Acommination to euil pastors: 11. and a prophecie of the coming of Christ, the true Pastor; who wil gather his flocke from al partes of the earth. 25. and conserue it for euer.
1And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:AND the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 2Son of man, prophesy concerning the shepherds of Israel: prophesy, and say to the shepherds: Thus saith the Lord God: Woe to the shepherds of Israel, that fed themselves: should not the flocks be fed by the shepherds?Figliuolo dell'uomo, profetizza intorno a' pastori d'Israele, profetizza, e di ai pastori: Queste cose dice il Signore Dio: Guai a' pastori d'Israele, i quali pascon se stessi: non son eglino i greggi, che son pasciuti dai pastori?Sonne of man prophecie of the pastours of Israel: prophecie, and thou shalt say to the pastours: Thus fayth our Lord God: Wo to the pastours of Israel, which fed themselues: are not the flockes fed of the pastours?Fili hominis, propheta de pastoribus Israël: propheta, et dices pastoribus: Hæc dicit Dominus Deus: / Væ pastoribus Israël, qui pascebant semetipsos ! / nonne greges a pastoribus pascuntur ? 3You ate the milk, and you clothed yourselves with the wool, and you killed that which was fat: but my flock you did not feed.Voi mangiavate il latte; e delle lane vi facevate vestito, e le grasse pecore uccidevate, ma del gregge mio non avevate pensiero.You did eate the milke, and were couered with the wool, and that which was fatte ye killed: but my flocke you fed not.Lac comedebatis, / et lanis operiebamini, / et quod crassum erat occidebatis: / gregem autem meum non pascebatis. 4The weak you have not strengthened, and that which was sick you have not healed, that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost: but you ruled over them with rigour, and with a high hand.Non ristoraste il debole, non sanaste il malato, non fasciaste le membra rotte, e non sollevaste le (pecore) cadute, e non andaste in cerca delle traviate: ma governaste con rigore, e con crudeltà.That which was weake, you strengthened not: and that which was sicke, you healed not: that which was broken, you bound not vp: and that which was cast away, you brought not againe: and that which was lost, you sought not: but with austeritie you did rule ouer them, and with might.Quod infirmum fuit non consolidastis, / et quod ægrotum non sanastis: / quod confractum est non alligastis, / et quod abjectum est non reduxistis, / et quod perierat non quæsistis: / sed cum austeritate imperabatis eis, et cum potentia.
5And my sheep were scattered, because there was no shepherd and they became the prey of all the beasts of the field, and were scattered.E le mie pecorelle si son disperse, perchè eran senza pastore: e sono state divorate da tutte le fiere del campo, e si sono disperse.And my sheepe were dispersed, because there was no pastour: and they came to be deuoured of al the beasts of the filde, and were dispersed.Et dispersæ sunt oves meæ, eo quod non esset pastor: / et factæ sunt in devorationem omnium bestiarum agri, / et dispersæ sunt. 6My sheep have wandered in every mountain, and in every high hill: and my flocks were scattered upon the face of the earth, and there was none that sought them, there was none, I say, that sought them.I miei greggi andaron errando per tutti i monti, e per tutte le alte colline, e si spersero le mie greggi per tutta quanta la terra, e non era chi andasse in traccia di esse, non era, dico, chi in traccia ne andasse.My flockes haue wandered in al mountaines, and in euerie high hil: and vpon al the face of the earth were my flockes dispersed, and there was none that sought them, there was none, I say, that sought them.Erraverunt greges mei in cunctis montibus, / et in universo colle excelso: / et super omnem faciem terræ dispersi sunt greges mei, / et non erat qui requireret: / non erat, inquam, qui requireret. 7Therefore, ye shepherds, hear the word of the Lord:Per questo udite, o pastori, la parola del Signore:Therfore ye sheepheards heare the word of our Lord:Propterea, pastores, audite verbum Domini. 8As I live, saith the Lord God, forasmuch as my flocks have been made a spoil, and my sheep are become a prey to all the beasts of the field, because there was no shepherd: for my shepherds did not seek after my flock, but the shepherds fed themselves, and fed not my flocks:Io giuro, dice il Signore Dio, perchè i miei greggi sono stati esposti alle rapine, e le mie pecorelle ad essere divorate da tutte le bestie dei campi, perchè non vi era pastore: imperocché i miei pastori non badavano al mio gregge, ma pascevan se stessi, e non pascevano i miei greggi;Liue I, saith our Lord God: that for as much as my flockes haue bene made a spoile: & my sheepe to be deuoured of al the beasts of the filde, because there was no pastour (for my pastours did not seeke my flocke but the pastours fed themselues, & my flockes they fed not:)Vivo ego, dicit Dominus Deus, / quia pro eo quod facti sunt greges mei in rapinam, / et oves meæ in devorationem omnium bestiarum agro, / eo quod non esset pastor: / neque enim quæsierunt pastores mei gregem meum, / sed pascebant pastores semetipsos, / et greges meos non pascebant:
9Therefore, ye shepherds, hear the word of the Lord:Per questo udite, o pastori, la parola del Signore:therfore ye pastours heare the word of our Lord:propterea, pastores, audite verbum Domini. 10Thus saith the Lord God: Behold I myself come upon the shepherds, I will require my flock at their hand, and I will cause them to cease from feeding the flock any more, neither shall the shepherds feed themselves any more: and I will deliver my flock from their mouth, and it shall no more be meat for them.Queste cose dice il Signore Dio: Ecco, che io stesso ai pastori domanderò conto del mio gregge, a loro il domanderò, e farò fine di essi, affinchè più non pascano il gregge, e non pascano più se stessi i pastori, e il gregge mio libererò dalle loro fauci, e non sarà più loro cibo;Thus sayth our Lord God: Behold I my self vpon the shepheards, I wil require my flocke of their hand, and I wil make them cease, that they fede my flocke no more, and that the pastours feede no more themselues: and I wil deliuer my flocke out of their mouth, and it shal no more be meate for them.Hæc dicit Dominus Deus: / Ecce ego ipse super pastores: / requiram gregem meum de manu eorum, / et cessare faciam eos, / ut ultra non pascant gregem, / nec pascant amplius pastores semetipsos: / et liberabo gregem meum de ore eorum, / et non erit ultra eis in escam. 11For thus saith the Lord God: Behold I myself will seek my sheep, and will visit them.Imperocché queste cose dice il Signore Dio: Ecco, che io stesso anderò in cerca di mie pecorelle, e le visiterò.Because thus saith our Lord God: Behold I my self wil seeke my sheepe, and wil visite them.Quia hæc dicit Dominus Deus: / Ecce ego ipse requiram oves meas, / et visitabo eas. 12As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and will deliver them out of all the places where they have been scattered in the cloudy and dark day.Come il pastore va rivedendo il suo gregge nel giorno, in cui trovasi in mezzo alle sue pecorelle, che si eran disperse, così visiterò io le mie pecorelle, e rimenerolle da tutti que' luoghi, pe' quali erano state disperse nel giorno di nuvolo, e di caligine.As the pastour visiteth his flocke in the day when he shal be in the middes of his sheepe which were scattered: so wil I visite my sheepe, and wil deliuer them out of al places, wherein they had bene dispersed in the day of the cloude and of darkenes.Sicut visitat pastor gregem suum, / in die quando fuerit in medio ovium suarum dissipatarum, / sic visitabo oves meas, / et liberabo eas de omnibus locis / in quibus dispersæ fuerant in die nubis et caliginis.
13And I will bring them out from the peoples, and will gather them out of the countries, and will bring them to their own land: and I will feed them in the mountains of Israel, by the rivers, and in all the habitations of the land.E trarrolle di mezzo ai popoli, e le radunerò dalle varie regioni, e condurrolle nella loro terra, e pascerolle sui monti d'Israele, e presso ai rivi, e in tutti i luoghi di essa terra.And I wil bring them out of the peoples, and wil gather them out of the landes, and wil bring them into their owne land: and I wil feede them in the mountaines of Israel, in the riuers, and in al the seates of the land.Et educam eas de populis, / et congregabo eas de terris, / et inducam eas in terram suam, / et pascam eas in montibus Israël, / in rivis, et in cunctis sedibus terræ. 14I will feed them in the most fruitful pastures, and their pastures shall be in the high mountains of Israel: there shall they rest on the green grass, and be fed in fat pastures upon the mountains of Israel.Le menerò in abbondantissimi pascoli, e sui monti eccelsi d'Israele saranno i pascoli loro: ivi riposeranno sulle erbette verdeggianti, e alle grasse pasture si satolleranno sui monti d'Israele.In the most plentiful pastures wil I feede them, and in the high mountaines of Israel shal be their pastures: there shal they rest on the greene grasse, and in fatte pastures they shal be fed vpon the mountaines of Israel.In pascuis uberrimis pascam eas, / et in montibus excelsis Israël erunt pascua earum: / ibi requiescent in herbis virentibus, / et in pascuis pinguibus pascentur super montes Israël. 15I will feed my sheep: and I will cause them to lie down, saith the Lord God.Io pascerò le mie pecorelle, ed io le farò riposare, dice il Signore Dio.I wil fede my sheepe: & I wil make them lie, saith our Lord God.Ego pascam oves meas, et ego eas accubare faciam, / dicit Dominus Deus. 16I will seek that which was lost: and that which was driven away, I will bring again: and I will bind up that which was broken, and I will strengthen that which was weak, and that which was fat and strong I will preserve, and I will feed them in judgment.Anderò in cerca di quelle, che erano smarrite, e solleverò quelle, che eran cadute, e fascerò le piaghe di quelle, che avran sofferta frattura, e ristorerò le deboli, ed avrò l'occhio a quelle, che son grasse, e robuste, e ognuna di esse pascerò con saggezza.That which was lost, I wil seke: & that which was cast away, I wil bring againe: and that which was broken I wil binde vp: and that which was weake, I wil strengthen: and that which was fatte & strong, I wil kepe: & wil feede them in iudgment.Quod perierat requiram, / et quod abjectum erat reducam, / et quod confractum fuerat alligabo, / et quod infirmum fuerat consolidabo, / et quod pingue et forte custodiam: / et pascam illas in judicio.
