John 10:12

Joh 10:12. Ὁ μισθωτός, the hireling) who acts as a shepherd for the sake of his own advantage.—οὐκ ὤν) More frequently μή, is put with the participle, but οὐκ here has the effect of giving greater emphasis.—ἀρπάζει, seizes them) he tears those which he can catch; he scatters the rest: two ways of doing injury. But the Good Shepherd collects together, Joh 10:16, “Other sheep I have—not of this fold; them also I must bring,—and there shall be one fold.”—τὰ πρόβατα, the sheep) all of them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_10:12 f. In opposition to the idea of the good shepherd, we have here that of the hireling. The term μισθωτός must not be taken to refer to the conduct of the Pharisees in their leadership of the people (Baeumlein and older writers, also my own view previously), as these hierarchs are included in the characteristic designation of Thieves and Robbers (Joh_10:8; Joh_10:2), with which the description of the hireling, who is cowardly, and careth not for the sheep, would not harmonize. Nor can it be directed against the mode in which the legitimate priesthood lead the people, as Godet thinks; for the priesthood consisted to a large extent of Pharisees, and formed with these latter, as far as antagonism to Christ was concerned, one great party (Joh_7:32; Joh_7:45; Joh_11:47; Joh_11:57; Joh_18:3). The expression ὁ μισθωτός rather represents those leading teachers of the people of God, who, instead of being ready to sacrifice their lives for the community, flee from danger, and forsake, with feelings of indifference and disregard, their charge. Under the figure of the μισθωτός, there rise to the view of Christ the many cross-forsaking teachers, who would arise even in the apostolic age (Gal_6:12; Php_3:18), and to whom the Apostle Paul forms the most brilliant historical contrast. The question by whom the μισθωτός is to be regarded as hired, leads beyond the purpose of the allegory, which is to set forth, in contrast to the good shepherd, the idea of a shepherd who, influenced solely by self-interest, takes charge of a flock, which is not his own property.

καὶ οὐκ ὢν ποιμήν] is closely connected with ὁ μισθ. δέ: he, however, who is a hireling (hired for wage) and is not a shepherd,shepherd in the sense of being owner of the sheep which he leads out to pasture; hence the words οὗ οὐκ εἰσὶ, etc., are added for the purpose of more emphatically expressing the meaning. Note that Christ possesses a Church (flock) even before His death; partly, according to the old theocratic idea, namely, that of the old people of God as His ἴδιοι, Joh_1:11; partly in reality, namely, the totality of those who believed on Him, whom the Father has given Him (Joh_6:37); partly proleptically (Joh_10:16); though, as far as He is concerned, they are first purchased (compare Act_20:28; Tit_2:14) by Him through His death, after which event began the extension of His shepherds functions to all, by the drawing of His Holy Spirit (Joh_12:32).

There is no justification for interpreting the wolf specially, either of the devil (Euth. Zigabenus, Aretius, Olshausen, and several others; admitted even by Chrysostom); or of heretics, after Act_20:20 (Augustine, Jansen, and several others). It is a general image of every sort of power, opposed to the Messiah, and bent on destroying the kingdom of God, which may make its appearance; this power, however, as such, has its causal and ruling principle in the devil, Joh_12:31; Joh_14:30; Mat_10:16.

ἁρπάζει αὐτὰ κ. σκορπίζει τὰ πρόβ.] he snatches them (namely, the individuals on which he falls), and scatters the sheep, i.e. the mass of them, the flock; hence the word πρόβατα is neither superfluous nor harsh (De Wette).

ὅτι μισθωτ. ἐστι] nothing else. This and what follows supplies the ethical key to the behaviour described.

Notice further, that whilst in verse 12 we read ὁ μισθ. δέ, here we have ὁ δὲ μισθ.; because the antithesis of the hireling was first brought forward in Joh_10:12, and greater emphasis was secured by the immediate connection of μισθ. with ὁ. Comp. Klotz, ad Devar. p. 378.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 10:12 . ὁ 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 (Mar 1:20 ), 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 ὁ καὶ ὑμᾶς αὐτὰς σώξων , ὥστε μήτε ὑπʼ ἀνθρώπων κλέπτεσθαι , μήτε ὑπὸ λύκων ἁρπάξεσθαι . καὶ ὁ λύκος … σκορπίξει , “and the wolf carries them off and scatters them”; cf. Mat 9:36 ; a general description careless of detail. Bengel says “lacerat quas potest, ceteras dispergit”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

an hireling . . . whose own the sheep are not--who has no property, in them. By this He points to His own peculiar relation to the sheep, the same as His Father's, the great Proprietor and Lord of the flock, who styles Him "My Shepherd, the Man that is My Fellow" (Zac 13:7), and though faithful under-shepherds are so in their Master's interest, that they feel a measure of His own concern for their charge, the language is strictly applicable only to "the Son over His own house" (Heb 3:6).

