous\\). Condition of
 first class, assumed as true. The conclusion (verse
 # 36
 is \\humeis legete\\; (\\Do ye say?\\). As Jews (and rabbis) they are
 shut out from charging Jesus with blasphemy because of this usage
 in the O.T. It is a complete _ad hominem_ argument. To be sure,
 it is in
 # Ps 82:6
 a lower use of the term \\theos\\, but Jesus did not call himself
 "Son of Jahweh," but "\\huios theou\\" which can mean only "Son of
 _Elohim_." It must not be argued, as some modern men do, that
 Jesus thus disclaims his own deity. He does nothing of the kind.
 He is simply stopping the mouths of the rabbis from the charge of
 blasphemy and he does it effectually. The sentence is quite
 involved, but can be cleared up. \\To whom the word of God came\\
 (\\pros hous ho logos tou theou egeneto\\). The relative points to
 \\ekeinous\\, before. These judges had no other claim to the term
 \\theoi\\ (_elohim_). \\And the scripture cannot be broken\\ (\\kai ou\\
 \\dunatai luthnai h graph\\). A parenthesis that drives home the
 pertinency of the appeal, one that the Pharisees had to accept.
 \\Luthnai\\ is first aorist passive infinitive of \\lu\\, to loosen, to
 break.

03373
 \\Of him whom the Father sanctified and sent into the world\\ (\\hon ho\\
 \\patr hgiasen kai apesteilen eis ton kosmon\\). Another relative
 clause with the antecedent (\\touton\\, it would be, object of
 \\legete\\) unexpressed. Every word counts heavily here in contrast
 with the mere judges of
 # Ps 82:6
 \\Thou blasphemest\\ (\\hoti blasphmeis\\). Recitative \\hoti\\ again before
 direct quotation. \\Because I said\\ (\\hoti eipon\\). Causal use of
 \\hoti\\ and regular form \\eipon\\ (cf. \\eipa\\ in verse
 # 34
 \\I am the Son of God\\ (\\huios tou theou eimi\\). Direct quotation
 again after \\eipon\\. This Jesus had implied long before as in
 # 2:16
 (my Father) and had said in
 # 5:18-30
 (the Father, the Son), in
 # 9:35
 in some MSS., and virtually in
 # 10:30
 They will make this charge against Jesus before Pilate
 # 19:7
 Jesus does not use the article here with \\huios\\, perhaps
 (Westcott) fixing attention on the character of Son rather than
 on the person as in
 # Heb 1:2
 There is no answer to this question with its arguments.

03374
 \\If I do not\\ (\\ei ou poi\\). Condition of first class, assumed as
 true, with negative \\ou\\, not \\ei m\\=unless. \\Believe me not\\ (\\m\\
 \\pisteuete moi\\). Prohibition with \\m\\ and the present active
 imperative. Either "cease believing me" or "do not have the habit
 of believing me." Jesus rests his case on his doing the works of
 "my Father" (\\tou patros mou\\), repeating his claims to sonship and
 deity.

03375
 \\But if I do\\ (\\ei de poi\\). Condition again of the first class,
 assumed as true, but with the opposite results. \\Though ye believe\\
 \\not me\\ (\\kan emoi m pisteute\\). Condition now of third class,
 undetermined (but with prospect), "Even if you keep on (present
 active subjunctive of \\pisteuo\\) not believing me." \\Believe the\\
 \\works\\ (\\tois ergois pisteuete\\). These stand irrefutable. The
 claims, character, words, and works of Jesus challenge the world
 today as then. \\That ye may know and understand\\ (\\hina gnte kai\\
 \\ginskte\\). Purpose clause with \\hina\\ and the same verb \\ginsk\\
 repeated in different tenses (first \\gnte\\, the second ingressive
 aorist active subjunctive, that ye may come to know; then the
 present active subjunctive, "that ye may keep on knowing"). This
 is Christ's deepest wish about his enemies who stand with stones
 in their uplifted hands to fling at him. \\That the Father is in\\
 \\me, and I in the Father\\ (\\hoti en emoi ho patr kag en ti\\
 \\patri\\). Thus he repeats (verse
 # 30
 sharply his real claim to oneness with the Father as his Son, to
 actual deity. It was a hopeless wish.

