SEV Biblia, Chapter 10:11
YO SOY el buen pastor; el buen pastor su alma da por sus ovejas.
Clarke's Bible Commentary - John 10:11
Verse 11. I am the good shepherd] Whose character is the very reverse of that which has already been described. In ver. 7, 9, our Lord had called himself the door of the sheep, as being the sole way to glory, and entrance into eternal life; here he changes the thought, and calls himself the shepherd, because of what he was to do for them that believe in him, in order to prepare them for eternal glory. Giveth his life for the sheep.] That is, gives up his soul as a sacrifice to save them from eternal death.
Some will have the phrase here only to mean hazarding his life in order to protect others; but the 15th, 17th, and 18th verses, as well as the whole tenor of the new covenant, sufficiently prove that the first sense is that in which our Lord's words should be understood.
John Gill's Bible Commentary
Ver. 11. I am the good shepherd , etc.] A shepherd of his Fathers appointing, calling, and sending, to whom the care of all his sheep, or chosen ones, was committed; who was set up as a shepherd over them by him, and was entrusted with them; and who being called, undertook to feed them; and being promised, was sent unto the lost sheep of the house of Israel; and under the character of a shepherd, died for them, and rose again, and is accountable to his Father for everyone of them; the shepherd, the great and chief shepherd, the famous one, so often spoken and prophesied of, ( Genesis 49:24 Isaiah 40:11) ( Ezekiel 34:23). And discharging his office aright, he is the good shepherd; as appears in his providing good pasture, and a good fold for his sheep; in protecting them from their enemies; in healing all their diseases; in restoring their souls when strayed from him; in watching over them in the night seasons, lest any hurt them; in searching for them, when they have been driven, or scattered in the dark and cloudy day; in caring for them, so that he lose none of them; and in nothing more than in what follows, the good shepherd giveth his life for the sheep : not only exposes it to danger, as David did his, for the sake of his fathers flock, but gives it away freely and voluntarily, for the sake of the sheep; in their room and stead, as a ransom for them, that they may be delivered from death, and might have eternal life: the Ethiopic version renders it, the good shepherd gives his life for the redemption of his sheep; so Nonnus paraphrases it, the ransom price of his own sheep: this belongs to Christs priestly office, and with the Jews priests were sometimes shepherds hence we read of ynhk y[wr , shepherds that were priests. Philo the Jew speaks of God as a shepherd and king; and of his setting his word, his firstborn Son, over the holy flock, to take care of it: and a good shepherd is thus described by the Jews; as bwj h[wr , a good shepherd, delivers the flock from the wolf, and from the lions, ((see John 10:12)) so he that leads Israel, if he is good, delivers them from the idolatrous nations, and from judgment below and above, and leads them to the life of the world to come, or eternal life; ((see John 10:10)).
Which description agrees with Christ, the good shepherd; and so the Lord is said to be bwj h[wr , the good shepherd, and merciful, and there is none like him f454 .
Matthew Henry Commentary
Verses 10-18 - Christ is a good Shepherd; many who were not thieves, yet were careles in their duty, and by their neglect the flock was much hurt. Ba principles are the root of bad practices. The Lord Jesus knows whom he has chosen, and is sure of them; they also know whom they have trusted and are sure of Him. See here the grace of Christ; since none coul demand his life of him, he laid it down of himself for our redemption He offered himself to be the Saviour; Lo, I come. And the necessity of our case calling for it, he offered himself for the Sacrifice. He wa both the offerer and the offering, so that his laying down his life wa his offering up himself. From hence it is plain, that he died in the place and stead of men; to obtain their being set free from the punishment of sin, to obtain the pardon of their sin; and that his death should obtain that pardon. Our Lord laid not his life down for his doctrine, but for his sheep.
Greek Textus Receptus
εγω 1473 P-1NS ειμι 1510 5748 V-PXI-1S ο 3588 T-NSM ποιμην 4166 N-NSM ο 3588 T-NSM καλος 2570 A-NSM ο 3588 T-NSM ποιμην 4166 N-NSM ο 3588 T-NSM καλος 2570 A-NSM την 3588 T-ASF ψυχην 5590 N-ASF αυτου 846 P-GSM τιθησιν 5087 5719 V-PAI-3S υπερ 5228 PREP των 3588 T-GPN προβατων 4263 N-GPN
Vincent's NT Word Studies
11. The good shepherd (o poimhn o kalov). Literally, the shepherd the good (shepherd). Kalov, though not of frequent occurrence in John, is more common than ajgaqov, 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. Kalov in John is applied to wine (ii. 10), three times to the shepherd in this chapter, and twice to works (x. 32, 33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called to kalon. The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke xxi. 5): well adapted to its purpose, as salt (Mark ix. 50): competent for an office, as deacons (1 Timothy iv. 6); a steward (1 Pet. iv. 10); a soldier (2 Tim. ii. 3): expedient, wholesome (Mark ix. 43, 45, 47): morally good, noble, as works (Matt. v. 16); conscience (Heb. xiii. 18). The phrase it is good, i.e., a good or proper thing (Rom. xiv. 21). In the Septuagint kalov is the most usual word for good as opposed to evil (Gen. ii. 17; xxiv. 50; Isa. v. 20). In Luke viii. 15, kalov and ajgaqov are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet kalov, 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 (thn yuchn autou tiqhsin). 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 tiqhmi. So Demosthenes, to pay interest or the alien tax. Or (2) according to John xiii. 4, as laying aside his life like a garment. The latter seems preferable. Tiqhmi, 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. 34 In John xiii. 4, layeth aside His garments (tidhsi ta imatia) is followed, in ver. 12, by had taken His garments (elabe ta imatia). So, in this chapter, giveth (tidhsin) His life (ver. 11), and I lay down (tidhmi) my life (vv. 17, 18), are followed by labein "to take it again." The phrases thn yuchn He laid down His life, and tav yucav qeinai to lay down our lives, occur in 1 John iii. 16. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare Matt. xx. 28, dounai thn yuchn, to give His life.
For the sheep (uper). On behalf of.
