1WahrlichG281, wahrlichG281, ich sageG3004 euchG5213: Wer nichtG3361 durchG1223 die TürG2374 inG1519 den HofG833 der SchafeG4263 eingehtG1525, sondernG235 anderswoG237 hinübersteigtG305, derG1565 istG2076 ein DiebG2812 undG2532 ein RäuberG3027. 2Wer aberG1161 durchG1223 die TürG2374 eingehtG1525, istG2076 HirteG4166 der SchafeG4263. 3DiesemG5129 tutG455 der TürhüterG2377 aufG455, undG2532 die SchafeG4263 hörenG191 seineG846 StimmeG5456, undG2532 er ruftG2564 seine eigenenG2398 SchafeG4263 mitG2596 NamenG3686 undG2532 führtG1806 sieG846 herausG1806. 4WennG3752 er seine eigenenG2398 SchafeG4263 alle herausgebrachtG1544 hat, geht erG4198 vorG1715 ihnenG846 herG4198, undG2532 die SchafeG4263 folgenG190 ihmG846, weilG3754 sie seineG846 StimmeG5456 kennenG1492. 5Einem FremdenG245 aberG1161 werdenG190 sie nichtG3364 folgenG190, sondernG235 werden vorG575 ihmG846 fliehenG5343, weilG3754 sie die StimmeG5456 der FremdenG245 nichtG3756 kennenG1492. 6DiesesG5026 GleichnisG3942 sprachG2036 JesusG2424 zu ihnenG846; sieG1565 aberG1161 verstandenG1097 nichtG3756, wasG5101 es warG2258, dasG3739 er zu ihnenG846 redeteG2980. 7JesusG2424 sprachG2036 nunG3767 wiederumG3825 zu ihnenG846: WahrlichG281, wahrlichG281, ich sageG3004 euchG5213 G3754: IchG1473 binG1510 die TürG2374 der SchafeG4263. 8AlleG3956, die irgendG3745 vorG4253 mirG1700 gekommenG2064, sindG1526 DiebeG2812 undG2532 RäuberG3027; aberG235 die SchafeG4263 hörtenG191 nichtG3756 auf sieG846. 9IchG1473 binG1510 die TürG2374; wennG1437 jemandG5100 durchG1223 michG1700 eingehtG1525, so wird er errettet werdenG4982 undG2532 wird einG1525 - undG2532 ausgehenG1831 undG2532 WeideG3542 findenG2147. 10Der DiebG2812 kommtG2064 nurG3756, umG1508 G2443 zu stehlenG2813 undG2532 zu schlachtenG2380 undG2532 zu verderbenG622. IchG1473 bin gekommenG2064, auf daßG2443 sie LebenG2222 habenG2192 undG2532 es in ÜberflußG4053 habenG2192. 11IchG1473 binG1510 der guteG2570 HirteG4166; der guteG2570 HirteG4166 läßtG5087 seinG846 LebenG5590 fürG5228 die SchafeG4263. 12Der MietlingG3411 aberG1161 undG2532 der nichtG3756 HirteG4166 istG5607, demG3739 die SchafeG4263 nichtG3756 eigenG2398 sindG1526, siehtG2334 den WolfG3074 kommenG2064 undG2532 verläßtG863 die SchafeG4263 undG2532 fliehtG5343; undG2532 der WolfG3074 raubtG726 sieG846 undG2532 zerstreutG4650 [die SchafeG4263. 13Der MietlingG3411 aberG1161 fliehtG5343,] weilG3754 er ein MietlingG3411 istG2076 undG2532 sich umG4012 die SchafeG4263 nichtG3756 kümmertG3199. 14IchG1473 binG1510 der guteG2570 HirteG4166; undG2532 ich kenneG1097 die MeinenG1699 undG2532 bin gekanntG1097 vonG5259 den MeinenG1699, 15gleichwieG2531 der VaterG3962 michG3165 kenntG1097 und ichG2504 den VaterG3962 kenneG1097; undG2532 ich lasseG5087 meinG3450 LebenG5590 fürG5228 die SchafeG4263. 16UndG2532 ich habeG2192 andereG243 SchafeG4263, dieG3739 nichtG3756 ausG1537 diesemG5026 HofeG833 sindG2076; auchG2548 diese mußG1163 ichG3165 bringenG71, undG2532 sie werdenG191 meineG3450 StimmeG5456 hörenG191, undG2532 es wird eineG3391 HerdeG4167, einG1520 HirteG4166 seinG1096. 17DarumG5124 G1223 liebtG25 michG3165 der VaterG3962, weilG3754 ichG1473 meinG3450 LebenG5590 lasseG5087, auf daßG2443 ich esG846 wiedernehmeG2983 G3825. 18NiemandG3762 nimmtG142 esG846 vonG575 mirG1700, sondernG235 ichG1473 lasseG5087 esG846 vonG575 mir selbstG1683. Ich habeG2192 GewaltG1849 esG846 zu lassenG5087, undG2532 habeG2192 GewaltG1849 esG846 wiederzunehmenG2983 G3825. DiesesG5026 GebotG1785 habe ich vonG3844 meinemG3450 VaterG3962 empfangenG2983. 19Es entstandG1096 G3767 wiederumG3825 ein ZwiespaltG4978 unterG1722 den JudenG2453 dieserG5128 WorteG3056 wegenG1223. 20VieleG4183 aberG1161 vonG1537 ihnenG846 sagtenG3004: Er hatG2192 einen DämonG1140 undG2532 ist von SinnenG3105; wasG5101 höretG191 ihr ihnG846 ? 21AndereG243 sagtenG3004: DieseG5023 RedenG4487 sindG2076 nichtG3756 die eines BesessenenG1139; kannG1410 etwaG3361 ein DämonG1140 der BlindenG5185 AugenG3788 auftunG455 ? 