17And as for you, O my flocks, thus saith the Lord God: Behold I judge between cattle and cattle, of rams and of he goats.Ma a voi, greggi miei, queste cose dice il Signore Dio: Ecco, che io fo giudizio tra pecore, e pecore, tra arieti, e montoni.And you my flockes, thus saith our Lord God: Behold I iudge betwen beast and beast, of rammes, and of bucke goates.Vos autem, greges mei, hæc dicit Dominus Deus: / Ecce ego judico inter pecus et pecus, / arietum et hircorum. 18Was it not enough for you to feed upon good pastures? but you must also tread down with your feet the residue of your pastures: and when you drank the clearest water, you troubled the rest with your feet.Non bastava egli a voi di consumare i buoni pascoli? Voi di più gli avanzi di vostra pastura avete ancor pestati co' vostri piedi, e bevuto avendo acqua purissima, quella, che ne lasciaste, la intorbidaste co' vostri piedi,Was it not ynough for you to feede vpon good pastures? you haue besides also troden downe with your fete the residue of your pastures: and when you dranke most pure water, the rest you trubled with your feete.Nonne satis vobis erat pascua bona depasci ? / insuper et reliquias pascuarum vestrarum conculcastis pedibus vestris: / et cum purissimam aquam biberetis, / reliquam pedibus vestris turbabatis: 19And my sheep were fed with that which you had trodden with your feet: and they drank what your feet had troubled.E le mie pecorelle di quello pascevansi, che avevate voi pestato co' piedi vostri, e l'acqua beveano intorbidata da' vostri piedi.And my sheepe were fed with those thinges, which were troden with your feete: and what your feete had trubled, that did they drinke.et oves meæ his quæ conculcata pedibus vestris fuerant, pascebantur: / et quæ pedes vestri turbaverant, hæc bibebant. 20Therefore thus saith the Lord God to you: Behold, I myself will judge between the fat cattle and the lean.Per questo così dice a voi il Signore Dio: Ecco, che io fo giudizio trai pingue bestiame, e il magro;Therfore thus saith our Lord God to you: Behold, I myself doe iudge betwen the fat beast and the leane.Propterea hæc dicit Dominus Deus ad vos: / Ecce ego ipse judico inter pecus pingue et macilentum: 21Because you thrusted with sides and shoulders, and struck all the weak cattle with your horns, till they were scattered abroad:Perocché voi urtavate co' fianchi, e cogli omeri vostri le deboli pecorelle, colle vostre corna le gettavate per aria, fino a tanto che fosser cacciate fuora, e disperse;For that you with sides and shoulders did thrust, and with your hornes stroke al the weake beastes, til they were dispersed abrode:pro eo quod lateribus et humeris impingebatis, / et cornibus vestris ventilabatis omnia infirma pecora, / donec dispergerentur foras,
22I will save my flock, and it shall be no more a spoil, and I will judge between cattle and cattle.Io salverò il mio gregge, ed ei non sarà più depredato: ed io farò giudizio tra bestiame, e bestiame,I wil saue my flocke, & it shal be no more into spoile, & I wil iudge betwen beast and beast.salvabo gregem meum, / et non erit ultra in rapinam, / et judicabo inter pecus et pecus. 23And I WILL SET UP ONE SHEPHERD OVER THEM, and he shall feed them, even my servant David: he shall feed them, and he shall be their shepherd.E susciterò ad esse l'unico Pastore, che le governi, Davidde mio servo: egli le pascerà, ed ei sarà il loro pastore.AND I WIL RAISE VP OVER THEM ONE PASTOVR: who shal fede them, my seruant Dauid: he shal fede them, and he shal be their Pastour.Et suscitabo super eas pastorem unum qui pascat eas, / servum meum David: / ipse pascet eas, / et ipse erit eis in pastorem. 24And I the Lord will be their God: and my servant David the prince in the midst of them: I the Lord have spoken it.Ed io il Signore sarò loro Dio, e il mio servo Davidde sarà principe in mezzo di esse: io il Signore ho parlato.And I the Lord wil be their God: & my seruant Dauid the prince in the middes of them: I the Lord haue spoken.Ego autem Dominus ero eis in Deum, / et servus meus David princeps in medio eorum: / ego Dominus locutus sum. 25And I will make a covenant of peace with them, and will cause the evil beasts to cease out of the land: and they that dwell in the wilderness shall sleep secure in the forests.E con esse farò alleanza di pace, e sterminerò dalla lor terra le fiere crudeli, e quegli, che abitano nel deserto, dormiranno quietamente pei boschi.And I wil make a couenant of peace with them, and wil make the most cruel beastes to cease out of the land: and they that dwel in the desert, shal sleepe secure in the forrests.Et faciam cum eis pactum pacis, / et cessare faciam bestias pessimas de terra: / et qui habitant in deserto, / securi dormient in saltibus. 26And I will make them a blessing round about my hill: and I will send down the rain in its season, there shall be showers of blessing.E li farò benedizione intorno al mio monte, e manderò a suo tempo la pioggia: le pioggie saran di benedizione,And I wil put them round about my hil a blessing: and I wil bring downe the showere in his time, there shal be raynes of blessing.Et ponam eos in circuitu collis mei benedictionem, / et deducam imbrem in tempore suo: / pluviæ benedictionis erunt.
27And the tree of the field shall yield its fruit, and the earth shall yield her increase, and they shall be in their land without fear: and they shall know that I am the Lord, when I shall have broken the bonds of their yoke, and shall have delivered them out of the hand of those that rule over them.E gli alberi della campagna produrranno il lor frutto, e la terra i suoi germi, e nella terra loro staranno senza timore, e conosceran, ch'io sono il Signore, quando avrò spezzate le catene del giogo loro, e gli avrò sottratti al poter di coloro, che li dominavano.And the tree of the filde shal geue his fruite, and the earth shal geue her spring, and they shal be in their land without feare: and they shal know that I am the Lord, when I shal haue broken the cheynes of their yoke, and shal haue deliuered them out of the hand of those that rule ouer them.Et dabit lignum agri fructum suum, / et terra dabit germen suum, / et erunt in terra sua absque timore: / et scient quia ego Dominus, / cum contrivero catenas jugi eorum, / et eruero eos de manu imperantium sibi. 28And they shall be no more for a spoil to the nations, neither shall the beasts of the earth devour them: but they shall dwell securely without, any terror.E non saran più preda delle nazioni, né li divoreranno le bestie della terra; ma riposeranno tranquillamente senza verun timore.And they shal be no more for a spoile in the Gentiles, neither shal the beastes of the earth deuoure them: but they shal dwel confidently without any terrour.Et non erunt ultra in rapinam in gentibus, / neque bestiæ terræ devorabunt eos: / sed habitabunt confidenter absque ullo terrore. 29And I will raise up for them a bud of renown: and they shall be no more consumed with famine in the land, neither shall they bear any more the reproach of the Gentiles.E farò nascer per essi il germe rinomato, e non saran più consunti dalla fame nella lor terra, e più non porteranno l'obbrobrio delle nazioni.And I wil raise vp vnto them a bud of name: and they shal be no more diminished for famine in the land, neither shal they beare anie more the reproch of the Gentiles.Et suscitabo eis germen nominatum, / et non erunt ultra imminuti fame in terra, / neque portabunt ultra opprobrium gentium. 30And they shall know that I the Lord their God am with them, and that they are my people the house of Israel: saith the Lord God.E conosceranno, che io il Signore Dio loro sarò con essi, ed eglino, casa d'Israele, saran mio popolo, dice il Signore Dio.And they shal know that I the Lord their God with them, and they my people the house of Israel: saith our Lord God.Et scient quia ego Dominus Deus eorum cum eis, / et ipsi populus meus domus Israël, / ait Dominus Deus.
31And you my flocks, the flocks of my pasture are men: and I am the Lord your God, saith the Lord God.E voi, o uomini, voi siete i miei greggi, greggi pasciuti da me, ed io il Signore Dio vostro, dice il Signore Dio.And you my flockes, the flockes of my pasture are men: and I the Lord your God, saith our Lord God.Vos autem, greges mei, greges pascuæ meæ, / homines estis: / et ego Dominus Deus vester, / dicit Dominus Deus.
34:2
Challoner
Shepherds. That is, princes, magistrates, chief priests, and scribes. (Challoner)
Worthington
Shepherds may lawfully take milk, (1 Corinthians 9:7.) but the sheep and its wool belong to the master. (Worthington)
Calmet
Excellent instructions are here given for all in authority. (Calmet)
34:3
Fat. Pastors often disguise the truth to flatter the rich, or the more just souls are ruined by their negligence.
34:4
Healed. God alone can restore to life. But pastors will not be excused by ignorance if they know not the maladies and the remedies of their flock.
34:5
Calmet
Field. The people being neglected, followed false prophets and idols. Their teachers were so far from striving to reclaim them, that they perhaps shewed them the example. (Calmet)
34:8
34:10
Cease. Both the leaders and the people were led into captivity.
34:12
Day, in persecution. I will count my sheep, lest any be lost.
34:13
Land. All this cannot be understood of the synagogue alone.