03376
 \\They sought again to seize him\\ (\\eztoun auton palin piazai\\).
 Imperfect active, "They kept on seeking to seize (ingressive
 aorist active infinitive of \\piaz\\ for which see
 # 7:30
 as they had tried repeatedly
 # 7:1,30,44; 8:20
 but in vain. They gave up the effort to stone him. \\Out of their\\
 \\hand\\ (\\ek ts cheiros autn\\). Overawed, but still angry, the
 stones fell to the ground, and Jesus walked out.

03377
 \\Again\\ (\\palin\\). Referring to
 # 1:28
 (Bethany beyond Jordan). \\Palin\\ does not mean that the other visit
 was a recent one. \\At the first\\ (\\to prton\\). Adverbial accusative
 (extent of time). Same idiom in
 # 12:16; 19:39
 Here the identical language of
 # 1:28
 is used with the mere addition of \\to prton\\ (\\hopou n Ians\\
 \\baptizn\\, "where John was baptizing"). \\And there he abode\\ (\\kai\\
 \\emenen ekei\\). Imperfect (continued) active of \\men\\, though some
 MSS. have the constative aorist active \\emeinen\\. Probably from
 here Jesus carried on the first part of the later Perean Ministry
 # Lu 13:22-16:10
 before the visit to Bethany at the raising of Lazarus
 # Joh 11:1-44

03378
 \\Many came to him\\ (\\polloi lthon pros auton\\). Jesus was busy here
 and in a more congenial atmosphere than Jerusalem. John wrought
 no signs the crowds recall, though Jesus did many here
 # Mt 19:2
 The crowds still bear the impress of John's witness to Christ as
 "true" (\\alth\\). Here was prepared soil for Christ.

03379
 \\Many believed on him there\\ (\\polloi episteusan eis auton ekei\\).
 See
 # 1:12; 2:11
 for same idiom. Striking witness to the picture of the Messiah
 drawn by John. When Jesus came they recognized the original. See
 # Joh 1:29-34
 What about our sermons about Jesus if he were to walk down the
 aisle in visible form according to A.J. Gordon's dream?


03380
 \\Was sick\\ (\\n asthenn\\). Periphrastic imperfect active of
 \\asthene\\, old verb (from \\asthens\\, \\a\\ privative, and \\sthenos\\,
 strength). \\Lazarus\\ (\\Lazaros\\).
 See note on "Lu 16:20"
  for the name of another man in the parable, a shortened form of
 Eleazer, only other N.T. use, but in Josephus and rabbinical
 writings. No connexion between this Lazarus and the one in the
 parable. \\Of Bethany\\ (\\apo Bthanias\\). Use of \\apo\\ as in
 # 1:44
 Philip of Bethsaida and
 # 1:45
 Joseph of Nazareth. This Bethany is about two miles
 # 11:18
 east of Jerusalem on the south-east slope of Olivet and is now
 called El Azariyeh, from the name Lazarus. Jesus is still
 apparently at the other Bethany beyond Jordan
 # 10:40
 It is doubtful if a distinction is meant here by \\apo\\ and \\ek\\
 between Bethany as the residence and some other village (\\ek ts\\
 \\kms\\) as the birthplace of Lazarus and the sisters. \\Of Mary and\\
 \\Martha\\ (\\Marias kai Marthas\\). Note \\Marthas\\, not \\Marths\\ for the
 genitive. Elsewhere
 # Joh 11:19; Lu 10:38
 Martha comes first as the mistress and hostess. The two sisters
 are named for further identification of Lazarus. Martha was
 apparently the elder sister
 # 11:5,19; Lu 10:38
 "The identification of Mary with Mary Magdalene is a mere
 conjecture supported by no direct evidence, and opposed to the
 general tenor of the Gospels" (Westcott).

