He continueth his talke to the Pharisees, shevving that they and al other that wil not enter in by him, are wolues: and that they which heare them, are not the true sheepe. 11 But that him self is the good Pastor, and therfore to saue the sheepe from these wolues, he wil yeld his life, which othervvise no might of theirs could take from him: foretelling also his Resurrection, and vocation of the Gentils. 22 Againe an other time, he telleth these Iewes openly, that they are not of his sheepe, and that no might of theirs shal take from him his true sheepe, because he is God, euen as his Father is God. 31 Which by his miracles and by Scripture he sheweth to be no blasphemie: and they in vaine seeking to stone and to apprehend him, 40 he goeth out to the place where Iohn Baptist had giuen open witnes of him.
1Amen, amen, I say to you: He that entereth not by the door into the sheepfold but climbeth up another way, the same is a thief and a robber.In verità, in verità vi dico: chi non entra nell'ovile per la porta, ma vi sale per altra parte, è ladrone, e assassino.AMEN, amen I say to you, he that entreth not by the doore into the folde of the sheepe, but climeth vp an other vvay: he is a theefe and a robber.Amen, amen dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. 2But he that entereth in by the door is the shepherd of the sheep.Ma quegli, che entra per la porta è pastore delle pecorelle.But he that entreth by the doore, is the Pastor of the sheepe.Qui autem intrat per ostium, pastor est ovium. 3To him the porter openeth: and the sheep hear his voice. And he calleth his own sheep by name and leadeth them out.A lui apre il portinaio, e le pecorelle ascoltano la sua voce, ed egli chiama per nome le sue pecorelle, e le mena fuora.To this mā the porter openeth: & the sheepe heare his voice: and he calleth his ovvne sheepe by name, and leadeth them forth.Huic ostiarius aperit, et oves vocem ejus audiunt, et proprias ovas vocat nominatim, et educit eas. 4And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.E quando ha messe fuora le sue pecorelle, cammina innanzi ad esse: e le pecorelle lo seguono, perché conoscono la sua voce.And vvhen he hath let forth his ovvne sheepe, he goeth before them: and the sheepe folovv him, because they knovv his voice.Et cum proprias oves emiserit, ante eas vadit: et oves illum sequuntur, quia sciunt vocem ejus. 5But a stranger they follow not, but fly from him, because they know not the voice of strangers.Ma non vanno dietro a uno straniero, anzi fuggon da lui: perché la voce non conoscono degli stranieri.But a stranger they folovv not, but flee from him: because they knovv not the voice of strangers.Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum. 6This proverb Jesus spoke to them. But they understood not what he spoke to them.Questa similitudine fu loro detta da Gesù. Ma quelli non compresero quel, ch'egli dicesse loro.This prouerbe IESVS said to them. But they knevv not vvhat he spake to them.Hoc proverbium dixit eis Jesus: illi autem non cognoverunt quid loqueretur eis. 7Jesus therefore said to them again: Amen, amen, I say to you, I am the door of the sheep.Disse adunque loro nuovamente: Gesù: In verità, in verità vi dico, ch'io sono porta alle pecorelle.IESVS therfore said to them againe, Amen, amen I say to you, that I am the doore of the sheepe.Dixit ergo eis iterum Jesus: Amen, amen dico vobis, quia ego sum ostium ovium.
8All others, as many as have come, are thieves and robbers: and the sheep heard them not.Quanti son venuti, sono tutti ladri, e assassini, e le pecorelle non gli hanno ascoltati.And hovv many soeuer haue come, are theeues and robbers: but the sheepe heard them not.Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves. 9I am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures.Io sono la porta. Chi per me passerà, sarà salvo: ed entrerà, e uscirà, e troverà pascoli.I am the doore. By me if any enter, he shal be saued: and he shal goe in and shal goe out, and shal finde pastures.Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet. 10The thief cometh not, but for to steal and to kill and to destroy. I am come that they may have life and may have it more abundantly.Il ladro non viene, se non per rubare, e uccidere, e disperdere. Io sono venuto, perché abbiano vita, e siano nell'abbondanza.The theefe commeth not but to steale and kil and destroy. I came that they may haue life, and may haue more aboundantly.Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant. 11I am the good shepherd. The good shepherd giveth his life for his sheep.Io sono il buon Pastore. Il buon pastore da la vita per le sue pecorelle.I am the good Pastor. The good Pastor giueth his life for his sheepe.Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis. 12But the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf catcheth and scattereth the sheep,Il mercenario poi, e quei, che non è pastore, di cui proprie non sono le pecorelle, vede venire il lupo, e lascia le pecorelle, e fugge: e il lupo rapisce, e disperge le pecorelle.But the hireling and he that is not the Pastor, vvhose ovvne the sheepe are not, seeth the vvoulfe comming, and leaueth the sheepe, and fleeth: and the vvoulfe reueneth, and disperseth the sheepe.Mercenarius autem, et qui non est pastor, cujus non sunt oves propriæ, videt lupum venientem, et dimittit oves, et fugit: et lupus rapit, et dispergit oves; 13And the hireling flieth, because he is a hireling: and he hath no care for the sheep.Il mercenario fugge, perché è mercenario, e non gli cale delle pecorelle.And the hireling fleeth because he is a hireling: and he hath no care of the sheepe.mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus.
14I am the good shepherd: and I know mine, and mine know me.Io sono il buon Pastore: e conosco le mie, e le mie conoscono me.I am the good Pastor: and I knovv mine, and mine knovv me.Ego sum pastor bonus: et cognosco meas, et cognoscunt me meæ. 15As the Father knoweth me, and I know the Father: and I lay down my life for my sheep.Come il Padre conosce me, e io conosco il Padre: e do la mia vita per le mie pecorelle.As the Father knovveth me, and I knovv the Father: and I yeld my life for my sheepe.Sicut novit me Pater, et ego agnosco Patrem: et animam meam pono pro ovibus meis. 16And other sheep I have that are not of this fold: them also I must bring. And they shall hear my voice: And there shall be one fold and one shepherd.E ho dell'altre pecorelle, le quali, non sono di questa greggia: anche queste fa d'uopo, che io raguni, e ascolteranno la mia voce, e sarà un solo gregge, e un solo pastore.And other sheepe I haue that are not of this folde: them also I must bring, and they shal heare my voice, and there shal be made one folde and one Pastor.Et alias oves habeo, quæ non sunt ex hoc ovili: et illas oportet me adducere, et vocem meam audient, et fiet unum ovile et unus pastor. 17Therefore doth the Father love me: because I lay down my life, that I may take it again.Per questo mi ama il Padre: perché depongo la mia vita per nuovamente ripigliarla.Therfore the Father loueth me: because I yeld my life, that I may take it againe.Propterea me diligit Pater: quia ego pono animam meam, ut iterum sumam eam. 18No man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.Nissuno a me la toglie: ma io la depongo da me stesso, e sono padrone di deporla, e sono padrone di riprenderla: questo è il comandamento, che ho ricevuto dal Padre mio.No man taketh it avvay from me: but I yeld it of my self. and I haue povver to yeld it: and I haue povver to take it againe. This commaundement I receiued of my father.Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam. Hoc mandatum accepi a Patre meo. 19A dissension rose again among the Jews for these words.Nacque nuovamente scisma fra i Giudei per causa di questi discorsi.A dissension rose againe among the Ievves for these vvordes.Dissensio iterum facta est inter Judæos propter sermones hos. 20And many of them said: He hath a devil and is mad. Why hear you him?Imperocché molti di essi dicevano: Egli è indemoniato, e ha perduto il senno: perché state a sentirlo?And many of them said, He hath a deuil and is mad: vvhy heare you him?Dicebant autem multi ex ipsis: Dæmonium habet, et insanit: quid eum auditis ?
21Others said: These are not the words of one that hath a devil. Can a devil open the eyes of the blind?Altri dicevano: discorsi come questi non sono da indemoniato: può forse il Demonio aprire gli occhi a' ciechi?Others said, These are not the vvordes of one that hath a deuil. can a deuil open the eies of blinde men?Alii dicebant: Hæc verba non sunt dæmonium habentis: numquid dæmonium potest cæcorum oculos aperire ? 22And it was the feast of the dedication at Jerusalem: and it was winter.E si faceva in Gerusalemme la festa della Sagra: ed era d'inverno.And the Dedication vvas in Hierusalem: and it vvas vvinter.Facta sunt autem Encænia in Jerosolymis, et hiems erat. 23And Jesus walked in the temple, in Solomon’s porch.E Gesù camminava pel Tempio nel portico di Salomone.And IESVS vvalked in the temple, in Salomons porche.Et ambulabat Jesus in templo, in porticu Salomonis. 24The Jews therefore came round about him and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly.Se gli affollarono perciò d'intorno i Giudei, e gli dicevano: fino a quando terrai tu in sospeso gli animi nostri? Se tu se' Cristo, dillo a noi apertamente.The Ievves therfore compassed him round about, and said to him, Hovv long doest thou hold our soule in suspēse? if thou be CHRIST, tel vs openly.Circumdederunt ergo eum Judæi, et dicebant ei: Quousque animam nostram tollis ? si tu es Christus, dic nobis palam. 25Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.Rispose loro Gesù: ve l'ho detto, e voi non credete: le opere, che io fo nel nome del Padre mio, queste parlano a favor mio.IESVS answered them, I speake to you: and you beleeue not the vvorkes that I doe in the name of my Father, they giue testimonie of me.Respondit eis Jesus: Loquor vobis, et non creditis: opera quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me: 26But you do not believe, because you are not of my sheep.Ma voi non credete, perché non siete del numero delle mie pecorelle.but you doe not beleeue, because you are not of my sheepe.sed vos non creditis, quia non estis ex ovibus meis. 27My sheep hear my voice. And I know them: and they follow me.Le mie pecorelle ascoltano la mia voce: e io le conosco, ed elleno mi tengono dietro.My sheepe heare my voice: and I knovv them, and they folovv me.Oves meæ vocem meam audiunt, et ego cognosco eas, et sequuntur me: 28And I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of my hand.Ed io do ad esse la vita eterna: e non periranno in eterno, e nissuno le strapperà a me di mano.And I giue them life euerlasting: and they shal not perish for euer, and no man shal plucke them out of my hand.et ego vitam æternam do eis, et non peribunt in æternum, et non rapiet eas quisquam de manu mea.
29That which my Father hath given me is greater than all: and no one can snatch them out of the hand of my Father.Quello, che il Padre ha dato a me, sorpassa ogni cosa: e niuno può rapirle di mano del Padre mio.My father, that vvhich he hath giuen me, is greater then al: and no man can plucke them out of the hand of my father.Pater meus quod dedit mihi, majus omnibus est: et nemo potest rapere de manu Patris mei. 30I and the Father are one.Io, e il Padre siamo una cosa sola.I and the Father are one.Ego et Pater unum sumus. 31The Jews then took up stones to stone him.Dieder perciò i Giudei di piglio alle pietre per lapidarlo.The Ievves tooke vp stones, to stone him.Sustulerunt ergo lapides Judæi, ut lapidarent eum. 32Jesus answered them: Many good works I have shewed you from my Father. For which of those works do you stone me?Disse loro Gesù: Molte buone opere vi ho fatto vedere per virtù del Padre mio, per quale di queste opere mi lapidate?IESVS ansvvered them, Many good vvorkes I haue shevved you from my father, for vvhich of those vvorkes doe you stone me?Respondit eis Jesus: Multa bona opera ostendi vobis ex Patre meo: propter quod eorum opus me lapidatis ? 33The Jews answered him: For a good work we stone thee not, but for blasphemy: and because that thou, being a man, makest thyself God.Gli risposero i Giudei, e dissero: Non ti lapidiamo per un'opera buona, ma per la bestemmia: e perché tu essendo uomo, fai Dio te stesso.The Ievves ansvvered him, For a good vvorke vve stone the not, but for blasphemie, and because thou being a man, makest thy self God.Responderunt ei Judæi: De bono opere non lapidamus te, sed de blasphemia; et quia tu homo cum sis, facis teipsum Deum. 34Jesus answered them: Is it not written in your law: I said, you are gods?Rispose loro Gesù: Non è egli scritto nella vostra legge: Io dissi: siete dii?IESVS ansvvered them, Is it not vvritten in your lavv, that I said, you are goddes?Respondit eis Jesus: Nonne scriptum est in lege vestra, Quia ego dixi: Dii estis ? 35If he called them gods to whom the word of God was spoken; and the scripture cannot be broken:Se dii chiamò quegli, ai quali Dio parlò, e la Scrittura non può mancare:If he called them goddes, to vvhom the vvord of God vvas made, and the scripture can not be broken:Si illos dixit deos, ad quos sermo Dei factus est, et non potest solvi Scriptura: 36Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?Io cui il Padre ha santificato, mandato al mondo, voi dite: Perché tu bestemmii, perché ho detto: Son Figliuolo di Dio?vvhom the Father hath sanctified and sent into the vvorld, say you, That thou blasphemest, because I said I am the sonne of God?quem Pater sanctificavit, et misit in mundum vos dicitis: Quia blasphemas, quia dixi: Filius Dei sum ?
37If I do not the works of my Father, believe me not.Se non fo le opere del Padre mio non mi credete.If I doe not the vvorkes of my father, beleeue me not.Si non facio opera Patris mei, nolite credere mihi. 38But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.Ma se le fo, quando non vogliate credere a me, credete alle opere, onde conosciate, e crediate, che il Padre è in me, e io nel Padre.But if I doe, and if you vvil not beleeue me, beleeue the vvorkes: that you may knovv and beleeue that the Father is in me, and I in the Father.Si autem facio: etsi mihi non vultis credere, operibus credite, ut cognoscatis, et credatis quia Pater in me est, et ego in Patre. 39They sought therefore to take him: and he escaped out of their hands.Tentavano pertanto di prenderlo, ma egli usci dalle loro mani.They sought therfore to apprehend him: and he vvent forth out of their handes.Quærebant ergo eum apprehendere: et exivit de manibus eorum. 40And he went again beyond the Jordan, into that place where John was baptizing first. And there he abode.E se v'andò di nuovo di lì dal Giordano in quel luogo, dove Giovanni avea dato principio a battezzare: e quivi si fermò.and he vvent againe beyond Iordan into that place vvhere Iohn vvas baptizing first: and he taried there.Et abiit iterum trans Jordanem, in eum locum ubi erat Joannes baptizans primum, et mansit illic; 41And many resorted to him: and they said: John indeed did no sign.E andarono molti da lui, e dicevano: in quanto a Giovanni ei non fece nissun miracolo.and many came to him and they said, That Iohn in deede did no signe.et multi venerunt ad eum, et dicebant: Quia Joannes quidem signum fecit nullum. 42But all things whatsoever John said of this man were true. And many believed in him.E tutto quello, che di costui disse Giovanni, era la verità. E molti credettero in lui.But al things vvhatsoeuer Iohn said of this man, vvere true. And many beleeued in him.Omnia autem quæcumque dixit Joannes de hoc, vera erant. Et multi crediderunt in eum.
10:1
Witham
etc. In this parable the fold is the Church: the good shepherd, and also the door is Christ: the thieves and robbers are false guides; the hirelings, such ministers as seek their own profit and gain, and a good living, as they call it; the wolves, heretics; the sheep not yet brought into the fold, the Gentiles not then converted. (Witham)
10:3
Witham
His own sheep by name. By this is signified the particular care. (Witham)
10:4
Witham
He goeth before them, leads them by his instructions and example. (Witham)
10:8
Witham
All they who came are thieves, meaning those who came of their own accord, without being sent: not so the prophets, who had their mission from God. (Witham)
10:11
Calmet
How happy are we in having such a shepherd, so great, so good, so loving, so careful of our true welfare! O he is the true shepherd indeed, that came down from heaven to seek the poor sheep that was lost; and when he found it, took it upon his own shoulders to carry it home with joy to his heavenly fold. How dearly have his sheep cost him, for truly has he made good in himself this sentence, that the good shepherd giveth his life for his sheep. Let us then ever follow and obey, love and embrace this true shepherd of our souls. (Meditations for every Day, vol. 2:p. 417.) The good pastor gives his life for his sheep; he exposes himself to every danger to save them, no inclemency of the weather, no frost or cold, no rains or tempests, can drive him from looking over his sheep, to defend them from the attacks of wolves, etc. and like Jacob he might say, day and night was I parched with heat, and with cold, and sleep departed from my eyes. (Genesis xl.[xxxi. 40.?]) Or, like David speaking to Saul: "Thy servant kept his father's sheep, and there came a lion or a bear, and took a ram out of the midst of the flock; and I pursued after them, and struck them, and delivered it out of their mouths; and they arose up against me, and I caught them by the throat, and I strangled them, and killed them." (1 Kings xvii.) This is a model of a true pastor. But Jesus Christ has done more than this for us. He has exposed his life and his repose, he has spilled his blood, he delivered himself to the fury of his enemies, and has offered himself as a victim on the cross to his eternal Father, to free us, his lost sheep, from the most cruel wolf, the devil. And ever since his death he has always protected his Church, assisted and consoled his distressed flock under all their sufferings, pouring into their hearts the consolations of the holy Spirit, and sending to them holy teachers, to govern and lead them in the holy path of salvation. Such were the apostles and their successors, the bishops and priests of the holy Catholic Church, whom he has sent, and will continue to send, to govern his flock to the end of time. (Calmet.)
10:13
St. Athanasius
Every bishop and pastor is bound to abide with his flock in the time of danger, and persecution, except himself be personally sought for, rather than his flock, or the flock itself forsake him. In such cases the pastor may fly, as the apostles did, and St. Athanasius and others. (St. Athanasius, Apol. de sua fuga.; St. Augustine, ep. 180.)
10:14
Witham
I know mine, and mine know me. To know, in the style of the holy Scriptures, is to love and approve. (Witham)
10:15
Witham
I lay down. That is, in a short time shall lay down my life for my sheep: for all, and in a special manner for my elect. See ver. 28. (Witham)
10:16
Witham
One fold. In the Greek one flock. The signification is the same; that is, there shall be one church of Jews and Gentiles converted. (Witham)
10:17
Witham
Therefore doth the Father love me, because I lay down my life, etc. Christ here speaketh of himself, as made man for the redemption of mankind: or rather, as he was our Redeemer, both God and man: for he laid down his life, and died as man, and had power to take it up again, as God. Yet the command of laying it down, he as man received from the Father: thus as man, he was obedient to him even to the death on the cross. See Philippians 2:8. (Witham)
10:23
In the gallery of Solomon, which was near the temple, supposed to be attached to the eastern gate of the court, and called beautiful. See Acts 3:2.
10:24
Witham
If thou be the Christ, tell us plainly. St. John the Baptist had told them several times who Jesus was. See John John 1:He himself had not only owned it in plain terms to the Samaritan woman, (John 4:26.) but he had frequently delivered this truth so openly to them, that he came from heaven, that he was sent into the world that all men should be saved by believing in him, that he was the Son of God, and one with the Father, that they easily perceived he made himself God: but these men would have him to declare it again, that they might accuse him. (Witham)
10:25
Witham
The works and miracles, that I do in the name of my Father, they give testimony of me, and shew who I am, being foretold by the prophets. See John 5:31, etc. (Witham)
10:26
Witham
Because you are not of my sheep, refusing to believe in me, and to follow my doctrine, by your own wilful blindness. (Witham)
10:27
Christ here says that his sheep hear his voice, and follow him: but let us ask ourselves, Do we cling close to this heavenly shepherd? Do we follow him, both by our faith and by our lives? Do we know him, and hear his voice? Do we fly from strangers, the world, the flesh, and the devil? If so, we are his sheep indeed; and if we persevere, he will bring us, in spite of the world, the flesh, and the devil, to the pastures of eternal life. But if we run away from our shepherd, to follow these strangers, we must expect to fall a prey to wolves. (Med. vol. 2:p. 417)
10:28
Witham
They shall not perish for ever: and no man shall snatch them out of my hand. He speaks of his elect, of those whom he called by a special Providence and mercy, whom he blessed with more than ordinary graces, and with the gift of final perseverance to the end in his grace. (Witham)
10:29
Witham
That which my Father hath given[Ver. 29. Pater meus quod dedit mihi, majus est omnibus. See Tertullian, lib. cont. Praxeam. ch. XXII, p. 513. C. Ed. R.; St. Hilary, lib. vii. de Trin. p. 930. Ed. Ben.; St. Ambrose, lib. iii. de Sp. S. John 18. Ed. Par. 1586.; St. Augustine, trac. 49. in Joan. p. 616, Quid dedit filio Pater majus omnibus? ut ipse illi esset Unigenitus Filius. St. Chrysostom takes notice, that by the hand of the Father, is here understood his power. And that it follows from hence, that the power or hand of the Father and the Son is equal, is one and the same: and if their power, says he, is the same, so is their substance, ei de e dunamis e aute, endelon oti kai e ousia. om. xa. (in Joan. 363. tom. viii. nov. Ed. Ben.)] me, is greater than all. We may look upon this as the true reading by Tertullian, St. Hilary, St. Ambrose, St. Augustine, etc. The ancient Fathers make use of these words, to shew the eternal procession of the Son from the Father; and that they are one in nature, substance, power, etc. The reading in the ordinary Greek copies is now different. My Father, who gave me them, (the sheep) is greater than all. No one can snatch, or pull them by force, out of the hand of the Father. He had said just before, no one shall, or can snatch them, out of my hand. And this shews that the hand, that is, the power of the Father and the Son, is equal, is one and the same. See St. Augustine, St. Chrysostom, etc. (Witham)
10:30
Witham
I and the Father are one,[Ver. 30. Unum sumus, en esmen, that is says St. Chrysostom, secundum potentiam. kata ten dunamin entautha legon. See St. Cyril, p. 667.; St. Augustine, tract. 49. p. 617, Huc usque Judaei tolerare potuerunt ... tunc verò more suo duri ad lapides concurrunt ... ideo irati sunt, quia senserunt non posse dici, Ego et pater unum sumus, nisi ubi aequalitas est Patris et Filii. ... Ecce intelligunt Judaei, quod not intellligunt Ariani.] or one being, not one person, nor one by an union of affection only, but in nature, substance, power, and other perfections, as appears by the whole text: for Christ here tells them that none of his elect shall perish, because no one can snatch them out of his hands, no more than out of the hands of his Father: and then adds, that he and his Father are one, or have one equal power: and if their power, says St. Chrysostom, is the same, so is their substance. Christ adds, (ver. 38.) that the Father is in him, and he in the Father; which also shews an union of nature and substance, and not only of love and affection, especially when taken with other words of our Saviour Christ. (Witham)
10:31
Witham
Then took up stones, etc. because, said they, being a man, thou makest thyself God. The Jews, says St. Augustine, understood well enough what the Arians will not understand, that from Christ's words it followed that he was one and the same God with the eternal Father. (Witham)
St. Augustine
The Jews, in opposition to our Saviour's doctrine, took up stones to destroy him, in order that he might preach no more to them. So heretics at the present time exercise the odium of their impiety against the same Lord, by perverting his holy doctrines, and, as much as in them lies, pulling him and his servants down from the glorious seats of heavenly bliss. (St. Augustine)
10:34
This is addressed to princes established to govern the people of God. They are the image of God on earth by the authority they exercise, and which they have received from Him.
Witham
Is it not written in your law, (under which were also comprehended the Psalms) I have said: you are Gods? etc. Christ here stops the mouths of the Jews, by an argument which they could not answer, that sometimes they were called Gods, who acted by God's authority. I have said: you are Gods. (Psalm 81:6.) But then he immediately declares, that it is not in this sense only that he is God. 1st, Because he has been sanctified by the Father, which St. Augustine and others understand of that infinite sanctification, which he has necessarily by always proceeding from the Father. Others expound it of a greater sanctity and fulness of grace above all other saints, given to him, even as he was man. But 2ndly, he adds at the same time, and confirms what he had often told them, that he was the Son of God, sent into the world: that his works shew that he was in the Father, and the Father in him. by this they saw that he was far from recalling or contradicting what he had said before. And therefore (ver. 30.[39.?]) they sought to apprehend him, and put him to death for blasphemy. (Witham)
Menochius
Eloim, which name of God was so called from judging, and may be interpreted judges. (Menochius)
10:39
Witham
And he escaped out of their hands; perhaps making himself invisible, or hindering them by his divine power. (Witham)
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I and the Father are one.... That is, one divine nature, but two distinct persons.
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1. Climeth an other vvay.) whosoeuer taketh vpon him to preach without lawful sending, to minister Sacraments, and is not Canonically ordered of a true Catholike Bishop, to be a Curate of soules, Person, Bishop, or what other spiritual Pastor so euer, and commeth not in by lawful election and holy Churches ordinance to that dignity, Arch-heretikes specially, are the theeues that clime in an other way, not by the doore. but breaketh in against order by force or fauour of men, and by humane lawes, he is a theefe and a murderer. So came in Arius, Caluin, Luther, and al Heretikes: and al that suceede them in roome and doctrine. And generally euery one that descendeth not by Lawful succession in the knowen ordinarie line of Catholike Bishops and Pastors that haue been in al Countries since their conuersion. And according to this rule S. 〈◊〉 li. • c. 3. useth the true shepheards from the theeues and Heretikes. So doe Tertul. de Praeser. nu. 11. S. Cypr. de vnit. 〈◊〉, nu. 1. S. August. ep. 165. & cont. ep. Manich. c. 4. and Lirinensit.
Liturgia The Gospel vpō Tuesday in whitson weeke.
The theefe, is the Heretike specially, & any other that vnlawfully breake in vpō the sheepe to kil & destroy them by false doctrine and otherwise.
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That is the fashion of Iewrie & other countries, signifying that the shepheard or Pastor must teach the sheepe, and not they him.
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Liturgia The Gospel vpō the 2 Sunday after Easter, and for S. Thomas of Canterburie, Decemb. 29.
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11. Good Pastor.) The good Pastor, is he whose special care is not of his owne aduantage, but of the safty of the flocke. The hireling, is he that respecteth not the profite and good of the flocke, but his owne lucre. The Would is the Heretike, or any persecutor of the Church, which is Christs flocke.
••. Fleeth.) Whē the Pastor must tarie, or may flee. Euery Bishop and Pastor is bound to abide with his flocke in times of danger and persecution euen to death, except him self be personally sought for, rather then the flocke, or the flocke it self forsake him. for in such cases the Pastor may flee, as the Apostles did, and S. Athanasius, and others. S. Athan. Apol. de sua fu••. August. ep. 1•0.
Concordanza Esa. 40, 11. Ezec. 34, 23.
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Christes death was so necessarie for the flocke, that when he might haue escaped, he voluntarily offered him self to death for his flocke.
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He meaneth the Church of the Gentils.
Concordanza Ezec. 37, 24.
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Concordanza Esa. 53, 7.
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21. The dedication.) Iudas Machabaeus. This is the feast of Dedication instituted by Iudas Machabaeus li. 1 Mach. c. 4. Christ vouchsafed to honouran keepe that feast instituted by him: & our Heretikes vouchsafe not to pray and sacrifice for the dead, Dedication of Churches. 2 Macha. 12. vsed and approued by him. The Dedication also of Christian Churches is warranted thereby, with the annual memories thereof. And it proueth that such things may be instituted without any expresse commaundement in Scripture.
2•. That vvhich he gaue me.) Christs essence & diuine nature of the Father. Thus read also diuers of the Fathers, namely S. Hilar. Trin. li. 7 post medium. S. Ambr. de Sp. S. li. 3. c. 18. S. August. in Io. tract. 4•. S. Cyril. li. 7 in Io c. 10. and vse it to proue that Christ had his essence and nature of the Father. And therfore some Heretikes of our time wickedly accuse the Councel of Laterane for falsifying this place and applying it to the same purpose. Caluins autotheisme. Which they lesse can abide, for that it is against Caluins Autotheisme, holding that Christ tooke his person of the Father, but not his substance. See the 2 Annot. in 1 Io. v. 1.
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Concordanza 1 Mach. 4, 56. 59.
Liturgia The Gospel vpō Wenesday in Passion weeke.
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An other reading is, My father that hath giuen me, &c.
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vnum.
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Concordanza Ps. 81, 6.
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Taziano il Siro † 180 d.C. The Diatessaron 37
… And when he putteth forth his sheep, he goeth before them, and his sheep follow him: because [8] they know his voice. And after a stranger will the sheep not go, but they flee from [9] him: because they hear not the voice of a stranger. This parable spake Jesus unto them: but they knew not what he was saying unto them.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Chap. x. ver. 1 . “Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 164
… Occasionally, however, also in the same figure, whether it be in the form of a typical event or of a parable, two things are used to represent one, as believers were represented both by the timbers of which the ark was built and by the eight souls saved in the ark, and as in the gospel similitude of the sheepfold Christ is both the shepherd and the door.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.4
… enter in by the Door, not go up by another way.” Ye heard when the Gospel was being read, “He that entereth in by Door, is the shepherd; but he that goeth up another way, is a thief and a robber; and he seeketh to disperse, and to scatter, and to spoil.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.5
… I suppose you took notice when the lesson was being read, that He marked out the shepherd, the hireling, and the thief. “The Shepherd,” said He, “layeth down His life for the sheep,” and entereth in by the door. The thief and the robber, said He, go up by another way.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 115.10
10. For the great ones, of the house of Aaron, have said, “May the Lord increase you more and more, you and your children” ( ver. 14 ). And thus it hath happened. For children that have been raised even from the stones have flocked unto Abraham: sheep which were not of this fold, have flocked unto him, that there might be one flock, and one shepherd;
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 9.49
… It is to be hoped therefore that, where Christ is the foundation, the edifice also of good works may follow. The Truth also in person says, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber; but he that entereth in by the door is the shepherd of the sheep (
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.46
… It is to be hoped, then, that, where Christ is the foundation, the building also of good works may follow. The Truth itself also in person says, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 2
… to those rash leaders of schisms and authors of dissension, whom John calls antichrists, whom the Evangelist likens to chaff, whom the Lord Christ characterizes as thieves and robbers, as He Himself declares in the Gospel, saying that “he who entereth not by the door into the sheep-fold, but goeth down by some other way, the same is a thief and a robber.”