34:16
Calmet
Preserve, (Septuagint, Syriac) which seems more natural than Hebrew and Chaldean, "destroy." I will not eat them, like bad shepherds, ver. 3. (Calmet)
Worthington
God and those whom he sends, will take care of the flock, Ephesians 4:(Worthington)
34:17
Calmet
Cattle. The crimes of the pastors do not excuse the flock. In it there are people of different dispositions. The rich often destroy, and these are brought to an account, ver. 24. (Calmet)
34:23
Calmet
David; Christ, who is of the house of David. (Calmet)
Worthington
That king had been dead long before, so that no Jew or heretic can deny but that the Messias is here meant, as [in] Ezechiel 37:24., etc. (Worthington)
He possessed eminently all the virtues of David, and was of his seed. Zorobabel, etc., cannot be understood, as we have no proof that the governors after the captivity were chosen from the tribe of Juda, Ezechiel 21:27.
34:25
34:26
Haydock
Make. Literally, "place." (Haydock)
Calmet
Septuagint read not a blessing, which seems superfluous. (Calmet)
Haydock
Yet Chaldean has it, and the idea is more complete. (Haydock)
34:29
Challoner
A bud of renown, (germen nominatum.) He speaks of Christ, our Lord, the illustrious bud of the house of David, renowned over all the earth. See Jeremias 33:15. (Challoner)
Calmet
Septuagint, Syriac, "a plant of peace." Chaldean, "established." (Calmet)
34:31
Men. What has been said of sheep (Menochius) relates to you.
Haydock
Am the Lord. This is not in Hebrew or Protestants. (Haydock)
Kennicott
But it is found in one Hebrew manuscript and Septuagint, as this version is thus frequently confirmed. (Kennicott, Dis. ii.)
34:2
Shepherds.... That is, princes, magistrates, chief priests, and scribes.
34:23
34:29
A bud of renown.... Germen nominatum. He speaks of Christ our Lord, the illustrious bud of the house of David, renowned over all the earth. See Jer. 33.15.
34:2
Pastors do lawfully eate of the milke of their flock. 1. Cor. 9. v. 7. but they ought not to take the wool, nor flesh to themselues, which belong to their master.
34:5
He that hath spiritual charge of soules, and seeketh his owne temporal profite, not the spiritual good of his flocke, is in dede no pastor, but a hyreling, or if he also teach false doctrine, he is a woolf. Ioan. 1•.
34:16
Not only Christ himself but also others shal doe these right Offices of true pastors in the new Testament. as S. Paul conformably teacheth. Ephe. 4. that God geueth Apostles, Prophets Euangelistes, Pastors and doctors to the consummation: of Sainctes, tilvve mete al into the vnitie of faith &c.
34:23
Concordanza I••. 1•.
No Iewe is so obstinate; nor heretike so blind, but al confesse that Messias, Christ is here called by the name of Dauid. For king Dauid was now dead long before this prophet liued. See the same ch. 17. v. 24. 25. and in manie places of holie Scripture.
34:1
Tertulliano † 220 d.C. On Modesty 7
… “Shepherds, behold, ye devour the milk, and clothe you with the fleeces: what is strong ye have slain; what is weak ye have not tended; what is shattered ye have not bound; what has been driven out ye have not brought back; what has perished ye have not re-sought.”
34:2
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.3
3. But those pastors who did not care for the sheep, those were hirelings who used to feed themselves alone. On this account the Prophet
sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 26
… Such a complaint was made by Ezekiel against the Pastors of old
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 49
… And before you had received the grace of the episcopate, no one knew you; but after you became one, the laity expect you to bring them food, namely instruction from the Scriptures. When then they expect, and suffer hunger, and you are feeding yourself
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.66
… feed themselves, devour the milk, clothe themselves with the wool, kill them that are fat, but feed not the flock, strengthen not the diseased, nor bind up that which is broken, nor bring again that which is driven away, nor seek that which is lost, nor keep watch over that which is strong, but oppress them with rigour, and destroy them with their pressure;
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… no, it is only to carp at him that they bring up the mention of fellow-bishops, of presbyters. Sweet, says the proverb, is war to the inexperienced; but it may rather be said now, that even after one has come out of it, people in general have seen nothing of it: for in their eyes it is not war, but like those shepherds in Ezekiel, we slay and devour. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… iv. 15 .) On this ground too it is, that God charges the teachers of the Jews above all things with this, saying, “Oh shepherds of Israel, do shepherds feed themselves? do they not feed the flock?” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 4
… I am greatly in need of your prayers. Let no one, as I have said, from an excessive humility deprive me of this alliance and succor. If our part be well approved, your own also will be more honorable. If our teaching flow abundantly, the riches will redound to you. Hear the prophet saying, “Do the shepherds feed themselves?” (From
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
… By the first, pointing to Theudas and those like him; by the second, exposing the teachers of the Jews, who neither cared for nor thought about the sheep entrusted to them. On which account Ezekiel of old rebuked them, and said, “Woe, ye shepherds of Israel! Do the shepherds feed themselves? Do not the shepherds feed the sheep?” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 78
… Who does not fear and tremble when he hears the word of God spoken through Ezekiel? “I judge between shepherd and sheep because ye eat the fat and clothe yourselves with the wool and ye feed not the flocks.”
34:3
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 2.1
… if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that “we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool;”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 53.4
… and there was none who sought after them, nor brought them back. Therefore thus saith the Lord, Behold, I am against the shepherds; and I will require my sheep of their hand, and cause them to cease from feeding my sheep; neither shall they feed them any more: and I will deliver my sheep from their mouth, and I will feed them with judgment.”
34:4
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 51.15
15. If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil’s invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 66.4
… Therefore thus saith the Lord, Behold, I am against the shepherds, and I will require my flock at their hands, and cause them to cease from feeding the flock; neither shall they feed them any more: for I will deliver them from their mouth, and I will feed them with judgment.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
… Do not the shepherds feed the sheep?” ( Ezek. xxxiv. 2 , LXX.) But they did the contrary, which is the worst kind of wickedness, and the cause of all the rest. Wherefore It saith, “They have not turned back the strayed, nor sought the lost, nor bound up the broken, nor healed the sick, because they fed themselves and not the sheep.” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 173.3
… For which reason Solomon also says: “Thou shalt beat him with the rod, and shalt deliver his soul from hell.” If a bad will ought always to be left to its own freedom, why are negligent pastors reproved? and why is it said to them, “Ye have not brought back the wandering sheep, ye have not sought the perishing”?
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 7
… because they have not the knowledge to make them understand what feelings and love we continue to have towards them, and how we are anxious, in accordance with the injunction of the Lord, given to His pastors by the mouth of the prophet Ezekiel, to bring again that which was driven away, and to seek that which was lost.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 45.11
… Hear, then, what it is that moves me. By the Prophet Ezekiel the Lord rebukes the shepherds, and among other things says of the sheep, “The wandering sheep have ye not recalled.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.6
… iv. 17, 18 ). For on this account it is said to him by the divine voice, Thou hast honoured thy sons more than Me ( Ibid. ii. 29 ). Hence, too, He upbraids the shepherds through the prophet, saying, That which was broken ye have not bound up, and that which was cast away ye have not brought back (
34:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 1
… knowing your Shepherd well, and being known by him; and following when he calls you as a Shepherd frankly through the door; but not following a stranger climbing up into the fold like a robber and a traitor; nor listening to a strange voice when such would take you away by stealth and scatter you from the truth on mountains,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.2
… over which we also lamented, so long as our lot was worthy of lamentation. For in very deed we also were thrust out and cast off, and scattered upon every mountain and hill, from the need of a shepherd:
34:8
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.66
… so that, because there was no shepherd, the sheep were scattered over every plain and mountain, and became meat for all the fowls and beasts, because there was no one to seek for them and bring them back. What is the consequence? As I live, saith the Lord, because these things are so, and My flock became a prey,
34:10
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.15
In Ezekiel: “Wherefore thus saith the Lord, Behold, I am above the shepherds; and I will require my sheep from their hands, and I will turn them away from feeding my sheep; and they shall feed them no more, and I will deliver my sheep from their mouth, and I will feed them with judgment.”
34:12
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.117
… the dunghill, Who chose David His servant and took him away from the sheepfolds, though he was the least and youngest of the sons of Jesse, Who gave the word to those who preach the gospel with great power for the perfection of the gospel,—may He Himself hold me by my right hand, and guide me with His counsel, and receive me with glory, Who is a Shepherd
34:14
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.3
… therefore, behold I will make blind thy right eye and I will wither up thy right arm. Thy eye which regarded a bribe shall be blinded, and thy hand which did not rule in righteousness shall waste away. And as for you, my sheep, the sheep of my pasture, ye are men; but I am the Lord your God. Behold henceforth will feed you in a good and rich pasture.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.2
… His flock is desolate and downcast, filled, as you see, with despondency and dejection, no longer reposing in the green pasture, and reared up by the water of comfort, but seeking precipices, deserts and pits, in which it will be scattered and perish;
34:17
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 6.11
… and very reasonably; for the mischief does not merely involve himself, but it destroys the souls of the weaker brethren and of them who look up to him, and Ezekiel, writing to show this, distinguishes from one another the judgment of the rams and of the sheep.
34:18
san Girolamo † 420 d.C. The Letters of St. Jerome 127.9
… indeed so great was the fury into which it lashed itself that it spared neither itself nor anything that was good. And as if it were too little to have disturbed everything here, it introduced a ship freighted with blasphemies into the port of Rome itself. The dish soon found itself a cover; and the muddy feet of heretics fouled the clear waters
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.2
… Hence it is that the Lord through the prophet complains of the contemptible knowledge of shepherds, saying, When ye yourselves had drunk most pure water, ye fouled the residue with your feet; and My sheep fed on that which had been trodden by your feet, and drank that which your feet had fouled (
34:23
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… “That the saying might be fulfilled, He shall not strive nor cry,” etc. David also is called Christ, as where Ezekiel in his prophecy to the shepherds adds as from the mouth of God:
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.8
… “Give Thy strength to Thy servant, and to the Son of Thy handmaid;” and, elsewhere, that is, in Ezekiel: “And I will set up one Shepherd over them, and He shall rule them, even My Servant David. He shall feed them, and He shall be their Shepherd. And I the Lord will be their God, and My Servant David a prince among them.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
… and that because this last was more in the recollection of all, both on account of the time, as I have already said, and because of his royalty. On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel
sant'Agostino d'Ippona † 430 d.C. City of God 18.34
… He says, “And I will set up over my sheep one Shepherd, who will feed them, even my servant David; and He shall feed them, and He shall be their shepherd. And I the Lord will be their God, and my servant David a prince in the midst of them. I the Lord have spoken.”