03381
 \\And it was that Mary which anointed the Lord with ointment, and\\
 \\wiped his feet with her hair\\ (\\n de Mariam h aleipsasa ton\\
 \\kurion muri kai ekmaxasa tous podas autou tais thrixin auts\\).
 This description is added to make plainer who Mary is "whose
 brother Lazarus was sick" (\\hs ho adelphos Lazaros sthenei\\).
 There is an evident proleptic allusion to the incident described
 by John in
 # 12:1-8
 just after chapter 11. As John looks back from the end of the
 century it was all behind him, though the anointing (\\h\\
 \\aleipsasa\\, first aorist active articular participle of \\aleiph\\,
 old verb for which see
 # Mr 6:13
 took place after the events in chapter 11. The aorist participle
 is timeless and merely pictures the punctiliar act. The same
 remark applies to \\ekmaxasa\\, old verb \\ekmass\\, to wipe off or away
 # Isa 12:3; 13:5; Lu 7:38,44
 Note the Aramaic form \\Mariam\\ as usual in John, but \\Marias\\ in
 verse
 # 1
 When John wrote, it was as Jesus had foretold
 # Mt 26:13
 for the fame of Mary of Bethany rested on the incident of the
 anointing of Jesus. The effort to link Mary of Bethany with Mary
 Magdalene and then both names with the sinful woman of
 # Lu 7:36-50
 is gratuitous and to my mind grotesque and cruel to the memory of
 both Mary of Bethany and Mary Magdalene. Bernard may be taken as
 a specimen: "The conclusion is inevitable that John (or his
 editor) regarded Mary of Bethany as the same person who is
 described by Luke as \\hamartlos\\." This critical and artistic
 heresy has already been discussed in Vol. II on Luke's Gospel.
 Suffice it here to say that Luke introduces Mary Magdalene as an
 entirely new character in
 # 8:2
 and that the details in
 # Lu 7:36-50; Joh 12:1-8
 have only superficial resemblances and serious disagreements.
 John is not here alluding to Luke's record, but preparing for his
 own in chapter 12. What earthly difficulty is there in two
 different women under wholly different circumstances doing a
 similar act for utterly different purposes?

03382
 \\Sent saying\\ (\\apesteilan legousai\\). First aorist active indicative
 of \\apostell\\ and present active participle. The message was
 delivered by the messenger. \\Thou lovest\\ (\\phileis\\). \\Phile\\ means
 to love as a friend (see \\philos\\ in verse
 # 11
 and so warmly, while \\agapa\\ (akin to \\agamai\\, to admire, and
 \\agathos\\, good) means high regard. Here both terms occur of the
 love of Jesus for Lazarus (\\gapa\\ in verse
 # 5
 Both occur of the Father's love for the Son (\\agapi\\ in
 # 3:35
 \\philei\\ in
 # 5:20
 Hence the distinction is not always observed.

03383
 \\Heard it\\ (\\akousas\\). The messenger delivered the message of the
 sisters. The reply of Jesus is for him and for the apostles. \\Is\\
 \\not unto death\\ (\\ouk estin pros thanaton\\). Death in the final
 issue, to remain dead. Lazarus did die, but he did not remain
 dead. See \\hamartia pros thanaton\\ in
 # 1Jo 5:16
 "sin unto death" (final death). \\But for the glory of God\\ (\\all'\\
 \\huper ts doxs tou theou\\). In behalf of God's glory, as the
 sequel shows. Cf.
 # 9:3
 about the man born blind. The death of Lazarus will illustrate
 God's glory. In some humble sense those who suffer the loss of
 loved ones are entitled to some comfort from this point made by
 Jesus about Lazarus. In a supreme way it is true of the death of
 Christ which he himself calls glorification of himself and God
 # 13:31
 In
 # 7:39
 John had already used \\doxaz\\ of the death of Christ. \\That the Son\\
 \\of God may be glorified thereby\\ (\\hina doxasthi ho huios tou\\
 \\theou di' auts\\). Purpose clause with \\hina\\ and the first aorist
 passive subjunctive of \\doxaz\\. Here Jesus calls himself "the Son
 of God." In
 # 8:54
 Jesus had said: "It is my Father that glorifieth me." The raising
 of Lazarus from the tomb will bring glory to the Son of God. See
 # 17:1
 for this idea in Christ's prayer. The raising of Lazarus will
 also bring to an issue his own death and all this involves the
 glorification of the Father
 # 7:39; 12:16; 13:31; 14:13
 The death of Lazarus brings Jesus face to face with his own
 death.

03384
 \\Now Jesus loved\\ (\\gapa de\\). Imperfect active of \\agapa\\ picturing
 the continued love of Jesus for this noble family where he had
 his home so often
 # Lu 10:38-42; Joh 12:1-8
 The sisters expected him to come at once and to heal Lazarus.

03385
 \\That he was sick\\ (\\hoti asthenei\\). Present active indicative
 retained in indirect discourse after a secondary tense (\\kousen\\).
 \\Two days\\ (\\duo hmeras\\). Accusative of extent of time. \\In the\\
 \\place where he was\\ (\\en hi n topi\\). Incorporation of the
 antecedent \\topi\\ into the relative clause, "in which place he
 was." It was long enough for Lazarus to die and seemed unlike
 Jesus to the sisters.

