John 10:13

Joh 10:13. Δέ, but) This has the force of explaining the word fleeth, repeated from the preceding verse.—ὅτι μισθωτός, because he is an hireling) Ploce [A word placed twice, so that once the word itself, once an attribute of it, should be understood]. His concern is for the pay, not for the flock.—καὶ οὐ μέλει, and careth not for) Connect with fleeth [i.e. οὐ μέλει does not follow ὅτι]. The antithesis to this is to be observed, Joh 10:14-15. The words in antithesis respectively are:

The hireling is a hireling careth not for fleeth

I the Good Shepherd know lay down My life. [266][267][268] Memph[269] and Theb[270] Versions, Lucifer, omit ΠΡΌΒΑΤΑ of last verse, and in this verse Ὁ ΔῈ ΜΙΣΘΩΤῸς ΦΕΎΓΕΙ. But [271][272][273][274] Vulg. have the words.]

[266] the Vatican MS., 1209: in Vat. Iibr., Rome: fourth cent.: O. and N. Test. def.

[267] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.

[268] Laurentianus or Amiatinus. These three I do not specially quote, except very occasionally, where they mutually differ, but simply quote ‘Vulg.’ in general, as correctly given by Lachmann from these MSS. in his Greek Test.

[269] emph. the Memphitic, or Coptic Version from Egypt: third cent.: publ. by Wilkins at Oxford, 1716.

[270] heb. the Thebaic, or Sahidic do.: publ. by Woide and Ford, from MS. Alex, at Oxford, 1799.

[271] the Alexandrine MS.: in Brit. Museum: fifth century: publ. by Woide, 1786–1819: O. and N. Test. defective.

[272] Vercellensis of the old ‘Itala,’ or Latin Version before Jerome’s, probably made in Africa, in the second century: the Gospels.

[273] Veronensis, do.

[274] Colbertinus, do.

14. Τὰ ἐμά) My [what is Mine], sheep.—καὶ, καί, and, and) Always the beginning of every good thing originates with God and Christ. As the Good Shepherd, He both knows and is known.

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

Joh 10:13 . ὁ δὲ μισθωτὸς φεύγει , not, as in Joh 10:12 , ὁ μισθ . δὲ , “because the antithesis of the hireling was there first brought forward and greater emphasis was secured by that position”. Meyer. Klotz, p. 378, says that δὲ is placed after more words than one “ubi quae praeposita particulae verba sunt aut aptius inter se conjuncta sunt aut ita comparata, ut summum pondus in ea sententia obtineant”. He flees ὅτι μισθωτός ἐστι , his nature is betrayed by his conduct. He does not care for the sheep but for himself. He took the position of guardian of the sheep for his own sake, not for theirs; and the presence of the wolf brings out that it is himself, not the sheep, he cares for.

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

13. The hireling fleeth. The reason is, because he careth not for the sheep, which means, that his heart is not moved by the scattering of the flock, because he thinks that it does not at all belong to him. For he who looks to the hire, and not to the flock, though he may deceive others, when the Church is in a state of tranquillity, yet when he comes into the contest, will give proof of his treachery.

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.

(13) The hireling fleeth.—These words are again an addition to the text, and should he omitted with the great majority of the best authorities. If we omit them this verse must be immediately connected with that which precedes, the last clause of which is a parenthesis—“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 maketh havoc), because he is an hireling, and careth not for the sheep.” The sense is not affected by the omission, and the words were apparently added as a gloss to make the meaning clear. The thought of the hireling is repeated to express the nature of the man, and to strengthen the contrast with the Good Shepherd which immediately follows.

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

13. The hireling fleeth] These words are of still more doubtful authority. Omitting both the doubtful portions the sentence will run (The hireling) leaveth the sheep and fleeth; and the wolf snatcheth them and scattereth (them); because he is an hireling and careth not, &c.

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.

The hireling fleeth, because he is an hireling,.... And has no propriety in the sheep; had he, he would abide by them, and defend them; but because he has not, he will not expose himself to any danger, but leaves them:

and careth not for the sheep; what becomes of them, providing only for his own safety. Abarbinel (y) has a note on Isa 40:11 which may serve to illustrate this passage:

""he shall feed his flock like a shepherd"; not as he that feeds the flock of others, for the hire they give him, but as a shepherd that feeds his own flock; who has compassion more abundantly on it, because it is his own flock; and therefore he saith, "behold his reward is with him", for he does not seek a reward from another; "and his work is before him"; for he feeds what is his own, and therefore his eyes and his heart are there.''

Which is not the case of the hireling; he does not care for them, he has not their good at heart; but the good shepherd has, such an one as Christ is.

(y) Mashmia Jeshua, fol. 20. 4.

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

13 The hireling fleeth, because he is an hireling, and careth not for the sheep.

Ver. 13. The hireling fleeth] Yet is not every one that fleeth to be judged a hireling presently. There is a lawful flight, as when the quarrel is personal, &c. Christ fled often when persecuted; so may we. God hath made us not as butts to be perpetually shot at; but as the marks of rovers, movable, as the wind and sun may best serve. Fuge, fuge, Brenti, cite, citius, citissime: Flee, flee, flee, Brentius, quickly, more quickly, very quickly, so friendly did a senator of Hala advise Brentius. He embraced the advice, and saved his life by it. (Melch. Adam. in Vit. Brentii.)

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.

Because he is a hireling - Because he regards only his wages. He feels no special interest in the flock.

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

Every bishop and pastor is bound to abide with his flock in the time of danger, and persecution, except himself be personally sought for, rather than his flock, or the flock itself forsake him. In such cases the pastor may fly, as the apostles did, and St. Athanasius and others. (St. Athanasius, Apol. de sua fuga.; St. Augustine, ep. 180.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The reason why he that is a mere hired servant, and hath no property in the sheep, fleeth, is, because he is a hireling, and doth what he doth merely for his wages; and when a danger ariseth, which his wages will not balance, he will never encounter it; he hath no property in the sheep, nor any love to them, nor care for them.

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

13. Because he is a hireling—His only interest is his wages, in contradistinction from the owner, whose interest is in the sheep.

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

(The hirelingfleeth) because he is a hireling, and careth not for the sheep. He only cares for himself. He is no match for the wolf of temptation, or disease, or death, lie wants to reap the personal advantage of his temporary office, and, if his own interests are imperiled, he can leave them to any other hireling, or to the wolf. Melancholy picture this of much deserted duty.

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

The hireling fleeth because he is a hireling - Because he loves the hire, not the sheep.

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

13. οὐ μέλει αὐτῷ περὶ τ. π. We have the same construction, descriptive of God’s providence, at 1Pe 5:7 αὐτῷ μέλει περὶ ὑμῶν. Cf. Tob. 10:5, οὐ μέλει μοι.

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

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

Careth not [ου μελει αυτω] . Literally, the sheep are not a care to him. See on 1Pe 5:7. The contrast is suggestive.

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

Ver. 13. The Alexandrian authorities reject the first words: “but the hireling flees.” In that case, the becausewhich follows, refers not to the last two propositions of Joh 10:12, but to the one which precedes them: he flees. After having thus described the cowardly guardians, Jesus returns to the description of the good shepherd and his conduct towards the flock, and expressly applies to Himself (ἐγώ, I, Joh 10:14) this figure.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.