34:31
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.3
… therefore, behold I will make blind thy right eye and I will wither up thy right arm. Thy eye which regarded a bribe shall be blinded, and thy hand which did not rule in righteousness shall waste away. And as for you, my sheep, the sheep of my pasture, ye are men; but I am the Lord your God.
34:1
I. Qui pastor es, gregem pascito spontanee. II. Pastor gregem non suum, sed Dei esse cogitato. III. Pastores non lucrum, sed animas quærunto. IV. Pastores alienum gregem non invadunto, nec in suum dominantor: obsequentes tuentor; rebelles resecanto. Nam, ut ait Poeta: Cuncta prius tentanda, sed immedicabile vulnus Ense recidendum, ne pars sincera trahatur. V. Pastores Ecclesiam verbo, et sanctæ vitæ exemplis gubernanto. VI. Pastores ideam veri pastoris Christi, et coronam ab eo promissam jugiter sibi proponunto. Qui hæc non cogitant, nec curant, et tamen pastores esse, aliosque regere volunt, tam se quam suos agunt in ruinam et perniciem æternam. Repræsentarunt id gentiles historia, vel potius apologo Phaetontis, qui cum regendi avidus, supra vires posceret a Sole, patre suo, habenas et regimen currus solaris; respondit ei Sol pater: «Fili, pœnam pro munere poscis.» At cum filius urgere pergeret, tandem ei regimen currus sui cessit et concessit. Sed cum Phaeton eum regere nesciret et nequiret, eodem, utpote igneo, non tantum terram adussit, sed et ipse conflagravit, uti graphice describit Ovidius, lib. II Metamorph. Ita qui regere et dominari ambiunt, nec dotes viresque ad id necessarias habent, se suosque perdunt, et præcipitant in interitum. Hoc est quod Christus Jacobo et Joanni, primas in regno ejus ambientibus, respondit: «Nescitis quid petatis. Potestis bibere calicem quem ego bibiturus sum?» Nimirum honos est onus, et cathedra pascendi est calix patiendi. Quarto, Nazianzenus, orat. 21 in laudem S. Athanasii, in eo illustrem pastoris imaginem exhibet: «Athanasius, inquit, primo, vita sublimis erat, verum animo humilis; secundo, ea virtute præditus, ut nemo ad eam aspirare posset; tertio, ea comitate, ut ad ejus congressum facilis omnibus esset aditus; quarto, mansuetus, et ab ira alienus; quinto, ad miserationem propensus; sexto, sermone jucundus, moribus jucundior; septimo, facie angelicus, animo magis angelicus; octavo, in increpando placidus, in erudiendo vim habens; sic utrumque temperans, ut increpatio paternam charitatem, et laudatio imperii gravitatem dignam obtineret; nec aut mollities dissoluta, aut severitas rigida et tetrica esset; quin potius illa facilitatis et benignitatis, hæc prudentiæ nomen haberet, utraque vero prudentiæ laudem consequeretur. Denique nono, ita se comparans, ut nec sermone, propter mores abunde ad instructionem sufficientes, magnopere opus haberet; nec rursum propter vim facultatemque dicendi, virga admodum egeret: sectione porro multo minus, ob virgam immoderate ferientem. Quinto, S. Gregorius Pontifex scripsit librum De Pastorali cura in tres partes divisum, dignum qui a pastoribus Ecclesiæ sæpe legatur, in quo inter alia ait: «Ars artium est regimen animarum. Pastor ergo, primo, cogitatione sit mundus; secundo, operatione præcipuus; tertio, discretus in silentio; quarto, utilis in verbo; quinto, singulis compassione proximus; sexto, præ cunctis contemplatione suspensus; septimo, bene agentibus per humilitatem socius; octavo, contra delinquentium vitia per zelum justitiæ erectus; nono, internorum curam in exteriorum occupatione non minuens, et externorum providentiam in internorum sollicitudine non relinquens; decimo, ne placere suo studio hominibus appetat; sed tamen ad quid placere debeat intendat: hypocritas prudenter dignoscat; undecimo, in eo sit discretio correctionis, dissimulationis, fervoris et mansuetudinis; duodecimo, præcipue sacræ legis meditationibus intentus esto; decimo tertio, in applicatione verbi Dei erga oves Dei sibi commissas, totus esto; decimo quarto, sciat aliter admonendos esse viros, aliter feminas; aliter juvenes, aliter senes; aliter divites, aliter pauperes; aliter lætos, aliter tristes; aliter subditos, aliter prælatos; aliter servos, aliter dominos; decimo quinto, graviora vitia præcipue persequatur; decimo sexto, infirmis mentibus abstrusa non proponat; decimo septimo, et maxime, non voce tantum, sed et opere gregem in fide, spe et charitate contineat.» Sexto, S. Bernardus in Vita S. Malachiæ, eum ut verum exemplar pastorum proponit; ubi inter cætera de eo ait: «A die primo conversionis suæ usque ad extremum vitæ, primo, sine proprio vixil, etiam in Episcopatu, adeoque domum propriam non habuit; secundo, incessanter circumibat parœcias omnes, Evangelio serviens, et de Evangelio vivens; tertio, frequentius ipsum Evangelium sine sumptu ponens, de laboribus suis suorumque vivebat; quarto, si interdum quiescere oporteret, in sanctis hoc faciebat locis, illorum se conformans moribus et observantiis, communi contentus vita et mensa; quinto, cum exiret ad prædicandum, cum peditibus pedes et ipse ibat Episcopus et Legatus.» Deinde illum comparans cum pseudopastoribus et mercenariis sui et hujus sæculi: «Illi, inquit, primo, dominantur in clero: iste dum esset liber ex omnibus, omnium se servum fecit. Secundo, illi, aut non evangelizantes manducant, aut evangelizant ut manducent: Malachias imitans Paulum manducat, ut evangelizet. Tertio, illi fastum et quæstum æstimant pietatem: Malachias hæreditatem sibi vindicat opus et onus. Quarto, illi felices se credunt, si dilataverint terminos suos: Malachias in dilatanda charitate gloriatur. Quinto, illi congregant in horrea, et dolia replent, unde onerent mensas: Malachias colligit in deserta et solitudines, unde impleat cœlos. Sexto, illi cum accipiant decimas, primitias et oblationes, insuper et de Cæsaris beneficio telonia et tributa, et alios redditus infinitos, solliciti nihilominus sunt quid manducent et bibant: Malachias nihil horum habens, multos tamen locupletat de promptuario fidei. Illis nec cupiditatis, nec sollicitudinis est finis: Malachias, cupiens nihil, non novit tamen cogitare de crastino. Septimo, illi a pauperibus exigunt, quod dent divitibus: iste sollicitat divites pro pauperibus sustentandis. Octavo, illi marsupia vacuant subditorum: iste pro peccatis eorum altaria cumulat votis hostiisque pacificis. Nono, illi alta palatia erigunt, turres ac mœnia ad cœlos levant: Malachias non habet ubi caput reclinet, et interim opus facit Evangelistæ. Decimo, illi equos ascendunt cum turba hominum gratis manducantium panem, et non suum: Malachias septus sanctorum Fratrum collegio pedes circuit, portans panes angelorum, quibus satiet animas esurientes. Undecimo, illi plebes ne agnoscunt quidem: iste erudit. Duodecimo, illi potentes et tyrannos honorant: iste punit.» Denique S. Bernardus in Sententiis: «Pastori, ait, tria sunt necessaria: bonitas, disciplina, scientia. Bonitas attrahit, disciplina corripit, scientia pascit. Bonitas amabilem, disciplina imitabilem, scientia docibilem reddit.» Idem, epist. 245: «Præsis, ait, ut prosis verbo, exemplo, oratione; sed magis oratione, non plausu, sed planctu.» Sic et S. Jordanes, secundus Generalis Patrum Prædicatorum, rogatus quodnam esset suorum officium, respondit trinum esse, illudque a Psalte Psalm. CXVIII, tribus verbis recenseri, cum ait: «Bonitatem, et disciplinam, et scientiam doce me.» Ergo in pastore ante omnia requiritur vitæ probitas, qua suis exemplo virtutis præluceat. Est hoc S. Eucherii dogma et consilium in epistola parænetica: «Commendo, ait, animo tuo curam animæ tuæ.» Et S. Gregorius, lib. IV epist. 15: «Nomen nos pastoris, non ad quietem, sed ad laborem suscepisse, cognoscite. Exhibeamus ergo in opere, quod signamur in nomine.» Et Gregorius Nazianzenus, orat. 21, ineptissimos ad regimen esse censet eos, «qui alios ante purgant, quam ipsi purgati fuerint. Duorum enim alterum peccant, vel, quia venia ipsi opus habent, ultra modum aliis ignoscentes, ut sic vitium non modo non reprimatur, sed etiam doceatur; vel, quia imperii acerbitate vitia sua obtegunt, ut non mores dignitati, sed dignitas moribus fidem astruat, ordine admodum præpostero.» Tertullianus, lib. De Patient.: «Dicta, ait, factis deficientibus, erubescunt.» S. Hieronymus, epist. 2: «Non confundant opera tua sermonem tuum, ne, cum loqueris, tacitus quilibet respondeat: Cur ergo hæc quæ dicis, ipse non facis?» Et epist. ad Princip.: «Erubescit quamvis præclara doctrina, quam propria reprehendit conscientia.» Rursum S. Gregorius Nazianzenus orat. 33: «Cur, inquit, manibus vinctis linguam armamus? Nec enim qui in sermone sapiens est, hic mihi sapiens est; sed is, qui pauca quidem de virtutibus verba jacit, cæterum per ea quæ agit, multa demonstrat: ac fidem et auctoritatem sermoni suo per vitam conciliat. Præstantior siquidem meo judicio est pulchritudo ea, quæ oculis cernitur, quam quæ sermone pingitur; et sapientia, quæ per opera demonstratur, quam quæ oratione nitet et splendescit.» Rursum S. Gregorius, lib. XXI Moral. cap. VIII, loquens de meretrice, quæ dormiens oppresserat filium, quem vigilans lactaverat, III Reg. III: «Magistri, ait, vigilantes quidem scientia, sed vita dormientes, auditores suos, quos per vigilias prædicationis nutriunt, dum quod dicunt facere negligunt, per somnum torporis occidunt, et negligendo opprimunt, quos alere verborum lacte videbantur.» S. Paulinus, epist. ad Jovium, ei consulit: «Non tam lingua, ait, quam vita sis eruditus: non tam disseras magna, quam facias.» Licet enim subditis servandum sit illud Christi præceptum: «Omnia, quæ dixerint vobis, servate, et facite:» atque illud Eucherii documentum epistola parænetica jam citata: «Obsecro te, delictum alienum (etiamsi is superior sit) semper ut opprobrium respice, nunquam ut exemplum;» tamen infirmitas humana docet verissimum esse id, quod ait Abbas Cheremon apud Cassianum, Collat. XI, cap. IV: «Nunquam erit efficax instituentis auctoritas, nisi eam effectu operis sui cordi affixerit audientis.» Quocirca de S. Athanasio scribit Nazianzenus, orat. 21: «Ita se comparans, ut nec sermone, propter mores ad institutionem abunde sufficientes, magnopere opus haberet.» Et de S. Basilio idem dicit orat. 20: «Sermone ad animarum curationem haud multum indigens.» Cur? causam subdit: «Opere quam plurima perficiens.» Hinc «tonitruum ejus erat oratio, quia vita erat fulgur.»