22Es warG1096 aberG1161 das Fest der TempelweiheG1456 inG1722 JerusalemG2414; [und]G2532 es warG2258 WinterG5494. 23UndG2532 JesusG2424 wandelteG4043 inG1722 dem TempelG2411, inG1722 der SäulenhalleG4745 SalomonsG4672. 24DaG3767 umringtenG2944 ihnG846 die JudenG2453 undG2532 sprachenG3004 zu ihmG846: BisG2193 wannG4219 hältstG142 G5590 du unsere SeeleG2257 hinG5590 ? WennG1487 duG4771 der ChristusG5547 bistG1488, so sageG2036 es unsG2254 frei herausG3954. 25JesusG2424 antworteteG611 ihnenG846: Ich habe es euchG5213 gesagtG2036, undG2532 ihr glaubetG4100 nichtG3756. Die WerkeG2041, dieG3739 ichG1473 inG1722 dem NamenG3686 meinesG3450 VatersG3962 tueG4160, dieseG5023 zeugenG3140 vonG4012 mirG1700; 26aberG235 ihrG5210 glaubetG4100 nichtG3756, dennG1063 ihr seidG2075 nichtG3756 vonG1537 meinenG1699 SchafenG4263, wieG2531 ich euchG5213 gesagtG2036 habe. 27MeineG1699 SchafeG4263 hörenG191 meineG3450 StimmeG5456, und ichG2504 kenneG1097 sieG846, undG2532 sie folgenG190 mirG3427; 28und ichG2504 gebeG1325 ihnenG846 ewigesG166 LebenG2222, undG2532 sie gehen nichtG3364 verlorenG622 ewiglichG1519 G165, undG2532 niemandG3756 G5100 wirdG726 sieG846 ausG1537 meinerG3450 HandG5495 raubenG726. 29MeinG3450 VaterG3962, derG3739 sie mirG3427 gegebenG1325 hat, istG2076 größerG3187 alsG3956 allesG2532, und niemandG3762 kannG1410 sie ausG1537 der HandG5495 meinesG3450 VatersG3962 raubenG726. 30IchG1473 undG2532 der VaterG3962 sindG2070 einsG1520. 31DaG3767 hobenG941 die JudenG2453 wiederumG3825 SteineG3037 aufG941, auf daßG2443 sie ihnG846 steinigtenG3034. 32JesusG2424 antworteteG611 ihnenG846: VieleG4183 guteG2570 WerkeG2041 habeG1166 ich euchG5213 vonG1537 meinemG3450 VaterG3962 gezeigtG1166; fürG1223 welchesG4169 WerkG2041 unter denselbenG846 steiniget ihrG3034 michG3165 ? 33Die JudenG2453 antwortetenG611 ihmG846 G3004: WegenG4012 eines gutenG2570 WerkesG2041 steinigen wirG3034 dichG4571 nichtG3756, sondernG235 wegenG4012 LästerungG988, undG2532 weilG3754 duG4771, der du ein MenschG444 bistG5607, dich selbstG4572 zu GottG2316 machstG4160. 34JesusG2424 antworteteG611 ihnenG846: StehtG2076 nichtG3756 inG1722 euremG5216 GesetzG3551 geschriebenG1125: "IchG1473 habe gesagtG2036: Ihr seidG2075 GötterG2316 ?" 35WennG1487 er jeneG1565 GötterG2316 nannteG2036, zuG4314 welchenG3739 das WortG3056 GottesG2316 geschahG1096 (undG2532 die SchriftG1124 kannG1410 nichtG3756 aufgelöst werdenG3089,) 36sagetG3004 ihrG5210 von dem, welchenG3739 der VaterG3962 geheiligtG37 undG2532 inG1519 die WeltG2889 gesandtG649 hat:G3754 Du lästerstG987, weilG3754 ich sagteG2036: Ich binG1510 GottesG2316 SohnG5207 ? - 37WennG1487 ich nichtG3756 die WerkeG2041 meinesG3450 VatersG3962 tueG4160, so glaubetG4100 mirG3427 nichtG3361; 38wennG1487 ich sie aberG1161 tueG4160, soG2579 glaubetG4100 den WerkenG2041, wenn ihr auch mirG1698 nichtG3361 glaubetG4100, auf daßG2443 ihr erkennetG1097 undG2532 glaubetG4100, daßG3754 der VaterG3962 inG1722 mirG1698 ist und ichG2504 inG1722 ihmG846. 39DaG3767 suchten sieG2212 wiederumG3825 ihnG846 zu greifenG4084, undG2532 er entgingG1831 G1537 ihrerG846 HandG5495. 40UndG2532 er gingG565 wiederG3825 wegG565 jenseitG4008 des JordanG2446 anG1519 den OrtG5117, woG3699 JohannesG2491 zuerstG4412 taufteG907 G2258, undG2532 er bliebG3306 daselbstG1563. 41UndG2532 vieleG4183 kamenG2064 zuG4314 ihmG846 undG2532 sagtenG3004 G3754: JohannesG2491 tatG4160 zwarG3303 keinG3762 ZeichenG4592; allesG3956 aberG1161, wasG3745 JohannesG2491 vonG4012 diesemG5127 gesagt hatG2036, warG2258 wahrG227. 42UndG2532 vieleG4183 glaubtenG4100 daselbstG1563 anG1519 ihnG846.
Jamieson Fausset Brown Bible Commentary 1 THE GOOD SHEPHERD. (John 10:1-21)
He that entereth not by the door--the legitimate way (without saying what that was, as yet).
into the sheepfold--the sacred enclosure of God's true people.
climbeth up some other way--not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (
Matt 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.