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Taziano il Siro † 180 d.C. The Diatessaron 37
[4] [Arabic, p. 140] Verily, verily, I say unto you, Whosoever entereth not into the fold of the sheep by the door, but goeth up from another place, that man is a thief and a [5, 6] stealer.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 2–4 . “He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.5
5. But the Lord mentioned three characters, and our duty is to search them out in the Gospel, that of the shepherd, the hireling, and the thief. I suppose you took notice when the lesson was being read, that He marked out the shepherd, the hireling, and the thief. “The Shepherd,” said He, “layeth down His life for the sheep,” and entereth in by the door.
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Taziano il Siro † 180 d.C. The Diatessaron 37
[4] [Arabic, p. 140] Verily, verily, I say unto you, Whosoever entereth not into the fold of the sheep by the door, but goeth up from another place, that man is a thief and a [5, 6] stealer. But he that entereth by the door is the shepherd of the sheep.
Origene † 254 d.C. A Letter from Origen to Gregory 3
… For we who read the things of God need much application, lest we should say or think anything too rashly about them. And applying yourself thus to the study of the things of God, with faithful prejudgments such as are well pleasing to God, knock at its locked door, and it will be opened to you by the porter, of whom Jesus says, “To him the porter opens.”
Origene † 254 d.C. Letter of Origen to Gregory 3
… Study them I say. For we require to study the divine writings deeply, lest we should speak of them faster than we think; and while you study these divine works with a believing and God-pleasing intention, knock at that which is closed in them, and it shall be opened to thee by the porter, of whom Jesus says,
Pseudo-Clement The Clementine Homilies 3.52
… he who entereth through me entereth into life,’ there being no other teaching able to save. Wherefore also He cried, and said, ‘Come unto me, all who labour,’ that is, who are seeking the truth, and not finding it; and again, ‘My sheep hear my voice;’
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Taziano il Siro † 180 d.C. The Diatessaron 37
… But he that entereth by the door is the shepherd of the sheep. And therefore the keeper of the door openeth for him the door; and the sheep hear his voice: and [7] he calleth his sheep by their names, and they go forth unto him.
san Basilio † 379 d.C. De Spiritu Sancto 8
… And these titles do not set forth His nature, but, as I have remarked, the variety of the effectual working which, out of His tender-heartedness to His own creation, according to the peculiar necessity of each, He bestows upon them that need. Them that have fled for refuge to His ruling care, and through patient endurance have mended their wayward ways,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 5 . “And a stranger will they not follow, for they know not the voice of strangers.”
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Taziano il Siro † 180 d.C. The Diatessaron 37
… But he that entereth by the door is the shepherd of the sheep. And therefore the keeper of the door openeth for him the door; and the sheep hear his voice: and [7] he calleth his sheep by their names, and they go forth unto him. And when he putteth forth his sheep, he goeth before them, and his sheep follow him: because [8] they know his voice.
san Basilio † 379 d.C. De Spiritu Sancto 8
… And these titles do not set forth His nature, but, as I have remarked, the variety of the effectual working which, out of His tender-heartedness to His own creation, according to the peculiar necessity of each, He bestows upon them that need. Them that have fled for refuge to His ruling care, and through patient endurance have mended their wayward ways,
san Gregorio di Nissa † 395 d.C. On the Faith 1
… Clearly, the true God. And who is the strange God? Surely, he who is alien from the nature of the true God. If, therefore, our own God is the true God, and if, as the heretics say, the Only-begotten God is not of the nature of the true God, He is a strange God, and not our God. But the Gospel says, the sheep “will not follow a stranger
san Gregorio di Nissa † 395 d.C. On the Making of Man 30.1
… so that the knowledge of the human frame which hence results is sufficient for students. But if any one further seeks that the Church should be his teacher on all these points, so that he may not need for anything the voice of those without (for this is the wont of the spiritual sheep, as the Lord says, that they hear not a strange voice
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 5 . “And a stranger will they not follow, for they know not the voice of strangers.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.6
… “It behoved,” He saith, “Christ to suffer, and to rise again from the dead the third day, and that there should be preached repentance and remission of sins through all nations, beginning with Jerusalem.” Thou hast the voice of Thy Shepherd, do not thou follow the voice of strangers:
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… But if he speaks of the Spirit as being of the Son, or as having its origin through the Son we shall reject this statement as blasphemous and impious. For we believe the Lord when He says, “The spirit which proceedeth from the Father;”
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Taziano il Siro † 180 d.C. The Diatessaron 37
… and the sheep hear his voice: and [7] he calleth his sheep by their names, and they go forth unto him. And when he putteth forth his sheep, he goeth before them, and his sheep follow him: because [8] they know his voice. And after a stranger will the sheep not go, but they flee from [9] him: because they hear not the voice of a stranger.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 6 . “This parable spake Jesus unto them, but they understood not what things they were which He spake unto them.”
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Taziano il Siro † 180 d.C. The Diatessaron 37
… and all the sheep shall be one, and the shepherd one. [20] [Arabic, p. 141] And therefore doth my Father love me, because I give my life, that I may [21] take it again. No man taketh it from me, but I leave it of my own choice. And I have the right to leave it, and have the right also to take it. And this commandment did I receive of my Father.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.12
… For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: “I am the door.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.3
3. Believe thou In One Lord Jesus Christ, the Only-Begotten Son of God . For we say “One Lord Jesus Christ,” that His Sonship may be “Only-begotten:” we say “One,” that thou mayest not suppose another: we say “One,” that thou mayest not profanely diffuse the many names of His action among many sons. For He is called a Door
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.6
… and to express its productiveness it calls her barren who has borne seven: in fact it employs countless names to represent its nobleness. For as the master of the Church has many names: being called the Father, and the way, and the life, and the light, and the arm, and the propitiation, and the foundation, and the door,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.3
3. When our Lord then was speaking on this occasion, He said, that He is “the Shepherd,” He said also that He is “the Door.” You find them both in that place, both “I am the Door” and “I am the Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 92.5
… let him hearken to Him who said, “Enter in by the strait gate,” saying also, “I am the Way.” For as if some swollen one had asked, “How shall I enter in?” He saith, “‘I am the Way.’ Enter in by Me; Thou walkest only by Me, to enter in by the door.” For as He said, “I am the Way;” so also, “I am the Door.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 20.6
… For I see how I, according to the catholic faith, may escape without tripping or stumbling; whilst thou, on the other hand, shut in on every side, art seeking a way of escape. See by what way thou hast entered. Perhaps thou hast not understood this that I said, See by what way thou hast entered: hear Himself saying, “I am the door.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 91.1
… the temptation of Christ is our learning, but if we listen to His answers to the devil, in order that, when ourselves are tempted, we may answer in like manner, we are then entering through the gate, as ye have heard it read in the Gospel. For what is to enter by the gate? To enter by Christ, who Himself said, “I am the door:”
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Taziano il Siro † 180 d.C. The Diatessaron 37
[10] Jesus said unto them again, Verily, verily, I say unto you, I am the door of the [11] sheep.
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.30
All the prophets, therefore, and the law, spoke by means of the Demiurge,—a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: “All that came before me are thieves and robbers.”
Origene † 254 d.C. Origen Against Celsus 7.70
… but the sheep did not hear them;” and again, “The thief cometh not, but for to steal, and to kill, and to destroy;”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.42
… The words, therefore, “If I had not come and spoken to them, they would not have had sin, but now they have no cloak for their sin,” are to be understood in the former sense; but the words,
Origene † 254 d.C. Origen's Commentary on Matthew 10.14
… spiritual things, for if a man has his treasure in these—“for where the treasure is, there will the heart be also,” —he has his heart in heaven, and on account of it he says, “Though an host should encamp against me, my heart shall not fear.” And so neither can thieves in regard to whom the Saviour said, “All that came before Me are thieves and robbers,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 8 . “All that ever came before Me are thieves and robbers, but the sheep did not hear them.”
san Girolamo † 420 d.C. Against the Pelagians 2
x. 8 . All who came (not who were sent; Jerem. xiv. 15 ) before Christ were robbers.
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 2
… whom the Evangelist likens to chaff, whom the Lord Christ characterizes as thieves and robbers, as He Himself declares in the Gospel, saying that “he who entereth not by the door into the sheep-fold, but goeth down by some other way, the same is a thief and a robber.” Moreover, in the same He also says, “All who have come are thieves and robbers.”
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 9
… The ministering powers of God are good. The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way which leads to the Father, the Rock, the Defence, the Key, the Shepherd, the Sacrifice, the Door
Taziano il Siro † 180 d.C. The Diatessaron 37
[10] Jesus said unto them again, Verily, verily, I say unto you, I am the door of the [11] sheep. And all that came are thieves and stealers: but the sheep heard them not. [12]
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.3
… But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, “How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven.” On account of this, he says, Jesus uses the words, “I am the true gate.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.11
… “I am the way and the truth and the life.” Ah, is not that good, to shake off earth and mortality, and to rise again, obtaining this boon from the Lord, since He is the resurrection, as He says: “I am the resurrection.” But the door also is a good, through which one enters into the highest blessedness. Now Christ says:
Origene † 254 d.C. Origen's Commentary on Matthew 12.12
… Notwithstanding, these gates have a certain power by which they gain the mastery over some who do not resist and strive against them; but they are overcome by others who, because they do not turn aside from Him who said, “I am the door,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.28
In the Gospel: “I am the way, and the truth, and the life: no one cometh to the Father but by me.” Also in the same place: “I am the door: by me if any man shall enter in, he shall be saved.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.25
In the Gospel according to John: “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Also in the same place: “I am the door: by me if any man enter in, he shall be saved.”
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.65
… The Almighty Master of the world has determined that this should be the way of salvation,—this the door, so to say, of life; by Him
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.4
… And again He said:— I have other sheep and I must bring them also hither. And the whole flock shall be one, and one shepherd, and My Father because of this loveth Me; that I give Myself for the sake of the sheep. And again He said;— I am the door of the sheep. Every one that entereth by Me shall live and shall go in and go out and find pasture.
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Glory to the hidden Husbandman of our intellects! His seed fell on to our ground, and made our mind rich. His increase came an hundredfold into the treasury of our souls! Let us adore Him Who sat down and took rest; and walked in the way, so that the Way was in the way, and the Door also for them that go in,
san Basilio † 379 d.C. De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.2
… And to this day they rage and gather themselves together against the Lord, and against His Anointed , thinking that it is possible to be made friends of the Father apart from devotion towards the Son, being ignorant that no man cometh unto the Father but by the Son, who saith, I am the Door, and I am the Way
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.1
… “Since then,” he says, “the Lord was named ‘a door,’ it follows from hence that the essence of God may be comprehended by man.” But the Gospel does not admit of this meaning. Let us hear the Divine utterance itself. “I am the door,” Christ says; “by Me if any man enter in he shall be saved, and shall go in and out and find pasture
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 9 . “I am the door, by Me if any man enter in, he shall go in and out, and find pasture.”
sant'Agostino d'Ippona † 430 d.C. City of God 7.8
… unless perhaps Neptune come to their aid, and hand them a fish, which, besides the mouth and gullet, has also the openings of the gills, one on each side. Nevertheless, with all the doors, no soul escapes this vanity but that one which hears the truth saying, “I am the door.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 96.3
… For because they themselves did not enter by the door, their door also doth not admit them within. For the Lord saith, “I am the door: by Me they enter in.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 127.8
… as it is said of Wisdom, “She crieth at the gates, at the entry of the city.” As long as they hold unto righteousness in innocency, they shall not be ashamed: this is to preach at the gate. And who is he who preacheth at the gate? He who preacheth in Christ; because Christ is the gate whereby we enter into that city.
Pseudo-Clement The Clementine Homilies 3.52
… hence therefore He says, ‘Every plant which the heavenly Father has not planted shall be rooted up.’ Wherefore He, being the true Prophet, said, ‘I am the gate of life;
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Taziano il Siro † 180 d.C. The Diatessaron 37
[10] Jesus said unto them again, Verily, verily, I say unto you, I am the door of the [11] sheep. And all that came are thieves and stealers: but the sheep heard them not. [12] I am the door: and if a man enter by me, he shall live, and shall go in and go out, [13] and shall find pasture.
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 7
How could one say that Christ is saved, when the Lord Himself says, “I am the life;” and, “I am come that they might have life;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
… and when they asked, “Is it lawful to give tribute unto Cæsar?” He bade them pay it, and Himself gave the two drachm piece. ( Matt. xvii. 27 .) Besides this, He indeed came for the saving of the sheep, “That they might have life, and that they might have more abundantly” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
… ii. 21 ); and again, “Let no man seek his own, but every man his neighbor’s.” ( 1 Cor. x. 24 .) From both Christ distinguisheth Himself; from those who came to spoil, by saying, “I am come that they might have life, and that they might have more abundantly” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 78
… For to the Jews He said, “That ye may know that the Son of Man hath power on earth to forgive sins” ( Mark ii. 10 ); and again, “That ye may become children of light” ( c. xii. 36 ): and, “I give to them eternal life.” ( c. x. 28 .) Then after this, “That they might have life, and might have it more abundantly.” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… O Lord we know none other than Thee. We call Thee by Thy name. ‘Make both one and break down the middle wall of the partition,’ namely the iniquity that has sprung up. Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel. Let us be made once more one flock
10:11
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 9
… The ministering powers of God are good. The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way which leads to the Father, the Rock, the Defence, the Key, the Shepherd,
Taziano il Siro † 180 d.C. The Diatessaron 37
… but the sheep heard them not. [12] I am the door: and if a man enter by me, he shall live, and shall go in and go out, [13] and shall find pasture. And the stealer cometh not, save that he may steal, and kill, and destroy: but I came that they might have life, and that they might have [14] the thing that is better.
Tertulliano † 220 d.C. On Modesty 7
… Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? “But a ‘sheep’ properly means a Christian, and the Lord’s ‘flock’ is the people of the Church, and the ‘good shepherd’ is Christ;
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 2.1
… But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scattereth them.”
san Pietro I di Alessandria † 311 d.C. The Genuine Acts of Peter 1
… the tribunes, who, in order to bring about his death, were willing to put to the sword the whole Christian multitude that was present, was unwilling that they should together with him taste the bitterness of death, but as a faithful servant imitating his Lord and Saviour, whose acts were even as his words, “The good Shepherd giveth His life for the sheep,”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.1
1. Pastors are set over the flock, and give the sheep the food of life. Whosoever is watchful, and toils in behalf of his sheep, is careful for his flock, and is the disciple of our Good Shepherd, who gave Himself in behalf of His sheep.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.4
4. The good shepherd giveth himself for the sake of his sheep.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.3
… He is called a Way , not one trodden by feet, but leading to the Father in heaven; He is called a Sheep , not an irrational one, but the one which through its precious blood cleanses the world from its sins, which is led before the shearers, and knows when to be silent. This Sheep again is called a Shepherd, who says, I am the Good Shepherd
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 18.4
4. Thus might you console us; but what of the flock? Would you first promise the oversight and leadership of yourself, a man under whose wings we all would gladly repose, and for whose words we thirst more eagerly than men suffering from thirst for the purest fountain? Secondly, persuade us that the good shepherd who laid down his life for the sheep
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… Do you turn this benefit into a reproach to God? Wilt thou deem Him little on this account, that He humbled Himself for thee; because the Good Shepherd,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for your sake, and because to seek for that which had wandered the Good Shepherd, He who layeth down His life for the sheep,
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.2
… “I have power to lay down My life, and I have power to take it. No man taketh it from Me, but I lay it down of Myself.”
san Giovanni Crisostomo † 407 d.C. Eulogy 1
… For see, he presided over the Church among us nobly, and with such carefulness as Christ desires. For that which Christ declared to be the highest standard and rule of the Episcopal office, did this man display by his deeds. For having heard Christ saying, the good shepherd layeth down his life for the sheep,
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… and how after these things when drawing the picture of the good shepherd could He declare this to be the special proof of his virtue, that he should be sacrificed for the sake of the sheep, thus saying, “I am the good shepherd; the good shepherd layeth down his life for the sheep?”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 3.1
… Here is both an ornament to you, and a crown to him! An ornament to you, that such a father hath been allotted to you; a crown to him, because he is so affectionate towards his children, and hath confirmed by actual deeds what Christ said. For having learnt that “the good shepherd layeth down his life for the sheep,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… do they not feed the flock?” ( Ezek. xxxiv. 2, 3 .) But they did the reverse. For he says, “Ye eat the milk, and clothe you with the wool, and ye kill them that are fed, but ye feed not the flock.” And Christ, in bringing out the rule for the fittest Pastor, said, “The good shepherd layeth down his life for his sheep.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
… vi. 23 .) Again, what the advantage of a man’s being of an irreproachable life, if he is sluggish and indolent? “For, he that doth not take his cross, and follow after Me,” saith He, “is not worthy of Me;” ( Mat. x. 38 .) and so, “The good shepherd layeth down his life for the sheep.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 10
… Why said he not that he should be an Angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. “The good Shepherd giveth his life for the sheep” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 15
… But what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, “Those who rule well.” And what is it to rule well? Let us hear Christ, Who says, “The good shepherd giveth his life for his sheep.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 82.3
… nay more he wished to be blotted out of God’s book sooner than that the flock committed to him should perish. He sought to imitate the Shepherd who would, he knew, carry on his shoulders even the wandering sheep. “The good Shepherd”—they are the Lord’s own words—“layeth down his life for the sheep.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.5
5. But the Lord mentioned three characters, and our duty is to search them out in the Gospel, that of the shepherd, the hireling, and the thief. I suppose you took notice when the lesson was being read, that He marked out the shepherd, the hireling, and the thief. “The Shepherd,” said He, “layeth down His life for the sheep,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 88.1
1. We have heard the Lord Jesus setting forth to us the office of a good shepherd. And herein He hath doubtless given us to know, as we may understand it, that there are good shepherds. And yet that the multitude of shepherds might not be understood in a wrong sense; He saith, “I am the good Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 87.3
… Surely not; and yet He said, “I am the door.” Or a shepherd, in the same capacity as those who guard sheep? though He said, “I am the Shepherd.” Both these names occur in the same passage: in the Gospel, He said, that the shepherd enters by the door: the words are, “I am the good Shepherd;” and in the same passage, “I am the door:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.28
… as our Lord Himself is at one time termed a lion, at another a lamb. What is so different as a lion and a lamb? But what sort of lamb? One that could overcome the wolf, overcome the lion. He is the Rock, He the Shepherd, He the Gate. The Shepherd entereth by the gate: and He saith, “I am the good Shepherd:” and, “I am the Door of the Sheep.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 142.5
… What flight then is to be avoided? what flight shall we allow to perish from us? That whereof the Lord speaketh in the Gospel, “The Good Shepherd layeth down his life for the sheep. But he that is an hireling, and not the shepherd, when he seeth the wolf coming, fleeth.” When he seeth the ravager, why fleeth he? “Because he careth not for the sheep.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… ‘Make both one and break down the middle wall of the partition,’ namely the iniquity that has sprung up. Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel. Let us be made once more one flock and all be fed by Thee; for Thou art the good Shepherd ‘Who giveth His life for the sheep ’
papa san Leone I Magno † 461 d.C. Letters 28
… or if with his own mouth and hand in your presence he recants his wrong opinions, no mercy that is shown to him when penitent can be found fault with : because our Lord , that true and “good shepherd” who laid down His life for His sheep
10:12
Taziano il Siro † 180 d.C. The Diatessaron 37
… and if a man enter by me, he shall live, and shall go in and go out, [13] and shall find pasture. And the stealer cometh not, save that he may steal, and kill, and destroy: but I came that they might have life, and that they might have [14] the thing that is better. I am the good shepherd; and the good shepherd giveth [15] himself for his sheep.
Tertulliano † 220 d.C. De Fuga in Persecutione 11
… “If you destroy this people,” he says, “destroy me also along with it.” But Christ, confirming these foreshadowings Himself, adds: “The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces.”
san Basilio † 379 d.C. De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd,
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… the good shepherd layeth down his life for the sheep?” Nor did He even stop there, but also added, “but he that is an hireling and not the shepherd seeth the wolf coming and leaveth the sheep, and fleeth.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 59
Ver. 12 . “But he that is an hireling and not a shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf cometh and catcheth them.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 228.6
6. [We maintain, as one alternative, that they were deceived by an error,] for why do they think that indiscriminate compliance must be given to the precept in which they read of fleeing from one city to another, and not shrink with abhorrence from the character of the “hireling,” who “seeth the wolf coming, and fleeth, because he careth not for the sheep”?
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.5
… “The Shepherd,” said He, “layeth down His life for the sheep,” and entereth in by the door. The thief and the robber, said He, go up by another way. “The hireling,” He said, if he seeth a wolf or even a thief, “fleeth; because he careth not for the sheep;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.12
12. But we will now speak of the hirelings. “The hireling when he seeth the wolf lying in wait for the sheep, fleeth.” This the Lord said. Why? “Because he careth not for the sheep.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 88.1
… He saith, “I am the good Shepherd.” And wherein He is the good Shepherd, He showeth in the words following; “The good Shepherd,” saith He, “layeth down His life for the sheep. But he that is an hireling, and not the shepherd, seeth the wolf coming, and fleeth; because he careth not for the sheep, for he is an hireling.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 77
… For, as the Lord says, “he that is an hireling” when he sees “the wolf coming,” “fleeth because he is an hireling, and careth not for the sheep,” but “the good shepherd giveth his life for the sheep.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.4
… For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… workmen who shall be “the light of the world;” workmen who “work not for the food that perisheth, but for that food which abideth unto life eternal;” workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not “hireling”
10:13
Taziano il Siro † 180 d.C. The Diatessaron 37
… I am the good shepherd; and the good shepherd giveth [15] himself for his sheep. But the hireling, who is not a shepherd, and whose the sheep are not, when he seeth the wolf as it cometh, leaveth the sheep, and fleeth, [16] and the wolf cometh, and snatcheth away the sheep, and scattereth them:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 30
… What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, “As the Father,” He saith, “knoweth Me, even so know I the Father.” (
10:14
Taziano il Siro † 180 d.C. The Diatessaron 37
… But the hireling, who is not a shepherd, and whose the sheep are not, when he seeth the wolf as it cometh, leaveth the sheep, and fleeth, [16] and the wolf cometh, and snatcheth away the sheep, and scattereth them: and the [17] hireling fleeth because he is an hireling, and hath no care for the sheep.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 1
… Do you on your side offer to God and to us obedience to your Pastors, dwelling in a place of herbage, and being fed by water of refreshment; knowing your Shepherd well, and being known by him;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 88.0
On the words of the Gospel, John x. 14 , “I am the good shepherd,” etc. Against the Donatists.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.3
3. The Lord said “the bread which I will give is my flesh which I will give for the life of the world,” and again “I am the good shepherd and know my sheep and am known of mine…and I lay down my life for the sheep.”
10:15
Taziano il Siro † 180 d.C. The Diatessaron 37
… But the hireling, who is not a shepherd, and whose the sheep are not, when he seeth the wolf as it cometh, leaveth the sheep, and fleeth, [16] and the wolf cometh, and snatcheth away the sheep, and scattereth them: and the [17] hireling fleeth because he is an hireling, and hath no care for the sheep. I am the [18] good shepherd;
Tertulliano † 220 d.C. Against Praxeas 22
… In a later passage He declares that He is known by the Father, and the Father by Him;
sant'Alessandro di Alessandria † 326 d.C. Epistles on the Arian Heresy and the Deposition of Arius 2.4
4. Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder: for having once purposed in their mind to wage war against Christ, they impugn also these words of His, “As the Father knoweth Me, even so know I the Father.”
sant'Atanasio di Alessandria † 373 d.C. Deposition of Arius 4
4. As to their blasphemous position that “the Son knows not the Father perfectly,” we ought not to wonder at it; for having once set themselves to fight against Christ, they contradict even His express words, since He says, “As the Father knoweth Me, even so know I the Father
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… Next, whereas the Lord says, ‘No one knoweth the Father, save the Son ;’ and again, ‘Not that any man hath seen the Father save He which is of the Father ;’ are not these indeed enemies of God which say that the Father is neither seen nor known of the Son perfectly? If the Lord says, ‘As the Father knoweth Me, even so know I the Father
san Basilio † 379 d.C. The Letters 236.2
… In the passage in Matthew, then, the Lord made no mention of His own Person, as a matter beyond controversy, and said that the angels knew not and that His Father alone knew, tacitly asserting the knowledge of His Father to be His own knowledge too, because of what He had said elsewhere, “as the Father knoweth me even so know I the Father,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
… we can comprehend to draw us to itself (for that which is altogether incom prehensible is outside the bounds of hope, and not within the compass of endeavour), and by that part of It which we cannot comprehend to move our wonder, and as an object of wonder to become more an object of desire, and being desired to purify, and by purifying to make us like God;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
… and as an object of wonder to become more an object of desire; and being desired, to purify; and purifying to make us like God; so that, when we have become like Himself, God may, to use a bold expression, hold converse with us as God; being united to us, and known by us; and that perhaps to the same extent as He already knows those who are known to Him.
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 1
… The unspeakable Wisdom then, who knoweth the Father even as the Father knoweth the Son, how should he have been ignorant of this? For this knowledge concerning His passion was not greater than the knowledge concerning His essential nature, which He alone accurately knew. “For as the Father knoweth me” He says “even so know I the Father.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 3
… 9 .) And, “That all men should honor the Son, even as they honor the Father.” ( v. 23 .) “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( v. 21 .) “My Father worketh hitherto, and I work.” ( v. 17 .) “As the Father knoweth Me, even so know I the Father.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 15
… For by “knowledge” He here means an exact idea and comprehension, such as the Father hath of the Son. “As the Father knoweth Me, even so know I the Father.” (
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 6
22. For who can possibly love us more than Christ, who laid down His life for His sheep?
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.15
… this life to which meat is necessary. And when He says that He would lay down His soul
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 1.6
… One need not wonder indeed at their blasphemous assertion that the Son does not perfectly know the Father; for having once determined to fight against Christ, they reject even the words of the Lord himself, when he says,
10:16
Taziano il Siro † 180 d.C. The Diatessaron 37
… and the [17] hireling fleeth because he is an hireling, and hath no care for the sheep. I am the [18] good shepherd; and I know what is mine, and what is mine knoweth me, as my Father knoweth me, and I know my Father; and I give myself for the sheep. [19]
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.5
5. And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, “I and my Father are one.” To which unity reducing His Church, He says again, “And there shall be one flock , and one shepherd.”
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 8
8. Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it—the garment of the Lord—the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, “And there shall be one flock and one shepherd.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.4
4. The good shepherd giveth himself for the sake of his sheep. And again He said:— I have other sheep and I must bring them also hither. And the whole flock shall be one, and one shepherd, and My Father because of this loveth Me; that I give Myself for the sake of the sheep.
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… But do ye, as good men and faithful servants and stewards of the Lord, stop and check what gives offence and is strange, and value above all things peace of that kind, faith being sound. Perhaps God will have pity on us, and unite what is divided, and, there being once more one flock
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
Ver. 16 . “For other sheep also I have,” He saith, “which are not of this fold, them also must I bring.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 65
… from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calleth the Gentiles “children of God,” from what was about to be: as also Christ Himself saith, “Other sheep I have” (
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.19
19. Could I therefore maintain opposition to my colleagues, and by resisting them stand in the way of such conquests of the Lord, and prevent the sheep of Christ which were wandering on your mountains and hills—that is, on the swellings of your pride—from being gathered into the fold of peace, in which there is one flock and one Shepherd?