seeth the wolf coming--not the devil distinctively, as some take it [STIER, ALFORD, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [LUTHARDT].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. But he that is a hireling] Or, as my old MS. Bible reads it, the marchaunt, he who makes merchandise of men's souls; bartering them, and his own too, for filthy lucre. Let not the reader apply this, or any of the preceding censures, to any particular class or order of men: every religious party may have a hireling priest, or minister; and where the provision is the greatest there the danger is most.

Whose own the sheep are not] A hireling priest, who has never been the instrument of bringing souls to God, will not abide with them in the time of danger or persecution. They are not the produce of his labour, faith, and prayers: he has no other interest in their welfare than that which comes from the fleece and the fat. The hireling counts the sheep his own, no longer than they are profitable to him; the good shepherd looks upon them as his, so long as he can be profitable to them.

Among the ancient Jews some kept their own flocks, others hired shepherds to keep them for them. And every owner must naturally have felt more interest in the preservation of his flock than the hireling could possibly feel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. But the hireling. By hirelings we are to understand those who retain the pure doctrine, and who proclaim the truth, as Paul says, to serve a purpose rather than from pure zeal. Though such persons do not serve Christ faithfully, yet we ought to hear them; for Christ wished that the Pharisees should be heard, because they sat in Moses’ seat, (Matthew 23:2;) and, in like manner, we ought to give such honor to the Gospel, as not to shrink from its ministers, though they be not good men. And as even the slightest offenses render the Gospel distasteful to us, that we may not be hindered by such false delicacy, let us always remember what I have formerly suggested, that if the Spirit of Christ does not operate so powerfully in ministers, as to make it plainly evident that he is their shepherd, we suffer the punishment of our sins, and yet our obedience is proved.

And he who is not the shepherd. Though Christ claims for himself alone the name of a shepherd, yet he indirectly states that, in some respects, he holds it in common with the agents by whom he acts. For we know that there have been many, since the time of Christ, who did not hesitate to shed their blood for the salvation of the Church; and even the prophets, before his coming, did not spare their own life. But in his own person he holds out a perfect example, so as to lay down a rule for his ministers. For how base and shameful is our indolence, if our life is more dear to us than the salvation of the Church, which Christ preferred to his own life!

What is here said about laying down life for the sheep, may be viewed as an undoubted and principal mark of paternal affection. Christ intended, first, to demonstrate what a remarkable proof he gave of his love toward us, and, next, to excite all his ministers to imitate his example. Yet we must attend to the difference between them and him. He laid down his life as the price of satisfaction, shed his blood to cleanse our souls, offered his body as a propitiatory sacrifice, to reconcile the Father to us. Nothing of all this can exist in the ministers of the Gospel, all of whom need to be cleansed, and receive atonement and reconciliation to God by that single sacrifice. But Christ does not argue here about the efficacy or benefit of his death, so as to compare himself to others, but to prove with what zeal and affection he is moved towards us, and, next, to invite others to follow his example. In short, as it belongs exclusively to Christ to procure life for us by his death, and to fulfill all that is contained in the Gospel, so it is the universal duty of all pastors or shepherds, to defend the doctrine which they proclaim, even at the expense of their life, and to seal the doctrine of the Gospel with their blood, and to show that it is not in vain that they teach that Christ has procured salvation for themselves and for others.

But here a question may be put. Ought we to reckon that man a hireling, who, for any reason whatever, shrinks from encountering the wolves? This was anciently debated as a practical question, when tyrants raged cruelly against the Church. Tertullian, and others of the same class, were, in my opinion, too rigid on this point. I prefer greatly the moderation of Augustine, who allows pastors to flee on the condition that, by their flight, they contribute more to the public safety than they would do by betraying the flock committed to their charge. And he shows that this is done, when the Church is not deprived of well-qualified ministers, and when the life of the pastor in particular is so eagerly sought, that his absence mitigates the rage of enemies. But it the flock — as well as the pastor — be in danger, and if there be reason to believe that the pastor flees, not so much from a desire to promote the public advantage as from a dread of dying, Augustine contends that this is not at all lawful, because the example of his flight will do more injury than his life can do good in future. The reader may consult the Epistle to Bishop Honoratus, (Ep. 108) On this ground it was lawful for Cyprian to flee, who was so far from shuddering at death, that he nobly refused to accept the offer of saving his life by a treacherous denial of his Master. Only it must be held that a pastor ought to prefer his flock, or even a single sheep, to his own life.