34:2
2. VÆ, — id est, æternum exitium eis intento: «Tot mortibus, ait S. Gregorius, Prælati digni sunt, quot ad subditos suos perditionis exempla transmittunt.» PASTORIBUS, — tum laicis, uti sunt reges, principes, magistratus; tum sacris, uti in veteri Testamento erant pontifices, scribæ et sacerdotes: jam sunt episcopi et parochi (1). QUI PASCEBANT SEMETIPSOS — lacte et carnibus gregis mei, id est qui sua, non gregis, commoda et lucra quærebant; cum boni pastoris sit gregem sibi commissum, non seipsum, pascere. Unde explicans subdit: Primo, exagitat hoc capite Propheta, et punit illos qui, cum pastoris sibi nomen arrogent, nihil tamen pastorale agunt, aut cogitant minus quam quod officium decet pastorale, primo, accusando neglectam ab iis subditorum curam, promotam autem propriorum commodorum curam, 1-4; secundo, exhibendo damnum hinc in rempublicam secutum, 5, 6; tertio, repræsentando hanc agendi rationem tanquam culpam, 7, 8; subjiciendo, in culpæ pœnam, exauctorationem et abolitionem horum magistratuum, 9, 10. Secundo, promissionem Dei nomine facit, primo, de populo Israelis, visitando, colligendo, reducendo, 11-16; pascendo, custodiendo et reparando, discriminando, malos ac noxios a bonis et innocentibus separando, 17-22; secundo, de Christo, tanquam pastore ac duce populi mittendo, 23, 24; tertio, de privilegiis una concedendis, cujusmodi sunt pax et securitas, 25; ubertas, libertas et tranquillitas, 26-29; gloria Dei in æstimationem populi redundans, 30, 31.
34:3
3. LAC COMEDEBATIS, ET LANIS OPERIEBAMINI. — Per lac et lanam intelligit fruges et opes subditorum, quas exhauriebant falsi et ficti, imo picti pastores. Noster et Septuaginta legentes חלב chalab, vertunt lac; jam Hebræi aliis punctis legentes חלב cheleb, vertunt, adipem, sive pinguedinem, q. d. Pinguissima gregis vorabatis. Verum Noster melius legit chalab, id est lac: grex enim hæc tria præstare solet pastori, scilicet lac, lanam, carnes. Per lac apposite Maldonatus accipit stipendium pastorum; pastor enim suo jure lacte gregis vescitur, ut ait Apostolus I Cor. IX, 7 (1). Lana est quidquid præter sua salaria, spoliantes populum, accipiebant. Lana enim vel est ovium, vel heri et domini earum, non pastoris. Pastor ergo cum detondens, vel oves, vel herum re sua dispoliat. Carnes sunt hæreditates, quas per fraudes, iniqua judicia et homicidia captabant. Unde subdit: «Quod crassum erat occidebatis,» etc. Audi S. Augustinum, tract. De Pastor. tom. IX, cap. II et III: «Accipiant, ait, pastores sustentationem necessitatis a populo, mercedem dispensationis a Domino. Non enim est idoneus populus reddere mercedem illis, qui sibi in charitate Evangelii serviunt: non exspectent illi mercedem, nisi unde et isti salutem. Quid ergo isti increpantur, unde arguuntur? quia cum lac sumerent, et lanis se tegerent, oves negligebant. Qui præbet lac, victum præbet; qui præbet lanam, honorem præbet. Ista sunt duo quæ a populis quærunt, qui seipsos pascunt.» QUOD CRASSUM ERAT OCCIDEBATIS, — divitibus mortem inferebatis, ut eorum divitias raperetis. Audiant has Prophetæ minas Ecclesiastici, pastores et prælati illi, qui ex beneficiorum proventibus lucris inhiantes, arcarum opes quærunt, non animarum; qui beneficia beneficiis, pensiones pensionibus accumulantes, quæstuarii potius sunt, quam beneficiarii. Nonne hi detondent oves, tonsasque et nudas aliis misellis pascendas relinquunt, qui Pastoratus, Canonicatus, Episcopatus resignant in alios, ac fructus pene omnes sibi reservant; ut, si aureos mille annue det beneficium, ipsi ducentos vel trecentos cum eo resignent, sed octingentos cæteros sibi prætextu pensionis reservent. Nonne hos directe jaculo suo ferit et configit hic Deus, dicens: «Væ pastoribus Israel, qui pascebant semetipsos: lac comedebatis, et lanis operiebamini, et quod crassum erat occidebatis, gregem autem meum non pascebatis?» Nonne in hos detonat Jeremias, cap. VI, 13: «A minore usque ad majorem omnes avaritiæ student, et a Propheta usque ad sacerdotem cuncti faciunt dolum?» Et Isaias, cap. LVI, 11: «Ipsi pastores ignoraverunt intelligentiam, omnes in viam suam declinaverunt, unusquisque ad avaritiam suam.» Sanctio prisca Ecclesiæ est: «beneficium dari propter officium.» Quomodo ergo hi beneficii commoda et lucra captant, cum officium non præstant, sed illud in alium transferunt? Hæccine fuit mens fundatorum Ecclesiarum, alere homines in ea nihil agentes et otiosos? Nonne, si ad nos redirent, protestarentur (imo jam in cœlo, aut in Purgatorio degentes protestantur) sua legata et testamenta everti, se sua bona legasse Ecclesiæ ad alendos pastores et ministros, qui reipsa per se fideles Christi docerent, pascerent, regerent, non ut iis alii, qui nihil Ecclesiæ suæ conferunt, fruerentur et contescerent? Nonne Dei hominumque fidem implorarent, ut hæc iis quibus ipsi ea legarunt, restituerentur? Ingens sane hæc est iniquitas, primo in Deum et Christum: Christi enim patrimonium, Christi Ecclesiæ ministrantibus deputatum, ab iis avertitur, et in extraneos, non ministrantes transfertur. Secundo, in Ecclesiam quamque particularem, quæ hisce suis proventibus spoliatur; ac proinde doctos et insignes pastores et ministros nancisci nequit; sed pauperes, misellos, quin et ignorantes et inidoneos, qui quodvis stipendiolum acceptant, ut vivant. Quod si quando digniorem nanciscatur, illi pro dignitate officium administrare, imo vivere nequeunt. Tertio, in populum et fideles, qui ab hisce misellis ita erudiri, corrigi, formari et dirigi in vita christiana nequeunt, uti a doctis et cordatis erudirentur et dirigerentur. Quare multorum salus periclitatur, imo de facto multi pereunt et damnantur ministrorum Ecclesiæ ignorantia, inexperientia, incuria; qui salvati fuissent, si ministros dignos, quales poscebant opes Ecclesiæ, nacti fuissent. An non hasce animas Christus in die judicii requiret ab hisce lucrionibus? Quarto, in ipsos fundatores, quorum ultima voluntas, ipsaque legata et donationes evertuntur, ut dixi. Ipsi enim rogati dicerent aliam prorsus fuisse suam mentem, nunquam se in hasce pensiones, imo lacerationes et distractiones suarum oblationum consensisse, nunquam consensuros. Quinto, in Canones omnes antiquos, qui has pensiones vetant, statuuntque ut non nisi justa et gravi de causa, præsertim bene de Ecclesia meritis et emeritis assignentur, idque, ut habet communis mos, ea proportione, ut tertiam fructuum beneficii partem non superent. Sexto, in Ecclesiam universalem, cui inde datur scandalum. Rident et subsannant hæretici, sicubi vident hasce avaritiæ in prælatis Ecclesiæ nundinationes. Gemunt fideles. Clerici imitantur, ut pastorum et prælatorum exempla sectentur, ac pensionibus similibus inhient. Septimo, in Episcopos et Patres omnes priscos et sanctos, quorum sanctiones, vita et exempla violantur. Hæc lucra, has pensiones non sectabantur et altari non deserviunt, ex eo non edant, ex eo non vivant; nec deservientes stipendiis sibi constitutis defraudent, eaque ad se transferant. Apostoli, quorum hi sunt posteri, fidenter dicunt Christo, Matth. XIX: «Ecce nos reliquimus omnia, et secuti sumus te.» Quomodo hi relinquunt non omnia, sed sua, qui inhiant alienis? Actor. III, 6, S. Petrus ait claudo petenti eleemosynam: «Argentum et aurum non est mihi; quod autem habeo, hoc tibi do.» Ac per hoc meritus est id quod S. Augustinus in Psalm. CIII, dicens: «Prorsus totum mundum dimisit Petrus, et totum mundum Petrus accepit: quasi nihil habentes, et omnia possidentes.» Quomodo hæc dicent S. Petri asseclæ et discipuli, qui immodice aurum auro, pensionem pensioni, beneficium beneficio, ac quasi terram terræ accumulant? Merito de his questus est S. Bonifacius Germaniæ apostolus, et in Frisia martyr anno Christi 755, atque ex eo Concilium Triburiense, cap. XVIII, et habetur De consecr. dist. 1, cap. Vasa quibus: «Olim, inquit, sacerdotes aurei celebrabant in vasis ligneis, nunc sacerdotes lignei celebrant in vasis aureis.» Et S. Gregorius, hom. 17 in Evang.: «Pensate, ait, fratres, quanta damnationis est, sine labore percipere mercedem laboris: quanti criminis peccatorum pretia accipere, et nihil contra peccatum prædicando dicere.» S. Hieronymus in illud Ezech. XXII: «Principes ejus in medio ejus, quasi lupi rapientes prædam, ad effundendum sanguinem, non corporum, ait, sed animarum; ut avare sectentur lucra, nequaquam illo contenti: qui serviunt altari, vivant de altari; sed postquam ad ministerium Dei accesserint, Crœsi divitias congregant.» S. Bernardus, serm. 10 in Cant., acriter in eos invehitur, qui cum sint de Crucifixi patrimonio nimium incrassati, impinguati, dilatati, animarum salutem vel ruinam nihili æstimant: «Qui, inquit, Christi opprobria, sputa, flagella, clavos, lanceam, crucem et mortem, hæc omnia in fornace avaritiæ conflant, et profligant in acquisitionem turpis quæstus, et pretium universitatis suis marsupiis includere festinant.» Vide eumdem, epist. 