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.29
… and not of the one flock, but of flocks divided and going astray. ‘And feed thy kids,’ not as Peter, to whom it is said, ‘Feed My sheep;’ but, ‘Feed thy kids beside the shepherds’ tents,’ not beside the tent of the Shepherd, where there is ‘one fold and one Shepherd.’”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.4
… In this way, then, [we may suppose that] the phrase, “Abba, Father,” was adopted in order to convey the same idea as was indicated by the Lord on another occasion, when He said, “Other sheep I have which are not of this fold.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 27.8
… For the same Lord said in a certain place, “Other sheep I have which are not of this fold; them also I must bring, that there may be one fold and one shepherd.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 38.10
10. And what are “the two blind men by the way side,” but the two people to cure whom Jesus came? Let us show those two people in the Holy Scriptures. It is written in the Gospel, “Other sheep I have which are not of this fold; them also must I bring, that there may be one fold and One Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 87.6
… Did not the same Lord therefore say of these two people who were to be one, “And other sheep I have, which are not of this fold”? Now He was speaking to the Jews; “Them also,” said He, “must I bring, that there may be one fold, and One Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 88.5
… Whoso feedeth without Me, feedeth against Me. ‘He that gathereth not with Me, scattereth.’” Hear then this unity more forcibly set forth; “Other sheep,” saith He, “I have which are not of this fold.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 31.11
… For this reason He says also Himself: “I am not sent but unto the lost sheep of the house of Israel.” But what says the apostle in the following words? “And that the Gentiles might glorify God for His mercy.” What, moreover, saith the Lord Himself? “Other sheep I have which are not of this fold.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.27
… for Caiaphas prophesied only of the Jewish nation, in which there were sheep of whom the Lord Himself had said, “I am not sent but unto the lost sheep of the house of Israel.” But the evangelist knew that there were other sheep, which were not of this fold, but which had also to be brought, that there might be one fold and one shepherd.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 117.5
… Ask of me, and I will give Thee the Gentiles for Thine inheritance, and the uttermost parts of the earth for Thy possession.” Whence He Himself, speaking now with His own lips among the Jews, said, “Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one flock and one Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 72.9
… Israel.” When He saith, go ye first to them, He showeth also that hereafter, when at length the floor was to be rained upon, they would go to other sheep also, which were not of the old people Israel, concerning whom He saith, “I have other sheep which are not of this fold, it behoveth Me to bring in them also, that there may be one flock and one Shepherd.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.3
… and congregate us from the nations, in order that we may confess to Thy Holy Name.” Neither ought we to disdain to be, nay we ought to render ineffable thanks, for that we are, the sheep of His hands, which He foresaw when He was saying, “I have other sheep which are not of this fold, them too I must lead in, that there may be one flock and one Shepherd:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 106.33
… Thus they will believe a lie, because they have not received the love of truth, that they might love not carnal, but spiritual blessings.…For Christ had other sheep that were not of this fold:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 114.3
… For we are joined in the corner stone with those among the Jews who believed, among whom we find the Apostles chief. Hence our Lord in another passage saith, “And other sheep I have, which are not of this fold; them also I must bring, that there may be one fold and one Shepherd.”
papa san Leone I Magno † 461 d.C. Sermons 63
… It is He Who, without excluding any nation, makes one flock of holy sheep from every nation under heaven, and daily fulfils what He promised, saying, “Other sheep also I have which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock and one shepherd
10:17
Taziano il Siro † 180 d.C. The Diatessaron 37
… I am the [18] good shepherd; and I know what is mine, and what is mine knoweth me, as my Father knoweth me, and I know my Father; and I give myself for the sheep. [19] And I have other sheep also, that are not of this flock: them also I must invite, and they shall hear my voice; and all the sheep shall be one, and the shepherd one. [20] [Arabic, p. 141]
sant'Ippolito † 235 d.C. The Refutation of All Heresies 10.23
… therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified
san Gregorio Taumaturgo † 270 d.C. Twelve Topics on the Faith 10
How could one say that Christ assumed the man only in part, when the Lord Himself says, “I lay down my life, that I might take it again, for the sheep;”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.12
… No one shall take it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command have I received from the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.57
… We will prove this from His own words, For this reason doth the Father love Me, because I lay down My life that I may take it up again. No one taketh it from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it up again. This commandment received I from the Father
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 21
… in that He both awaited death to destroy it, and hasted to accomplish the death offered Him for the salvation of all. 3. And besides, the Saviour came to accomplish not His own death, but the death of men; whence He did not lay aside His body by a death of His own
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.13
… For so too does S. Paul speak, “for to make in Himself of twain one new man .” And so too He foretells that at the time of His Passion He would voluntarily detach His soul from His body, saying, “No man taketh” my soul “from Me, but I lay it down of Myself: I have power to lay it down, and I have power to take it again
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.10
… Why, He showed that even His bodily life was not in the power of any other, as we have it on record: “I lay down My life, that I may take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and again I have power to take it. This commandment have I received of My Father.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
130. Therefore, when thou hearest: “He that believeth, believeth not on Me;” or: “The Father that sent Me, He gave Me a commandment;” thou hast now learnt whither thou oughtest to refer those words. Lastly, He shows what the commandment is, saying: “I lay down My life, that I may take it again. No man taketh it from Me, but I lay it down of Myself.”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… with God, but emptied Himself taking the form of a servant, being made in the likeness of men, and being found in fashion as a man he humbled himself, becoming obedient even unto death, yea, the death of the cross.” And He Himself again speaks in this wise, “For this cause doth my Father love me, because I lay down my life that I may take it again.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
Ver. 17 . “Therefore doth My Father love Me, because I lay down My life, that I might take it again.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.13
… For because He is so commingled [with the flesh] by the Word of God as to be one, He says: “I have power to lay down my life, and I have power to take it again. No man taketh it from me, but I lay down my life that I might take it again.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 3.5
5. “I slept, and took rest” ( ver. 5 ). It may be not unsuitably remarked, that it is expressly said, “I,” to signify that of His own Will He underwent death, according to that, “Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me; I have power to lay it down, and I have power to take it again.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 141.3
3. “Let my prayer be set forth in Thy sight as incense, and the lifting up of my hands an evening sacrifice” ( ver. 2 ). That this is wont to be understood of the Head Himself, every Christian acknowledgeth. For when the day was now sinking towards evening, the Lord upon the Cross “laid down His life to take it again,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… And the Lord Himself in the holy Gospels at one time says “I have power to lay down my life and I have power to take it again, no man taketh it from me but I lay it down of myself;” “That I may take it again.” And again “Therefore doth my Father love me because I lay down my life for the sheep,”
papa san Leone I Magno † 461 d.C. Letters 16
… for we cannot otherwise “be one flock and one shepherd
10:18
Taziano il Siro † 180 d.C. The Diatessaron 37
… and I give myself for the sheep. [19] And I have other sheep also, that are not of this flock: them also I must invite, and they shall hear my voice; and all the sheep shall be one, and the shepherd one. [20] [Arabic, p. 141] And therefore doth my Father love me, because I give my life, that I may [21] take it again.
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 18
… And He who fixed the heavens like a vault is fastened to the cross by the Jews. And He who is inseparable from the Father cries to the Father, and commends to Him His spirit; and bowing His head, He gives up the ghost, who said, “I have power to lay down my life, and I have power to take it again;”
Origene † 254 d.C. Origen De Principiis 2.6.3
… But since, agreeably to the faculty of free-will, variety and diversity characterized the individual souls, so that one was attached with a warmer love to the Author of its being, and another with a feebler and weaker regard, that soul ( anima ) regarding which Jesus said, “No one shall take my life ( animam ) from me,”
Origene † 254 d.C. Origen De Principiis 2.8.4
… For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, “Now is My soul troubled;” and, “My soul is sorrowful, even unto death;” and, “No man taketh My soul from Me, but I lay it down of Myself.”
Origene † 254 d.C. Origen De Principiis iv.section24
… I have power to lay down my life, and I have power to take it again.”
Origene † 254 d.C. Origen Against Celsus 2.16
… And such a declaration is Jesus said to have made in the Gospel of John, when He said: “No man taketh My life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
Origene † 254 d.C. Origen Against Celsus 3.32
… But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): “No one taketh my life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.35
… And He who led this lamb to the slaughter was God in man, the great High-Priest, as he shows by the words:
san Tascio Cecilio Cipriano † 258 d.C. On the Vanity of Idols: Showing that the Idols are Not Gods, and that God is One, and that Through Christ Salvation is Given to Believers 14
… Therefore the course of events fulfilled the promise. For when crucified, the office of the executioner being forestalled,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.25
… “I laid me down and slept, and rose up again, because the Lord helped me.” Also according to John: “No man taketh away my life from me; but I lay it down of myself. I have the power of laying it down, and I have the power of taking it again. For this commandment I have received from my Father.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 21
… for this commandment I have received of my Father.”
san Dionigi di Alessandria † 265 d.C. Exegetical Fragments 2
… Nevertheless the words, “I have power to lay down my life, and I have power to take it again,”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.11
… In the human race death is brought on either by an attack upon the body of an external enemy, such as fever wound, accident or fall: or our bodily nature is overcome by age, and yields to death. But the Only-begotten God, Who had the power of laying down His life, and of taking it up again
sant'Atanasio di Alessandria † 373 d.C. Expositio Fidei. (Statement of Faith.) 1
… Who, when at the consummation of the ages ( Heb. ix. 26 ), He had descended from the bosom of the Father, took from the undefiled Virgin Mary our humanity ( ἄνθρωπον ), Christ Jesus, whom He delivered of His own will to suffer for us, as the Lord saith: ‘No man taketh My life from Me. I have power to lay it down, and have power to take it again’ (
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
36. For lest a man, perceiving that the Son has all that the Father hath, from the exact likeness and identity of that He hath, should wander into the irreligion of Sabellius, considering Him to be the Father, therefore He has said ‘Was given unto Me,’ and ‘I received,’ and ‘Were delivered to Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.29
… Again He said humanly, ‘Now is My soul troubled;’ and He said divinely, ‘I have power to lay down My life, and power to take it again .’ For to be troubled was proper to the flesh, and to have power to lay down His life
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.6
6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.28
… For since by one man came death, by One Man came also life ; by One Man, the Saviour, dying of His own accord: for remember what He said, I have power to lay down My life, and I have power to take it again
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded,
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.11
… I have power to lay it down, and I have power to take it again
san Gregorio di Nissa † 395 d.C. Against Eunomius 5.5
… below the surface is often unobserved by the senses of those who see, or even touch it, but is manifest when it blazes up, so too, at His death (which He brought about at His will, Who separated His soul from His Body, Who said to His own Father “Into Thy hands I commend My Spirit ,” Who, as He says, “had power to lay it down and had power to take it again
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.10
… “I lay down My life, that I may take it again. No man taketh it from Me, but I lay it down of Myself.” Thou seest, then, what is said so as to show He had full power to lay down or to take up His life; as He also said: “I have power to lay it down, and I have power again to take it up. This commandment have I received of My Father.”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 1
… who shall raise him up?” Here he called death a slumbering and a sleep, and with death he combined the resurrection when he said “who shall raise him up?” No one indeed save he himself—wherefore also Christ said “I have power to lay down my life, and I have power to take it again,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 84
“And Jesus, when He had cried with a loud voice, yielded up the Ghost.” This is what He said, “I have power to lay down my life, and I have power to take it again,” and, “I lay it down of myself.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 17
Further: if he ascribe unto the Father the Resurrection of Christ, let not this at all disturb thee. For not as though Christ were powerless, hath he put this down, for He it is Himself who saith, (S. John ii. 19 .) “Destroy this Temple, and in three days I will raise it up:” and again, (S.
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… Is not this manifest madness, a great stretch of folly? Hast thou not heard His saying, “Destroy this Temple, and in three days I will raise it up?” ( John ii. 19 .) and again, “I have power to lay down my life, and I have power to take it again?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 38
… ii. 6, 7 .) And again, Christ Himself in another place saith, “I have power to lay down My life, and I have power to take it again”: and, “No man taketh it from Me, but I lay it down of Myself.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
Ver. 18 . “No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 63
… the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith, “I have power to lay down My life” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 72
… And though He spake emphatically, “Friend, that thou doest, do quickly,” even so they understood not. But he spake thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, “I have power to lay down My life, and I have power to take it again”: and, “No man taketh it from Me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 85
… and He willed it after He had fulfilled all things. Therefore also He said, “I have power to lay down My life; and I have power to take it again.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… ( Matt. xxvi. 38, 39 .) Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, “Destroy this temple and within three days I will raise it up.” ( John. ii. 19 .) And, “I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… For “He did no sin, neither was guile found in His mouth” ( 1 Pet. ii. 22 ); as He also says in the Gospels, “The Prince of the world cometh and hath nothing in Me.” ( John xiv. 30 .) It lay then in His power, if so He willed, not to come to the Cross. For, “I have power,” He says, “to lay down My life; and I have power to take it again.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 124.6
… In the same book he writes: “it remains that God is invisible. But if He is by nature invisible, He must be so even to the Saviour.” And lower down: “no soul which has descended into a human body has borne upon it so true an impress of its previous character as Christ’s soul of which He says: ‘no man taketh it from me, but I lay it down of myself.’”
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.43
… that because the reward of righteousness is life and peace, He might, by righteousness conjoined with God, cancel the death of justified sinners, which He willed to have in common with them.
sant'Agostino d'Ippona † 430 d.C. City of God 16.41
… That power He Himself proclaims in the gospel, saying, “I have the power of laying down my life, and I have the power of taking it again. No man taketh it from me; but I lay it down of myself, and take it again.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.11
… but shall have delivered His soul from the hand of hell, whither He had descended in order to loose some from the chains of hell; but He hath delivered it by that power of which He says in the Gospel, “I have the power of laying down my life, and I have the power of taking it again.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.9
… But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 2.13
… For well-instructed as ye are in the school of your heavenly teacher, as attentively listening to, and in pious affection rehearsing, what is read, ye are not ignorant of what comes next. “I have power,” saith He,“to lay down My life, and I have power to take it again. No man taketh it from Me, but I lay it down of Myself, and take it again.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 72.3
… and Jacob became lame. Such was He who was conquered. So great power had this Conquered One, as to touch the thigh, and make lame. It was then with His Own will that He was conquered. For He “had power to lay down” His strength, “and He had power to take It up.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 8.10
… ’Tis wonderful that the astrologers, by believing Christ’s words, endeavor to convince Christians that Christ lived under an hour of fate. Well, let them believe Christ when He saith, “I have power to lay down my life and to take it up again: no man taketh it from me, but I lay it down of myself, and I take it again.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 11.2
… that in His being taken by them He might show His will. It was of compassion, then, that He suffered. For “He was delivered up for our sins, and rose again for our justification.” Hear His own words: “I have power to lay down my life, and I have power to take it again: no man taketh it from me, but I lay it down of myself, that I may take it again.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 37.9
… not the fated, but the fitting and voluntary hour; that all might first be fulfilled which behoved to be fulfilled before His decease. How could he have been under necessity of fate, when He said in another place, “I have power to lay down my life, and I have power to take it again: no man taketh it from me, but I lay it down of myself and take it again?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 41.7
… but in the death I die, I do the will of my Father. And in this, I am doing rather than enduring it; for, were I unwilling, I should not have had the suffering to endure. You have Him saying in another place, “I have power to lay down my life, and I have power to take it up again.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 60.2
2. He was troubled, then, who had power to lay down His life, and had power to take it again.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 84
2. But let us not be supposed to have so spoken as if on such grounds we might possibly arrive at an equality with Christ the Lord, if for His sake we have undergone witness-bearing even unto blood. He had power to lay down His life, and to take it again;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 119.6
6. “When Jesus therefore had received the vinegar, He said, It is finished.” What, but all that prophecy had foretold so long before? And then, because nothing now remained that still required to be done before He died, as if He, who had power to lay down His life and to take it up again,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 123.5
… For if there were no grievousness, even of the smallest kind, in death, the glory of the martyrs would not be so great. But if the good Shepherd, who laid down His own life for His sheep,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.3
3. “Thou hast given Him the desire of His soul” ( ver. 2 ). He desired to eat the Passover, and to lay down His life when He would, and again when He would to take it; and Thou hast given it to Him.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 41.9
… “Shall not He that sleepeth add this also, that He rise again”? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, “I slept.” They raged and would slay Me; “I slept.” If I had not willed, I had not even slept. “I slept,” because “I have power to lay down My life, and I have power to take it again.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.9
… and he that deemeth himself just, before Thee is unjust: Thou alone justly judgest, having been unjustly judged, That hast power to lay down Thy life, and hast power again to take it.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.3
… Protected He was from the multitude of malignants, God protecting Himself, the Son Himself and the Manhood which He was carrying protecting His flesh: because Son of Man He is, and Son of God He is; Son of God because of the form of God, Son of Man because of the form of a servant: having in His power to lay down His life: and to take it again.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.6
… no one taketh it from Me, but I Myself lay it down from Me, and again I take it.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.37
… He who delivers His own soul from the hands of Hell, Himself delivers those of His believers: they cannot do so of themselves. Prove that He delivers His own soul. “I have power to lay down My life, and I have power to take it again. No man taketh ‘it from Me;’ for I Myself slept, but I lay it down of Myself, and take it again,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.19
… “And of those that speak evil against my soul:” by denying that He, when He had willed, could have arisen: though He saith, “I have power to lay down My life, and I have power to take it again.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 3.3
… “No man taketh My life from Me but I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.34
… nevertheless not as I will but as Thou wilt,” though certainly His will was not discordant with His Father’s will, “For He had come to save what was lost and to give His life a ransom for many;” as He Himself says: “No man taketh my life from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again.”
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.12
… and they two shall be one flesh.” Who then were the two in one flesh? God and the soul, for in the one flesh of man which is joined to God are present God and the soul, as the Lord Himself says: “No man can take My life (anima) away from Me. But I lay it down of Myself. I have power to lay it down, and I have power to take it again.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Eran. —Have you not heard the Lord saying “I have power to lay it down, and I have power to take it again.…I lay it down of myself that I might take it again.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“‘No man taketh it from me.…I have power to lay it down and I have power to take it again.’
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… And the Lord Himself in the holy Gospels at one time says “I have power to lay down my life and I have power to take it again, no man taketh it from me but I lay it down of myself;” “That I may take it again.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… and what shall I say? Father save me from this hour; but for this cause came I unto this hour.” And again “My soul is exceeding sorrowful even unto death.” And in another place “I have power to lay down my soul (life A.V.) and I have power to take it again. No man taketh it from me.”
10:19
Taziano il Siro † 180 d.C. The Diatessaron 37
[22] And there occurred a disagreement among the Jews because of these sayings. [23] And many of them said, He hath a devil, and is afflicted with madness; why listen [24] ye to him? And others said, These sayings are not those of men possessed with demons. Can a demon haply open the eyes of a blind man?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 60
Ver. 19 . “There was a division therefore among the Jews. And some said, He hath a devil (and is mad ). Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?”
10:20
Taziano il Siro † 180 d.C. The Diatessaron 37
[22] And there occurred a disagreement among the Jews because of these sayings. [23]
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… iv. 23 .) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” ( Matt. xiii. 56 .) But these, the objects of His beneficence, these said, “He hath a devil,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, “This man blasphemeth” ( Matt. ix. 3 ); and when He saith, “Thy sins be forgiven thee” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… 12 .) And again, “That deceiver said while He was yet alive, after three days I will rise again.” ( Matt. xxvii. 63 .) As to sorcery too they calumniated Him, saying, “He casteth out the devils by Beelzebub.” ( Matt. xii. 24 .) And that “He is mad and hath a devil.” (
10:21
Taziano il Siro † 180 d.C. The Diatessaron 37
[22] And there occurred a disagreement among the Jews because of these sayings. [23] And many of them said, He hath a devil, and is afflicted with madness; why listen [24] ye to him?
10:22
Taziano il Siro † 180 d.C. The Diatessaron 37
… [40] because I said unto you, I am the Son of God? If then I do not the deeds of my [41] Father, ye believe me not. But if I do, even if ye believe not me, believe the deeds: that ye may know and believe that my Father is in me, and I in my Father. [42] And they sought again to take him: and he went forth out of their hands.
10:23
Taziano il Siro † 180 d.C. The Diatessaron 37
[25, 26] And the feast of the dedication came on at Jerusalem: and it was winter.
10:24
Taziano il Siro † 180 d.C. The Diatessaron 37
[25, 26] And the feast of the dedication came on at Jerusalem: and it was winter. And [27] Jesus was walking in the temple in the porch of Solomon.
Tertulliano † 220 d.C. Against Praxeas 22
… In a later passage He declares that He is known by the Father, and the Father by Him; adding that He was so wholly loved by the Father, that He was laying down His life, because He had received this commandment from the Father. When He was asked by the Jews if He were the very Christ
Origene † 254 d.C. Origen Against Celsus i.48
… and on that account said, “If I speak of Myself, My witness is not true.” And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, “If Thou art the Christ, tell us plainly.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 33
… which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, “How long dost Thou make us to doubt? tell us if Thou art the Christ” (
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… Thereafter, he relates how, at the time when the feast of the dedication was being celebrated in Jerusalem, the Jews said to Him, “How long dost thou make us to doubt? If thou be the Christ, tell us plainly.”
10:25
Taziano il Siro † 180 d.C. The Diatessaron 37
[25, 26] And the feast of the dedication came on at Jerusalem: and it was winter. And [27] Jesus was walking in the temple in the porch of Solomon. The Jews therefore surrounded him, and said unto him, Until when dost thou make our hearts anxious? [28]
Tertulliano † 220 d.C. The Five Books Against Marcion 2.5
… In reply, we must first vindicate those attributes in the Creator which are called in question—namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ’s own definition
Tertulliano † 220 d.C. Against Praxeas 22
… for to this day the Jews expect not the Father Himself, but the Christ of God, it being nowhere said that the Father will come as the Christ), He said to them, “I am telling you, and yet ye do not believe: the works which I am doing, in my Father’s name, they actually bear witness of me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 25 . “I told you often,” He saith, “and ye believe not: the works that I do in My Father’s Name, they are they that bear witness of Me.”
10:26
Taziano il Siro † 180 d.C. The Diatessaron 37
… And [27] Jesus was walking in the temple in the porch of Solomon. The Jews therefore surrounded him, and said unto him, Until when dost thou make our hearts anxious? [28] If thou art the Messiah, tell us plainly. He answered and said unto them, I told you, and ye believe not: and the deeds that I do in my Father’s name bear witness [29, 30] to me.
Tertulliano † 220 d.C. Against Praxeas 22
… the works which I am doing, in my Father’s name, they actually bear witness of me.” Witness of what? Of that very thing, to be sure, of which they were making inquiry—whether He were the Christ of God. Then, again, concerning His sheep, and (the assurance) that no man should pluck them out of His hand,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 26 . “But,” He saith, “I told you, and ye believe not, because ye are not of My sheep.”
10:27
Taziano il Siro † 180 d.C. The Diatessaron 37
… [28] If thou art the Messiah, tell us plainly. He answered and said unto them, I told you, and ye believe not: and the deeds that I do in my Father’s name bear witness [29, 30] to me. But ye believe not, because ye are not of my sheep, as I said unto you. [31]
Tertulliano † 220 d.C. On Modesty 7
… Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? “But a ‘sheep’ properly means a Christian,
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 15
… or He does not deceive, if He is also God, and was before Abraham. And if this were not so, it follows that, being of Abraham, He could not be before Abraham. If Christ was only man, how does He say, “And I know them, and my sheep follow me; and I give unto them eternal life, and they shall never perish?”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 25
25. Manes said: Not all receive the word of God, but only those to whom it is given to know the mysteries of the kingdom of heaven. And even now I know who are ours; for “my sheep,” He says, “hear my voice.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 7.22
… He says, They that are of My sheep hear My voice, and I know them, and they follow Me; and I give unto them eternal life, and they shall never perish, neither shall any man pluck them of My hand. That which My Father hath given Me is greater than all, and no man shall be able to pluck them out of My Father’s hand. I and the Father are one
san Basilio † 379 d.C. De Spiritu Sancto 24
… He quickens together with God, who produces and preserves all things alive, and together with the Son, who gives life. “He that raised up Christ from the dead,” it is said, “shall also quicken your mortal bodies by the spirit that dwelleth in you;” and again “my sheep hear my voice,…and I give unto them eternal life;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 27–30 . “For My sheep hear My voice, and follow Me; and I give unto them eternal life ; neither can any man pluck them out of My hand. The Father, which gave them Me, is greater than all, and no man is able to pluck them out of My Father’s hand. I and the Father are One.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.74
… For when I too have said, We are sheep, and you are wolves, do you think that there is any difference caused by the fact that you express the idea in swelling words? But listen whilst I prove what I assert. For the Lord says in the gospel, as you know full well, whether you please it or not, "My sheep hear my voice, and follow me."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.40
… However, I must also request your attention to the following: John Baptist says of Christ, “Behold the Lamb of God, Behold Him which taketh away the sin of the world;” and He too says of Himself, “My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 70.6
… He sought it, and carried it back upon His shoulders. Will He despise thee, O sheep, seeking Him, who hath first sought thee despising Him and not seeking Him? Now then begin thou to seek Him that first hath sought thee, and hath carried thee back on His shoulders. Do thou that which He speaketh of, “They that are My sheep hear My voice, and follow Me.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 11.1
… For it is written, My sheep shall come and shall find pastures (
10:28
Taziano il Siro † 180 d.C. The Diatessaron 37
… [28] If thou art the Messiah, tell us plainly. He answered and said unto them, I told you, and ye believe not: and the deeds that I do in my Father’s name bear witness [29, 30] to me. But ye believe not, because ye are not of my sheep, as I said unto you. [31] And my sheep hear my voice, and I know them, and they come after me:
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.18
… It is not through any mysterious appointment of God that they are one, but through a birth of nature, for God loses nothing in begetting Him from Himself. They are one, for the things which are not plucked out of His hand are not plucked out of the hand of the Father
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.11
142. Lastly, that thou mayest understand the unity, the Saviour in speaking of His sheep says: “No man is able to pluck them out of My hand. My Father Which gave them to Me is greater than all, and no man is able to pluck them out of My Father’s hand. I and My Father are one.”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 6
As long as we are in the hand of God, “no one is able to pluck us out” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 45
… Since in the resurrection some are cast out, (“Take him, and cast him into outer darkness,” Matt. xxii. 13 ,) and some are destroyed. (“Rather fear Him who is able to destroy both soul and body in hell.”) ( Matt. x. 28 .) And the expression, “I give eternal life” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 78
… For to the Jews He said, “That ye may know that the Son of Man hath power on earth to forgive sins” ( Mark ii. 10 ); and again, “That ye may become children of light” ( c. xii. 36 ): and, “I give to them eternal life.” (
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 52.11
… For He who said, “Not a hair of your head shall perish,” is He who draweth all things after Him. Or if by “all things” it is men that are to be understood, we can speak of all things that are foreordained to salvation: of all which He declared, when previously speaking of His sheep, that not one of them would be lost.
10:29
Taziano il Siro † 180 d.C. The Diatessaron 37
… and the deeds that I do in my Father’s name bear witness [29, 30] to me. But ye believe not, because ye are not of my sheep, as I said unto you. [31] And my sheep hear my voice, and I know them, and they come after me: and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands.
Tertulliano † 220 d.C. Against Praxeas 22
… Of that very thing, to be sure, of which they were making inquiry—whether He were the Christ of God. Then, again, concerning His sheep, and (the assurance) that no man should pluck them out of His hand, He says, “My Father, which gave them to me, is greater than all;”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.12
… therefore He receives from His Author that which He says. But if any have seen Him, they have seen the Father also: they are conscious, by this evidence, given to shew that God is in Him, that a nature, one in kind with that of God, was born from God to subsist as God. Take again the words, That which the Father hath given unto Me, is greater than all
sant'Atanasio di Alessandria † 373 d.C. History of Arian Opinions 1
… And to none can it be a question that the Father is greater: for no one can doubt that the Father is greater in honour and dignity and Godhead, and in the very name of Father, the Son Himself testifying, ‘The Father that sent Me is greater than I’ (
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.2
… And the Apostle, because of his foresight in the Spirit, used this very expression, lest he should seem to the impious who had heard that the Son had said, “That which My Father hath given Me is greater than all,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.16
… For like as the Son has all things, and the Father grudges not to give all things to the Son according to His nature, having given to Him that which is greater than all, as the Scripture bears witness, saying: “That which My Father hath given unto Me is greater than all.”
10:30
Taziano il Siro † 180 d.C. The Diatessaron 37
… [31] And my sheep hear my voice, and I know them, and they come after me: and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands. For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my Father.
Tertulliano † 220 d.C. Against Hermogenes 18
… Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,” and “I and my Father are one.”
Tertulliano † 220 d.C. Against Praxeas 8
… The Word, therefore, is both always in the Father, as He says, “I am in the Father;” and is always with God, according to what is written, “And the Word was with God;” and never separate from the Father, or other than the Father, since “I and the Father are one.”
Tertulliano † 220 d.C. Against Praxeas 20
… For as in the Old Testament Scriptures they lay hold of nothing else than, “I am God, and beside me there is no God;” so in the Gospel they simply keep in view the Lord’s answer to Philip, “I and my Father are one;”
Tertulliano † 220 d.C. Against Praxeas 22
… Of that very thing, to be sure, of which they were making inquiry—whether He were the Christ of God. Then, again, concerning His sheep, and (the assurance) that no man should pluck them out of His hand, He says, “My Father, which gave them to me, is greater than all;” adding immediately, “I am and my Father are one.”
Tertulliano † 220 d.C. Against Praxeas 24
… And now it may be seen in what sense it was said, “He that hath seen me hath seen the Father,” —even in the same in which it was said in a previous passage, “I and my Father are one.”
Tertulliano † 220 d.C. Against Praxeas 25
… Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are one essence , not one Person , as it is said, “I and my Father are One,”
Tertulliano † 220 d.C. On Prayer 2
… Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 7
7. If, again, he allege His own word when He said, “I and the Father are one,”
Origene † 254 d.C. Origen Against Celsus 8.12
… But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant.” To this we reply, that if Celsus had known that saying, “I and My Father are one,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.5
5. And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, “I and my Father are one.”
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 6
… The Lord warns, saying, “He who is not with me is against me, and he who gathereth not with me scattereth.” He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, “I and the Father are one;”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 13
… and if, whereas it belongs to none but God to remit sins, the same Christ remits sins; and if, whereas it is the portion of no man to come from heaven, He descended by coming from heaven; and if, whereas this word can be true of no man, “I and the Father are one,”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 15
… if He gives, He is God. But He does not deceive, for He gives what He promises. Therefore He is God who proffers eternal salvation, which man, being unable to keep himself for ever , cannot be able to give to another. If Christ is only man, what is that which He says, “I and the Father are one?”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 27
But since they frequently urge upon us the passage where it is said, “I and the Father are one,”
san Gregorio Taumaturgo † 270 d.C. Four Homilies 4
… This is He who along with me made man. This is my beloved Son, in whom I am well pleased. This Son of mine and this son of Mary are not two distinct persons; but this is my beloved Son,—this one who is both seen with the eye and apprehended with the mind. This is my beloved Son, in whom I am well pleased; hear Him. If He shall say, I and my Father are one,
sant'Alessandro di Alessandria † 326 d.C. Epistles on the Arian Heresy and the Deposition of Arius 1.9
… But of those words which signify His natural glory and nobility, and abiding with the Father, they have become unmindful. Such as this: “I and My Father are one,”
sant'Alessandro di Alessandria † 326 d.C. Epistles on the Arian Heresy and the Deposition of Arius 2.3
… It is all one as if they said, that there was a time when God was without reason and wisdom. How, also, can He be changeable and mutable, who says indeed by Himself: “I am in the Father, and the Father in Me,” and, “I and My Father are one;”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.5
… And that Christ furthermore dwells in that building is the word that was written above—that of Jeremiah who called men temples and said of God that He dwelt in them. And the Apostle said:— The Spirit of Christ dwelleth in you . And our Lord said:— I and My Father are one .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.10
… And though He is divided among many, yet He sits at the right hand of His Father. And He is in us and we are in Him, as He said:— Ye are in Me and I am in you . And in another place He said:— I and Father are one.