Whose own the sheep are not. Christ appears here to make all shepherds besides himself to be, without exception, hirelings; for, since he alone is shepherd, none of us have a right to say that the sheep which he feeds are his own But let us remember that they who are guided by the Spirit of God reckon that to be their own which belongs to their Head; and that not in order to claim power for themselves, but to keep faithfully what has been committed to their charge. For he who is truly united to Christ will never cease to take an interest in that which He valued so highly. This is what he afterwards says:

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) But he that is an hireling.—The Greek word occurs again in the New Testament only in the next verse and in Mar_1:20. It implies a lower position than the household servant, and is more nearly what we should call the tramp-labourer. The thought follows from that of the good shepherd who in the time of danger will give his own life for the sheep. The hireling has no interest in the sheep, and cares for them only as far as to secure his own hire. This want of interest is strongly expressed in the double statement, “not the shepherd,” “whose own the sheep are not.” In the interpretation we are not to think of the hierarchy, who have been already, in Joh_10:8, designated as “thieves and robbers,” breaking into the fold, but of all persons who from any other motive than love for humanity, and by any other way than the door which is Christ, or by any other call than that of the Holy Spirit, take upon themselves the office of shepherds of the flock. The hour of danger will distinguish between the shepherd and the hireling. The one, loving the sheep, will give even his life for them. The other, caring only for the hire, in whatever form it comes, will flee and leave the sheep as a prey to the wolf.

And the wolf catcheth them, and scattereth the sheep.—The words “the sheep” are not found in the majority of the better MSS., and their insertion makes the sentence awkward, because the pronoun “them” has been immediately before used for the same sheep. Adopting the better reading (see Note on next verse), we have, and the wolf catcheth them, and maketh havoc—i.e., seizeth individual sheep, and maketh havoc in the flock. Under the general image we are to understand all the spiritual foes which destroy individual souls and rend the Church of Christ. The wolf is the natural enemy of the sheep, and the fit emblem of all evil persons, who are the natural enemies of the sheep of Christ’s fold. He spake of “false prophets” as “ravening wolves” (Mat_7:15). He sent forth the Twelve “as sheep in the midst of wolves” (Mat_10:16), and the Seventy, whose mission, we shall see (comp. Note on Joh_10:22), was connected with the teaching of this chapter, “as lambs among wolves” (Luk_10:3). St. Paul foresaw that in the very city from which St. John wrote this Gospel, “after his departing, grievous wolves would enter in among them, not sparing the flock” (Act_20:29). These are the only passages in the New Testament where the word occurs, and from them we may gather that while wolves represent all false teachers and foes to truth, “the wolf” represents him who is the source from whence they come. As all shepherds are related to the Good Shepherd, so are all wolves to the wolf whose work they do.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. an hireling] The word occurs nowhere else in N.T. excepting of the ‘hired servants’ of Zebedee (Mar_1:20). The Good Shepherd was introduced in contrast to the thief. Now we have another contrast to the Good Shepherd given, the hired shepherd, a mercenary, who tends a flock not his own for his own interests. The application is obvious; viz., to those ministers who care chiefly for the emoluments and advantages of their position, and retire when the position becomes irksome or dangerous.

and not the shepherd] Better, and not a shepherd, as in Joh_10:2.

the wolf] Any power opposed to Christ. See on Joh_10:28.