03386
 \\Then after this\\ (\\epeita meta touto\\). \\Epeita\\ (only here in John)
 means thereafter
 # Lu 16:7
 and it is made plainer by the addition of \\meta touto\\ (cf.
 # 2:12; 11:11
 meaning after the two days had elapsed. \\Let us go into Judea\\
 \\again\\ (\\Agmen eis tn Ioudaian palin\\). Volitive (hortative)
 subjunctive of \\ag\\ (intransitive use as in verses
 # 11,16
 They had but recently escaped the rage of the Jews in Jerusalem
 # 10:39
 to this haven in Bethany beyond Jordan
 # 10:40

03387
 \\Were but now seeking to stone thee\\ (\\nun eztoun se lithasai\\).
 Conative imperfect of \\zte\\ with reference to the event narrated
 in
 # 10:39
 in these very words. \\Goest thou thither again?\\ (\\palin hupageis\\
 \\ekei;\\). Present active intransitive use of the compound \\hupag\\,
 to withdraw (\\6:21; 8:21\\) from this safe retreat (Vincent). It
 seemed suicidal madness to go back now.

03388
 \\In the day\\ (\\ts hmeras\\). Genitive of time, within the day, the
 twelve-hour day in contrast with night. The words of Jesus here
 illustrate what he had said in
 # 9:4
 It is not blind fatalism that Jesus proclaims, but the opposite
 of cowardice. He has full confidence in the Father s purpose
 about his "hour" which has not yet come. Jesus has courage to
 face his enemies again to do the Father's will about Lazarus. \\If\\
 \\a man walk in the day\\ (\\ean tis peripati en ti hmeri\\).
 Condition of the third class, a conceived case and it applies to
 Jesus who walks in the full glare of noonday. See
 # 8:12
 for the contrast between walking in the light and in the dark. \\He\\
 \\stumbleth not\\ (\\ou proskoptei\\). He does not cut (or bump) against
 this or that obstacle, for he can see. \\Kopt\\ is to cut and pros,
 against.

03389
 \\But if a man walk in the night\\ (\\ean de tis peripati en ti\\
 \\nukti\\). Third condition again. It is spiritual darkness that
 Jesus here pictures, but the result is the same. See the same
 figure in
 # 12:35
 # 1Jo 2:11
 The ancients had poor illumination at night as indeed we did
 before Edison gave us electric lights. Pedestrians actually used
 to have little lamps fastened on the feet to light the path. \\In\\
 \\him\\ (\\en auti\\). Spiritual darkness, the worst of all (cf.
 # Mt 6:23; Joh 8:12
 Man has the capacity for light, but is not the source of light.
 "By the application of this principle Christianity is
 distinguished from Neo-Platonism" (Westcott).

03390
 \\Is fallen asleep\\ (\\kekoimtai\\). Perfect passive indicative of
 \\koima\\, old verb to put to sleep. Common as a metaphor for death
 like our cemetery. \\I go\\ (\\poreuomai\\). Futuristic use of the
 present tense as in
 # 14:2
 \\That I may awake him out of sleep\\ (\\hina exupnis auton\\). Purpose
 clause with \\hina\\ and the first aorist active subjunctive of
 \\exupniz\\, a late compound (\\ex, hupnos\\, sleep) for the older
 \\aphupniz\\, here only in the N.T. See
 # Job 14:12
 where also it occurs along with \\koimaomai\\.

03391
 \\He will recover\\ (\\sthsetai\\). Future passive indicative of \\sz\\
 used in its original sense of being or getting well (safe and
 sound). Conclusion of the condition of the first class (\\ei\\
 \\kekoimtai\\).

03392
 \\Had spoken\\ (\\eirkei\\). Past perfect of \\eipon\\ (\\er\\). The
 disciples had misunderstood Christ's metaphor for death. \\That he\\
 \\spake\\ (\\hoti legei\\). Present active indicative retained in
 indirect discourse after the secondary tense (\\edoxan\\). \\Of taking\\
 \\rest in sleep\\ (\\peri ts koimses tou hupou\\). Only use of
 \\koimsis\\ (from \\koima\\) in the N.T., but it also was used of death
 (Sirach 46:19). \\Hupnou\\ (in sleep) is objective genitive of
 \\hupnos\\ (sleep,
 # Mt 1:24

03393
 \\Plainly\\ (\\parrsii\\). Adverb (
 See note on "Joh 7:4"
 ), without metaphor as in
 # 16:29
 \\Is dead\\ (\\apethanen\\). First aorist active indicative, "died."