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
… And the fire or the sponge should annihilate the Epistle to the Philippians, lest Marcion should read again in it, And was found in fashion as a man , and say Christ’s body was only a phantasm and not a body. Away with the Gospel of John, lest Sabellius learn from it, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.30
… we make the circumstances explain the words, and do not force the former into consistency with the latter. Thus each case of variance, that for instance between The Father is greater than I , and I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.10
10. Listen then to the Unbegotten Father, listen to the Only-begotten Son. Hear His words, The Father is greater than I , and I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.20
… Being born the Living from the Living, the True from the True, the Perfect from the Perfect, He was born in full possession of His powers. He needed not to learn in after time what His birth was, but was conscious of His Godhead by the very fact that He was born as God of God. I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.23
… Let the preachers whose apostleship is of the newest fashion—an apostleship of Antichrist—come forward and pour their mockery and insult upon the Son of God. They must hear, I came out from the Father and The Son in the Father’s bosom , and I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 3.23
23. You hear the words, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 7.5
… For, indeed, it is certain that He, Who was in the form of God, must in His self-revelation present Himself to us in the exact aspect of the form of God . Again, this perverse and insane delusion derives a further encouragement from the words, I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 7.12
… It was because, in the light of the Resurrection, the whole mystery of the faith had become visible to the Apostle. He had often heard such words as, I and the Father are One , and, All things that the Father hath are Mine , and, I in the Father and the Father in Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.4
… and, If ye had known Me, ye would have known My Father also; and, He that hath seen Me hath seen the Father also; and, Believe Me, that the Father is in Me, and I in the Father: or else believe for the very works’ sake
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.5
5. Now seeing that heretics cannot deny these things because they are so clearly stated and understood, they nevertheless pervert them by the most foolish and wicked lies so as afterwards to deny them. For the words of Christ, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.10
… For heretics in their attempt to deceive others by the words, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.28
28. Now the Apostle asserts that those words in the Gospel, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.36
36. Now the Apostle, maintaining the true sense of the Lord’s saying, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.52
52. Thus God out of regard for human weakness has not set forth the faith in bare and uncertain statements. For although the authority of our Lord’s mere words of itself compelled their acceptance, He nevertheless has informed our reason by a revelation which explains their meaning, that we might learn to know His words, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.1
1. In the last book we treated of the indistinguishable nature of God the Father and God the Son, and demonstrated that the words, I and the Father are One
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.69
… Let us measure Him not by our own senses, but by His divine claims. Let us believe Him Who said, He that hath seen Me hath seen the Father also . Let us not forget that He said, Believe, if only by My works, that the Father is in Me, and I in the Father , and again, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.5
… For it is their way to fill the ears of the unwary with declarations that we deny the birth of Christ , when we preach the unity of the Godhead; and they say that by the text, I and the Father are one
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.12
… But if any have seen Him, they have seen the Father also: they are conscious, by this evidence, given to shew that God is in Him, that a nature, one in kind with that of God, was born from God to subsist as God. Take again the words, That which the Father hath given unto Me, is greater than all , and, I and the Father are one
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 4
… but if He be less than the names, yet He surely must have in Him the principle of this more honourable appellation; and this implies his advance, which is an irreligion equal to anything that has gone before. For He who is in the Father, and in whom also the Father is, who says, ‘I and the Father are one
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 5
… for I proceeded forth from the Father .’ And again; ‘Not that anyone has seen the Father, save He which is from God, He hath seen the Father .’ And moreover, ‘I and My Father are one,’ and, ‘I in the Father and the Father in Me
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 6
… Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of ‘work’ the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 7
… And ‘Unoriginated’ is a word of the Greeks who know not the Son: but ‘Father’ has been acknowledged and vouchsafed by our Lord; for He knowing Himself whose Son He was, said, ‘I in the Father and the Father in Me ;’ and, ‘He that hath seen Me hath seen the Father;’ and, ‘I and the Father are one
sant'Atanasio di Alessandria † 373 d.C. De Sententia Dionysii. (Defence of Dionysius.) 26
… For this his defence makes plain. And in truth this is an effective form of argument for the subversion of the madness of Sabellius, for him that wishes for a short way with those heretics, not to start from expressions applicable to the deity of the Word, such as that the Son is God’s Word and Wisdom and Power, and that ‘I and the Father are one’ (
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… If they hold this opinion, is not this passage also against them; and does not the blessed Paul write as blaming them? The Lord also says, ‘I and My Father are One:’ and ‘He that hath seen Me, hath seen the Father
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.1.4
… They, that they might transgress the Law, pretended to be anxious for the words of the Law, and that they might deny the expected and then present Lord, were hypocritical with God’s name, and were convicted of blaspheming when they said, ‘Why dost Thou, being a man, make Thyself God,’ and sayest, ‘I and the Father are one
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.5
… and His Brightness too, in whom He enlightens all things, and is revealed to whom He will; and His Expression and Image also, in whom He is contemplated and known, wherefore ‘He and His Father are one
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.18
… And from the operation of the Expression we understand the true Godhead of the Subsistence, as the Saviour Himself teaches when He says, ‘The Father who dwelleth in Me, He doeth the works ’ which I do; and ‘I and the Father are one,’ and ‘I in the Father and the Father in Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.4
4. On this account and reasonably, having said before, ‘I and the Father are One,’ He added, ‘I in the Father and the Father in Me,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.5
… And the Son, being the proper Offspring of the Father’s Essence, reasonably says that the Father’s attributes are His own also; whence suitably and consistently with saying, ‘I and the Father are One,’ He adds, ‘that ye may know that I am in the Father and the Father in Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of ‘in us;’ force of ‘as;’ confirmed by S. John. In what sense we are ‘in God’ and His ‘sons.’
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.29
… For He said not all this prior to the flesh; but when the ‘Word became flesh,’ and has become man, then is it written that He said this, that is, humanly. Surely He of whom this is written was He who raised Lazarus from the dead, and made the water wine, and vouchsafed sight to the man born blind, and said, ‘I and My Father are one
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.0
§§1–5. The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father’s Essence and distinct from Him. Illustration of
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.2
… For as there is a Father truly, so Wisdom truly. In this respect then they are two; not because, as Sabellius said, Father and Son are the same, but because the Father is Father and the Son Son, and they are one, because He is Son of the Essence of the Father by nature, existing as His own Word. This the Lord said, viz. ‘I and the Father are One
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.9
… For the Same is not, as the Gentiles hold, Wise and Wisdom, or the Same Father and Word; for it were unfit for Him to be His own Father, but the divine teaching knows Father and Son, and Wise and Wisdom, and God and Word; while it ever guards Him indivisible and inseparable and indissoluble in all respects.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… But it was shewn that to the Son belongs, ‘I and the Father are One,’ and that it is He ‘Who is in the bosom of the Father,’ and, ‘He that seeth Me, seeth Him that sent Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
… for how should he, who had heard in so many ways, ‘I and the Father are one,’ and ‘He that hath seen Me, hath seen the Father
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
… from the Father, but that, as being from Him, He exists as Son indivisible, as radiance is with respect to Light, and knowing too the illustrations used in Dionysius’s case, the ‘fountain,’ and the defence of ‘Coessential’ and before this the Saviour’s saying, symbolical of unity , ‘I and the Father are one’ and ‘he that hath seen Me hath seen the Father’ (
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 6
Such was the corrupt mind of the Arians. But here too the Bishops, beholding their craftiness, collected from the Scriptures the figures of brightness, of the river and the well, and of the relation of the express Image to the Subsistence, and the texts, ‘in thy light shall we see light ,’ and ‘I and the Father are one
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 7
… How can they call men fathers, whose confession, well and apostolically drawn up, they will not accept? For if they think they can object to it, let them speak, or rather answer, that they may be convicted of falling foul of themselves, whether they believe the Son when He says, ‘I and my Father are one,’ and ‘he that hath seen Me hath seen the Father
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 9
… and he that anathematises the above views, at the same time holds that the Son is coessential with the Father; and he that calls Him ‘coessential,’ calls the Son of God genuinely and truly so; and he that calls Him genuinely Son understands the texts, ‘I and the Father are one,’ and ‘he that hath seen Me hath seen the Father
san Basilio † 379 d.C. De Spiritu Sancto 25
… and it sets forth quite as well as “ and ” the distinction of the hypostases, as in the words “I and my Father will come,” and “I and my Father are one.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 34
… and the Other Comforter (other, that is, from the Speaker, Who was the Word of God). And when you read, I and the Father are One,
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.16
… By the same reasoning he should make the Father inferior to the Son, since the Scripture often places the name of our Lord first, and the Father Almighty second. “I and My Father,” our Lord says. “The grace of our Lord Jesus Christ, and the love of God
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.34
… Having heard of Father and Son from the Truth, we are taught in those two subjects the oneness of their nature; their natural relation to each other expressed by those names indicates that nature; and so do Our Lord’s own words. For when He said, “I and My Father are one
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.4
… into “the one and only true God,” as these people say, but “in the name of the Father and of the Son and of the Holy Ghost.” But as we were taught by the voice of the Lord, this we say, that the word “one” does not indicate the Father alone, but comprehends in its significance the Son with the Father, inasmuch as the Lord said, “I and My Father are one
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.6
… For whichever of these he chooses, it is all one as regards impiety: for we who are initiated into the mystery of godliness by the Divinely inspired words of the Scripture do not see between the Father and the Son a partnership of Godhead, but unity, inasmuch as the Lord hath taught us this by His own words, when He saith, “I and the Father are one
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.14
… Those who keep repeating against us the phrase “three Gods,” because we hold these views, have per haps not yet learnt how to count. For if the Father and the Son are not divided into duality, (for they are, according to the Lord’s words, One, and not Two
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.2
… For in all other cases, it is true, the term “one” carries with it the signification of not being coupled with anything else, but in the case of the Father and the Son “one” does not imply isolation. For He says, “I and the Father are one
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
121. Let us, therefore, hear what the Word of God, walking in the heart of the wise and peaceful, says: “I and My Father are One.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.1
9. Moreover, Christ Himself saith: “I and the Father are One.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.5
40. Furthermore, the Arians deny that in Godhead He is One with the Father. Let them annul the Gospel, then, and silence the voice of Christ. For Christ Himself has said: “I and the Father are one.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.17
… To whom doth the Father say, “Let us make man?” save to Him Whom He knew to be His true Son? In Whom, save in one who was true, could He recognize His Image? The son by adoption is not the same as the true Son; nor would the Son say, “I and the Father are one,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.8
73. And how, indeed, hath He any greater than Himself Who is one with the Father in Godhead?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.3
… “And I am not alone, because the Father is with Me,” and think you that the Father dwells alone in the Light?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.18
224. It is written, they say: “For the Father is greater than I.” It is also written: “He thought it not robbery to be equal with God.” It is written again that the Jews wished to kill Him, because He said He was the Son of God, making Himself equal with God. It is written: “I and My Father are one.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.32
… In that Image I perceive the Father, as the Lord Jesus Himself has said: “He that seeth Me seeth the Father.” For this Image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying: “I and My Father are One,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 3
… 9 .) And, “That all men should honor the Son, even as they honor the Father.” ( v. 23 .) “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( v. 21 .) “My Father worketh hitherto, and I work.” ( v. 17 .) “As the Father knoweth Me, even so know I the Father.” ( x. 15 .) “I and My Father are One.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… x. 37 .) Indeed His saying, that “I am in the Father and the Father in Me” ( c. xiv. 10 ), intimateth to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, “I am in the Father and the Father in me” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 4
… for it is not lawful for a servant to dispute about the nativity of his lord. The Father hath borne witness from heaven, saying, “This is My beloved Son, in Whom I am well pleased: hear Him.” The Father saith that He is His Son and bids us hear Him. The Son saith, “He who seeth Me seeth the Father also,” and “I and the Father are one,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.8
… or whether we hear, Show us the Father; it is even all one, since neither can be manifested without the other. For they are one, as He also Himself says, “My Father and I are one.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.11
… for the doing of which things He therefore declares Himself to be “sent,” because the Spirit of God is upon Him. According to the form of God, all things were made by Him; according to the form of a servant, He was Himself made of a woman, made under the law. According to the form of God, He and the Father are one;
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.12
25. But that which is prepared by His Father is prepared also by the Son Himself, because He and the Father are one.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.1
3. Some things, then, are so put in the Scriptures concerning the Father and the Son, as to intimate the unity and equality of their substance; as, for instance, “I and the Father are one;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.9
He did not say, I and they are one thing; although, in that He is the head of the church which is His body, He might have said, and they are, not one thing, but one person, because the head and the body is one Christ; but in order to show His own Godhead consubstantial with the Father (for which reason He says in another place, “I and my Father are one”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.20
29. As, therefore, the Father begat, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begat and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.3
… but to be unbegotten and to be begotten are different; therefore the substance of the Father and that of the Son are different. To whom we reply, If whatever is spoken of God is spoken according to substance, then that which is said, “I and the Father are one,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.9
… For, in truth, as the Father is not the Son, and the Son is not the Father, and that Holy Spirit who is also called the gift of God is neither the Father nor the Son, certainly they are three. And so it is said plurally, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 6.2
… Just as the Word cannot be said to be of the Word, because both are not the Word together, but only the Son; nor image of image, since they are not both together the image; nor Son of Son, since both together are not the Son, according to that which is said, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 7.6
… Yet not that the Father Himself is both Son and Holy Spirit, or whatever else each is singly called in relation to either of the others; as Word, which is not said except of the Son, or Gift, which is not said except of the Holy Spirit. And on this account also they admit the plural number, as it is written in the Gospel, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Faith and the Creed 9
… Now all these have had a place given them, [certainly] not with the object of signifying an inequality of nature and substance; for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” ( unum );
sant'Agostino d'Ippona † 430 d.C. Against the Epistle of Manichæus, Called Fundamental 6
… for the Lord said, "I and the Father are one."
sant'Agostino d'Ippona † 430 d.C. Concerning the Nature of Good, Against the Manichæans 24
… "Every best giving and every perfect gift is from above, descending from the Father of light, with whom there is no changeableness, neither obscuring of influence." Likewise because what He begat of Himself is what He Himself is, it is said in brief by the Son Himself: "I and the Father are one."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.67
… and that He was also true or very man, born of human mother in the certain fulness of time; and that His humanity, whereby He is less than the Father, does not diminish aught from His divinity, whereby He is equal to the Father. For both of them are One Christ—who, moreover, most truly said in respect of the God, “I and the Father are one;”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.4
… [that Word of whom we say,] that He assumed the flesh, not that He was changed into the flesh. For had not this assumption of the flesh been effected in such a manner as at the same time to conserve the unchangeable Divinity, such a word as this could never have been spoken,—namely, “I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.10
… On the other hand, Christ’s divinity, in virtue of which He is equal to the Father, in accordance with which He is the Word, and God with God, and the Word that was made flesh in order to dwell among us, in accordance with which also He and the Father are one,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 41.3
3. But seeing that is a great thing to know the mystery how He is David’s Son and David’s Lord: how one Person is both Man and God; how in the form of Man He is less than the Father, in the form of God equal with the Father; how again He saith, on the one hand, “The Father is greater than I;” and on the other, “I and My Father are one;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 76.12
… Why then didst Thou wish to say, ‘The Son can do nothing of Himself’? For I see a certain equality in Thee with the Father, in that I hear, ‘What things soever the Father doeth, the same doeth the Son;’ I recognise an equality, hereby I understand, and comprehend as far as I am able, ‘I and My Father are One.’
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 89.0
On the words of the Gospel, John x. 30 , “I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 89.1
1. Ye have heard what the Lord God, Jesus Christ, the Only Son of God, born of God the Father without any mother, and born of a Virgin mother without any human father, said, “I and My Father are One.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 90.4
4. But some man coming across us, knowing not what he is saying, says, “For this reason was it said, “I and My Father are One;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 5
… But that which Christ does with the Father, the Father does; and what the Father does with Christ, Christ does. The Father does nothing apart from the Son, nor the Son anything apart from the Father: inseparable love, inseparable unity: inseparable majesty, inseparable power, according to these words which He Himself propounded, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 9.8
… Therefore “The water-pots contained two metretæ apiece,” because the Father and the Son are proclaimed in the prophecy of all the periods; but the Holy Spirit is there also, and therefore it is added, “or three apiece.” “I and the Father,” saith He, “are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 10.11
… For, hear that He also was God. “Destroy this temple, and in three days I will raise it up.” Did He say, Destroy the temple, which in three days the Father will raise up? But as when the Father raiseth, the Son also raiseth; so when the Son raiseth, the Father also raiseth: because the Son has said, “I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 20.3
… What is this that I have said? As the Father and the Son are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable, since Himself said, “I and the Father are one?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 29.8
… He that hath seen me hath seen the Father.” Yea, doubtless, Himself said, and most truly said, “I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 36.9
… nevertheless, they are not different in nature, but the selfsame is both Father and Son. What means the self-same? God is one. Thou hast heard, “Because I am not alone, but I and the Father that sent me:” hear how thou mayest believe Father and Son; hear the Son Himself, “I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 45.5
… but if the Son, then is there no Father. He enters not by the door, who asserts that the Son is the Father. Arius says, The Father is one thing, the Son is another thing. He would say rightly if he said, Another person; but not another thing. For when he says, Another thing, he contradicts Him who says in his hearing, “I and my Father are One.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.18
… For the soul of the apostle was illuminated by the Word; so was the soul of Peter, the soul of Paul, of the other apostles, and the holy prophets,—the souls of all were illuminated by the Word; but of none was it said, “The Word was made flesh;” of none was it said,” I and the Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 53.12
… This assertion is made by those who think that the latter is a creature, and whose understanding runs not in harmony with the words, “I and my Father one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 59.2
… Restrain, therefore, your foolhardy presumption; and do not be seeking to find in these words the same distance between the Son and His messenger as between the Father and His Son. But listen rather to the Son Himself, when He says, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 71.2
… For to both of you He cries, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 78.1
… For there was the accession of a servant-form, with no recession of the divine: in the assumption of the one there was no consumption of the other. In reference to the one He says, “The Father is greater than I;” but because of the other, “I and my Father are one.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 97.4
… In opposition also to the impiety of Arian heretics, they coined the new term, Patris Homousios; but there was nothing new signified by such a name; for what is called Homousios is just this: “I and my Father are one,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.1
… and so that we should be kept from preaching a quaternity instead of the Trinity, which God forbid that we should do. And it is on account of this one personality as consisting of two substances, the divine and the human, that He sometimes speaks in accordance with that wherein He is God, as when He says, “I and my Father are one;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 107.5
… but He says, “That they may be one, even as we:” meaning, of course, that in their nature they may be one, even as we are one in ours, which certainly would not be spoken with truth, unless in this respect, that He, as God, is of the same nature as the Father also, in accordance with what He has said elsewhere, “I and the Father are one;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 110.1
… for they and we are not of one substance, in as far as the Son is God along with the Father. But in as far as He is man, He is of the same substance as we are. But at present He wished rather to call attention to that other statement which He made use of in another place, “I and the Father are one,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 46.1
… Then said He, “Have I been so long time with you, and hast thou not known Me, Philip: he that hath seen Me, hath seen the Father.” In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 63.8
8. …But ye have heard but now when the Gospel was being read in what terms He hath notified His Majesty: “I and My Father are One.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.11
… concealing the “form of God,” wherein He is equal with the Father, and presenting the form of a servant, wherein He is less than the Father. For Himself hath spoken of both: but one thing there is which He saith in the form of God, another thing in the form of a servant. He hath said in the form of God, “I and the Father are one:”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 1.6
… Again how if the Son is the Word and Wisdom of God, was there a period when he did not exist? for that is equivalent to their saying that God was once destitute both of Word and Wisdom. How can he be mutable and susceptible of change, who says of himself, ‘I am in the Father, and the Father in me’; and ‘I and the Father are one’;
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.3
… as for instance, ‘ I and My father are one
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.7
… but on this the bishops, having detected their deceitfulness in this matter, collected from Scripture those passages which say of Christ that He is the glory, the fountain, the stream, and the express image of the person; and they quoted the following words: ‘ In thy light we shall see light ;’ and likewise, ‘ I and the Father are one
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 2.6
… for the Father has never been, nor could ever be, without the Son, nor the Son without the Father. It is most absurd to affirm that the Father ever existed without the Son, for that this could never be so has been testified by the Son Himself, who said, ‘ I am in the Father, and the Father in Me ;’ and ‘ I and My Father are one
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For if the Word and the flesh which derives its nature from earth are of one essence, then the Word and the soul which He took in its perfection are of one essence, for the Word is of one nature with God both according to the Word of the Father, and the confession of the Son Himself in the words, ‘I and my Father are one.’
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —No; not like a prophet, but as knowing the power of truth. But now answer me this. When you hear the Lord saying “I and my Father are one,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… He was in the beginning with God. All things were made by Him and without Him was not anything made that was made.” And again, “That was the true light which lighteth every man that cometh into the world.” And the Lord Himself distinctly teaches us, “He that hath seen me hath seen the Father.” And “I and my Father are one”
papa san Leone I Magno † 461 d.C. Letters 59
… But these two natures form one Christ, Who has said most truly both according to His Godhead: “I and the Father are one
papa san Leone I Magno † 461 d.C. Sermons 23
… the Son’s Godhead as inferior, drawing its arguments from those words which are to be referred to the “form of a slave,” in respect of which, in order to show that it belongs to no other or different person in Himself, the same Son of God with the same form, says, “The Father is greater than I ,” just as He says with the same form, “I and my Father are one
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
… For some fit Him even before the incarnation, others in the union, others after the union, and others after the resurrection. Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one
10:31
Taziano il Siro † 180 d.C. The Diatessaron 37
… [31] And my sheep hear my voice, and I know them, and they come after me: and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands. For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my Father. I and [34, 35] my Father are one.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 7.23
… He answered them, Many good works have I shewed you from the Father; for which of those works do ye stone Me? The Jews answered Him, For a good work we stone Thee not, but for blasphemy; and because Thou, being a man, makest Thyself God
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
… “I and My Father are One.” He will not say this in the breast of the unquiet and foolish, for “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.” The narrow breasts of sinners do not take in the greatness of the faith. Lastly, the Jews hearing, “I and the Father are One, took up stones to stone Him.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
… of which the Jews were conscious, and took up stones to cast at Him. (
10:32
Taziano il Siro † 180 d.C. The Diatessaron 37
… and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands. For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my Father. I and [34, 35] my Father are one. And the Jews took stones to stone him.
Tertulliano † 220 d.C. Against Praxeas 22
… When He says, “I and my Father are one” in essence — Unum —He shows that there are Two, whom He puts on an equality and unites in one. He therefore adds to this very statement, that He “had showed them many works from the Father,” for none of which did He deserve to be stoned.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… for according to John when the Lord said, ‘I and the Father are One,’ the Jews took up stones to stone Him. ‘Jesus
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.3
… Ye know what a gathering together there was of malignant Jews, and what a multitude there was of men working iniquity. What iniquity? That wherewith they willed to kill the Lord Jesus Christ. “So many good works,” He saith, “I have shown to you, for which of these will ye to kill Me?”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Listen to Him then saying to them: “Many good works have I shewed you from my Father; for which of these works do ye stone me?”
10:33
san Giustino † 165 d.C. Dialogue with Trypho 55
And Trypho answered, “We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written,
Taziano il Siro † 180 d.C. The Diatessaron 37
… For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my Father. I and [34, 35] my Father are one. And the Jews took stones to stone him. Jesus said unto them, Many good deeds from my Father have I shewed you; because of which of them, [36] then, do ye stone me?
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 27
… Besides, when at these words of the Lord the Jewish ignorance had been aroused, so that hastily they ran to take up stones, and said, “For a good work we stone thee not, but for blasphemy; and because thou, being a man, makest thyself God,”
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… As if they said, Art Thou not grieved at hearing from these innocents things which befit God, and God alone? Has not God of old made it manifest by the prophet, “My glory will I not give unto another;” and how dost Thou, being a man, make Thyself God?
sant'Atanasio di Alessandria † 373 d.C. De Decretis. (Defence of the Nicene Definition.) 1
… all but the Pharisees, who, though the signs shone brighter than the sun, yet complained still, as ignorant men, ‘Why dost Thou, being a man, make Thyself God
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
… For unless the Lord had built the house, and kept the city, in vain did the builders toil, and the keepers watch . And so the works of the Jews are undone, for they were a shadow; but the Church is firmly established; it is ‘founded on the rock,’ and ‘the gates of hades shall not prevail against it .’ Theirs
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… Who, accordingly, is so senseless as to say to the Lord: ‘Leave the Body that I may worship Thee;’ or so impious as to join the senseless Jews in saying, on account of the Body, ‘Why dost Thou, being a man, make Thyself God
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
And not here only, but also in another case again, when they were saying, “For a good work we stone thee not, but for blasphemy, and because that thou, being a man, makest thyself God,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 54
… Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father’s, and were saying, “This Man is not of God, because He keepeth not the Sabbath day;” and again, “For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God:”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 33–36 . “For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God”; hear His answer; “If the Scripture called them gods unto whom the word of God came, how say ye that I blaspheme, because I said, I am the Son of God?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… Seest thou how He maketh this speech and defense, to show that He broke not the Law, and that He not only doth not remove, but even confirmeth the opinion of His equality with the Father? So also when they said, “Thou blasphemest, because thou makest thyself God” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… This is what was meant by “The word was made flesh” and “was made in the likeness of men and being found in fashion as a man.” This is all that was looked at by the Jews, and therefore they said to him “For a good work we stone Thee not but for blasphemy and because that Thou being a man makest Thyself God,”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Listen to Him then saying to them: “Many good works have I shewed you from my Father; for which of these works do ye stone me?” And when they replied: “For a good work we stone thee not, but for blasphemy, and because that thou being a man makest thyself God,”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… had they known that of which they were ignorant they would not have crucified that which they knew: they crucified the human because they were ignorant of the divine. Have you forgotten their own words. “For a good work we stone thee not but for blasphemy, and because that thou, being a man, makest thyself God.”
10:34
Taziano il Siro † 180 d.C. The Diatessaron 37
… I and [34, 35] my Father are one. And the Jews took stones to stone him. Jesus said unto them, Many good deeds from my Father have I shewed you; because of which of them, [36] then, do ye stone me? The Jews said unto him, Not for the good deeds do we stone thee, but because thou blasphemest; and, whilst thou art a man, makest thyself [37] God.
Tertulliano † 220 d.C. The Five Books Against Marcion 5.8
… “Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self.” When he mentions the fact that “ it is written in the law ,”
Tertulliano † 220 d.C. Against Praxeas 22
… and if the Scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world, that He blasphemeth, because He said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, even if ye will not believe me, still believe the works; and know that I am in the Father, and the Father in me.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 10.30
… For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart , these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality.
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.7
… But if I do not the works of my Father, believe me not; but if I do, and ye will not believe me, believe the works, and know that the Father is in me, and I in Him.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 7.24
… If I do not the works of the Father, believe Me not; but if I do, and ye will not believe Me, believe the works, that ye may know and be sure that the Father is in Me, and I in Him
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… Moses saw the uplifted serpent that had cured the bites of asps, and he looked to see Him who would heal the ancient Serpent’s wound. Moses saw that he himself alone retained the brightness from God, and he looked for Him who came and multiplied gods by His teaching:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 33–36 . “For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God”; hear His answer;
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 54.2
… and all of you children of the Most High:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 136.2
… 3 ). We may well enquire, Who are these gods and lords, of whom He who is the true God is God and Lord? And we find written in another Psalm, that even men are called gods. The Lord even takes note of this testimony in the Gospel, saying, “Is it not written in your Law, I have said, Ye are gods?”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… If he called them gods unto whom the word of God came and the scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world thou blasphemest, because I said I am the Son of God? If I do not the works of my father believe me not…that I am in the Father and the Father is in me.”
10:35
Taziano il Siro † 180 d.C. The Diatessaron 37
… because of which of them, [36] then, do ye stone me? The Jews said unto him, Not for the good deeds do we stone thee, but because thou blasphemest; and, whilst thou art a man, makest thyself [37] God. Jesus said unto them, Is it not thus written in your law, I said, Ye are gods? [38] [Arabic, p. 142]
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 15
… “If,” said He, “He called them gods to whom the words of God were given, and the Scriptures cannot be broken, ye say of Him whom the Father sanctified, and sent into this world, Thou blasphemest, because I said, I am the Son of God.”
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 4.19
… For we, lest any one should chance to think that we are ignorant of, do not know, what befits the majesty of that name, assuredly
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.11
… for adoption there could not be apart from the real Son, who says, ‘No one knoweth the Father, save the Son, and he to whomsoever the Son will reveal Him .’ And how can there be deifying apart from the Word and before Him? yet, saith He to their brethren the Jews, ‘If He called them gods, unto whom the Word of God came
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 7
… This is why, with regard to us, the holy man said, ‘Lord, who shall be likened unto thee ,’ and ‘who among the gods is like unto thee, Lord ;’ meaning by gods those who, while created, had yet become partakers of the Word, as He Himself said, ‘If he called them gods to whom the word of God came
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.1
… lest they should betray themselves on the one hand to the demons and idols, and on the other to Christ, by insinuating that the name of God was falsely given to Him. But if they think He is called God because He had an indwelling of the Godhead within Him,—as many holy men were (for the Scripture calls them Gods to whom the word of God came),
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 5
… But when Christ brought forward the prophet, saying, “The Lord said unto my Lord, Sit Thou on my right hand,” they were silent, and “no man,” we read, “was able to answer Him a word.” ( Ps. xc. 1 .) And on all occasions He Himself also appealed to the Scriptures; for instance, “If he called them gods to whom the word of God came.” (
10:36
Taziano il Siro † 180 d.C. The Diatessaron 37
… and, whilst thou art a man, makest thyself [37] God. Jesus said unto them, Is it not thus written in your law, I said, Ye are gods? [38] [Arabic, p. 142] And if he called those gods—for to them came the word of God (and it is [39] not possible in the scripture that anything should be undone)—
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… when He comes, He will tell us all things,” Jesus answers, “I that speak unto thee am He.” Again, when He washed the disciples’ feet, He declared Himself in these words to be their Master and Lord: “You call Me Master and Lord, and you say well, for so I am.” He also distinctly announces Himself as the Son of God, when He says,
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 27
… and because thou, being a man, makest thyself God,” the Lord established the distinction, in giving them the principle on which He had either said that He was God, or wished it to be understood, and says, “Say ye of Him, whom the Father sanctified, and sent into this world, Thou blasphemest; because I said, I am the Son of God?”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.25
… But what else is it than such an accusation, if we allow to Jesus Christ the name of Son by adoption only? Do we not charge Him, when He calls God His Father, with daring to make a baseless claim? The Father’s voice from heaven says Hear Him . I hear Him saying, Father, I thank Thee , and Say ye that I blasphemed, because l said, I am the Son of God
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… and the rest of the Jews that God was come among them, saying, ‘If He called them gods to whom the word of God came, and the Scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 7
… iv. 23 .) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” ( Matt. xiii. 56 .) But these, the objects of His beneficence, these said, “He hath a devil,” ( John x. 20 .) and “blasphemeth,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 40
… inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, “I Am that speak unto thee”: and in like manner to the blind man, “It is He that talketh with thee” ( c. ix. 37 ); and rebuking the Jews, “Ye say, thou blasphemest, because I said I am the Son of God.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.5
… To whom I answer first, by asking him to tell me, if he can, in what manner the Father hath sanctified Him, if He hath sanctified Himself? For the same Lord says both; “Say ye of Him,” He says, “whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God;”
10:37
Taziano il Siro † 180 d.C. The Diatessaron 37
… [38] [Arabic, p. 142] And if he called those gods—for to them came the word of God (and it is [39] not possible in the scripture that anything should be undone)— he then, whom the Father hath sanctified and sent into the world, do ye say that he blasphemeth; [40] because I said unto you, I am the Son of God?