2 he that entereth in by the door is the shepherd of the sheep--a true, divinely recognized shepherd.
3 To him the porter openeth--that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [CALVIN, MEYER, LUTHARDT].
and the sheep hear his voice--This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [LAMPE, STIER, &c.].
7 I am the door of the sheep--that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare
John 14:6;
Eph 2:18).
8 All that ever came before me--the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [OLSHAUSEN].
the sheep did not hear them--the instinct of their divinely taught hearts preserving them from seducers, and attaching them to the heaven-sent prophets, of whom it is said that "the Spirit of Christ was in them" (
1Pet 1:11).
9 by me if any man enter in--whether shepherd or sheep.
shall be saved--the great object of the pastoral office, as of all the divine arrangements towards mankind.
and shall go in and out and find pasture--in, as to a place of safety and repose; out, as to "green pastures and still waters" (
Ps 23:2) for nourishment and refreshing, and all this only transferred to another clime, and enjoyed in another manner, at the close of this earthly scene (
Rev 7:17).
10 I am come that they might have life, and . . . more abundantly--not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or "God with us"--there can be no middle course.
11 I am the good shepherd--emphatically, and, in the sense intended, exclusively so (
Isa 40:11;
Ezek 34:23;
Ezek 37:24;
Zech 13:7).
the good shepherd giveth his life for the sheep--Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered "the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.
12 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" (
Zech 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].
14 I am the good shepherd, and know my sheep--in the peculiar sense of
2Tim 2:19.
am known of mine--the soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. "The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands" [OLSHAUSEN]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.
15 As the Father knoweth me, even so know I the Father--What claim to absolute equality with the Father could exceed this? (See on
Matt 11:27).
and I lay down my life for the sheep--How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
16 other sheep I have . . . not of this fold: them also I must bring--He means the perishing Gentiles, already His "sheep" in the love of His heart and the purpose of His grace to "bring them" in due time.
they shall hear my voice--This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him.
and there shall be one fold--rather "one flock" (for the word for "fold," as in the foregoing verses, is quite different).
17 Therefore doth my Father love me, because I lay down my life, &c.--As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His "commandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts.
that I might take it again--His resurrection-life being indispensable to the accomplishment of the fruit of His death.
18 No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again--It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of "power to take it again" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished.
This commandment--to "lay down His--life, that He might take it again."
have I received of my Father--So that Christ died at once by "command" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.
19 There was a division . . . again among the Jews for these sayings--the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
22 DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
it was . . . the feast of the dedication--celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (I Maccabees 4:52, 56, 59; and JOSEPHUS, Antiquities, 7.7.7).
it was winter--implying some inclemency. Therefore,
23 Jesus walked . . . in Solomon's porch--for shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].
24 Then came the Jews--the rulers. (See on
John 1:19).