2, ubi de his inter alia dicit: «Quidquid præter necessarium victum, ac simplicem vestitum de altari retines, tuum non est, rapina est, sacrilegium est.» S. Nazianzenus, Apolog. 1: «Spiritualis omnis præfecturæ, ait, finis est, privata utilitate neglecta commodis aliorum inservire.» Hoc, ut alios taceam, præstitit hoc sæculo S. D. N. Gregorius XIII, qui opes Ecclesiæ in Ecclesiæ utilitatem et salutem animarum erogavit: excitavit et dotavit Collegia ad viginti; tot millia pauperum intra urbem et extra aluit, ut Cardinalis Baronius, tom. II, anno Christi 172, narret ei erectam a Romanis statuam in Capitolio, cum hac inscriptione: «Sestertium octingenties, singulari beneficentia in egenos distributum,» id est vicies centena aureorum millia. Alexander V, qui ex ordine S. Francisci evectus est ad Pontificatum, adeo liberalis et effusus in pauperes fuit, ut diceret «se divitem Episcopum fuisse, pauperem Cardinalem, mendicum Pontificem.» Vide S. Chrysostomum, homil. 38 in S. Matth. Denique inter alia de pensionibus ita sancit Concilium Tridentinum, sess. XXIV, cap. XIII: «Omnes cathedrales Ecclesiæ, quarum redditus summam ducatorum mille; et parochiales, quæ summam ducatorum centum non excedunt, nullis pensionibus, aut reservationibus fructuum graventur.» Hinc a pari vel simili collige cætera: et Concilium Lateranense sub Innocentio III, cap. XXXII, graviter sancit, ut quibuslibet Ecclesiæ deservientibus, etiam vicariis, congrua fructuum portio assignetur, ex qua honeste juxta statum vivere possint. O æterna veritas, vera sanctitas, sancta felicitas! illumina tenebras nostras, aperi oculos mentis nostræ, ut nulla nos seducat, nulla inquinet, nulla condemnet philargyriæ vanitas. Eia aspiret dies et lux tua, ut inclinentur umbræ. Infunde cordi nostro justitiam, ut quæ Ecclesiæ sunt, Ecclesiæ; quæ Dei sunt, Deo reddamus. Infunde continentiam, ut modico (pro modica enim via hujus vitæ modico opus est viatico) victu et amictu contenti, sobrie, juste et pie vivamus in hoc sæculo, exspectantes beatam spem et adventum gloriæ magni Dei. Infunde religionem et pietatem, ut non Mammonæ iniquo, sed tibi Domino nostro serviamus in sanctitate et justitia omnibus diebus nostris. Infunde charitatem, ut animam magis diligamus quam aream, ut pauperes et inopes magis amemus quam aurum et opes. Infunde sapientiam, ut veras divitias ambiamus et coacervemus, quæ nobiscum perennent in cœlis, non vanas et mox perituras in terris. Da nobis sic transire per bona temporalia, ut non amittamus æterna. Da ut domos, nomen et familiam construamus non apud homines brevi morituros, sed apud te et S. Angelos, beatos et gloriosos, quæ in omnia sæcula durent et æternent. Da ut simus sal terræ, et lux mundi: ut exemplo magis quam verbo omnes trahamus ad te, eosque doceamus reipsa contemnere terrena et amare cœlestia, ut in magno illo decretorio mundi die a te judice audire mereamur: Euge, serve bone, quia in pauca fuisti fidelis, super multa te constituam: intra in gaudium Domini tui. Amen. care regnum cœlorum, quod Christus et Apostoli prædicarunt, ut scilicet homines a carne et terra ad spiritum et cœlum avocent, ut a superbia, gula, avaritia homines ad humilitatem, temperantiam, opum contemptum traducant. Jam quomodo prædicabunt opes cœlestes, qui toti terrestribus inhiant? Quomodo oppugnabunt avaritiam, qui non nisi pensionibus accumulandis student? Quomodo æternitatem et bona æterna inculcabunt, qui non nisi temporalia et caduca sectantur? S. Hilarius, Can. IV in Matth., explicans illud Christi: Vos estis sal terræ, ait, quod Apostoli, et eorum successores sint «rerum cœlestium prædicatores, et æternitatis velut satores, immortalitatem omnibus corporibus, quibus eorum sermo aspersus fuerit, conferentes. Merito igitur sal terræ sunt nuncupati, per doctrinæ virtutem saliendi modo æternitati corpora reservantes.» At quomodo «æternitatis erunt satores,» qui toti temporalium sunt messores? Quomodo erunt sal terræ, qui quasi sal infatuatum in terram et terrena conversi sunt? Qui, ut subdit S. Hilarius, «sensu accepti saporis amisso, vivificare corrupta non possunt, et projecti de Ecclesiæ promptuariis, cum iis quos salierint, pedibus incedentium proteruntur.» Denique in hos graviter invehuntur S. Scriptura et Patres. Clamat Zacharias, cap. XI, 17: «O pastor et idolum, derelinquens gregem!» q. d. Videris esse populi pastor, sed revera es idolum et larva pastoris: es fictus et pictus, non vivus et verus pastor, qui gregem deseris et te pascis. «Pascentes semetipsos» culpat S. Judas. Lex Apostoli est: «Qui in sacrario operantur, quæ de sacrario sunt edunt; et qui altari deserviunt, cum altari participant,» I Cor. IX, 13. Qui ergo sacrario est, imo in nullo suorum admisit S. Augustinus, qui, teste Possidonio, in episcopatu non opes, sed animas quæsivit, ideoque opes suas in pauperes erogavit. Non S. Gregorius, cujus liberalitatem et eleemosynas deprædicat Ecclesia Romana. Non S. Ambrosius, non S. Chrysostomus, non Basilius, non Nazianzenus, non Athanasius. Patres in ea invehuntur, quasi in crimina, imo sacrilegia, eisque inhiantes sacrilegii accusant, tum quia patrimonium Christi diripiunt; tum quia indignos et inidoneos se faciunt suo gradu, dignitate et officio. Officium enim eorum est verbo et magis vita dicere: «Dominus pars hæreditatis meæ et calicis mei,» ille est «qui restituet hæreditatem meam mihi.» Clericus enim a κλῆρος, id est sors, dicitur; quod scilicet sortem non ambiat in terra, sed quod instar levitarum et sacerdotum veteris Testamenti, sors ejus sit Dominus, a quo hæreditatem exspectat in cœlo. Clericus ergo profitetur se non quærere opes in terra, sed in cœlo, se cor habere fixum in Deo. Jam si quis lucris terrenis studeat, contrarium profitetur: clamat enim reipsa cor suum non esse in æthere, sed in ære; sortem suam non esse Deum, sed mammonam. Rursum officium eorum est, prædicare regnum cœlorum,
34:4
4. QUOD INFIRMUM, — in Hebræo hæc omnia neutra sunt feminina, scilicet infirmas, ægrotas, confractas, abjectas, errantes non reduxistis: intelliguntur enim oves. ABJECTUM, — hebraice נדחת niddachat, id est propulsum, vel dejectum, v. g. in fossam, vel in avia et devia: perditam et vagantem ovem intelligit. Unde Chaldæus et Septuaginta, errans non reduxistis. Vide hæc explicantem S. Gregorium, II part. Pastor. cap. VI, in fine, ubi sic ait: «Abjectum reducitur, cum quisque in culpa lapsus, ad statum justitiæ, ex pastoralis sollicitudinis vigore revocatur. Fracturam vero ligamen astringit, CUM POTENTIA — sævitia, q. d. Tyrannice (1). 6. ERRAVERUNT GREGES MEI IN CUNCTIS MONTIBUS. — tum confugiendo ad idola in montibus; tum fugiendo sævitiam principum; tum quia desidia et malitia pastorum traditi sunt hostibus Chaldæis, a quibus partim abducti, partim dispersi sunt, fugientes et errantes per sylvas et montes.