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
54. We remember that the Paraclete was sent by the Son, and at the beginning the creed explained this. But since through the virtue of His nature, which is exactly similar, the Son has frequently called His own works the works of the Father, saying, I do the works of My Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.49
49. But, as it is, neither did the Lord leave us in doubt: He who hath seen Me, hath seen the Father also; nor was the Apostle silent as to His nature, Who is the image of the invisible God. For the Lord had said, If I do not the works of My Father, believe Me not
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 17
… and because, having become man, it was proper for these things to be predicated of Him as man, to shew Him to have a body in truth, and not in seeming. 2. But just as from these things He was known to be bodily present, so from the works He did in the body He made Himself known to be Son of God. Whence also He cried to the unbelieving Jews; “If
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.26
32. Whence it was that, when the flesh suffered, the Word was not external to it; and therefore is the passion said to be His: and when He did divinely His Father’s works, the flesh was not external to Him, but in the body itself did the Lord do them. Hence, when made man, He said
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… And this conviction being firmly established in the souls of the faithful, and all honour and glory and worship being due to the Only-begotten God as the Author of life, Who doeth the works of the Father, as the Lord Himself saith in the Gospel
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
… but if I do, though ye believe not me, believe the works.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 32
… Not so the woman, she draws her opinion whence Christ would have her, from the demonstration afforded by His works. For by these He justifieth Himself, saying, “If I do not the works of My Father, believe Me not; but if I do, if ye believe not Me, believe the works.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 37, 38 . “If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… xv. 27 .) This it is impious even to think of. Since if being less than Him who begat Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He doth the contrary, saying, “If I do not the works of Him that sent Me, believe Me not.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 74
… for that which naturally followed was, that He should say, “the Father speaketh the words.” But He putteth two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then doeth He them? In another place He saith, “If I do not the works of My Father, believe Me not.” (
10:38
Taziano il Siro † 180 d.C. The Diatessaron 37
… 142] And if he called those gods—for to them came the word of God (and it is [39] not possible in the scripture that anything should be undone)— he then, whom the Father hath sanctified and sent into the world, do ye say that he blasphemeth; [40] because I said unto you, I am the Son of God? If then I do not the deeds of my [41] Father, ye believe me not.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.22
22. After this short and simple discourse concerning the Trinity, the third book makes further progress, sure though slow. Citing the greatest instances of His power, it brings within the range of faith’s understanding that saying, in itself beyond our comprehension, I in the Father and the Father in Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.8
… Repeatedly the Father cries from heaven, This is My beloved Son in Whom I am well pleased . It is no rending or severance, for He that begat is without passions, and He that was born is the Image of the invisible God and bears witness, The Father is in Me and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.10
10. Listen then to the Unbegotten Father, listen to the Only-begotten Son. Hear His words, The Father is greater than I , and I and the Father are One , and He that hath seen Me hath seen the Father also , and The Father is in Me and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.23
… And lastly, if they be wrath, as the Jews were, that Christ should claim God for His own Father, making Himself equal with God, they must take the answer which He gave the Jews, Believe My works, that the Father is in Me and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 3.4
4. He, therefore, being the perfect Father’s perfect Son, the Only-begotten Offspring of the unbegotten God, who has received all from Him Who possesses all, being God from God, Spirit from Spirit, Light from Light, says boldly, The Father in Me, and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 3.23
… accept the statement which Begetter and Begotten make concerning Themselves. Believe that They are One, even as They are also Begetter and Begotten. Why deny the common nature? Why impugn the true Divinity? You hear again, The Father in Me, and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.1
… and on the other hand, if God dwelt in Christ, this proves the birth of the personal Christ in Whom He dwelt . We have thus, it seems to me, more than answered the irreverence of those who refer to a unity or agreement of will such words of the Lord as, He that hath seen Me hath seen the Father , or, The Father is in Me and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.52
52. Therefore, in the discourse we have expounded above, He had borne witness to the unity of His nature with the Father’s: He that hath seen Me, hath seen the Father also : The Father is in Me, and I in the Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.69
… Let us measure Him not by our own senses, but by His divine claims. Let us believe Him Who said, He that hath seen Me hath seen the Father also . Let us not forget that He said, Believe, if only by My works, that the Father is in Me, and I in the Father
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.15
… because He not only broke the Sabbath, but said also that God was His own Father, making Himself equal with God .’ For the Lord did not then fashion Himself to be God, nor indeed is a made God conceivable, but He manifested it by the works, saying, ‘Though ye believe not Me, believe My works, that ye may know that I am in the Father, and the Father in Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.29
… For while by means of such He made it known that, though God impassible, He had taken a passible flesh; yet from the works He shewed Himself the Word of God, who had afterwards become man, saying, Though ye believe not Me, beholding Me clad in a human body, yet believe the works, that ye may know that “I am in the Father, and the Father in Me.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.30
… For Truth is loving unto men and cries continually, ‘If because of My clothing of the body ye believe Me not, yet believe the works, that ye may know that “I am in the Father and the Father in Me,” and “I and the Father are one,” and “He that hath seen Me hath seen the Father
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.39
… For He ‘is in the Father,’ as our Lord has told us; “I am in the Father, and the Father in Me
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.3
25. So again, when you read, “The Lord rained from the Lord,” acknowledge the unity of Godhead, for unity in operation doth not allow of more than one individual God, even as the Lord Himself has shown, saying: “Believe Me, that I am in the Father, and the Father in Me: or believe Me for the very works’ sake.”
sant'Ambrogio † 397 d.C. On the Mysteries 3
… “That the invisible things of God, since the creation of the world, are understood through those things which have been made; His eternal power also and Godhead are estimated by His works.” Wherefore also the Lord Himself says: “If ye believe not Me, believe at least the works.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 40
… for both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, “If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me.” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.1
… "Although I bear witness of myself, my witness is true. It is written in your law, The witness of two men is true. I am one that bear witness of myself, and the Father who sent me beareth witness of me." He does not mention the prophets. Again He appeals to the testimony of His own works, saying, "If ye believe not me, believe the works;"
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… All things were made by Him and without Him was not anything made that was made.” And again, “That was the true light which lighteth every man that cometh into the world.” And the Lord Himself distinctly teaches us, “He that hath seen me hath seen the Father.” And “I and my Father are one” and “I am in the Father and the Father in me,”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 3.15
… But to whom shall we attribute this, My Father worketh hitherto and I work : and this, What things soever He seeth the Father doing, these also doeth the Son likewise : and this, If ye believe not Me, believe My works
10:39
Taziano il Siro † 180 d.C. The Diatessaron 37
… [40] because I said unto you, I am the Son of God? If then I do not the deeds of my [41] Father, ye believe me not. But if I do, even if ye believe not me, believe the deeds: that ye may know and believe that my Father is in me, and I in my Father. [42]
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
Ver. 39–41 . “Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized. And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.4
… “Now a certain man was sick, [named] Lazarus, of Bethany, the town of Mary and Martha, his sisters.” In the previous lesson you remember that the Lord escaped from the hands of those who sought to stone Him, and went away beyond Jordan, where John baptized.
10:40
Taziano il Siro † 180 d.C. The Diatessaron 37
[43] And he went beyond Jordan to the place where John was baptizing formerly; [44] and abode there. And many people came unto him; and they said, John did not [45] work even one sign: but all that John said of this man is truth. And many believed in him.
10:41
Taziano il Siro † 180 d.C. The Diatessaron 37
[43] And he went beyond Jordan to the place where John was baptizing formerly; [44] and abode there.
Origene † 254 d.C. Origen's Commentary on Matthew 10.20
… Just as because of the spirit and the power of Elijah, and not because of his soul, it is said about John, “This is Elijah which is to come,” the spirit in Elijah and the power in him having gone over to John—so Herod thought that the powers in John wrought in his case works of baptism and teaching,—for John did not one miracle,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 37
And besides, John indeed exhibited no more than his life and conversation; for “John,” it is said, “did no sign,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 18
… The works which My Father hath given Me, the same bear witness of Me.” ( c. v. 34, 36 .) Observe how much more effectual this was; for when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say, “All things which John spake were true.” (
10:42
Taziano il Siro † 180 d.C. The Diatessaron 37
[43] And he went beyond Jordan to the place where John was baptizing formerly; [44] and abode there. And many people came unto him; and they said, John did not [45] work even one sign: but all that John said of this man is truth.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 61
… wherefore Jesus continually leadeth and draweth them away from the company of those persons; as also He seemeth to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.
10:1
san Giovanni Crisostomo † 407 d.C. Hom. lix. 2
Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.
sant'Agostino † 430 d.C. Tr. xlv. 2. et sq.
Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, hut climbeth up some other way, the name is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, “We lead a good life;” if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ’s glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 2
You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.
sant'Agostino † 430 d.C. de Verb. Dom. Serm. xlix
He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. Thou art bid to think less of thyself than thou art, but to know what thou art. To Him the porter openeth.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 2
The porter perhaps is Moses; for to him the oracles of God were committed.
Teofilatto † 1107
Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.
sant'Agostino † 430 d.C. Tr. xlvi. 2
Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. e. reveals1 Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. (c. 16:13) The door is Christ, the Truth; who openeth the door, but He that will guide you into all Truth? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 3. c. 7, 48.
As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shews here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name.
sant'Agostino † 430 d.C. Tr. xlv. 12
He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. (Luke 19:14) And leadeth them out.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 2
He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.
sant'Agostino † 430 d.C. Tr. xlv. 14
And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?
La Glossa
And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 2
Shepherds always go behind their sheep; but He, on the contrary, goes before, to shew that He would lead all to the truth.
sant'Agostino † 430 d.C. Tr. xlv. c. 14
And who is this that goeth before the sheep, but He who being raised from the dead, dieth no more; (Rom. 6:9) and who said, Father, I will also that they, whom Thou hast given Me, be with Me where I am? (Infra 17:24) And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.
san Giovanni Crisostomo † 407 d.C. Hom. xlix. 3
The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.
Teofilatto † 1107
He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.
sant'Agostino † 430 d.C. Tr. xlv. 10. ct seq.
But here is a difficulty. Sometimes they who are not sheep hear Christ’s voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord’s rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. (Ezek. 34:4) He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger. What I say then is this; The Lord knoweth them that are His. (2 Tim. 2:19) He knoweth the foreknown, he knoweth the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd’s voice, and they only. When is that? It is when that voice saith, He that endureth to the end shall be saved. (Mat. 10:32) This speech His own hear, the alien hear not.
Il testo latino
Chrysostomus in Ioannem
Quia dominus de caecitate Iudaeorum disputaverat, ne dicant: non est ex nostra caecitate quod ad te non accedimus, sed a te avertimur, ut erroneum fugientes, vult ostendere quod non est erroneus, sed pastor, ponens signa latronis et pastoris. Et primo ostendit quis est erroneus et fur, dicens amen, amen, dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. Hic autem et eos qui ante eum fuerunt, occulte insinuat, et eos qui post eum futuri sunt, Antichristum et pseudochristos. Ostium autem Scripturas vocavit; hae enim Dei cognitionem aperiunt, hae oves custodiunt, et lupos supervenire non permittunt, haereticis introitum praecludentes. Qui ergo non Scripturis utitur, sed aliunde ascendit, hoc est aliam sibi et non legitimam viam facit, hic fur est. Dicit autem ascendit, et non intrat, ad similitudinem furis maceriam transcendere volentis, et periculose omnia agentis. Dicens autem aliunde, etiam Scribas occulte insinuavit, qui docebant mandata et doctrinas hominum, et legem praevaricabantur. Si autem infra seipsum ostium dicit, non oportet turbari: etenim pastorem seipsum et ovem differenter praedicat: quia enim adducit nos patri, ostium se dicit; quia vero procurat, pastorem
Augustinus in Ioannem
Vel aliter. Multi sunt qui secundum quamdam vitae huius consuetudinem dicuntur boni homines, qui ea quae in lege mandata sunt quasi observant, et Christiani non sunt, et plerumque se iactant sicut Pharisaei: numquid et nos caeci sumus? Quia vero omnia ista quae faciunt, et nesciunt ad quem finem referant, inaniter faciunt, dominus de grege suo et ostio quo intratur ad ovile, similitudinem posuit, dicens amen, amen, dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. Dicant ergo Pagani vel Iudaei vel haeretici: bene vivimus: si per ostium non intrant, quid eis prodest? Ad hoc enim debet unicuique prodesse bene vivere, ut detur illi semper vivere: quia nec bene vivere dicendi sunt qui finem bene vivendi vel caecitate nesciunt, vel inflatione contemnunt. Non est autem cuiquam spes vera semper vivendi, nisi cognoscat vitam, quod est Christus, et per hanc ianuam intret in ovile. Quicumque ergo vult intrare ad ovile, per ostium intret: non solum Christum praedicet, sed Christi gloriam quaerat, non suam. Humilis autem ianua est Christus: qui intrat per hanc ianuam, oportet humilem esse, ut sano capite possit intrare. Qui autem se non humiliat, sed extollit, per maceriam vult ascendere; ideo exaltatur ut cadat. Quaerunt ergo plerumque tales homines etiam persuadere hominibus ut bene vivant et Christiani non sint: per aliam partem volunt ascendere et rapere et occidere. Tales ergo fures sunt, quia quod alienum est, suum dicunt; latrones, quia quod furantur occidunt
Chrysostomus
Vidisti qualiter descripsit latronem: intuere et pastoris definitionem; sequitur enim qui autem intrat per ostium, pastor est ovium
Augustinus de Verb. Dom
Intrat per ostium qui intrat per Christum, qui imitatur passionem Christi, qui cognoscit humilitatem Christi; ut cum Deus factus sit homo pro nobis, cognoscat se homo non esse Deum, sed hominem. Qui enim vult Deus videri cum sit homo, non imitatur illum qui cum Deus esset, homo factus est. Tibi autem non dicitur: esto aliquid minus quam es; sed: agnosce quid es. Sequitur huic ostiarius aperit
Chrysostomus
Nihil prohibet ostiarium vocare Moysen: ille enim est cui eloquia Dei credita sunt
Theophylactus
Vel spiritus sanctus est ostiarius, per quem Scripturae reseratae nobis indicant Christum
Augustinus in Ioannem
Vel aliter. Ostiarium ipsum dominum debemus accipere: multo sunt enim magis inter se diversa in rebus humanis pastor et ostium, quam ostiarius et ostium; et tamen dominus et pastorem se dixit et ostium. Cur ergo non intelligamus ipsum et ostiarium? Ipse enim se aperit, qui seipsum exponit. Si aliam personam quaeris ostiarii, vide ostiarium forte spiritum sanctum, de quo dominus dicit: ipse vos docebit omnem veritatem. Ostium est Christus qui est veritas. Quis aperit ostium nisi qui docet veritatem? Cavendum tamen est ne maior aestimetur ostiarius esse quam ostium, quia in domibus hominum ostiarius ostio, non ostium praeponitur ostiario
Chrysostomus
Quia vero dicebant eum esse deceptorem, et hoc ex infidelitate sui ipsorum certificabant dicentes: quis principum credit in eum? Ostendit nunc quod ex hoc quod non attendunt ei, ex ordine ovium excluduntur; unde sequitur oves vocem eius audiunt. Si enim pastoris est per legitimum intrare ostium, per quod ipse intravit, ab ovium congregatione se abstrahunt qui ipsum non audiunt. Sequitur et proprias oves vocat nominatim
Augustinus in Ioannem
Novit enim nomina praedestinatorum; unde discipulis ait: gaudete quoniam nomina vestra scripta sunt in caelo. Sequitur et educit eas
Chrysostomus in Ioannem
Oves educebat quando eas mittebat, non extra lupos, sed in medio luporum. Videtur autem et de caeco occulte insinuare: etenim illum eduxit vocans ex medio Iudaeorum, et vocem eius audivit
Augustinus
Sed et quis alius oves emittit, nisi qui earum peccata dimittit, ut eum sequi duris liberatae vinculis possint? Sequitur enim et cum proprias oves emiserit, ante eas vadit
Glossa
Emittit siquidem eas de tenebris ignorantiae ad lucem, dum ante eas vadit, quasi in columna nubis et ignis
Chrysostomus
Nimirum pastores contrarium faciunt oves sequentes; sed ipse ostendit se contrarium facere, quoniam oves deducit ad veritatem
Augustinus
Et quis est qui oves praecessit nisi qui surgens a mortuis iam non moritur, et patri dixit: quos dedisti mihi, volo ut ubi ego sum et ipsi sint mecum? Sequitur et oves illum sequuntur, quia sciunt vocem eius; alienum autem non sequuntur, sed fugiunt ab eo, quia non noverunt vocem alienorum
Chrysostomus
Alienos dicit eos qui circa Theodam et Iudam, aut eos qui post haec alios debent decipere, pseudoapostolos: ut enim non dicatur unus illorum esse, per multa se ab eis separat. Primo quidem per doctrinam Scripturarum, per quas Christus ad se homines adducebat; illi vero ab eis homines abstrahebant. Secundo per ovium obedientiam: nam in eum quidem non solum viventem, sed etiam mortuum homines crediderunt; illos autem confestim reliquerunt
Theophylactus
Significat etiam Antichristum, qui paululum decipiens, non obtinebit sequaces post eius mortem
Augustinus
Sed quomodo solvetur ista quaestio? Audiunt vocem Christi quandoque non oves: audivit enim Iudas, sed lupus erat; et non audiunt oves: aliqui enim eorum qui Christum crucifixerunt, non audierunt, sed oves erant. Sed dicet aliquis: quando non audiebant, oves non erant; vox audita eos mutavit, et ex lupis oves fecit. Me autem adhuc movet quod per Ezechielem obiurgat dominus pastores, et dicit inter cetera de ovibus: errantem non revocastis: et errantem dicit, et ovem appellat. Non erraret, si vocem pastoris audiret; sed ideo erravit, quia vocem alieni audivit. Dico ergo: novit dominus qui sunt eius: novit praescitos, novit praedestinatos. Ipsi sunt oves, aliquando se ipsi nesciunt; sed pastor novit eas: multae enim oves foris sunt, et multi lupi intus. De praedestinatis ergo loquitur. Est autem aliqua vox pastoris in qua oves non audiunt alienos, in qua non oves non audiunt Christum. Quae est ista vox? Qui perseveraverit usque in finem, hic salvus erit. Hanc vocem non negligit proprius, non audit alienus. Sequitur hoc proverbium dixit eis Iesus; illi autem non cognoverunt quid loqueretur eis. Pascit enim dominus manifestis, exercet obscuris. Cum autem duo audiunt verba Evangelii, unus impius, alter pius, et talia forte sunt ut ambo non intelligant: unus dicit: verum est quod dixit, et bonum est quod dixit, sed nos non intelligimus; iste, quia credit, iam pulsat; dignus est cui aperiatur, si pulsare persistat. Alius dicit: nihil dixit; quia adhuc audiet: nisi credideritis, non intelligetis
10:6
sant'Agostino † 430 d.C. ut sup.
Our Lord feedeth by plain words, exerciseth by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him. The latter shall hear the words in Isaiah, If ye will not believe, surely ye shall not be established1. (Isa. 7:9)
10:7
san Giovanni Crisostomo † 407 d.C. Hom. lix. 3
Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
sant'Agostino † 430 d.C. Tr. xlv. 8
Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and let us enter with joy. All that ever came before Me are thieves and robbers.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 3
He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.
sant'Agostino † 430 d.C. Tr. xlv. 8
Understand, All that ever came at variance with Me. The Prophets were not at variance2 with Him. They came with Him, who came with the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. e. they came to steal and to kill; but the sheep did not hear them. They had not Christ’s voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.
Alcuino † 804 d.C.
As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.
Teofilatto † 1107
The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?
sant'Agostino † 430 d.C. Tr. xlv. c. 15
What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)
Teofilatto † 1107
Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 3
Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.
sant'Agostino † 430 d.C. Tr. xlv. 15
But He Himself explains it more satisfactorily to me in what follows: The thief cometh not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i. e. by faith, which worketh by love; by which faith they go into the fold. The just liveth1 by faith. And by going out they will have it more abundantly: (Heb. 10:38) i. e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise. (Luke 23:43)
san Gregorio Magno † 604 d.C. super Ezek. Hom. xiii.
Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.
Alcuino † 804 d.C.
The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another’s office, forming his followers not on Christ’s precepts, but on his own. And therefore it follows, and to kill, i. e. by drawing them from the faith; and to destroy, i. e. by their eternal damnation.
san Giovanni Crisostomo † 407 d.C. Hom. lix. 1
The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.
Teofilatto † 1107
Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.
Il testo latino
Chrysostomus in Ioannem
Dominus attentiores volens Iudaeos facere, manifestat quod supra dixerat; unde dicitur dixit ergo iterum eis Iesus: amen, amen, dico vobis: ego sum ostium ovium
Augustinus in Ioannem
Ecce quod clausum posuerat, aperuit: ipse est ostium: intremus, et nos intrasse gaudeamus. Sequitur omnes quotquot venerunt, fures sunt et latrones
Chrysostomus
Non de prophetis hoc dicit, sicut haeretici dicunt, sed de seditiosis; unde et laudans oves, subiungit sed non audierunt eos oves. Nusquam autem videtur laudare eos qui non obedierunt prophetis; sed eis detrahit vehementer
Augustinus
Intellige ergo: quotquot venerunt praeter me; non autem praeter illum prophetae venerunt, quia cum illo venerunt qui cum verbo Dei venerunt, qui veraces fuerunt: quia ipse verbum et veritas venturus praecones mittebat: sed eorum corda quos miserat possidebat: carnem quippe ipse accepit ex tempore qui est semper: in principio enim erat verbum. Ante adventum autem eius, quo humilis venit in carne, praecesserunt iusti, sic eum credentes venturum, quomodo nos credimus in eum qui venit: tempora variata sunt, non fides: eadem enim fides utrosque coniungit, et eos qui venturum esse, et eos qui venisse crediderunt. Quotquot ergo praeter illum venerunt, fures fuerunt et latrones; idest ad furandum et occidendum venerunt. Sed non audierunt eos oves; illi scilicet de quibus dictum est: novit dominus qui sunt eius. Eos ergo non audierunt oves in quibus non erat vox Christi, errantes, vana fingentes, miseros seducentes. Quare autem se ostium dixerit, aperit subdens ego sum ostium: per me si quis introierit, salvabitur
Alcuinus
Quasi dicat: illos non audiunt oves, sed me audiunt: quia ego sum ostium: et qui per me non fictus, sed verus introierit, perseverando salvabitur
Theophylactus
Educit autem ad pascua dominus oves per ostium; unde sequitur et ingredietur et egredietur, et pascua inveniet. Quae sunt autem haec pascua nisi delectatio futura, et requies in quam nos dominus introducit?
Augustinus
Sed quid est quod dicit ingredietur et egredietur? Ingredi quippe in Ecclesiam per ostium Christum, valde bonum est: exire autem de Ecclesia non est bonum. Potest ergo dici ingredi nos, quando interius aliquid cogitamus; egredi autem, quando exterius aliquid operamur, secundum illud: exibit homo ad opus suum
Theophylactus
Vel ingredi dicitur cui est curae homo interior; egredi vero qui hominem exteriorem, id est membra quae sunt supra terram, in Christo mortificat: hic enim pascua in futuro reperiet saeculo
Chrysostomus
Vel hoc dicitur propter apostolos, qui cum audacia introierunt, et exierunt, ut totius orbis terrarum facti domini, et nullus eos eicere valuit: et nutrimentum habuerunt
Augustinus
Sed plus me delectat quod ipse quodammodo nos admonuit cum secutus adiungit fur non venit nisi ut furetur
Alcuinus
Quasi dicat: merito oves non audiunt vocem furis, quia non venit fur nisi ut furetur, alienam rem sibi usurpando, non de praeceptis Christi suos sectatores instruens, sed suis exemplis eos vivere suadens; unde subditur et mactet, mala doctrina retrahendo a fide, et perdat, in aeterna damnatione. Illi ergo furantur et occidunt. Ego veni, ut vitam habeant, et abundantius habeant
Augustinus
Videtur mihi dixisse ut vitam habeant ingredientes, hoc est per fidem quae per dilectionem operatur, per quam fidem in ovile ingrediuntur ut vivant, quia iustus ex fide vivit. Et abundantius habeant, scilicet egredientes, scilicet quando veri fideles moriuntur, et abundantius habent vitam, ubi nunquam deinde moriuntur. Quamvis ergo et hic in ipso ovili non desint pascua, invenient tamen pascua ubi saturentur, qualia invenit cui dictum est: hodie mecum eris in Paradiso
Gregorius super Ezech
Ingredietur ergo ad fidem, egredietur ad speciem; pascua vero inveniet in aeterna satietate
Chrysostomus
Quod autem dicit fur non venit nisi ut furetur et mactet et perdat, de seditiosis dicit: quod ad litteram est factum, omnibus occisis et perditis qui eos sequebantur; et sic etiam praesenti vita eos privaverunt. Ego autem veni pro salute ovium ut vitam habeant, et abundantius habeant in regno caelorum: et haec est tertia differentia, qua se discernit a pseudoprophetis
Theophylactus
Mystice autem fur Diabolus est, qui venit tentando ut furetur per cogitationes illicitas, et mactet per consensum, et deinde per opera destruat
10:11
sant'Agostino † 430 d.C. Tr. xlvi. 1
Our Lord has acquainted us with two things which were obscure before; first, that He is the Door; and now again, that He is the Shepherd: I am the good Shepherd. (c. xlvii. 1, 3). Above He said that the shepherd entered by the door. If He is the Door, how doth He enter by Himself? Just as He knows the Father by Himself, and we by Him; so He enters into the fold by Himself, and we by Him. We enter by the door, because we preach Christ; Christ preaches Himself. A light shews both other things, and itself too. (Tr. xlvi. 5). There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. (Tr. xlvii. 3). His office of Shepherd He hath permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds. But none of us calleth himself the door. He could not have added good, if there were not bad shepherds as well. They are thieves and robbers; or at least mercenaries.
san Gregorio Magno † 604 d.C. Hom. xiv. in Evang.
And He adds what that goodness (forma bonitatis) is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shewn us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?
sant'Agostino † 430 d.C. Tr. xlvii
Christ was not the only one who did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him.
sant'Agostino † 430 d.C. de Verb. Dom. Serm. 1
All these however were good shepherds, not because they shed their blood, but because they did it for the sheep. For they shed it not in pride, but in love. Should any among the heretics suffer trouble in consequence of their errors and iniquities, they forthwith boast of their martyrdom; that they may be the better able to steal under so fair a cloak: for they are in reality wolves. But not all who give their bodies to be burned, are to be thought to shed their blood for the sheep; rather against the sheep; for the Apostle saith, Though I give my body to be burned, and have not charity, it profiteth me nothing. (1 Cor. 13:3) And how hath he even the smallest charity, who does not love connexion (convictus) with Christians? to command which, our Lord did not mention many shepherds, but one, I am the good Shepherd.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 5
Our Lord shews here that He did not undergo His passion unwillingly; but for the salvation of the world. He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.
san Gregorio Magno † 604 d.C. Hom. in Evang. xiv.
Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord’s flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.
sant'Agostino † 430 d.C. de Verb. Dom. Serm. xlix
He seeketh therefore in the Church, not God, but something else. If he sought God he would be chaste; for the soul hath but one lawful husband, God. Whoever seeketh from God any thing beside God, seeketh unchastely.
san Gregorio Magno † 604 d.C. Hom. in Evang. xiv.
But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shews with what spirit he stood watch over the flock.
sant'Agostino † 430 d.C. de Verb. Dom. Serm. xlix.
The wolf is the devil, and they that follow him; according to’ Matthew, Which come to you in sheeps’ clothing, but inwardly they are ravening wolves. (Matt. 7:15)
sant'Agostino † 430 d.C. Tr. xlvi. 8
Lo, the wolf hath seized a sheep by the throat, the devil hath enticed a man into adultery. The sinner must be excommunicated. But if he is excommunicated, he will be an enemy, he will plot, he will do as much harm as he can. Wherefore thou art silent, thou dost not censure, thou hast seen the wolf coming, and fled. Thy body has stood, thy mind has fled. For as joy is relaxation, sorrow contraction, desire a reaching forward of the mind; so fear is the flight of the mind.
san Gregorio Magno † 604 d.C. Hom. in Evang. xiv.
The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffering of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because he is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves.
sant'Agostino † 430 d.C. Tr. xlvi. 7
But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, When they persecute you in this city, flee ye into another? (Mat. 10:23) Let us knock, then will come one, who will explain.
sant'Agostino † 430 d.C. ad Honor. Ep. clxxx.
A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i. e. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it. Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ’s ministers flee from the place where they are, when none of Christ’s people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep?
sant'Agostino † 430 d.C. Tr. xlvi. 1
On the good side are the door, the porter, the shepherd, and the sheep; on the bad, the thieves, the robbers, the hirelings, the wolf.
sant'Agostino † 430 d.C. de Verb. Dom. s. xlix
We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees.
sant'Agostino † 430 d.C. Tr. xlvi. 5
Indeed he would not be an hireling, did he not receive wages from the hirer. (c. 6). Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. The hireling hurteth, in that he doeth wrong, not in that he speaketh right: the grape bunch hangeth amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ’s voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.