and scattereth the sheep] The best authorities omit ‘the sheep;’ but the words might easily be omitted as apparently awkward and superfluous after the preceding ‘them.’ But in any case the meaning is ‘snatcheth certain sheep and scattereth the flock.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But he that is an hireling, and not the shepherd,.... That is, who is not the owner of the sheep, though he keeps them, yet only for reward: by whom are meant, not the faithful ministers of the word, who live upon the Gospel, as Christ has ordained, and who are worthy of their reward, and are not to be called hirelings by way of reproach; since they teach not for hire and reward, but for the good of souls, and the interest of the Redeemer; but such who seek only their gain, from their quarter, and mind their own things, and not the things of Jesus Christ:

whose own the sheep are not; who have neither a propriety in them, nor an hearty affection for them, and so care not what becomes of them: such an one "seeth the wolf coming"; by whom may be meant, either Satan; so the Jews compare Israel to a flock of sheep, and Satan, they say, , "he is the wolf" (u); or any false prophet, or teacher, who are ravenous wolves; though sometimes in sheep's clothing; or any tyrant, oppressor, or persecutor of the saints:

and leaveth the sheep; as the idol shepherd, against whom a woe is pronounced, Zac 11:17.

And fleeth; not being willing to bear any reproach or persecution, for the sake of Christ; not such a keeper of the flock as David, who went after the lion and the bear, and when they rose up against him, did not flee, but caught them by the beard and slew them; nor like the Apostle Paul, who fought with beasts at Ephesus, and would turn his back on none, nor give place, no, not for an hour, that truth might continue;

and the wolf catcheth them; some of them:

and scattereth the sheep; the rest; so are the sheep of Christ and his churches sometimes scattered, by persecution raised against them; see Act 8:1. The Jews have a rule concerning such an hireling shepherd (w), which is this;

"a shepherd that feeds his flock, and leaves it, and goes to the city, and a wolf comes and ravines, and the lion comes and tears in pieces, he is free; but if he leaves by it his staff and his scrip, he is guilty.''

Which Maimonides thus (x) expresses and explains;

"a shepherd who can deliver that which is torn, and that which is carried captive, with other shepherds, and with staves, and does not call the other shepherds, nor bring the staves to deliver them, he is guilty: one that keeps freely, and one that keeps for hire; he that keeps freely, calls the shepherds, and brings the staves freely; and if he does not find them, he is not guilty; but he that keeps for hire, is obliged to hire shepherds and staves, in order to deliver them.''

(u) Caphtor, fol. 58. 1. (w) T. Bab. Bava Metzia, fol. 41. 1. & 93. 2. & 106. 1. (x) Hilchot Shechirut c. 3. sect. 6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

Ver. 12. The wolf scattereth] To non-residents and other unconscionable ministers, Christ will say as once Eliab did to David, "With whom hast thou left those poor few sheep in the wilderness?" Vare, redde legiones, said Augustus, sighing. The like will this good shepherd say, judging; Pan curet oves, oviumque magistros, say many of our pluralists and idol shepherds. About Hildebrand’s time, so great was the negligence and wickedness of the clergy, that some set forth letters, as dated from the devils of hell to them; wherein they give them many thanks for the souls they had sent to hell, in such abundance as never was known before.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A hireling - A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated “hireling” is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practice any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes.

Whose own the sheep are not - Who does not own the sheep.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Those that deal in sheep, either keep them themselves, or by their near relations, as Jacob’s sons, and David, and Laban’s daughters did; or else they hired persons to keep them for them. There is a great deal of difference between the care of an owner, and the care of a hired servant in any thing; the owner taketh a more natural, diligent care, because the whole profit of the sheep, thriving and doing well, returneth unto himself. The hired servant may be careful in his measure and degree; but no such servant will take the care that an owner will take, nor run the hazards that he will run, because he knoweth that, let the flock thrive never so well, he shall have no more than the wages he is hired for: therefore what our Saviour saith is true concerning the generality of such hired servants, they will take some care of the flocks of sheep in their trust so long as there appeareth no danger, but if any danger appeareth, they leave the sheep, and flee, and the wolf cometh, and scattereth the sheep.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. A hireling—In real life the shepherd was sometimes even the munificent owner of the flocks; but often he was an employe for wages. Our Lord avails himself of this fact to distinguish between the mere mercenary and the true under shepherd, who is, as it were, but a representative and multiplication of the Good Shepherd.