03394
 \\For your sakes\\ (\\di' humas\\). That they may witness his raising
 from the grave. \\That I was not there\\ (\\hoti ouk mn ekei\\).
 Imperfect middle \\mn\\ of the later Greek instead of the common
 active \\n\\ in indirect discourse in place of the usual present
 retained as in verse
 # 13
 \\To the intent ye may believe\\ (\\hina pisteuste\\). Purpose clause
 with \\hina\\ and the ingressive aorist active subjunctive, "that ye
 may come to believe" (more than you do). See the same use of the
 ingressive aorist in \\episteusan\\
 # 2:11
 where the disciples gained in belief. \\Nevertheless let us go to\\
 \\him\\ (\\alla agmen pros auton\\). Volitive subjunctive, repeating the
 proposal of verse
 # 7
 He is dead, but no matter, yea all the more let us go on to him.

03395
 \\Didymus\\ (\\Didumos\\). The word means twin. Clearly Thomas had a twin
 brother or sister. Applied two other times to him
 # 20:24; 21:2
 The Aramaic word for Thomas means Twin and Didymus is just the
 Greek equivalent of Thomas. He may even in Greek circles have
 been called Didymus. \\His fellow disciples\\ (\\tois sunmathtais\\).
 Dative case and article use like "his." Only use of \\sunmathtes\\
 in the N.T., rare word (in Plato). \\Us also\\ (\\kai hmeis\\). As well
 as Jesus, since he is bent on going. \\That we may die with him\\
 (\\hina apothanmen met' autou\\). Purpose clause with \\hina\\ and the
 second aorist active subjunctive of \\apothnsk\\. Die with Jesus,
 Thomas means. Lazarus is already dead and they will kill Jesus
 (verse
 # 8
 Pessimistic courage surely.

03396
 \\Found\\ (\\heuren\\). Second aorist active indicative of \\heurisk\\. \\That\\
 \\he had been in the tomb four days already\\ (\\auton tessaras d\\
 \\hmeras echonta\\). Literally, "him (accusative object of \\heuren\\)
 having already four days in the tomb." See
 # 5:5
 for the same idiom (\\et echn\\) for expression of time (having 38
 years). In Jewish custom burial took place on the day of death
 # Ac 6:6,10

03397
 \\About fifteen furlongs off\\ (\\hs apo stadin dekapente\\). The idiom
 of \\apo\\ with the ablative for distance is like the Latin _a
 millibus passum duobus_ (Caesar, _Bell. Gall_. ii. 7), but it
 (\\pro\\ also,
 # Joh 12:1
 occurs already in the Doric and in the _Koin_ often (Moulton,
 _Proleg_., p. 101; Robertson, _Grammar_, p. 110). See it again in
 # 21:8; Re 14:20

03398
 \\Had come\\ (\\ellutheisan\\). Past perfect of \\erchomai\\. These Jews
 were probably not hostile to Jesus. There were seven days of
 solemn mourning
 # 1Sa 31:13
 The presence of so many indicates the prominence of the family.
 \\To Martha and Mary\\ (\\pros tn Marthan kai Mariam\\). Correct text,
 not the Textus Receptus \\pros tas peri Marthan kai Mariam\\ (to the
 women about Martha and Mary). \\To console them\\ (\\hina\\
 \\paramuthsntai\\). Purpose clause with \\hina\\ and first aorist
 middle subjunctive of \\paramutheomai\\, old verb (\\para\\, beside,
 \\muthos\\, word), to put in a word beside, to offer consolation.
 Again in verse
 # 31
 See
 # 1Th 2:11; 5:14
 See
 # Job 2:13
 for these visits of consolation, often deplorable enough, though
 kindly meant.

03399
 \\That Jesus was coming\\ (\\hoti Isous erchetai\\). Present middle
 indicative retained in indirect discourse after the secondary
 tense \\kousen\\ (first aorist active). \\Went and met him\\ (\\hupntsen\\
 \\auti\\). First aorist (ingressive) active indicative of \\hupanta\\,
 old compound verb, to go to meet
 # Mt 8:28
 with the associative instrumental case \\auti\\. \\But Mary still sat\\
 \\in the house\\ (\\Mariam de en ti oiki ekathezeto\\). Imperfect
 middle of \\kathezomai\\, old verb to sit down, graphic picture of
 Mary, "while Mary was sitting in the house." Both Martha and Mary
 act true to form here as in