34:10
10. ECCE EGO IPSE SUPER PASTORES (Chaldæus: Super gubernatores mittam furorem meum, vel super pastores, id est a pastoribus) REQUIRAM GREGEM MEUM (requiram, inquam) DE MANU EORUM, — q. d. Rationem exigam cur grex sit perditus et dispersus, ejusque necem et damna exigam a pastoribus. UT ULTRA NON PASCANT. — Scilicet per Esdram, Nehemiam, etc., at magis per Christum et per Apostolos, Deus veteres scribas et sacerdotes officio pascendi privavit. NON ERIT ULTRA EIS IN ESCAM, — ut devorent gregem meum.
34:11
11. ECCE EGO, etc., VISITABO (hebraice בקרתים biccartim, id est quæram) EAS, — scilicet oves, nimirum Judæos in captivitate Babylonica vagantes et errantes quasi oves, per Zorobabel, Esdram, Nehemiam et alios in Judæam reducam, ut ibi eos pascant et regant juxta legem Mosis. Allegorice, fideles, quasi oves meas, pascam per Christum. Ad Christum enim sensim assurgit Propheta. Unde vers. 23 de eo ad litteram loquitur. Nota to visitabo. Nam pastorem et herum monet Sapiens, Prov. XXVII, 23, dicens: «Diligenter agnosce vultum pecoris tui, tuosque greges considera.» Refert Aristoteles, lib. I Œconom., Persam rogatum, quid maxime saginaret equum, respondisse: «Oculum domini.» Afrum vero rogatum, quodnam in agro esset stercus optimum, respondisse: «Domini vestigia,» id est in agro ambulatio et præsentia. Sic ad saginandas oves rationales, et fecundandum agrum Ecclesiæ, plurimum valent pastoris vestigia et oculus, id est cognitio et præsentia. Id significat ipsum nomen pastoris et Episcopi. Pastor enim a pascendo dicitur; ἐπίσκοπος idem est quod speculator. «Episcopus,» inquit Chrysostomus, hom. I in ad Timoth., «ex eo dicitur, quod omnes inspiciat, cunctaque speculetur.» Talis Episcopus et speculator hoc sæculo fuit S. Carolus Borromæus, qui diligentissime omnes suas parœcias et populos, etiam per rupium et montium abdita, hieme et æstate obivit et visitavit, cum singulis agens, singulos docens, instruens et dirigens in viam salutis. Vere dixit vir sapiens: «Præsul, ut præsit et prosit suis, ab iis non absit.» Ita luna, licet minima pene sit stellarum, præ omnibus tamen in terræ hæc influit, eaque moderatur, quia vicina et citima est terræ.
34:12
12. IN DIE NUBIS ET CALIGINIS, — id est tempore calamitatis et captivitatis (1). 13. EDUCAM EAS DE POPULIS, — ex captivitate Babylonica; item ex Ammon, Idumæa, Ægypto, Persia, Media, quo fugientes dispersi sunt, reducam eos per Esdram ad loca herbida, amœna et fructifera Judææ; et multo magis nationes omnes ex gentibus et gentilismo, per Apostolos Christi adducam ad pascua Ecclesiæ.
34:16
16. QUOD CONFRACTUM FUERAT ALLIGABO. — Nota hic et vers. 26, omnia officia veri pastoris: primum, gregem pascere; secundum, facere eum accubare; tertium, infirmum consolidare; quartum, ægrotum sanare; quintum, confractum alligare; sextum, abjectum et errans reducere; septimum quod perierat quærere; octavum, leniter eis imperare; nonum, pascere gregem in judicio; decimum, pingue et forte custodire. Quæ omnia ad hoc unum principium rediguntur, nimirum: «Pastor primo pascat gregem, non seipsum.» Ita Adrianus Imperator, teste Spartiano, in concione sæpe dixit, «ita se rempublicam gesturum, ut sciret populi rem esse, non propriam.» Rex enim est pastor populorum, ait Homerus. Illos ergo, non se pascere debet (2). PASCAM ILLAS IN JUDICIO, — id est pascam eas maturo judicio, sapientia, discretione, sciens et dans cuique id, quod ei convenit. Secundo, «in judicio,» id est juste, dans cuique quod suum est, quodque ei jure debetur.
34:17
17. VOS AUTEM GREGES MEI. — Increpitis pastoribus, convertit se ad gregem, eumque increpat usque ad vers. 23; gregem, inquam, id est subditos, qui, cum laute vivant, alios opprimere et turbare nituntur. Dicit ergo se eos judicaturum, agnosque ad dextram, hircos ad sinistram collocaturum: uti Christus ex hoc loco se facturum promittit in extremo judicio, Matth. xxv, 33; unde explicans subdit: EGO JUDICO INTER PECUS ET PECUS, ARIETUM ET HIRCORUM. — Judico inter bonos et malos, ut bonos præmiem, malos puniam. Per arietes intelligit bonos: per hircos, malos, qui petulci aquas pedibus conculcant, id est pacem perturbant. S. Gregorius tamen hæc quoque accipit de pastoribus qui bene prædicant; sed pede, id est actione, aquam turbant. Grex enim sequitur opera, non verba. Hoc est, inquit S. Clemens, lib. II Constit. Apost. cap. XIX: «Judicabo Episcopum cum Episcopo comparans; judicabo item laicum cum laico, et magistratum cum magistratu conferens. Sunt enim hi oves rationis participes, item arietes; ne laicus dicat: Ego ovis sum, et non pastor, et nullam mei rationem habui; pastor viderit, ipse solus pœnas pro me dabit. Ut enim ovis, cum non sequitur bonum pastorem, lupis exposita est; sic rursum, cum malum pastorem sequitur, certus est ovis interitus a malo pastore, qui eam devorabit. Quare fugiendi sunt pastores interfectores.»
34:18
18. NONNE. — Alloquitur, ut dixi, non pastores, sed hircos, id est subditos malos et inquietos. Vere S. Gregorius, XXV Moral. XIV: «Certum, ait, est, quod ita sibi invicem et rectorum merita connectantur et plebium, ut sæpe ex culpa pastorum deterior fiat vita plebium, et sæpe ex plebium merito mutetur vita pastorum.» Purissimam aquam. — Hebraice profundam: quæ enim profunda, etiam purissima est. Reliquam pedibus vestris turbabatis. — Notat divites, qui splendide viventes, ea quæ supererant perdere malebant, aut canibus et bestiis suis dare, quam pauperibus elargiri. Unum ergo peccatum immisericordiæ loco cæterorum ponit. Idem facit Christus Matth. XXV, 42: «Esurivi, ait, et non dedistis mihi manducare,» etc.
34:20
20. JUDICO INTER PECUS PINGUE ET MACILENTUM. — «Pingue pecus» sunt divites, qui pauperes opprimunt; «macilentum,» sunt pauperes oppressi. Ita Chaldæus. Aliter Maldonatus, «Pecus, ait, pingue» sunt benefici et eleemosynarii, quibus Christus dicit: «Esurivi, et dedistis mihi manducare. Macilenti sunt avari et inopes bonorum operum, quibus Christus dicit: «Esurivi, et non dedistis mihi manducare.»
34:21
21. LATERIBUS ET HUMERIS, — toto corpore et conatu. Est metaphora a bobus pinguibus et fortibus, qui imbecilles lateribus, humeris et cornibus a pascuis expellunt. Significat divites omnia rapuisse, nec quidquam pauperibus reliquum fecisse.
34:23
23. ET SUSCITABO SUPER EAS PASTOREM UNUM, QUI PASCAT EAS, SERVUM MEUM DAVID, — id est Christum, cujus pater et figura fuit David, bonus pastor et rex, I Reg. XVII, 34, uti et Moses, Exod. XXXII, 11, et Jacob, Genes. XXXI, 38. Ita S. Ambrosius, lib. VII, epist. 47: «David, ait, utique rex jam defunctus erat; et ideo verus David, verus humilis, verus mansuetus, verus manu fortis, Dei Filius hoc annuntiatur nomine.» Ita et S. Augustinus, lib. De octo Dulcitii Quæstionibus, Quæstione V. Quin et Hebræi, teste R. David, per pastorem hunc intelligunt Messiam. Unde eum vocat, «pastorem unum.» Hunc enim unum opponit multis pontificibus veteris Testamenti, qui multi pari jure sibi invicem succedebant; in Ecclesia vero unus est pastor et pontifex Christus, cui Pontifices Romani, non pari, sed vicario jure succedunt, uti docet Apostolus, Hebr. VII, 25. Vide ibi dicta. Sic Isaias, cap. XL, 11, de Christo ait: «Sicut pastor gregem suum pascet, in brachio suo congregabit agnos, et in sinu suo levabit, fœtas ipse portabit.» Hinc Christus, Joan. X, 11: «Ego, ait, sum pastor bonus, et cognosco oves meas, et cognoscunt me meæ.» Porro Christum vocari David non est novum. Sic enim vocatur apud Osee III, 5: «Post hæc revertentur filii Israel, et quærent Dominum Deum suum, et David regem suum.» Et Ezech. XXXVII, 24: «Servus meus David rex super eos, et pastor unus erit omnium eorum.» Et vers. 25: «David servus meus princeps eorum in perpetuum.» Nota: Christus dicitur servus Dei Patris, ratione humanitatis assumptæ. Vide Franciscum Suarez, III part. Quæst. XX, art. 2, disp. XLIV, sect. 1. Denique Judæi moderni per David accipiunt Zorobabel, ducem Babylone redeuntium, sed licet eum alludat, et quasi obiter perstringat Propheta, tamen hæc tam augusta proprie soli Christo competunt.