Il testo latino
Augustinus in Ioannem
Aperuit dominus duas res quas quodammodo clausas proposuerat. Primo quidem scimus quia ostium ipse est; nunc autem ostendit quia pastor est, dicens ego sum pastor bonus. Supra autem dixerat pastorem intrare per ostium. Si ergo ipse est ostium, quomodo per seipsum intrat? Sicut ergo ipse per seipsum novit patrem, nos autem per illum; sic intrat in ovile per seipsum, nos autem per ipsum: nos, quia Christum praedicamus, per ostium intramus; Christus autem seipsum praedicat: lumen enim et alia demonstrat et seipsum. Si autem praepositi Ecclesiae, qui filii sunt, pastores sunt; quomodo unus pastor est, nisi quia sunt illi omnes unius membra pastoris? Et quidem quod pastor est dedit et membris suis: nam et Petrus pastor, et ceteri apostoli pastores, et omnes boni episcopi: ostium vero nemo nostrum se dicit: hoc sibi ipse proprie tenuit. Non autem adderet bonus, nisi essent et pastores mali: ipsi sunt fures et latrones, aut certe ut multum mercenarii
Gregorius in Evang
Atque eius bonitatis formam, quam nos imitemur, adiungit, dicens bonus pastor animam suam ponit pro ovibus suis. Fecit quod monuit, ostendit quod iussit: pro ovibus suis animam suam posuit, ut in sacramento nostro corpus suum et sanguinem verteret, et oves quas redemerat carnis suae alimento satiaret. Ostensa est nobis de contemptu mortis via quam sequamur, apposita forma cui imprimamur. Primum nobis est exteriora nostra misericorditer ovibus eius impendere; postremum vero, si necesse sit, etiam in mortem animam nostram pro eisdem ovibus ministrare. Qui autem non dat pro ovibus substantiam suam, quando pro his daturus est animam suam?
Augustinus in Ioannem
Non autem solus Christus hoc fecit, et tamen si illi qui fecerunt, membra eius sunt, idem ipse unus hoc fecit: ipse enim potuit facere sine illis, illi sine illo non poterant
Augustinus de Verb. Dom
Omnes tamen pastores boni fuerunt, non solum quia sanguinem fuderunt, sed quia pro ovibus fuderunt: non enim fuderunt elatione, sed caritate. Nam et apud haereticos, qui propter iniquitates et errores suos aliquid molestiarum perpessi fuerunt, nomine martyrii se iactant, ut hoc pallio dealbati facilius furentur, quia lupi sunt. Non autem omnes qui corpora sua in passione etiam ignibus tradunt, aestimandi sunt sanguinem fudisse pro ovibus, sed potius contra oves; dicit enim apostolus: si tradidero corpus meum ita ut ardeam, caritatem autem non habeam, nihil mihi prodest. Quomodo autem habet vel exiguam caritatem, qui etiam convictus non amat unitatem? Quam dominus commendans, noluit multos appellare pastores, sed pastorem unum, dicens ego sum pastor bonus
Chrysostomus in Ioannem
Sic igitur de cetero dominus de passione sua disputabat, ostendens quoniam pro salute fieret mundi, et non invitus in hanc venit. Deinde rursus ostendit signa pastoris et mercenarii, cum dicit mercenarius autem, et qui non est pastor, cuius non sunt oves propriae, videt lupum venientem, et dimittit oves et fugit
Gregorius
Sunt enim nonnulli qui dum plus terrenam substantiam quam oves diligunt, merito nomen pastoris perdunt: non enim pastor, sed mercenarius vocatur qui non pro amore intimo oves dominicas, sed ad temporales mercedes pascit. Mercenarius quippe est qui pastoris locum tenet, sed lucrum animarum non quaerit, terrenis commodis inhiat, honore praelationis gaudet
Augustinus de Verb. Dom
Aliud ergo quaerit in Ecclesia, non Deum quaerit: si Deum quaereret, castus esset, quia legitimum maritum anima Deum habet: quisquis a Deo praeter Deum aliquid quaerit, non caste Deum quaerit
Gregorius
Utrum vero pastor sit, vel mercenarius, cognosci veraciter non potest, si occasio necessitatis deest: tranquillitatis enim tempore plerumque ad gregis custodiam sicut verus pastor, sic etiam mercenarius stat; sed lupus veniens indicat quo quisque animo super gregis custodiam stabat
Augustinus
Lupus autem Diabolus est, et qui illum sequuntur: nam dictum est quod induti quidam pellibus ovium, intus sunt lupi rapaces
Augustinus in Ioannem
Ecce lupus ovis guttur apprehendit, Diabolus fideli adulterium persuasit, excommunicandus est: sed excommunicatus inimicus erit, insidiabitur, nocebit cum potuerit: unde taces, non increpas: lupum venientem vidisti, et fugisti: corpore stetisti, animo fugisti; affectiones enim nostrae motus animorum sunt: laetitia animi diffusio est, tristitia autem contractio, cupiditas animi progressio, timor animi fuga est
Gregorius
Lupus etiam super oves venit cum quilibet iniustus et raptor fideles quosque atque humiles opprimit. Sed is qui pastor esse videbatur et non erat, reliquit oves et fugit: quia dum sibi ab eo periculum metuit, resistere eius iniustitiae non praesumit. Fugit autem non mutando locum, sed subtrahendo solatium. Sed contra haec mercenarius nullo zelo accenditur: quia dum solum exteriora commoda requirit, interiora gregis damna negligenter patitur; unde subditur mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus. Sola ergo causa est ut mercenarius fugiat quia mercenarius est, ac si dicat: stare in periculo ovium non potest qui in eo quod ovibus praeest, non oves diligit, sed lucrum terrenum quaerit; et ideo opponere se contra periculum trepidat, ne hoc quod diligit amittat
Augustinus
Si autem apostoli pastores fuerunt, non mercenarii, quare fugiebant quando persecutionem patiebantur? Et hoc domino dicente: si vos persecuti fuerint, fugite. Pulsemus, aderit qui aperiet
Augustinus ad Honoratum
Fugiant ergo omnino de civitate in civitatem servi Christi, ministri verbi et sacramenti eius, quando eorum quisquam specialiter a persecutoribus quaeritur, ut ab aliis qui non ita requiruntur non deseratur Ecclesia. Cum autem omnium, idest episcoporum, et clericorum, et laicorum est commune periculum, hi qui aliis indigent, non deserantur ab his quibus indigent. Aut igitur ad loca munita omnes transeant; aut qui habent remanendi necessitatem, non relinquantur ab eis, per quos eorum ecclesiastica est implenda necessitas. Tunc ergo de locis in quibus sumus, premente persecutione, fugiendum est Christi ministris, quando ibi aut plebs Christi non fuerit cui ministretur, aut potest impleri per alios necessarium ministerium, quibus eadem non est causa fugiendi. Cum autem plebs manet et ministri fugiunt, ministeriumque subtrahitur, quid erit nisi mercenariorum illa fuga damnabilis, quibus non est cura de ovibus?
Augustinus in Ioannem
In bonis ergo nominantur ostium, ostiarius, pastor et oves; in malis fures et latrones, mercenarii, lupus
Augustinus de Verb. Dom
Diligendus est pastor, cavendus latro, tolerandus mercenarius. Tamdiu enim est utilis mercenarius, quamdiu non videt lupum, furem vel latronem; cum autem viderit, fugit
Augustinus in Ioannem
Nec enim mercenarius diceretur, nisi acciperet a conducente mercedem. Filii aeternam hereditatem patris patienter expectant, mercenarius temporalem mercedem conducentis festinanter exoptat; et tamen per linguas utrorumque divina Christi gloria diffamatur. Inde ergo laedit unde mala facit, non unde bona dicit: botrum carpe, spinam cave: quia botrus aliquando de radice vitis exortus, pendet in spinis: multi quippe in Ecclesia commoda terrena sectantes, Christum praedicant, et per eos vox Christi auditur; et sequuntur oves, non mercenarium, sed vocem pastoris per mercenarium
10:14
san Giovanni Crisostomo † 407 d.C. Hom. lx. 1
Two evil persons have been mentioned, one that kills, and robs the sheep, another that doth not hinder: the one standing for those movers of seditions; the other for the rulers of the Jews, who did not take care of the sheep committed to them. Christ distinguishes Himself from both; from the one who came to do hurt by saying, I am come that they might have life; from those who overlook the rapine of the wolves, by saying that He giveth His life for the sheep. Wherefore He saith again, as He said before, I am the good Shepherd. And as He had said above that the sheep heard the voice of the Shepherd and followed Him, that no one might have occasion to ask, What sayest Thou then of those that believe not? He adds, And I know My sheep, and am known of Mine. (Rom. 11:12) As Paul too saith, God hath not cast away His people, whom He foreknew.
san Gregorio Magno † 604 d.C. Hom. in Evang. xiv.
As if He said, I love My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it.
Teofilatto † 1107
Hence the difference of the hireling and the Shepherd. The hireling does not know his sheep, because he sees them so little. The Shepherd knows His sheep, because He is so attractive to them.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 1
Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. e. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father. (Luke 10:23)
san Gregorio Magno † 604 d.C. Hom. in Evang. xiv.
And I lay down My life for My sheep. As if to say, This is why I know My Father, and am known by the Father, because I lay down My life for My sheep; i. e. by My love for My sheep, I shew how much I love My Father.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 1
He gives it too as a proof of His authority. In the same way the Apostle maintains his own commission in opposition to the false Apostles, by enumerating his dangers and sufferings.
Teofilatto † 1107
For the deceivers did not expose their lives for the sheep, but, like hirelings, deserted their followers. Our Lord, on the other hand, protected His disciples: Let these go their way. (infr. 18:8)
san Gregorio Magno † 604 d.C. Hom. xiv.
But as He came to redeem not only the Jews, but the Gentiles, He adds, And other sheep I have, which are not of this fold.
sant'Agostino † 430 d.C. de Verb. Dom. s. 1
The sheep hitherto spoken of are those of the stock of Israel according to the flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they will be of this fold: Them also I must bring.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 2
What wonder that these should hear My voice, and follow Me, when others are waiting to do the same. Both these flocks are dispersed, and without shepherds; for it follows, And they shall hear My voice. And then He foretells their future union: And there shall be one fold and one Shepherd.
san Gregorio Magno † 604 d.C. Hom. Evang. xiv.
Of two flocks He maketh one fold, uniting the Jews and Gentiles in His faith.
Teofilatto † 1107
For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments.
sant'Agostino † 430 d.C. Tr. xlvii. 4
What does He mean then when He says, I am not sent but unto the lost sheep of the house of Israel? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others.
san Giovanni Crisostomo † 407 d.C. Hom. lx
The word must here (I must bring) does not signify necessity, but only that the thing would take place. Therefore doth My Father love Me, because I lay down My life, that I might take it again. They had called Him an alien from His Father.
sant'Agostino † 430 d.C. Tr. xlvii. 7
i. e. Because I die, to rise again. There is great force in, I lay down. Let not the Jews, He says, boast; rage they may, but if I should not choose to lay down My life, what will they do by raging?
Teofilatto † 1107
The Father does not bestow His love on the Son as a reward for the death He suffered in our behalf; but He loves Him, as beholding in the Begotten His own essence, whence proceeded such love for mankind.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 2
Or He says, in condescension to our weakness, Though there were nothing else which made Me love you, this would, that ye are so loved by My Father, that, by dying for you, I shall win His love. Not that He was not loved by the Father before, or that we are the cause of such love. For the same purpose He shews that He does not come to His Passion unwillingly: No man taketh it from Me, but I lay it down of Myself.
sant'Agostino † 430 d.C. iv. de Trin. c. xiii.
Wherein He shewed that His natural death was not the consequence of sin in Him, but of His own simple will, which was the why, the when, and the how: I have power to lay it down.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 2
As they had often plotted to kill Him, He tells them their efforts will be useless, unless He is willing. I have such power over My own life, that no one can take it from Me, against My will. This is not true of men. We have not the power of laying down our own lives, except we put ourselves to death. Our Lord alone has this power. And this being true, it is true also that He can take it again when He pleases: And I have power to take it again: which words declare beyond a doubt a resurrection. That they might not think His death a sign that God had forsaken Him, He adds, This commandment have I received from My Father; i. e. to lay down My life, and take it again. By which we must not understand that He first waited to hear this commandment, and had to learn His work; He only shows that that work which He voluntarily undertook, was not against the Father’s will.
Teofilatto † 1107
He only means His perfect agreement with His Father.
Alcuino † 804 d.C.
For the Word doth not receive a command by word, but containeth in Himself all the Father’s commandments. When the Son is said to receive what He possesseth of Himself, His power is not lessened, but only His generation declared. The Father gave the Son every thing in begetting Him. He begat Him perfect.
Teofilatto † 1107
After declaring Himself the Master of His own life and death, which was a lofty assumption, He makes a more humble confession; thus wonderfully uniting both characters; shewing that He was neither inferior to or a slave of the Father on the one hand, nor an antagonist on the other; but of the same power and will.
sant'Agostino † 430 d.C. Tr. xlvii
How doth our Lord lay down His own life? Christ is the Word, and man, i. e. in soul and body. Doth the Word lay down His life, and take it again; or doth the human soul, or doth the flesh? If it was the Word of God that laid down His soul1 and took it again, that soul was at one time separated from the Word. But, though death separated the soul and body, death could not separate the Word and the soul. It is still more absurd to say that the soul laid down itself; if it could not be separated from the Word, how could it be from itself? The flesh therefore layeth down its life and taketh it again, not by its own power, but by the power of the Word which dwelleth in it. This refutes the Apollinarians, who say that Christ had not a human, rational soul.
Alcuino † 804 d.C.
But the light shined in darkness, and the darkness comprehended it not. There was a division among the Jews for these sayings. And many of them said, He hath a devil, and is mad.
san Giovanni Crisostomo † 407 d.C. Hom. lx. 3
Because He spoke as one greater than man, they said He had a devil. But that He had not a devil, others proved from His works: Others said, These are not the words of Him that hath a devil. Can a devil open the eyes of the blind? As if to say, Not even the words themselves are those of one that hath a devil; but if the words do not convince you, be persuaded by the works. Our Lord having already given proof who He was by His works, was silent. They were unworthy of an answer. Indeed, as they disagreed amongst themselves, an answer was unnecessary. Their opposition only brought out, for our imitation, our Lord’s gentleness, and long suffering.
Alcuino † 804 d.C.
We have heard of the patience of God, and of salvation preached amid revilings. They obstinately preferred tempting Him to obeying Him.
Il testo latino
Chrysostomus in Ioannem
Duos superius malos praemisit dominus: unum qui furatur et mactat et rapit; alterum qui non prohibet: per illum seditiosos insinuans, per hunc Iudaeorum magistros confundens, et non procurantes creditas oves. Sed ab utrisque seipsum Christus distinxit: ab illis quidem qui ad laedendum venerunt, in hoc quod dixit: veni ut vitam habeant; ab his qui contemnunt luporum rapinas, ex eo quod pro ovibus animam ponit; et ideo quasi concludens subdit: ego sum pastor bonus. Sed quia superius dixerat, quod oves pastoris vocem audiunt, et sequuntur eum, ne quis dicat: quid ergo dicis de his qui tibi non credunt? Consequenter subdit et cognosco oves meas, et cognoscunt me meae; quod et Paulus ostendit, dicens: non repellit dominus plebem suam, quam praescivit
Gregorius in Evang
Ac si aperte dicat: diligo oves meas, et ipsae me diligentes obsequuntur: qui enim veritatem non diligit, adhuc minime cognovit
Theophylactus
Hinc autem differentiam mercenarii et pastoris elicias: nam mercenarius ignorat oves, quia raro visitat eas; pastor vero cognoscit oves proprias tamquam erga eas sollicitus
Chrysostomus
Deinde ut non aestimes parem mensuram cognitionis Christi et ovium, consequenter subdit sicut novit me pater, et ego cognosco patrem; quasi dicat: ita certissime ipsum scio, sicut ipse me. Hic ergo est par cognitio, ibi non; nam sequitur et animam meam pono pro ovibus meis
Gregorius
Ac si aperte dicat: in hoc constat quia cognosco patrem et cognoscor a patre, quia animam meam pono pro ovibus meis; idest, ea caritate qua pro ovibus meis morior, quantum patrem diligam ostendo
Chrysostomus
Hoc etiam dicit ostendens quod non est erroneus: quia et apostolus quando seipsum voluit ostendere verum esse magistrum, contra pseudoapostolos induxit rationem a periculis et mortibus
Theophylactus
Seductores enim non exposuerunt animam suam pro ovibus, sed sicut mercenarii deseruerunt illos qui eos sequebantur. Dominus autem, ut non caperentur, dixit: sinite hos abire
Gregorius
Quia vero non solum Iudaeam, sed etiam gentilitatem redimere venerat, adiungit et alias oves habeo quae non sunt ex hoc ovili
Augustinus de Verb. Dom
Loquebatur enim primo de ovili de genere carnis Israel: erant autem alii de genere fidei ipsius Israel: extra erant, adhuc in gentibus erant, praedestinati, nondum congregati. Non ergo sunt de hoc ovili, quia non sunt de genere carnis Israel; sed erunt de hoc ovili; nam sequitur et illas oportet me adducere
Chrysostomus
Ostendit utrosque dispersos, et pastores non habentes. Sequitur et vocem meam audient; ac si dicat: quid miramini si hi me sunt secuturi et vocem meam audituri, quando alios videbitis me sequentes, et vocem meam audientes? Deinde et futuram eorum praenuntiat unionem; unde subdit et fiet unum ovile et unus pastor
Gregorius
Quasi ex duobus gregibus unum ovile efficit, quia Iudaicum et gentilem populum in sua fide coniungit
Theophylactus
Idem namque omnibus est Baptismi signaculum, unus pastor verbum Dei. Attendant ergo Manichaei, quoniam unum ovile et unus pastor est novi et veteris testamenti
Augustinus in Ioannem
Quid ergo est: non sum missus nisi ad oves quae perierunt domus Israel, nisi quia praesentiam suam corporalem non exhibuit nisi populo Israel, ad gentes autem non perrexit ipse, sed misit?
Chrysostomus
Hoc autem verbum oportet, quod hic positum est, non necessitatis est demonstrativum, sed eius quod omnino fiet. Quia autem alienum dicebant eum a patre, subiungit propterea me pater diligit, quia ego pono animam meam, ut iterum sumam eam
Augustinus in Ioannem
Idest, quia morior, ut resurgam: cum magno enim pondere dictum est ego pono. Non glorientur Iudaei: saevire poterunt: si ego noluero ponere animam meam, quid saeviendo facturi sunt?
Theophylactus
Dilexit autem pater filium, non tamquam stipendia mortis pro nobis sustinendae, dilectionem suam ei tribuens; sed quasi suae quidditatis proprietatem in genito intuens, dum ex eadem caritate pro nobis voluit mortem subire
Chrysostomus in Ioannem
Vel utitur hic condescensione; quasi dicat: etsi nihil aliud esset, hoc suasit mihi amare vos, quod vos ita amamini a patre, ut ego etiam propter hoc diligar ab eo, quia pro vobis morior. Non autem a patre antea non amabatur, et nos sumus facti amoris eius causa. Similiter autem et hoc ostendere vult, quoniam non invitus ad passionem venit; unde sequitur nemo tollit eam a me, sed ego pono eam a meipso
Augustinus de Trin
In quo demonstravit quod nulla causa peccati usque ad mortem carnis accesserit, sed quia voluit, quando voluit, et quomodo voluit; unde sequitur potestatem habeo ponendi animam meam
Chrysostomus
Quia enim multoties consiliabatur eum interficere, dicit quoniam nolente eo inutilis erat hic labor. Ita enim habeo potestatem animam meam ponere, ut nullus possit me invito facere: quod in hominibus non est: nos enim non habemus potestatem aliter ponere, nisi interficiendo nosmetipsos; ipse autem solus dominus est ponendi eam. Hoc autem existente vero et illud constat, quod quandocumque voluerit, eam suscipere possit; unde sequitur et potestatem habeo iterum sumendi eam: in quo et resurrectionem demonstravit indubitabilem. Ut autem non aestiment, cum eum interfecerint, derelictum a patre, subiungit hoc mandatum accepi a patre meo, scilicet ponendi animam et sumendi. Ex quo non est intelligendum quod prius expectaverit audire, et opus ei fuerit discere; sed voluntarium monstravit processum, et contrarietatis ad patrem suspicionem destruxit
Theophylactus
Nihil enim aliud mandatum hic dicitur quam ea quae ad patrem concordia
Alcuinus
Verbum enim non verbo accepit mandatum, sed in verbo unigenito patris est omne mandatum. Cum autem dicitur filius accipere quod substantialiter habet, non potestas minuitur, sed generatio eius ostenditur: pater enim filio, quem perfectum genuit, omnia gignendo dedit
Theophylactus
Postquam autem de se sublimia ostenderat, mortis et vitae se principem exprimens, rursum inducit humilia, sic mira dispositione utraque connectens ut nec minor aut subditus patri reputetur, nec Dei adversarius, sed eiusdem potestatis et consilii
Augustinus in Ioannem
Per hoc autem quod dixit de anima sua, instruimur contra Apollinaristas, qui dicunt Christum non habuisse animam humanam, idest rationalem. Quaeramus autem quomodo dominus animam suam ponit. Christus enim est verbum et homo, idest verbum et anima et caro. Christus ergo ex eo quod verbum est, ponit animam, et iterum sumit eam; an ex eo quod anima humana est, ipsa se ponit, et iterum ipsa se sumit; an iterum ex eo quod caro est, caro animam ponit, et iterum sumit? Si autem dixerimus quia verbum Dei posuit animam suam et iterum sumpsit eam: ergo aliquando anima illa separata est a Dei verbo. Mors enim corpus ab anima separavit; a verbo autem animam separatam non dico. Si autem dixerimus quia ipsa se anima posuit, absurdissimus sensus est: si enim a verbo separata non erat, a seipsa poterat separari? Caro ergo ponit animam suam, et iterum sumit eam, non tamen potestate sua, sed potestate inhabitantis carnem, scilicet verbi
Alcuinus
Et quia lux in tenebris lucebat, et tenebrae eam non comprehenderunt, subiungitur dissensio itaque facta est inter Iudaeos propter sermones hos. Dicebant autem multi ex ipsis: Daemonium habet et insanit
Chrysostomus
Quia enim maiora erant quam secundum hominem ea quae dicebantur, Daemonium eum habere dicebant. Sed quod Daemonium non habebat ostendunt alii ab his quae fecit; unde sequitur alii autem dicebant: haec verba non sunt Daemonium habentis. Numquid Daemonium potest caecorum oculos aperire? Quasi dicant: nec ipsa verba Daemonium habentis videntur. Si vero non suademini a verbis, ab operibus moveamini. Quia ergo dominus eam quae per res est tribuerat demonstrationem, silebat de reliquo: neque enim responsione erant digni. Sed et nos erudivit mansuetudinem et longanimitatem omnem. Ipsi etiam seipsos compescebant, quando ab invicem divisi altercabantur
Alcuinus
Audivimus patientiam Dei et inter opprobria praedicationem salutis; sed ipsi obdurati magis eum tentare quam ipsi obedire volebant; unde dicitur facta sunt autem encaenia in Hierosolymis
10:22
sant'Agostino † 430 d.C. Tract. xlviii. 2
And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word καινὸν, signifying new. The dedication of any thing new was called encænia.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 1
It was the feast of the dedication of the temple, after the return from the Babylonish captivity.
Alcuino † 804 d.C.
Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.
san Beda † 735 d.C.
Judas Maccabeus instituted an annual commemoration of this dedication.
Teofilatto † 1107
The Evangelist mentions the time of winter, to shew that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.
san Gregorio Magno † 604 d.C. i. Mor. e. 11
Or because the season of cold was in keeping with the cold malicious hearts of the Jews.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 1.
Christ was present with much zeal at this feast, and thenceforth stayed 1in Judæa; His passion being now at hand. And Jesus walked in the temple in Solomon’s porch.
Alcuino † 804 d.C.
It is called Solomon’s porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated?
Teofilatto † 1107
Be thou also careful, in the winter time, i. e. while yet in this stormy wicked world, to celebrate the dedication of thy spiritual temple, by ever renewing thyself, ever rising upward in heart. Then will Jesus be present with thee in Solomon’s porch, and give thee safety under His covering. (τῇ σκέπῃ αὐτοῦ) But in another life no man will be able to dedicate Himself.
sant'Agostino † 430 d.C. Tract. xlviii. 3
The Jews cold in love, burning in their malevolence, approached Him not to honour, but persecute. Then came the Jews round about Him, and said unto Him, How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly. They did not want to know the truth, but only to find ground of accusation.
san Giovanni Crisostomo † 407 d.C. Hom. lxi
Being able to find no fault with His works, they tried to catch Him in His words. And mark their perversity. When He instructs by His discourse, they say, What sign shewest Thou? When He demonstrates by His works, they say, If Thou be the Christ, tell us plainly. Either way they are determined to oppose Him. There is great malice in that speech, Tell us plainly. He had spoken plainly1, when up at the feasts, and had hid nothing. They preface however with flattery: How long dost Thou make us2 to doubt? as if they were anxious to know the truth, but really only meaning to provoke Him to say something that they might lay hold of.
Alcuino † 804 d.C.
They accuse Him of keeping their minds in suspense and uncertainty, who had come to save their soulsa.
sant'Agostino † 430 d.C. Tract. xlviii
They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets, they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.
Alcuino † 804 d.C.
And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who enquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and ye believed not; the works that I do in My Father’s name, they bear witness of Me.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 2
He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But ye believe not, because ye are not of My sheep.
sant'Agostino † 430 d.C. Tract. xlviii. c. 4
He saw that they were persons predestinated to eternal death, and not those for whom He had bought eternal life, at the price of His blood. The sheep believe, and follow the Shepherd.
Teofilatto † 1107
After He had said, Ye are not of My sheep, He exhorts them to become such: My sheep hear My voice.
Alcuino † 804 d.C.
i. e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life: And I give unto them eternal life.
sant'Agostino † 430 d.C. Tract. xlviii. 5, 6
This is the pasture of which He spoke before: And shall find pasture. Eternal life is called a goodly pasture: the grass thereof withereth not, all is spread with verdure. But these cavillers thought only of this present life. And they shall not perish eternally; (οὐ μὴ ἀπόλλυνται εἰς τὸν αἴωνα) as if to say, Ye shall perish eternally, because ye are not of My sheep.
Teofilatto † 1107
But how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately.
sant'Agostino † 430 d.C. Tract. xlviii. 6
And He adds why they do not perish: Neither shall any man pluck them out of My hand. (2 Tim. 2:19) Of those sheep of which it is said, The Lord knoweth then that are His, the wolf robbeth none, the thief taketh none, the robber killeth none. Christ is confident of their safety; and He knows what He gave up for them.
sant'Ilario † 367 d.C. de Trin. vii. c. 22
This is the speech of conscious power. Yet to shew, that though of the Divine nature He hath His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.
sant'Agostino † 430 d.C. Tract. xlviii
The Son, born from ever lasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Himb; viz. to be His Word, to be His Only-Begotten Son, to be the brightness of His light. Wherefore no man taketh His sheep out of His hand, any more than from His Father’s hand: And no man is able to pluck them out of My Father’s hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made. Men often call other men hands, when they make use of them for any purpose. And sometimes a man’s work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when he recognises his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too.
sant'Ilario † 367 d.C. vii. de Trin. c. 22
The hand of the Son is spoken of as the hand of the Father, to let thee see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also.
san Giovanni Crisostomo † 407 d.C. Hom. lxi
Then that thou mayest not suppose that the Father’s power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.
sant'Agostino † 430 d.C. Tract. xxxvi. non occ.
Mark both those words, one and are, and thou wilt be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are both Father and Son. And if one, then there is no difference of persons between them.
sant'Agostino † 430 d.C. vii. de Trin. c. 2
We are one. What He is, that am I, in respect of essence, not of relation.
sant'Ilario † 367 d.C. viii. de Trin. c. 5
The heretics, since they cannot gainsay these words, endeavour by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature; i. e. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son’s nature, since there is no falling off of the Father’s divinity in begetting Him. They are one whilst the sheep that are not plucked out of the Son’s hand, are not plucked out of the Father’s hand: whilst in Him working, the Father worketh; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplisheth. But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honour, and virtue: and the same nature cannot will different things.
Il testo latino
Augustinus in Ioannem
Encaenia festivitas erat dedicationis templi: Graece enim chenon, dicitur novum: quandocumque novum quid fuerit dedicatum, encaenia vocantur
Chrysostomus in Ioannem
Dicit enim diem secundum quam templum dedicatum est, redeuntibus eis a captivitate Babylonis
Theophylactus
Splendide ergo prosequebantur solemnitatem, veluti proprium decorem recuperante civitate post tam longam captivitatem
Alcuinus
Vel haec dedicatio in memoriam illius erat dedicationis quam Iudas Machabaeus fecit. Prima enim dedicatio a Salomone facta est tempore autumni; secunda a Zorobabel et Iesu sacerdote, tempore veris; haec autem tempore hiemali; unde sequitur et hiems erat
Beda
Sub Iuda enim Machabaeo statutum legitur ut eadem dedicatio per omnes annos in memoriam solemnibus renovaretur officiis
Theophylactus
Tempus autem hiemis Evangelista exprimit, ad ostendendum quod proximum esset tempus passionis: nam in vere sequenti passus est dominus; et ideo Hierosolymis conversabatur
Gregorius Moralium
Vel idcirco hiemis curavit tempus exprimere, ut inesse Iudaeorum cordibus malitiae frigus indicaret
Chrysostomus
In hac autem solemnitate Christus cum multo studio aderat: de reliquo enim Iudaeam frequentabat, quia passio erat in ianuis; unde sequitur et ambulabat Iesus in templo in porticu Salomonis
Alcuinus
Porticus Salomonis dicitur ubi rex ille ad orandum stare consueverat: et ideo ex eius nomine cognominabatur. Solent autem porticus quibus templum cingebatur, ex nomine templi vocari. Si autem filius Dei in templo in quo caro brutorum animalium offerebatur, ambulare voluit; quanto magis nostram orationis domum, in qua caro et sanguis eius consecratur, visitare gaudebit?