The wolf—The devil, either as persecutor, or as seducer to sin and destruction. The mercenary in either case takes care simply of his own interest. He does not himself desire to destroy; but he would rather allow destruction than harm himself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hethat is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth. (the word misywtov occurs in Mar_1:20) The hireling is contrasted with the shepherd. The protector of a flock, who, though, not a thief, or robber, or alien, yet has no unselfish regard for the sheep, is guilty of cowardice, and his shameless flight from danger may do as much harm to the flock as the thief or robber. Godet would, at all events at first, limit the reference to the priestly party, who ought to have had more courage and real care for the sheep, but were utterly unable to bear the brunt of assault from Sanhedrin and Pharisees. The latter represent, as he thinks, the ravening "wolf." But surely all who have merely mercenary or selfish motives in their treatment of souls, and who flee at the approach of danger or death, are here held up to grievous condemnation. All who proclaim themselves to be "the door of the sheep," who, independently of Christ, and without the animating breath of the Divine Spirit, are considering themselves rather than the flock which they profess to instruct and protect, are the hirelings here denounced. In the hour of real peril they turn and flee. "Whose own the sheep are not." They do not seek the destruction of the flock which is not theirs, but they neglect and forsake when they should be faithful unto death. They have not identified themselves with the object of their professed care. The wolf is the deadly power over seeking the destruction of the soul, and even compassing it; it is the metaphor for every sort of power opposed to Christ. (cf. Mat_10:16 Luk_10:3 Act_20:29) And the wolf snatcheth them, and scattereth (them). "The seizing and scattering" shows how these hostile powers not only devastate, but destroy; not only crush individuals, but ruin Churches. The sheep do not belong to a hireling, as they do to a shepherd. No living bond of common interest links them to each other.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But the hireling - It is not the bare receiving hire, which denominates a man a hireling: (for the labourer is worthy of his hire; Jesus Christ himself being the Judge: yea, and the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:) but the loving hire: the loving the hire more than the work: the working for the sake of the hire. He is a hireling, who would not work, were it not for the hire; to whom this is the great (if not only) motive of working. O God! If a man who works only for hire is such a wretch, a mere thief and a robber, what is he who continually takes the hire, and yet does not work at all? The wolf - signifies any enemy who, by force or fraud, attacks the Christian's faith, liberty, or life. So the wolf seizeth and scattereth the flock - He seizeth some, and scattereth the rest; the two ways of hurting the flock of Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

12. But he that is a hireling … leaveth the sheep, and fleeth. It is not the bare fact of a man receiving pay that makes him a hireling. “The laborer is worthy of his hire.” He is a hireling who would not work were it not for this hire, and who works where the hire is highest rather than were he can do the most good.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

12. ἔστιν for εἰσί (comp. ἤκουσαν, Joh 10:8). Omit τὰ πρόβατα ὁ δὲ μισθωτὸς φεύγει after σκορπίζει with אBDL against A.

12. ὁ μισθωτός. The word occurs nowhere else in N.T. excepting of the ‘hired servants’ of Zebedee (Mar 1:20). The Good Shepherd was introduced in contrast to the thief. Now we have another contrast to the Good Shepherd given, the hired shepherd, a mercenary, who tends a flock not his own for his own interests. The application is obvious; viz., to those ministers who care chiefly for the emoluments and advantages of their position, and retire when the position becomes irksome and dangerous. In one respect the hireling is worse than the thief, for he is false to his pledge and betrays a trust. He sacrifices his charge to save himself, whereas a true shepherd sacrifices himself to save his charge.

καὶ οὐκ ὤν π. And not a shepherd, as in Joh 10:2.

τὸν λύκον. Any power opposed to Christ (Joh 10:28).

ἀφίησιν κ.τ.λ. Leaveth the sheep and fleeth; and the wolf snatcheth them and scattereth (them); because he is an hireling, &c. The wolf seizes some and scatters the rest.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] The imagery is here again somewhat changed. The false shepherds are here compared to hirelings, i.e. those who serve merely for gain; the μισθωτός who fulfils the character implied by the word. The idea is brought in by τὴν ψυχ. αὐτ. τίθ. ὑπὲρ τ. πρ., which introduces a time of danger, when the true and false shepherds are distinguished.

τ. λύκον] The purposes of this wolf are the same as those of the thief in ver. 10, and in the allegory he is the same;—the great Foe of the sheep of Christ. Lücke and De Wette deny this, and hold ‘any enemies of the theocracy’ to be meant;—but no deep view of the parable will be content with this,—see Mat 7:15, where the λύκοι ἅρπαγες are ψευδοπροφῆται, the κλέπται κ. λῃσταί of ver. 8;—and their chief and father would therefore be ὁ λύκος, just as ὁ ποιμήν is the Shepherd.