How long dost thou make us to doubt?--"hold us in suspense" (Margin).
If thou be the Christ, tell us plainly--But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
25 Jesus answered them, I told you--that is, in substance, what I am (for example
John 7:37-
John 7:38;
John 8:12,
John 8:35-
John 8:36,
John 8:58).
26 ye believe not, because ye are not of my sheep, as I said--referring to the whole strain of the Parable of the Sheep, (
John 10:1, &c.).
27 My sheep hear my voice, &c.--(See on
John 10:8).
28 I give unto them eternal life--not "will give them"; for it is a present gift. (See on
John 3:36;
John 5:24). It is a very grand utterance, couched in the language of majestic authority.
29 My Father, which gave them me--(See on
John 6:37-
John 6:39).
is greater than all--with whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of My Father's hand." The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (OLSHAUSEN--a testimony all the more valuable, being given in spite of Lutheran prejudice).
30 I and my Father are one--Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender--"we (two persons) are"; while "one" is neuter--"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have they," says He; "though He has given them to Me, they are as much in His own almighty hands as ever--they cannot be, and when given to Me they are not, given away from Himself; for HE AND I HAVE ALL IN COMMON." Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And AUGUSTINE was right in saying the "We are" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the "one" (as explained) condemns the Arians (who denied the unity of their essence).
31 Then the Jews took up stones again to stone Him--and for precisely the same thing as before (
John 8:58-
John 8:59).
32 Many good works have I showed you--that is, works of pure benevolence (as in
Acts 10:38, "Who went about doing good," &c.; see
Mark 7:37).
from my Father--not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [LUTHARDT].
for which of those works do ye stone me?--"are ye stoning (that is, going to stone) me?"
33 for a blasphemy--whose legal punishment was stoning (
Lev 24:11-
Lev 24:16).
thou, being a man--that is, a man only.
makest thyself God--Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (
John 5:18;
John 8:59).
34 Is it not written in your law--in
Ps 82:6, respecting judges or magistrates.
Ye are gods--being the official representatives and commissioned agents of God.
35 If he called them gods unto whom the word of God came . . . Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest--The whole force of this reasoning, which has been but in part seized by the commentators, lies in what is said of the two parties compared. The comparison of Himself with mere men, divinely commissioned, is intended to show (as NEANDER well expresses it) that the idea of a communication of the Divine Majesty to human nature was by no means foreign to the revelations of the Old Testament; but there is also a contrast between Himself and all merely human representatives of God--the one "sanctified by the Father and sent into the world"; the other, "to whom the word of God (merely) came," which is expressly designed to prevent His being massed up with them as only one of many human officials of God. It is never said of Christ that "the word of the Lord came to Him"; whereas this is the well-known formula by which the divine commission, even to the highest of mere men, is expressed, as John the Baptist (
Luke 3:2). The reason is that given by the Baptist himself (see on
John 3:31). The contrast is between those "to whom the word of God came"--men of the earth, earthy, who were merely privileged to get a divine message to utter (if prophets), or a divine office to discharge (if judges)--and "Him whom (not being of the earth at all) the Father sanctified (or set apart), and sent into the world," an expression never used of any merely human messenger of God, and used only of Himself.
because, I said, I am the Son of God--It is worthy of special notice that our Lord had not said, in so many words, that He was the Son of God, on this occasion. But He had said what beyond doubt amounted to it--namely, that He gave His sheep eternal life, and none could pluck them out of His hand; that He had got them from His Father, in whose hands, though given to Him, they still remained, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all this as just saying of Himself, "I am the Son of God"--one nature with Him, yet mysteriously of Him. The parenthesis (
John 10:35), "and the Scripture cannot be broken," referring to the terms used of magistrates in the eighty-second Psalm, has an important bearing on the authority of the living oracles. "The Scripture, as the expressed will of the unchangeable God, is itself unchangeable and indissoluble" [OLSHAUSEN]. (Compare
Matt 5:17).
37 though ye believe not me, believe the works--There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (
John 7:46;
John 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.
that ye may know and believe that the Father is in me, and I in him--thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
39 Therefore they sought again to take him--true to their original understanding of His words, for they saw perfectly well that He meant to "make Himself God" throughout all this dialogue.
he escaped out of their hand--(See on
Luke 4:30;
John 8:59).
40 went away again beyond Jordan . . . the place where John at first baptized--(See on
John 1:28).
41 many resorted to him--on whom the ministry of the Baptist had left permanent impressions.
John did no miracle, but all things John spake of this man were true--what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."