Theophylactus
Satagas tu quoque, dum hiems imminet, idest vita praesens turbinibus iniquitatis concussa, spirituales encaenias tui templi celebrare, semper renovando teipsum, et ascensiones in corde tuo disponens: tunc Iesus erit praesto tibi in porticu Salomonis, pacificum statum tibi tribuens sub tegmine proprio. In saeculo autem futuro nemo renovationis solemnia perficere poterit
Augustinus in Ioannem
Quia ergo Iudaei friguerant a diligendi caritate, et ardebant nocendi cupiditate, non accedebant prosequendo, sed premebant persequendo; unde sequitur circumdederunt ergo eum Iudaei, et dixerunt ei: quousque animam nostram tollis? Si tu es Christus, dic nobis palam. Non veritatem desiderabant, sed calumniam praeparabant
Chrysostomus
Opera enim eius in nullo incusare valentes, captionem quamdam ex verbis cupiebant invenire. Et intuere perversitatem illorum: nam cum per sermonem erudit, dicunt ei quod signum ostendis? Cum autem per opera demonstrat, dicunt ei si tu es Christus, dic nobis palam: quasi semper ad contrarium stantes. Sed et plenum odio erat quod dicunt dic nobis palam. Et nimirum ipse palam omnia dicebat, in festivitatibus semper assistens, et nihil occulte loquebatur. Sed et adulationis verba praemittunt, dicentes quousque animam nostram tollis? Ut scilicet eum provocantes, aliquam captionem inveniant
Alcuinus
Causantur enim quod animos eorum incertos et suspensos dimittendo tolleret, qui venerat ut animas salvaret
Augustinus
Quaerebant autem audire a domino: ego sum Christus; et fortasse de Christo secundum hominem sapiebant, sed divinitatem Christi in prophetis non intelligebant, et sic si diceret: ego sum Christus, secundum quod illi sapiebant, de semine David, calumniarentur quod sibi arrogaret regiam potestatem
Alcuinus
Et sic cogitabant eum tradere potestati praesidis ad puniendum, quasi contra Augustum imperium usurparet; quare dominus ita temperavit responsionem ut etiam calumniatorum ora concluderet, et quia Christus est, fidelibus panderet: et de homine quaerentibus divinitatis mysteria narrat; unde sequitur respondit eis Iesus: loquor vobis, et non creditis. Opera quae ego facio in nomine patris mei, haec testimonium perhibent de me
Chrysostomus
Quia enim simulabant a solo verbo se suaderi, qui a tot operibus non sunt suasi, arguit malitiam eorum, quasi dicat: si operibus non creditis, qualiter verbis credetis? Et quare non credant, ostendit subdens sed vos non creditis, quia non estis ex ovibus meis
Augustinus
Hoc autem dixit, quia videbat eos ad sempiternum interitum praedestinatos, non ad vitam aeternam sui sanguinis pretio comparatos: oves enim sunt credendo, pastorem sequendo
Theophylactus
Postquam vero dixerat: non estis ex ovibus meis, consequenter induxit eos ut oves eius efficiantur, dicens oves meae vocem meam audiunt
Alcuinus
Idest, praeceptis meis ex animo obediunt. Et ego cognosco eas, idest eligo: et sequuntur me, hic mansuetudinis et innocentiae viam incedendo, et post ad gaudia aeternae vitae intrando; unde sequitur ego vitam aeternam do eis
Augustinus
Ista sunt pascua de quibus supra dixerat: et pascua inveniet. Bona pascua vita aeterna dicitur, ubi nulla herba arescit, totum viret. Vos autem calumniam propterea quaeritis, quia de vita praesenti cogitatis. Sequitur et non peribunt in aeternum: subaudi tamquam eis dixerit: vos peribitis in aeternum, quia non estis ex ovibus meis
Theophylactus
Sed quomodo videmus Iudam periisse? Quia non permansit usque ad finem. Christus autem de perseverantibus hoc dixit; nam si quis separatur ab ovium grege, desinens sequi pastorem, confestim incurrit periculum
Augustinus
Quare autem non pereant, subdit et non rapiet eas quisquam de manu mea: de illis enim ovibus de quibus dicitur: novit dominus qui sunt eius, nec lupus rapit, nec fur tollit, nec latro interficit. Securus est de numero illorum qui pro eis novit quid dedit
Hilarius de Trin
Consciae potestatis haec vox est: at vero ut in natura licet Dei, tamen ex Deo intelligenda sit eius nativitas, subiecit pater meus quod dedit mihi, maius omnibus est. Non occultat ex patre esse se natum: quod enim a patre accepit, accepit nascendo, non postea; tamen ex alio est dum accepit
Augustinus in Ioannem
Non enim crescendo, sed nascendo aequalis est qui semper natus est de patre filius, de Deo Deus. Hoc est ergo quod dedit mihi pater, quod maius omnibus est, ut scilicet sim verbum eius, ut sim unigenitus filius eius, ut sim splendor lucis eius. Ideo ergo nemo rapit oves meas de manu mea, quia nec de manu patris mei; unde sequitur et nemo potest rapere de manu patris mei. Si manum intelligamus potestatem, una est patris et filii potestas, quia una divinitas: si autem manum intelligamus filium, manus patris est ipse filius: quod non ita dictum est tamquam Deus pater habeat corporis membra; sed quod per ipsum facta sunt omnia. Nam solent et homines dicere manus suas esse alios homines per quos faciunt quod volunt. Aliquando et ipsum opus hominis manus hominis dicitur, quod fit per manum; sicut dicitur quisque agnoscere manum suam, cum id quod scriptum sit, agnoscit. Hoc autem loco manum patris, et filii intelligimus potestatem: ne forte cum hic manum patris ipsum filium dictum acceperimus, incipiat carnalis cogitatio etiam filii quaerere filium
Hilarius
Ut enim per corporalem significationem, virtutem possis eiusdem nosse naturae, commemorata est filii manus, manus patris, quia natura et virtus patris est etiam in filio
Chrysostomus in Ioannem
Deinde ut non aestimes quia ipse quidem imbecillis est, propter patris autem virtutem in tuto sunt oves, subdit ego et pater unum sumus
Augustinus
Utrumque audi, et unum et sumus, et a Charybdi et a Scilla liberaberis. Quod dixit unum, liberat te a Sabellio. Si unum, non ergo diversum; si sumus, ergo pater et filius
Augustinus de Trin
Unum enim sumus dictum est: quod ille hoc et ego secundum essentiam, non secundum relativum
Hilarius de Trin
Haec igitur quia haeretici negare non possunt, impietatis suae mendacio neganda corrumpunt: tentant enim id ad unanimitatis referre consensum, ut voluntatis in his unitas sit, non naturae; idest, ut non per id quod sunt idem, sed per id quod idem volunt, unum sint. Sed per naturae nativitatem, dum nihil Deus in ea ex se gignendo eum degenerat, unum sunt. Dumque de manu eius non rapiuntur, non rapiuntur de manu patris; dum in operante se operatur pater, dum ipse in patre, et in eo pater est. Hoc non praestat creatura, sed nativitas; non efficit voluntas, sed potestas; non loquitur unanimitas, sed natura. Non negamus igitur unanimitatem inter patrem et filium: nam hoc solent haeretici mentiri, ut cum solam concordiam ad unitatem non recipimus, discordes eos a nobis affirmari loquantur. Sed audiant quam a nobis unanimitas non negetur. Unum sunt pater et filius natura, honore et virtute; nec natura eadem potest velle diversa
10:31
sant'Agostino † 430 d.C. Tract. xlviii. 8
At this speech, I and My Father are one, the Jews could not restrain their rage, but ran to take up stones, after their hardhearted way: Then the Jews took up stones again to stone Him.
sant'Ilario † 367 d.C. vii. de Trin. c. 23
The heretics now, as unbelieving and rebellious against our Lord in heaven, shew their impious hatred by the stones, i. e. the words they cast at Him; as if they would drag Him down again from His throne to the cross.
Teofilatto † 1107
Our Lord remonstrates with them; Many good works have I shewed you from My Father, shewing that they had no just reason for their anger.
Alcuino † 804 d.C.
Healing of the sick, teaching, miracles. He shewed them of the Father, because He sought His Father’s glory in all of them. For which of these works do ye stone Me? They confess, though reluctantly, the benefit they have received from Him, but charge Him at the same time with blasphemy, for asserting His equality with the Father; For a good work we stone Thee not, but for blasphemy; and because that Thou, being a man, makest Thyself God.
sant'Agostino † 430 d.C. Tract. xlviii. 8
This is their answer to the speech, I and My Father are one. Lo, the Jews understood what the Arians understand not. For they are angry for this very reason, that they could not conceive but that by saying, I and My Father are one, He meant the equality of the Father and the Son.
sant'Ilario † 367 d.C. vii. de Trin. c. 23
The Jew saith, Thou being a man, the Arian, Thou being a creature: but both say, Thou makest Thyself God. The Arian supposes a God of a new and different substance, a God of another kind, or not a God at all. He saith, Thou art not Son by birth, Thou art not God of truth; Thou art a superior creature.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 2
Our Lord did not correct the Jews, as if they misunderstood His speech, but confirmed and defended it, in the very sense in which they had taken it. Jesus answered them, Is it not written in your law,
sant'Agostino † 430 d.C. Tract. xlviii
i. e. the Law given to you, I have said, Ye are Gods? (Ps. 82:6) God saith this by the Prophet in the Psalm. Our Lord calls all those Scriptures the Law generally, though elsewhere He spiritually distinguishes the Law from the Prophets. On these two commandments hang all the Law and the Prophets. (Matt. 22:40) In another place He makes a threefold division of the Scriptures; All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning Me. (Luke 24:44) Now He calls the Psalms the Law, and thus argues from them; If he called them gods unto whom the word of God came, and the scripture cannot be broken, say ye of Him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God?
sant'Ilario † 367 d.C. vii. de Trin. c. 24
Before proving that He and His Father are one, He answers the absurd and foolish charge brought against Him, that He being man made Himself God. When the Law applied this title to holy men, and the indelible word of God sanctioned this use of the incommunicable name, it could not be a crime in Him, even though He were man, to make Himself God. The Law called those who were mere men, gods; and if any man could bear the name religiously, and without arrogance, surely that man could, who was sanctified by the Father, in a sense in which none else is sanctified to the Sonship; as the blessed Paul saith, Declared1 to be the Son of God with power, according to the Spirit of holiness. (Rom. 1:4) For all this reply refers to Himself as man; the Son of God being also the Son of man.
sant'Agostino † 430 d.C. Tract. xlviii
Or sanctified, i. e. in begetting, gave Him holiness, begat Him holy. If men to whom the word of God came were called gods, much more the Word of God Himself is God. If men by partaking of the word of God were made gods, much more is the Word of which they partake, God.
Teofilatto † 1107
Or, sanctified, i. e. set apart to be sacrificed for the world: a proof that He was God in a higher sense than the rest. To save the world is a divine work, not that of a man made divine by grace.
san Giovanni Crisostomo † 407 d.C. Hom. lxi
Or, we must consider this a speech of humility, made to conciliate men. After it he leads them to higher things; If I do not the works of My Father, believe Me not; which is as much as to say, that He is not inferior to the Father. As they could not see His substance, He directs them to His works, as being like and equal to the Father’s. For the equality of their works, proved the equality of their power.
sant'Ilario † 367 d.C. vii. de Trin. 26
What place hath adoption, or the mere conception of a name then, that we should not believe Him to be the Son of God by nature, when He tells us to believe Him to be the Son of God, because the Father’s nature shewed itself in Him by His works? A creature is not equal and like to God: no other nature has power comparable to the divine. He declares that He is carrying on not His own work, but the Father’s, lest in the greatness of the works, the nativity of His nature be forgotten. And as under the sacrament1 of the assumption of a human body in the womb of Mary, the Son of God was not discerned, this must be gathered from His work; But if I do, though ye believe not Me, believe the works. Why doth the sacrament of a human birth hinder the understanding of the divine, when the divine birth accomplishes all its work by aid of the human? Then He tells them what they should gather from His works; That ye may know and believe, that the Father is in Me, and I in Him. The same declaration again, I am the Son of God: I and the Father are one.
sant'Agostino † 430 d.C. Tract. xlviii. 10
The Son doth not say, The Father is in Me, and I in Him, in the sense in which men who think and act aright may say the like; meaning that they partake of God’s grace, and are enlightened by His Spirit. The Only-begotten Son of God is in the Father, and the Father in Him, as an equal in an equal.
Il testo latino
Augustinus in Ioannem
Audierunt ergo Iudaei: ego et pater unum sumus, et non pertulerunt, et more suo duri ad lapides cucurrerunt; unde dicitur sustulerunt lapides Iudaei, ut lapidarent eum
Hilarius de Trin
Nunc haereticorum furor iam domino in caelis sedente pari infidelitate dictis non obedientes, odium impietatis exercent, verborum lapides iniciunt, et, si possent, de throno eum suo in crucem retraherent
Theophylactus
Dominus autem ostendens quod nullam iustam habebant occasionem furendi adversus eum, commemorat signa quae fecerat; nam sequitur respondit eis Iesus: multa bona opera ostendi vobis ex patre meo
Alcuinus
Scilicet in sanitatibus infirmorum, in exhibitione doctrinae et miraculorum; quae ex patre ostendi, quia eius gloriam per omnia quaesivi. Propter quod eorum opus me lapidatis? Quamvis inviti, confitentur multa beneficia sibi impensa a Christo; sed quod de sua patrisque aequalitate dixerat, pro blasphemia deputabant; unde sequitur responderunt ei Iudaei: de bono opere non lapidamus te, sed de blasphemia, et quia, homo cum sis, facis teipsum Deum
Augustinus
Ad hoc responderunt quod dixerat: ego et pater unum sumus. Ecce Iudaei intellexerunt quod Ariani non intelligunt; ideo enim irati sunt, quoniam senserunt non posse dici: ego et pater unum sumus, nisi ubi aequalitas est patris et filii
Hilarius
Iudaeus dicit cum sis homo; Arianus: cum sis creatura; utrique autem dicunt facis te Deum. Subicit enim Arianus substantiae novae et alienae Deum, ut aut alterius generis Deus sit, aut omnino nec Deus; dicit enim: non est filius ex nativitate, non est Deus ex veritate; creatura est praestantior cunctis
Chrysostomus in Ioannem
Dominus autem non destruxit opinionem Iudaeorum aestimantium quod se Deo parem diceret; sed magis contrarium facit; nam sequitur respondit eis Iesus: nonne scriptum est in lege vestra?
Augustinus in Ioannem
Idest, vobis data: quia ego dixi: dii estis. Deus hoc dicit per prophetam in Psalmo, hominibus. Et legem appellavit dominus generaliter omnes illas Scripturas, quamvis alicubi specialiter dicat legem, a prophetis distinguens, sicuti est: in his duobus praeceptis tota lex pendet et prophetae. Aliquando autem in tria distribuit easdem Scripturas, ubi ait: oportebat impleri omnia quae scripta sunt in lege et prophetis et Psalmis de me. Nunc vero etiam Psalmos legis nomine nuncupavit: ex quibus sic argumentatur: si illos dixit deos ad quos sermo Dei factus est, et non potest solvi Scriptura, quem pater sanctificavit, et misit in mundum, vos dicitis: quia blasphemas, quia dixi: filius Dei sum?
Hilarius
Demonstraturus quidem quod ipse et pater unum essent, in eo primo ineptia ridiculi opprobrii confutatur, cur in reatum vocaretur, quod se, cum homo esset, Deum faceret. Cum enim lex huius nominis appellationem sanctis hominibus decerneret, et sermo Dei indissolubilis confirmaret hanc impartiti nominis professionem; iam ergo non est criminis, quod se Deum, cum homo sit, faciat, cum eos qui homines sunt, deos lex dixerit. Et si a ceteris hominibus non irreligiosa huius nominis usurpatio est: ab eo homine quem sanctificavit pater, non impudenter usurpari videtur, quia Dei filium se dixerit, cum praecellat ceteros per id quod sanctificatus in filium est, beato Paulo dicente quod praedestinatus est filius in virtute secundum spiritum sanctificationis: omnis enim haec de homine responsio est, quod Dei filius etiam hominis filius est
Augustinus
Vel aliter. Sanctificavit; idest, ut sanctus esset, gignendo ei dedit, quia sanctum eum genuit. Si autem sermo Dei factus est ad homines ut dicerentur dii, ipsum verbum Dei quomodo non est Deus? Si per sermonem Dei homines participando fiunt dii, verbum unde participatur non est Deus?
Theophylactus
Vel sanctificavit eum, hoc est sanxit sacrificari pro mundo. In quo ostendit se non esse Deum sicut ceteri: nam salvum facere mundum, divinum opus est, non autem hominis deificati per gratiam
Chrysostomus in Ioannem
Vel interim quidem, ut susciperetur sermo, humilius locutus est; postea autem ad maius eos reduxit, dicens si non facio opera patris mei, nolite credere mihi; per hoc ostendens quod in nullo minor est patre: quia enim substantiam eius impossibile erat eis videre, ab operum parilitate et identitate demonstrationem eius quae secundum virtutem indissimilitudinis est, tribuit
Hilarius
Quid hic adoptio, quid indulgentia nominis loci invenit, ne ex natura Dei filius sit, cum Dei filius ex naturae paternae operibus credendus sit? Non exaequatur ac similis est Deo creatura, neque ei naturae alienae potestas comparatur. Gerere autem se, non sua, sed quae patris sunt, testatur, ne per magnificentiam gestorum naturae nativitas auferatur. Et quia sub sacramento assumpti corporis nati ex Maria hominis, Dei filius non intelligebatur, fides nobis intimatur ex gestis, cum ait si autem facio, et si mihi non vultis credere, operibus credite. Cur enim sacramentum nati hominis intelligentiam divinae nativitatis impediat, cum divina nativitas omne opus suum sub mysterio assumpti hominis exequatur? Faciens igitur opera patris, demonstrare debuit quid esset operibus credendum; nam sequitur ut cognoscatis et credatis quia pater in me est, et ego in patre. Hoc est illud Dei filius sum; hoc est illud ego et pater unum sumus
Augustinus in Ioannem
Non enim filius sic dicit in me est pater et ego in illo, quomodo possunt dicere homines: si enim bene cogitemus et bene vivamus, in Deo sumus, et Deus in nobis est, quasi participantes eius gratiam et illuminati ab ipso: unigenitus autem Dei filius in patre est, et pater in illo tamquam aequalis
10:39
san Beda † 735 d.C.
The Jews still persist in their madness; Therefore they sought again to take Him.
sant'Agostino † 430 d.C. Tract. xlviii. 11
To lay hold of Him, not by faith and the understanding, but with bloodthirsty violence. Do thou so lay hold of Him, that thou mayest have sure hold; they would fain have laid hold on Him, but they could not: for it follows, But He escaped out of their hand. They did lay hold of Him with the hand of faith. It was no great matter for the Word to rescue His flesh from the hands of flesh.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 3
Christ, after discoursing on some high truth, commonly retires immediately, to give time to the fury of people to abate, during His absence. Thus He did now: He went away again beyond Jordan, into the place where John at first baptized. He went there that He might recall to people’s minds, what had gone on there; John’s preaching and testimony to Himself.
san Beda † 735 d.C. non occ.
He was followed there by many: And many resorted unto Him, and said, John did no miracle.
sant'Agostino † 430 d.C. Tract. xlviii. c. 12
did not cast out devils, did not give sight to the blind, did not raise the dead.
san Giovanni Crisostomo † 407 d.C. Hom. lxi. 3
Mark their reasoning, John did no miracle, but this Man did; wherefore He is the superior. But lest the absence of miracles should lessen the weight of John’s testimony, they add, But all things that John spake of this Man were true. Though he did no miracle, yet every thing he said of Christ was true, whence they conclude, if John was to be believed, much more this Man, who has the evidence of miracles. Thus it follows, And many believed on Him.
sant'Agostino † 430 d.C. Tract. xlviii. c. 12
These laid hold of Him while abiding, not, like the Jews, when departing. Let us approach by the candle to the day. John is the candle, and gave testimony to the day.
Teofilatto † 1107
We may observe that our Lord often brings out the people into solitary places, thus ridding them of the society of the unbelieving, for their furtherance in the faith: just as He led the people into the wilderness, when He gave them the old Law. Mystically, Christ departs from Jerusalem, i. e. from the Jewish people; and goes to a place where are springs of water, i. e. to the Gentile Church, that hath the waters of baptism. And many resort unto Him, passing over the Jordan, i. e. through baptism.
Il testo latino
Beda
Adhuc Iudaeos in coepta dementia persistere Evangelista ostendit, dicens quaerebant ergo eum apprehendere
Augustinus in Ioannem
Non credendo et intelligendo, sed saeviendo et occidendo. Tu apprehendas ut habeas; illi apprehendere volebant ut non haberent; unde sequitur et exivit de manibus eorum. Non eum apprehenderunt, quia manus fidei non habuerunt. Sed non erat magnum verbo eicere carnem suam de manibus carnis
Chrysostomus in Ioannem
Cum autem Christus aliquid magnum locutus fuerit, recedit velociter, ut sedetur eorum furor per absentiam eius; quod utique et nunc fecit; unde sequitur et abiit iterum trans Iordanem in eum locum ubi erat Ioannes baptizans primum, et mansit illic. Ideo hunc locum Evangelista commemorat, ut discas quoniam proprie abiit, ut recordetur eorum quae illic facta sunt et dicta a Ioanne, et testimonii illius
Beda
Dicit autem ubi erat primum, idest a primaeva aetate. Demorante autem eo ibi, narrat quia multi venerunt ad eum; unde sequitur et multi venerunt ad eum, et dicebant quia Ioannes quidem fecit signum nullum
Augustinus
Idest, nullum miraculum ostendit: non Daemonia fugavit, non caecos illuminavit, non mortuos suscitavit
Chrysostomus
Vide autem qualiter syllogismos componunt indubitabiles. Ioannes quidem, dicunt, nullum signum fecit; hic autem facit: quare huius praeeminentia ostenditur. Deinde ne putetur Ioannes, quia nullum signum fecit, indignus testimonio, subdunt omnia autem quaecumque dixit Ioannes de hoc, vera erant; quasi dicant: etsi nullum signum fecerit, tamen de hoc omnia veraciter dixit. Ergo dicunt: si Ioanni credere oportebat, multo magis huic, cum illius testimonio etiam demonstrationem signorum habenti; unde sequitur et multi crediderunt in eum
Augustinus
Ecce qui apprehenderunt permanentem, non quomodo Iudaei volebant apprehendere discedentem. Et nos ergo per lucernam veniamus ad diem, quia Ioannes lucerna erat, et diei testimonium perhibebat
Theophylactus
Notandum autem, quod crebro dominus educit populus ad solitaria loca, de perfidorum societate eripiens, ut magis fructificent; sicut legem veterem daturus, eduxit populum in desertum. Mystice autem recedens a Hierosolymis dominus, hoc est a plebe Iudaica, ad loca fontes habentia se transfert, idest ad Ecclesiam ex gentibus, quae habet fontem Baptismi, per quem multi ad Christum accedunt, quasi transeuntes Iordanem
10:1
1. Amen, amen (id est in veritate, sive verissime et certissime) dico vobis: Qui non intrat per ostium in ovile ovium, sed ascendit aliunde, ille fur est et latro. — Proponit hic Christus parabolam ostii ovilis, ut per eam ostendat quis ipse sit, et quales sint sui aemuli et adversarii, puta Scribae et Pharisaei. Incipit haec parabola, vers. 1, et finitur vers. 11, ubi Christus aliam pastoris parabolam inducit. Occasio et causa cur Christus hanc parabolam proposuerit, fuit quod Pharisaei caecum a se illuminatum ob Christi fidem et confessionem, e Synagoga quasi ex ovili suo ejecerant, quo facto significabant Jesum non esse Messiam, nec membrum Synagogae, sive Ecclesiae suae; sed esse pseudoprophetam, ac consequenter eos qui in ipsum credebant, uti crediderat caecus ab eo illuminatus, errare in fide, et aberrare a Synagoga esseque Ecclesiae suae apostatas. Proponit ergo Christus parabolam ostii ovilis, ut per illam doceat contrarium, scilicet adeo se non esse pseudoprophetam, ut potius omnes illi, qui per ipsum tanquam verum ovilis, id est Ecclesiae Dei, ostium, in illam non intrent, sint seductores et falsarii; illi vero sint legitimi pastores, Prophetae et doctores, qui per ipsum in hoc ovile, id est in Ecclesiam Dei, intrant. Quare Synagogam Pharisaeorum jam judaizantem, esse Synagogam non Dei, sed Satanae; veram autem Dei Ecclesiam esse Christianam, quam Christus instituebat, Synagogae Judaicae surrogabat, ac proinde caecum a Synagoga excommunicatum, per fidem in Christum ingressum esse in Ecclesiam veram, scilicet Christianam. Ut totam parabolam lector facile comprehendat, totam ejus synopsin hic oculis subjiciam. Primo, ovile Dei est Ecclesia, quae vetus apud Judaeos Synagoga dicebatur. Secundo, herus ovilis, id est dominus Ecclesiae, est Deus Pater. Tertio, ostium est Christus, sive fides in Christum, qui clausus est Scriptura legis et Prophetarum, velut ostio suis seris obserato. Quarto, ostiarius est Spiritus Sanctus. Quinto, oves sunt non soli praedestinati, ut opinatur S. Augustinus, et electi ad gloriam, sed quivis fideles et discipuli Christi, sive omnes qui sunt in Ecclesia. Sexto, veri pastores et Praelati sunt, qui per Christum intrant. Septimo, his ostiarius, id est Spiritus Sanctus, aperit ostium, quia fides in Christum, per quam ingrediuntur in Ecclesiam, est donum Spiritus Sancti, ipseque Spiritus Sanctus eis potestatem veram et legitimam impertit, ut quae ipsi fecerint, rata sint et habeantur a Deo. Octavo, hi educunt oves, id est fideles, ad pascua sacrae doctrinae, gratiae et virtutum, eisque suo vitae probae exemplo praeeunt; ac nominatim eas vocant, quia sigillatim uniuscujusque curam gerunt, et singulos ad meliora hortantur, stimulant, compellunt. Nono, qui per Christum non intrat in ovile, sed vel per murum in illud transilit, vel per fenestram aut maceriam in illud irrumpit, ille fur est et latro ovium, id est fidelium; hos enim mactare et perdere satagit. Cetera fere sunt emblemata, quae ad elegantiam pertinent, nec rei per eam significatae sunt applicanda. Nunc singula sigillatim expendamus, et ad incudem revocemus. Qui non intrat per ostium in ovile (Graeco ablato, id est stabulum) ovium, sed ascendit aliunde (Arabicus, per alium locum), ille fur est et latro, — q. d. Qui per me Christum, qui sum ostium Ecclesiae, in eam non intrat, ille non est pastor, sed fur et latro, qui fideles laniare, necare et perdere molitur. Tales fuere Judas Galilaeus et Theodas, Act. V, 36 et 37, ac similes, qui se finxerunt esse Messiam, aut id quod Messiae erat proprium, sibi arrogare et profiteri conati sunt. Tales etiam jam esse incipiebant Scribae et Pharisaei, qui antea per merita Christi legitimam a Deo docendi et gubernandi populum potestatem acceperant, ideoque ejus veri erant pastores et doctores; jam autem Christo praesenti se opponentes, et populum ab eo avertentes, fiebant lupi, imo fures et latrones fidelium. Ita S. Augustinus et ex eo Glossa: «Contra Pharisaeorum, inquit, qui se videre jactabant, arrogantiam, similitudinem proponit, ostendens nec sapientiam, nec bonam vitam quidquam valere, nisi per eum.» Et Chrysostomus: «Dicens aliunde, inquit, Scribas significat, qui docebant doctrinas et mandata hominum, et legem transgrediebantur.» Tales quoque olim fuere pseudoprophetae, et nunc sunt haeretici, de quibus Jeremias, cap. XXIII, 21: «Ipsi, inquit, currebant, et ego non mittebam eos.» Audi S. Augustinum: «Dicant Pagani, vel Judaei, vel haeretici: Bene vivimus; si per ostium non intrent, quid eis prodest? non bene vivere dicendi sunt, qui finem bene vivendi vel caecitate nesciunt, vel inflatione contemnunt.» Tropologice addit Augustinus: Humilis janua est Christus: qui intrat per hanc januam oportet humilem esse, ut sano capite (ne in superliminare attollens caput impingat) possit intrare; qui non se humiliat, sed per maceriam vult ascendere, ideo exaltatur ut cadat. Idem S. Augustinus, serm. 49 De Verbis Domini: «Intrat per ostium, inquit, qui intrat per Christum ejusque passionem imitatur et humilitatem.» «Fur» est, quia oves, id est fideles, Christo surripere sibique arrogare contendit. Idem «latro» est, quia fidelium animas occidit et gehennae mancipat. Ita S. Augustinus: «Fur est, inquit, quia quod alienum est, suum dicit;» nimirum oves Dei suas faciendo, ait Glossa. «Latro est, quia quod furatur occidit,» ait S. Augustinus. Tropologice: festive noster Salmeron, tom. VII, pag. 88: «In Ecclesiam, inquit, id est ad beneficia ecclesiastica, varii varie intrant. Primo, nonnulli per ostium sive portam Caesaream; nimirum aulici per commendationem Caesarum, regum, principum. Secundo, alii intrant per portam auream, scilicet divites. Tertio, alii per portam sanguineam, puta per parentes, cognatos et amicos potentes. Quarto, alii per portam munerariam, hoc est per dona et munera. Quinto, alii per portam famulariam, scilicet servi et famuli, qui propter obsequia ab Episcopis promoventur ad beneficia. Hi jacent languentes et exspectantes aquae, id est sedis vacantis, motum; tunc enim qui prior est in gratia apud successorem, beneficium obtinet.»