14,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν. The rec. with AΓ has δέ after, אDΔΘ have it before, μισθωτός: om. BLW. Syr. cur. has “the hireling, the false one, ” but this explanatory gloss is not in Syr. sin.

Blass (Gram. 255) suggests that οὐκ is a Hebraism, “since in the case of a participle with the article, the LXX render לֹא by οὐ” (cf. στεῖρα ἡ οὐ τίκτουσα, Isa 54:1). But although in v. 1 we have ὁ μὴ εἰσερχόμενος, “any one not coming through the door,” at v. 12 οὐκ is preferable to μή before ὤν, because the hireling is certainly not the shepherd.

ὁ μισθωτός. The term occurs again in the N.T. only at Mar 1:20, where it is used of the “hired servants” in Zebedee’s boat. It occurs often in the LXX, and is not necessarily a term of reproach. In Job 7:2 it is used, as here, of a servant who thinks primarily of his wages. The μισθωτός may be an honest man; but the care of a herdsman who comes for wages to look after a flock of sheep can never be equal to that of their own shepherd, who knows each one and is ready to give his life for theirs. In vv. 1-5 the shepherd was contrasted with the thief, nothing being said about the excellence of the shepherd’s service, the thought being only of his right to enter the fold. Here, in vv. 11-15, we have the contrast exhibited between a good shepherd and a hired man whose only interest in his flock comes from his wages. In vv. 12, 13, the conduct which may be expected from the μισθωτός in the hour of danger is described in terms contrasting strongly with the conduct of the really good shepherd. We must not confuse the “hireling” with the “thief” of v. 1, any more than with the “wolf” of v. 12. He is only blameworthy because his service is perfunctory, as compared with ὁ ποιμὴν ὁ καλός, who is the perfect shepherd.

The centre of the picture is the figure of “the Good Shepherd,” that is, of Jesus Himself. His example of self-sacrifice and watchfulness has always been held up to the “pastors” of His Church (vv. 1-16 form the Gospel for the Ordering of Priests); but to these lesser pastors there is no direct reference in this passage, while the figure of the “hired man” supplies a warning to them all. Cf. 1Pe 5:2, where those who tend the flock of God are warned that they must not do their work “for filthy lucre, but of a ready mind.”

οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, “whose own the sheep are not.” There is no thought here of the owner of the sheep; that does not come into the allegory. But every true shepherd counts the sheep entrusted to his care as his own in a peculiar sense; this the μισθωτός does not feel.

θεωρεῖ τὸν λύκον ἐρχόμενον, “notices the wolf coming.” For θεωρεῖν as signifying intelligent perception, see on 2:23, and cf. 9:8.

The wolf is the great danger to sheep in a country like Palestine (cf. Mat 10:16); and that “grievous wolves would enter in, not sparing the flock” (Act 20:29), was a warning to the Church at Ephesus of which its leaders could not mistake the meaning. The μισθωτός is likely to leave the sheep and run away when the wolf appears. Cf. “ut non derelinquas nos, sicut pastor gregem suum in manibus luporum malignorum” (2 Esd. 5:18). See Zec 11:17.

ὁ λύκος ἁρπάζει αὐτά, “the wolf snatches them,” as no enemy could snatch His sheep from the care of Jesus (v. 29). That is because He is “the Good Shepherd.”

καὶ σκορπίζει. The rec. adds τὰ πρόβατα, but this explanatory addition is not necessary, and is not found in אBDW. A consequence of the carelessness of the man in charge of the sheep is described similarly in Jer 10:21 καὶ διεσκορπίσθησαν (cf. Jer 23:1). And in the vision of Eze 34:5, when the shepherds neglected their duty “the sheep became meat to all the beasts of the field, and were scattered.”

For σκορπίζομαι, διασκορπίζομοι, as applied to the “scattering” of the spiritual flock, cf. 11:52, 16:32. One of the marks of the unworthy shepherd of Zec 11:16 is τὸ ἐσκορπισμένον οὐ μὴ ζητήσῃ. Cf. also Zec 13:7, “smite the shepherd, and the sheep shall be scattered.”

The rec. repeats after σκορπίζει, ὁ δὲ μισθωτὸς φεύγει, but this unnecessary gloss is omitted by אBDLΘ. W om. this, and also the following ὅτι μισθωτός ἐστιν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Hireling [μισθωτος] . From misqov, hire. See on 2Pe 2:13. Wyc., merchant.

Seeth [θεωρει] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.