34:25
25. FACIAM CUM EIS PACTUM PACIS. — Id fecit Christus, cum dixit Joan. XIV, 27: «Pacem meam relinquo vobis;» cumque instituit novum Testamentum. Hoc enim totum est testamentum charitatis et pacis. ET CESSARE FACIAM BESTIAS PESSIMAS, — id est vitia, et hominum malorum ac dæmonum potestatem, q. d. Auferam dæmoni potestatem, quam habuit in homines.
34:26
26. PONAM EOS IN CIRCUITU COLLIS (Chaldæus, sanctuarii, vel templi, id est Ecclesiæ) MEI BENEDICTIONEM — ut sint benedictio, id est benedicti, id est felices et fecundi. Faciam scilicet, ut omnia prospere, salutifere et feliciter eis succedant. PLUVIÆ BENEDICTIONIS (id est pluviæ fertilitatis et fecunditatis, id est utiles, non nocivæ) ERUNT. — q. d. Dabo eis doctrinam Evangelicam, quæ quasi pluvia animos, quasi arbores vel agros et terram, irrigabit, virtutum fructus producet et alet in æternitatem.
34:27
27. CUM CONTRIVERO CATENAS JUGI EORUM, — quas scilicet dæmon et peccatum imposuit hominibus. ET ERUERO EOS DE MANU IMPERANTIUM SIBI, — de potestate diaboli, carnis, mundi, peccati. Hebraice de manu Chaldæorum: atque eo alludit, ut dixi.
34:29
29. SUSCITABO EIS GERMEN NOMINATUM, — id est nobile; Septuaginta, plantam pacis; Chaldæus, plantationem ut permaneant, q. d. Suscitabo eis celebrem plantam, scilicet Christum et populum christianum; Hebræa, plantam in nomen, id est quæ pariet eis nomen et famam. Christum intelligit, a cujus nomine appellandi erant Christiani, qui toto orbe, scilicet in cœlo et in terra, futuri erant celebres in omne ævum. Planta significat Deum factum hominem, ait Vatablus. Sic Zach. III, 8, Christus vocatur «Oriens,» hebraice idem est tsemach, id est germen. Nota: Germen hoc nominatum, quod ex imbre cœlesti et benedicto, uti præcessit, progerminat, est Christus; sed multipliciter. Nam, primo, ipse, irrorante Spiritu Sancto in Virgine, quasi germen purum conceptus et natus est; ut nos, quasi oves, seipso, quasi germine, pasceret. Hoc est quod canimus ex S. Ambrosio in Officio Ecclesiæ: Christusque nobis sit cibus, Potusque noster sit fides, Læti bibamus sobriam Ebrietatem spiritus. Secundo, in Eucharistia Christus nobis oviculis non tantum est pastor, sed et germen, id est cibus. Unde de eo ait Zacharias, cap. IX, 17: «Quid enim bonum ejus est, et quid pulchrum ejus, nisi frumentum electorum, et vinum germinans virgines?» Tertio, Christus sua doctrina et gratia, quasi imbre suscitat in mente, id est in intellectu et voluntate nostra, pia et sancta germina, puta sanctas inspirationes virtutum, ut iis pasti et roborati nullam in spiritu famem sentiamus: sed nutriamur, crescamus, et proficiamus in virum perfectum, in mensuram ætatis plenitudinis Christi. Quarto, Christi germina sunt Apostoli, Martyres, Virgines, quorum exemplis, quasi germinibus nos pascit, ut easdem virtutes zeli, patientiæ, martyrii, virginitatis et castitatis imbibamus, hauriamus et induamus. Horum enim exempla nobis sunt germina, id est nutrimenta et incitamenta virtutum. Ergo, Jesu pie, pastor bone, panis vere, Tu nos pasce, nos tuere, Tu nos bona fac videre In terra viventium. NON ERUNT ULTRA IMMINUTI (id est consumpti) FAME IN TERRA, — q. d. In Ecclesia non deerit vera doctrina, quæ animam pascat, non erit fames verbi Dei, non minuetur propter hanc famem fidelium numerus, fame non morientur, uti ante Christum factum est. GENTIUM, — a gentibus.
34:31
31. VOS AUTEM. — Est inversus ordo, sic in rectum invertendus: Vos, o homines! estis greges mei, et oves pascuæ meæ. Explicat superiorem allegoriam, q. d. Quæ dixi pecora, non bruta, sed homines sunt, et pastor vester ego sum Dominus Deus vester (1). Est hoc cap. locus moralis de pastorum Ecclesiæ munere, dignitate, virtutibus. De quibus audi, primo, Christum discipulos suos, futuros pastores formantem, Matth. V, 13: «Vos, inquit, estis sal terræ. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. Vos estis lux mundi, etc. Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum, qui in cœlis est.» Secundo, S. Paulus vivam veri pastoris effigiem in seipso depingit octo virtutibus, quasi coloribus, I Thessal. II, ut ibi dixi in synopsi capitis. Idem facit Actor. XX, 28, et I Cor. II, 3 et seq., et epist. II, cap. I, vers. 2 et seq., item cap. IV ad Ephes., denique totis epistolis ad Timoth. et ad Titum. Tertio, S. Petrus, epist. I, cap. V, vers. 2: «Pascite, inquit, qui in vobis est gregem Dei, providentes non coacte, sed spontanee secundum Deum: neque turpis lucri gratia, sed voluntarie: neque ut dominantes in cleris, sed forma facti gregis ex animo; et cum apparuerit princeps pastorum, percipietis immarcescibilem gloriæ coronam.» Ex quibus verbis elicias hosce sex canones:
34:7
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
Ier. 23, 3; 31, 10; Is. 40, 11; 49, 9-10; Ez. 34, 7-24; 37, 23-25; Zach. 11, 7-9) e Gesù stesso s'era presentato come il vero pastore (Mt. 18, 12; Lc. 15, 4; Io. 16, 11-16). Affidando il suo gregge (« i miei agnelli, le mie pecore ») a …
34:23
DAVID (CBR. DĀWĪDH «VEZZEGGIATO, DILETTO»)
… duraturo malgrado le accerrime opposizioni, la divinità stessa (Ps. 2; 15; 21; 68; 108). Divenne tanto connaturata l'idea che D. e Messia erano la stessa cosa, che Geremia ed Ezechiele arriveranno al punto di adoperare il nome di D. come sinonimo di Messia (Ez. 34, 23 ecc.). …
34:25
… Caratteristiche del regno del M.: la remissione dei peccati e la santità: Is. 56, 6; 57, 13; Ier. 31, 23-34; Ez. 36, 25-28; ecc. (cf. Lc. 1, 77 sgg.); la pace, ordine perfetto nelle relazioni di ciascuno con Dio e con il prossimo: Is. 9, 6 sg.; Mi. 5, 5; Ez. 34, 25 sg.; ecc.; l'abbondanza dei beni spirituali, espressa simbolicamente con le immagini più vivide di una fertilità straordinaria: Is. 7, 21 sg.; 9, 3, 6; 32, 1-5.15-18; Ez. 47, 1-12; ecc. …
… patria, gli esuli, ritenendosi « il vero popolo di Jahweh », « il resto » o « germe santo » che Jahweh si era riservato (Estd. 2, 2 b; 9, 8; Agg. 1, 12). Pensarono si realizzassero in loro le promesse di prosperità che riempiono la 2ª parte di Is. e Ez. 34, 25-31; 35; 36; 47; sono questi i capitoli ai quali si riferisce specialmente Zach. 9-14. Invece, come risulta da Esd. 3-4 e da Neemia, nulla trovarono della sognata felicità, bensì la consueta …
34:26
… 49, 5 sgg.; 61, 1 sgg.; Ier. 31, 31-34 (=Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; avrà per centro di diffusione Sion (Os. 2, 19-24; Is. 2, 2 sgg.; Mi. 4, 2 sgg.; Ier. 31, 33; Ez. 16, 60 sgg.; 17, 23; ecc.); sarà fonte di benedizioni per tutte le genti (Ez. 34, 26 = Gen. 12, 2). Caratteristiche del regno del M.: la remissione dei peccati e la santità: Is. 56, 6; 57, 13; Ier. 31, 23-34; Ez. 36, 25-28; ecc. (cf. Lc. 1, 77 sgg.); la pace, ordine …
34:36
… Così per Is. 7,12; così per la descrizione della restaurazione dopo l'esilio: il rinato Israele è considerato preparazione immediata al regno del Messia dal quale verrà elevato ed assorbito; e pertanto sono congiunti strettamente nelle profezie (Ier. 30-31, 33; Ez. 34,36-48). Bisogna sempre tener presente che la profezia non vuol soddisfare la curiosità, non vuol essere una cronaca.
34:40
che attuerà finalmente le condizioni del patto del Sinai e che verrà elevato ed assorbito nel Regno del Messia (Is. 40-66; Ier. 30-31, 33; Ez. 34, 40-48).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.