John 1:33) but not, however, in such a way that Jesus merely makes a retrospective reference to the figure of the πρόβατα (Fritzsche: “ut similitudine utar, quam supra posui”), which would render this repulse very meaningless but in such a way that Jesus recalls to their recollection the negative declaration itself as having been already uttered. Καθὼς εἶπον ὑμῖν] belong, as both Lachmann and Tischendorf also punctuate, to what precedes (comp. The actual proof of their unbelief is first subjoined in the second clause: for ye belong not to my sheep otherwise ye would stand in a totally different relation to me than that of unbelief ye would hear my voice, and know me, and follow me, John 10:4 John 10:14 John 10:27. Jesus had not only told them (on many occasions, if not always so directly as, for example, to the woman of Samaria, or the man born blind) that He was the Messiah, but had also testified to the fact by His Messianic works (v.
This appeal to His works, and the assertion that they were done in His Father’s name, is itself an answer in word and in deed that He was the Messiah. The works that I do in my Father’s name.-Comp. To them He had again and again told the same truth, though the actual word had never crossed His lips while speaking to them. To inquirers of simpler hearts, as the woman of Samaria and the man born blind, He had used the word Messiah. He refers them, then, to His earlier words and deeds in proof of what He was. To have said He was the Messiah would have been to sanction their thought of Him as a temporal prince to have said that He was not would have been to contradict the essential truth. Their misconception of the Messianic work had made the very word Messiah an impossible one for Him to utter to them. Here, as in John 8:25, where a similar direct question was put to Him, the answer is indirect. Ellicott's Commentary for English Readers(25) I told you, and ye believed not.-Better, and ye believe not, as all the best MSS.
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