10:2
2. Qui autem intrat per ostium, pastor est ovium. — S. Chrysostomus per ostium intelligit sacras Scripturas: «Hae enim, inquit, Dei cognitionem aperiunt, oves custodiunt, lupos prohibent, haereticis aditum praecludentes.» Sic et Theophylactus, Leontius et Euthymius. Accedit Theodorus Heracleotes, in Catena, qui et aliam causam addit: «S. Scriptura est ostium, inquit, quia ille verus est pastor, cui ostium ingressum, id est S. Scriptura auctoritatem praebet et fidem conciliat.» Verum S. Augustinus, Cyrillus, Beda, Rupertus hic et S. Gregorius, homilia 15 in Ezech., per ostium intelligunt Christum. Ipse enim, vers. 7, diserte ait: «Ego sum ostium.» Dices: Christus est pastor ovium; ergo nequit esse ostium: pastor enim intrat per ostium, ergo ipse non potest esse ostium. Respondet S. Augustinus: «Dominus (Christus) ipse ostiarius, et pastor, et ostium ipse, se aperit qui seipsum exponit; vel ostiarius est Spiritus Sanctus, de quo Dominus: Ipse vos docebit omnem veritatem; ostium ergo est Christus, qui est veritas, quam qui docet, ostium aperit.» Haec Augustinus. Glossa: «Omnes, ait, qui veritatem tenent et docent, in Christo pastore sunt unus pastor; sibi Christus soli tenuit quod ostium est, per quem oves intrent ad Deum; intrat autem pastor ostium: Christum enim Christus ipse et alii pastores praedicant.» Simplicius cum Maldonato, dicas Christum pastorem per ostium, id est per seipsum intrare in Ecclesiam, quia sua auctoritate in eam intrat, ceteri vero intrant auctoritate a Christo accepta. Nec enim in parabolis omnia ad amussim accommodare est possibile. Porro, Syri et Hebraei gaudent parabolis easque conduplicant et multiplicant, imo unam alteri inserunt et commiscent. Unde Christus Scribis non nisi in parabolis loquebatur, Matth. XIII, 35. Sic hic Christus parabolas ostii et pastoris commiscet.
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3. Huic ostiarius aperit, — id est Moyses, inquit Chrysostomus, Theophylactus, Euthymius, cui ostium, id est Dei eloquia credita sunt. Moyses enim Christo testimonium perhibens, eum quasi principem in Ecclesiam inducit, juxta illud cap. V, vers. 46: «Si crederetis Moysi, crederetis forsitan et mihi, de me enim scripsit.» Secundo, Cyrillus ostiarium censet esse angelum qui praeest toti Ecclesiae, puta S. Michaelem. Ostiarius est Christus ipse, ait S. Augustinus, verbis jam citatis. Tertio et genuine, idem S. Augustinus, Chrysostomus, Theophylactus, Rupertus, Maldonatus et alii: Ostiarius, inquiunt, est Spiritus Sanctus, per quem nobis Scripturae reseratae Christum pastorem indicant, ait Theophylactus. Aut potius Spiritus Sanctus Christo aperuit ostium in Ecclesiam, dum eum Ecclesiae pastorem constituit, et suo testimonio, gratia et miraculis auctoravit, ut cum in Christi baptismo specie columbae in eum descendit, ac deinde per eum caecos illuminavit, aegros sanavit, mortuos suscitavit. Idem alios quoslibet pastores, legitimos Christi successores, praeficit Ecclesiae, facitque ut ab Ecclesia agnoscantur et recipiantur, ac per eos ceteros fideles in Ecclesiam inducit. Idem pseudopastorum, ut haereticorum, fraudes detegit facitque ut ab Ecclesia expellantur. Et oves vocem ejus audiunt. — q. d. Sicut oves ex consuetudine et ex pastorali cura et benevolentia pascendi agnoscunt suum pastorem, ejusque vocem audiunt, id est sentiunt, dignoscunt, et quid ille velit intelligunt, illudque ei obediendo exequuntur et facient, ut, dum pastoris praeeuntis sibilum audientes, illum, relicto etiam pabulo, sequuntur: sic pariter fideles et Christiani Christum verum pastorem, et illos quos ipse sibi vicarios substituit, agnoscunt ejusque vocem audiunt, illique per omnia obediunt. S. Augustinus et ex eo Beda, per oves solos praedestinatos accipiunt; hi enim oves vocantur et ab haedis discernuntur, Matth. XXV, 33. Sed ibi agitur de judicio, ubi electi et salvandi a reprobis secernuntur; hic vero agitur de Ecclesia in terris militante, ubi electi cum reprobis commixti sunt, nec ab iis secerni possunt. Quare utrique vocantur oves: oves ergo sunt omnes fideles; hi enim sunt in ovili, id est in Ecclesia, et Christum pastorem agnoscunt, amant et colunt. Et proprias oves vocat nominatim. — Arabicus, et vocantur oves ejus nominibus suis. «Nominatim,» id est sigillatim, q. d. Pastor singularum ovium curam gerit, omnesque et singulas evocat, ut se ad pascua praeeuntem sequantur; ac si quae aegra sit, illam solam avocat, ungit, medetur, imo, si opus sit, in humeros tollit. Adde, solent pastores solertiores suis vaccis, canibus, ovibus nomina imponere, ac per ea illas ad se evocare. Sic pariter Christus et quilibet post eum pastor Christianis, dum eos baptizat, nomen proprium indit, illoque eos compellat et vocat, ac singulorum curam gerit, ut eos verbo, exemplo et SS. Sacramentis pascat, itaque ad salutem et gloriam coelestem deducat. Notat Leontius Christum hic tradere octo veri pastoris signa et munia. Primum est, quod per ostium ingrediatur; secundum, quod ostiarius illi aperiat; tertium, quod oves ejus vocem agnoscant illique pareant; quartum, quod singulas oves nominatim appellare possit; quintum, quod oves educat; sextum, quod ante eas vadat; septimum, quod oves eum sequantur; octavum, quod animam suam ponat pro ovibus. Talis fuit S. Chrysostomus, qui cum de expulsione ejus ageretur, hom. 11, sic suos affatur: «Vos estis mihi pater, vos mihi mater, vos mihi vita, vos mihi gratia: si vos proficitis, mihi placebit. Vos estis corona mea, et divitiae meae, vos estis thesaurus meus. Ego millies pro vobis immolari paratus sum; et nec gratia mihi in hoc est, sed debitum reddo. Bonus enim pastor debet animam suam pro ovibus suis ponere; hujusmodi enim mors immortalitatem parit.» Et educit eas — ad pascua, quae non extra, sed intra ipsum ovile, hoc est, in ipsa Ecclesia continentur. In Ecclesia enim pastor docet populum, Missam celebrat, baptizat, Sacramenta administrat, etc. Adde, Ecclesia est coetus fidelium: ubi ergo sunt fideles, ibi pariter est Ecclesia, vel pars Ecclesiae.
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4. Et cum proprias oves emiserit (ad pascua), ante eas vadit, — ut iter praeeat, ut eas a lupo et raptore defendat, ut per rectum iter commodumque eas ad meliora pascua se sequentes deducat. Sic pariter Christus et quilibet verus pastor, primo, fidelibus iter in coelum praeit sanctae vitae exemplo. Cogitet ergo pastor se fidelium debere esse in sanctitate anteambulonem et ducem, eosque omnes praeire, ut cunctis illustre det virtutum exemplum, in quod singuli intuentes ipsum ad alta sequantur, juxta illud S. Petri, Epist. I, cap. V, 3: «Non dominantes in cleris, sed forma facti gregis ex animo.» Secundo, pastor fideles ab haereticis, scandalis ceterisque noxis sua vigilantia et robore tuetur et defendit. Tertio, eis rectum iter in coelum commonstrat, ac melioribus, quibus potest documentis, consiliis, monitis eos pascit ac nutrit. Ita Theophylactus, Beda, Euthymius et alii. Anagogice S. Augustinus: «Quis, ait, est qui oves praecessit, nisi qui surgens a mortuis jam non moritur, et Patri dixit: Quos dedisti mihi, volo ut ubi ego sum, et ipsi sint mecum.» Et oves illum sequuntur, quia sciunt vocem ejus. — Hoc est, dignoscunt vocem pastoris sui a voce cujusvis alterius, ideoque ejus vocem et sibilum sequuntur.
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5. Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum, — v. g., haereticorum, Judaeorum, Paganorum omniumque improborum et fraudulentorum; hos enim quasi lupos fugiunt veri fideles, qui sunt genuinae Christi oves.
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6. Hoc proverbium dixit eis Jesus. Illi autem non cognoverunt quid loqueretur eis. — «Proverbium,» Graece παροιμίαν, id est paroemiam, similitudinem, parabolam, ut vertit Arabicus. Vide dicta Prov. I, 5. «Illi autem,» scilicet Pharisaei et Judaei, contra quos parabolam hanc intorsit Christus, quin et Apostoli eandem non intellexerunt, eo quod in se involuta sit, enigmatica et obscura.
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7. Dixit ergo eis iterum Jesus: Amen, amen dico vobis, quia ego sum ostium ovium. — Maldonatus censet hic Christum duplex ostium statuere, scilicet ostium domus, et hoc esse S. Scripturas, et ostium ovilis, et hoc esse Christum. «Credo, inquit, alio sensu dixisse Christum: Qui non intrat per ostium; alio vero: Ego sum ostium. Nam cum dixit: Qui non intrat per ostium, de ostio, per quod pastores; cum dixit: Ego sum ostium, de ostio, per quod oves ingrediuntur et egrediuntur, loquebatur, quod diversum omnino est; illud est porta prima domus, hoc ostiolum ovilis; per illud pastorem, per hoc oves dixit ingredi debere; illud quod esset, non declaravit, hoc se esse dixit: Ego, ait, sum ostium, per me si quis introierit, salvabitur, et ingredietur et egredietur, et pascua inveniet.» Verum haec distinctio ostii subtilior est, quam solidior: ubique Christus de uno eodemque ostio, scilicet ovilis, loquitur. Quod enim ante parabolice et obscure dixit, vers. 1: «Qui non intrat per ostium, etc., fur est et latro,» cum illud discipuli non intelligerent, Jesus eis parabolam explicuit, dicens: «Ego sum ostium ovium: omnes quotquot venerunt, fures sunt et latrones.» «Ecce, ait S. Augustinus, quod clausum est, aperuit. Ipse est ostium: intremus, ut nos intrasse gaudeamus.» Rursum haec distinctio difficultatem quidem unam evadit, scilicet quomodo Christus, quasi pastor per ostium, id est per S. Scripturas sibi attestantes, ingrediatur in domum Ecclesiae: alteram tamen, quomodo scilicet idem sit pastor et ostium, non evadit. Dicendum ergo Christum hic miscere more Syrorum inter se duas parabolas, unam ostii, alteram pastoris, ut dixi vers. 2. Duo enim hic docere intendit Christus: Prius, neminem posse ingredi in Ecclesiam, indeque in coelum, hoc est, neminem posse justificari et salvari, nisi per se, scilicet per fidem, credendo Jesum esse salvatorem mundi; hoc ostendit per parabolam ostii. Sicut enim non patet ingressus in ovile, nisi per ostium, sic nec patet ingressus in Ecclesiam militantem et triumphantem, nisi per Christum. Posterius, se verum esse pastorem, qui animam ponat pro ovibus suis, ceteros vero mercenarios: quare oves se sequi debere non mercenarios: hoc ostendit per parabolam pastoris; porro, quia hoc posterius priori immixtum et connexum est, idcirco parabolam ostii parabolae pastoris immiscet et innectit.
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8. Omnes quotquot venerunt, fures sunt et latrones, et non audierunt eos oves. — Dices: ergone omnes Prophetae, qui venerunt ante Christum populumque docuerunt, fures sunt et latrones? Respondent S. Augustinus, lib. XVI Contra Faustum, cap. XII, et S. Hieronymus, lib. II Contra Pelag., et Beda hic, Prophetas non venisse sua sponte, sed missos esse a Deo. Rursus eos non venisse praeter Christum, sed cum Christo: ut scilicet quasi ejus praecursores ipsius adventum praenuntiarent. Quare Prophetas non diversos, sed eosdem censeri cum Christo, quia Christi causa, jussu et ductu venerant. Audi S. Augustinum: «Prophetae non praeter Christum venerunt; venerunt enim cum Verbo Dei: venturus praecones misit, et eorum quos miserat, corda possidebat.» Addit Euthymius, Prophetas venisse quidem ante Christum, sed per ostium ingressos fuisse. Denique Christus proprie hic agit de iis qui venerant ante ipsum titulo pastoris, sive Messiae, q. d. Omnes qui ante me venerunt, seseque venditarunt pro pastore Ecclesiae a saeculis exspectato, scilicet pro Messia, sive Christo, hi fures sunt et latrones, quia oves, id est fideles, ut fures, Deo et Christo surripere, sibique ascribere, eosque laniare et perdere conati sunt. Tales fuere Judas Galilaeus, Theodas, et post Christum Simon Magus, Barchochabas pluresque alii, qui sibi Christi nomen et titulum arrogarunt. Ita S. Cyrillus, Chrysostomus, Theophylactus, Euthymius et alii. Sed non audierunt eos oves, — quia deprehenderunt eos non afferre signa Messiae a Prophetis praedicta, sed velle fideles Christo surripere eosque sibi arrogare, mactare et in gehennam praecipitare.
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9. Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet. — Rupertus censet hic aliud ostium a priori diversum statui, et aliud ovile, juxta illud vers. 16: «Alias oves habeo, quae non sunt ex hoc ovili.» Verum frustra. Nam unum est tantum ovile Christi; puta una duntaxat Ecclesia. Unde, vers. 16, subjicit Christus: «Et fiet unum ovile, et unus pastor.» Idem ergo hoc est ostium cum eo quod praecessit. Ostium enim jam dictum Christus partim confirmat, partim explicat, dum subdit: «Per me si quis introierit,» id est si quis in me crediderit, itaque per fidem et gratiam meam ingrediatur Ecclesiam, hic «salvabitur,» id est justificabitur et beabitur, si videlicet in fide, gratia et charitate mea usque ad mortem persistat. Ita S. Gregorius, epist. 49, lib. VII: «Ad ovile ovium intrat per ostium, qui intrat per Christum. Ipse autem per Christum ingreditur qui de eodem creatore et redemptore humani generis vera sentit et praedicat, et praedicata custodit.» Et ingredietur et egredietur. — Non significat ingressum in Ecclesiam, et egressum ex ea, ut patet, sed «egredietur,» scilicet ad pascua, et post pastum «ingredietur» in locum, ubi recumbet, uti faciunt oves, q. d. Fidelis quasi ovis ingredietur caulam Ecclesiae bene pastus, et rursum esuriens egredietur ad pascua animae suae, sine ullo periculo, me pastore ducente et reducente. Ita Maldonatus. Aut potius ingredi et egredi apud Hebraeos significat libere versari, suo munere fungi, solitum agere, et quaevis negotia peragere, atque nectendum est cum eo quod sequitur: «Et pascua inveniet,» q. d. Fidelis ubique libere sine metu versabitur, suo munere fungetur, ac quidquid agat, tam domi, quam foris, ubique pabulum animae inveniet. Significat enim haec phrasis primo, securitatem; secundo, fiduciam; tertio, libertatem conversandi ubilibet, suo munere fungendi, et quaelibet negotia peragendi pro Christo et per Christum. Ita Cyrillus, Chrysostomus, Theophylactus, Euthymius. Symbolice et tropologice S. Augustinus, Beda et S. Gregorius, hom. 44: Ingreditur fidelis intra se per contemplationem, egreditur per actionem ad bona opera. «Ingredietur, ait S. Augustinus, ad internam meditationem, et egredietur ad externam actionem.» Auctor De Spiritu et Anima: «Ingredietur, inquit, ad divinitatem meam, et egredietur ad humanitatem, et in utriusque contemplatione mira pascua inveniet.» Denique alio loco Gregorius: «Ingredientur, ait, et egredientur, et pascua invenient: intus quippe habent pascua contemplationis, foris pascua boni operis; intus mentem devotionibus impinguant, foris se piis operibus satiant.» Denique Theophylactus: «Ingredietur, ait, qui curam egerit interioris hominis; egredietur, qui mortificaverit membra sua super terram.» Anagogice Rupertus: Ingreditur fidelis Ecclesiam per fidem in praesenti, et egredietur ex ea in coelum per gloriam in futuro, ubi mira pascua aeternae beatitudinis inveniet, mea morte sibi praeparata. Transit Christus a parabola ostii ad parabolam praeclariorem pastoris. Ipse enim ita est ostium per quod oves, id est fideles, ingrediuntur in Ecclesiam, ut idem sit pastor ovium, non qualis qualis, sed principalis, singularis et divinus: unde ipse per ostium, id est per seipsum, puta sua auctoritate intrat ad oves, id est fideles Ecclesiae. Porro Christus gaudet titulo pastoris, ut proprio et suavissimo. Hinc olim pingebatur ut pastor humeris suis ovem bajulans, uti etiamnum videre est in picturis antiquissimis, quae extant in basilica Lateranensi, in Ecclesia S. Cosmae et Damiani, in cryptis et coemeteriis S. Priscillae, S. Laurentii, S. Sebastiani, etc. Hinc prisci Patriarchae, et parentes typique Christi, fuere pastores ovium, ut Abraham, Isaac, Jacob et Moses, qui pascendo oves didicit pascere et regere homines, ait Philo. Hinc et David a pastu ovium traductus est ad regnum. Hinc et Homerus Agamemnonem, regem Graecorum, passim vocat ποιμένα λαῶν, id est pastorem populorum. Vis ergo nosse et sequi officium veri pastoris, inspice et fac sicut pastor ovium se gerit erga suas oves: esto tam eminens doctrina et sanctitate inter fideles tuos, ut inter oves irrationales videaris esse pastor rationalis, ac quasi angelus inter homines, ait S. Chrysostomus. Primo ergo, sicut pastor oves singulas agnoscit, curat, compellat; sic et pastor animas singulas suae curae commissas agnoscat, curet, instruat, moneat, dirigat. Secundo, pastor oves educit ad recentia pascua: idem faciat pastor fidelium. Tertio, pastor ante oves vadit: sic pastor suos fideles praeeat virtutis exemplo. Hoc est quod Paulus praecipit Tito, quem Cretae Episcopum constituerat, cap. II, vers. 7: «In omnibus teipsum praebe exemplum bonorum operum, in doctrina, in integritate, in gravitate,» etc. Quarto, pastor fugat lupos, serpentes omniaque ovibus damnosa: sic Parochus fuget haereticos omnesque noxios. Rursum pascat oves sua doctrina et Sacramentis, non vero impinguet semetipsum lacte et lana ovium, Ezech. XXXIV, 2. Ne sit ergo mercenarius, ut sua lucra quaerat, suos honores, ut urbanos nobilesque pastoratus ambiat, rusticanos et ignobiles aspernetur; Christus enim obiit vicos et castella, aitque: «Pauperes evangelizantur,» Matth. XI. Memorabile hac in re exemplum dedit Joannes Fischerus, Episcopus Roffensis, qui exiguum et tenuem suum Episcopatum noluit commutare cum locuplete et honorato, quem ei offerebat Henricus VIII, Angliae rex, dictitans se facilius et melius Christo in die judicii rationem redditurum pro paucis ovibus et lucris, quam pro multis. «Nam si multi, inquit, scirent, quam ratio haec futura sit exacta, non ambirent magnos et opimos Episcopatus.» Ita Sanderus, in Schism. Anglic. Quinto, pastor agnos teneros pascit fovetque, oves infirmas consolidat, aegrotas sanat, confractas alligat, errantes reducit, Ezech. XXXIV, 4. Vide ibi dicta, praesertim sub finem capitis. Idem Christianis faciat Parochus et Episcopus. Exemplum illustre est in Vita S. Abrahami, quam conscripsit S. Ephrem: hic enim ex anachoreta factus pastor populi ferocis, barbari et indomabilis, ab eo male acceptus, et crebro verberatus usque ad mortem: sua tamen invicta patientia, mansuetudine et charitate eum domuit et Christi legibus subjecit. Sexto, verus ovium pastor fuit Jacob, qui de se ait: «Die noctuque aestu urebar et gelu, fugiebatque somnus ab oculis meis,» Gen. cap. XXXI, vers. 40; et nascente Christo pastores noctu vigilabant super gregem suum. Unde hujus vigiliae merito allecti angeli, eis apparuerunt nuntiantes Christi ortum, Luca II. Sic Parochus et Episcopus sit vigil gregique suo invigilet. Prima ejus dos sit vigilantia. Septimo, pastor pro tuendis ovibus vitam suam periculo exponit. Idem faciat Parochus cum ingruit persecutio, pestis, hostis, uti fecit S. Athanasius, S. Chrysostomus, S. Basilius, S. Ambrosius. Denique S. Petrus, summus Ecclesiae Pastor, haec pastoribus sibi subditis dat praecepta, Epist. I, cap. V, vers. 2: «Pascite qui in vobis est gregem Dei, providentes non coacte, sed spontanee secundum Deum; nec turpis lucri gratia, sed voluntarie; neque ut dominantes in cleris, sed forma facti gregis ex animo. Et cum apparuerit princeps pastorum, percipietis immarcescibilem gloriae coronam.» Vide ibi dicta. Plura et particularia pastorum documenta vide apud S. Gregorium in exacto et eximio ejus Pastorali. Et apud S. Bernardum in aureis libris De Considerat. ad Eugenium Pontificem, ac S. Augustinum, tract. De Pastoribus et ovibus, tom. IX. Porro horum omnium origo, fons et causa, ideoque summa et compendium est charitas. Haec enim omnia jam recensita, sunt munia et officia charitatis: charitas enim summe amat Deum et fideles sibi a Deo commissos propter Deum. Unde S. Augustinus hic, tract. 123: «Amor, inquit, in eo qui pascit oves, in tam magnum debet spiritalem crescere ardorem, ut vincat etiam mortis naturalem timorem.» Hinc Christus volens Petrum Ecclesiae pastorem constituere: «Petre, inquit, amas me?» eoque respondente: «Domine, tu scis quia amo te;» subjecit: «Pasce oves meas,» uti audiemus cap. ult.
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10. Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant. — Ostendit quis sit finis et scopus ejus quem paulo ante furem vocavit, et quis ex adverso suus, q. d. Fur et latro ovium, qui per ostium, id est per me, non intrat in ovile Ecclesiae, sed aliunde clam irrumpit, puta haereticus, schismaticus, Scriba, Pharisaeus, ac praesertim Pseudochristus, qui se pro Messia venditat, uti fecit Theodas et Judas Galilaeus, hic non venit ut oves, id est fideles, tueatur et salvet, sed ut eos furetur, ac Deo et Ecclesiae, cujus sunt proprii, surripiat, eosque ad se, id est ad synagogam Satanae, transferat, ibique eos per haeresim et vitia mactet, ac in gehennam ducat et perdat. Ego vero qui sum verus ovium, id est fidelium pastor, e caelis veni et descendi in terram, non mei, sed fidelium causa, ut scilicet per me a peccatis liberati, «vitam gratiae habeant, imo abundantius habeant.» Graece περισσὸν ἔχωσιν, id est abunde habeant, vel abundantem habeant, scilicet vitam: τὸ περισσὸν enim potest accipi ut adverbium, vel ut nomen adjectivum, q. d. Ego veni ut dem fidelibus vitam, non qualem qualem, sed περισσὸν, id est praestantem, eximiam, abundantem, novam, modum excedentem, ut scilicet abundent mea doctrina et gratia, per eamque in spiritu vegeti, laeti, pingues et abundantes donis spiritalibus vivant, tum in hoc saeculo per gratiam, tum in futuro per gloriam. Ita S. Chrysostomus, Cyrillus, Theophylactus, Euthymius, Beda et alii. Huc accedit expositio Ruperti: «Ut Christiani, inquit, abundantiorem habeant gratiam, quam Judaei in lege veteri.» Hinc et Arabicus vertit, ut abundantius eis sit; Vatablus, ut abundent pascuis. Hanc abundantem spiritus vitam a Christo aspiratam videre licet in S. Petro, Paulo caeterisque Apostolis; in S. Stephano, Laurentio caeterisque Martyribus; in S. Athanasio, Gregorio caeterisque Confessoribus; in S. Caecilia, Catharina caeterisque Virginibus, etc. Hinc illa ardens Pauli vox: «Quis me separabit a charitate Christi? Tribulatio, an angustia? etc. Certus sum quia neque mors, neque vita, etc.» Rom. VIII.
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11. Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis. — Graece ὁ ποιμὴν ὁ καλός, id est ille pastor, ille bonus, scilicet per excellentiam, hoc est praeclarus, optimus et praestantissimus, imo unicus et singularis ille princeps pastorum, qui solus ita animam meam pro ovibus, id est fidelibus meis, ponam, ut eos mea morte a morte redimam, ac vitam praesentem et aeternam eis conferam: quod non fecere Prophetae, nec Apostoli, nec quis alius. Esto enim ipsi pro fidelibus non suis, sed Christi occisi sint; tamen eos morte sua a peccatis non redemerunt, nec sanctificaverunt, vel bearunt. Ita Rupertus, Chrysostomus, Theophylactus, Euthymius. Addit S. Augustinus et Beda, Prophetas et Apostolos censeri unum eumdemque pastorem cum Christo, quia Christo fuere subordinati, ab eoque missi, directi, adjuti et protecti. Christus ergo est eximius ille et unicus pastor, quem venturum praedixit Ezechiel pastorum principem, dicens cap. XXXIV, 23: «Suscitabo super eas (oves meas) pastorem unum, qui pascat eas, servum meum David (puta Christum Davidis filium), ipse pascet eas, et ipse erit eis in pastorem,» etc. Vide ibi dicta. Bonus pastor animam suam dat pro ovibus suis. — «Animam,» id est vitam. Haec pars, uti et illa vers. 3: «Proprias oves vocat, nominatim,» non tam parabolae quam rei per parabolam significatae convenit: pastor enim ovium pluris debet facere vitam suam, utpote hominis, quam suarum pecudum et bestiarum; potest tamen ipse oves suas tueri, uti et alia bona contra lupos et fures cum discrimine vitae. Verum pastor animarum ex officio debet vitam suam temporalem periculo exponere, pro vita spiritali et salute fidelium sibi commissorum. Hinc tempore pestis tenetur eis assistere, vel providere de alio idoneo qui aegrotis Sacramenta administrat, uti fecit S. Carolus Borromaeus, qui inde sanctitatis nomen adeptus est. Sic omnes Apostoli, uno excepto S. Joanne, pro fidelibus sibi commissis mortem oppetiverunt, et martyrium obierunt, aeque ac omnes pene Pontifices Romani a S. Petro usque ad S. Sylvestrum per 300 annos. Horum omnium dux fuit Christus, qui solus, quasi optimus pastor, pro ovibus suis dedit vitam suam in redemptionis lytrum et pretium, cum caeteri omnes id fecerint ad fidei speculum duntaxat, et virtutis exemplum.
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12. Mercenarius autem, et qui non est pastor, cujus non sunt oves propriae, videt lupum venientem, et dimittit oves, et fugit: et lupus rapit, et dispergit oves. — «Mercenarius;» Hebraice שכיר sachir, est qui pro mercede temporali oves pascit, unde non ovium bonum, sed suum lucrum quaerit et spectat. «Mercenarii, ait S. Augustinus, sunt, qui non ea quae Christi et ovium, sed quae sua sunt, quaerunt.» Sic et S. Basilius, orat. De S. Mamante. Porro Apostoli, licet oves non suas, sed Christi paverint, ab eoque mercedem spiritalem receperint, non tamen fuere mercenarii, quia non sua temporalia, sed Christi fidelium lucra spiritualia et aeterna quaesiverunt. Unde S. Gregorius, hom. 14: «Non pastor, inquit, sed mercenarius vocatur, qui non pro amore intimo oves Dominicas, sed ad temporales mercedes pascit. Mercenarius quippe est, qui locum quidem pastoris tenet, sed lucra animarum non quaerit; terrenis commodis inhiat, honore praelationis gaudet, temporalibus lucris pascitur, impensa sibi ab hominibus reverentia laetatur.» Videt lupum venientem. — «Tranquillitatis enim tempore, ait S. Gregorius, plerumque etiam mercenarius stat; sed lupus veniens indicat quo quisque animo super gregis custodiam stabat. Lupus enim super oves venit, cum quilibet injustus et raptor fideles quosque atque humiles opprimit. Sed is qui pastor esse videbatur et non erat, reliquit oves et fugit; quia dum sibi ab eo periculum metuit, resistere ejus injustitiae non praesumit.» Fugit. — «Non mutando locum, ait S. Gregorius, sed subtrahendo solatium. Fugit, quia injustitiam vidit et tacuit. Fugit, quia se sub silentio abscondit. Quibus bene per Prophetam dicitur: Non ascendistis ex adverso, neque opposuistis murum pro domo Israel, ut staretis in praelio in die Domini,» Ezech. XIII, 5. Et lupus rapit. — «Lupus,» primo, est haereticus; secundo, quivis sceleratus, qui fideles verbo vel exemplo rapere et pervertere studet; tertio, lupus est diabolus, ait S. Gregorius, «qui rapit oves, cum hunc ad luxuriam pertrahit, alium ad avaritiam accendit, alium in superbiam erigit, alium per iracundiam dividit; hunc invidia stimulat, illum in fallacia supplantat. Quasi ergo lupus gregem dissipat, cum fidelium populum diabolus per tentationes necat. Sed contra haec mercenarius nullo zelo accenditur, nullo fervore dilectionis excitatur; quia dum sola exteriora commoda requirit, interiora gregis damna negligenter patitur.» Hinc per antithesin Christus colligendum relinquit, quod bonus pastor, dum vidit lupum venientem, non fugit, nec dimittit oves, sed pro iis stat et pugnat usque ad mortem, adeoque pro ovibus animam suam ponit, ut paulo ante dixi. Quando pastori in persecutione fugere liceat, quando non, dixi Matth. X, 23. Vide S. Augustinum, epist. 180 ad Honoratum. Liberalius hic utor verbis S. Gregorii, quia ipse rem hanc optime explicat, utpote quam per longam praxim et experientiam exactam optime callebat.
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13. Mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus. — «Sola enim causa est, ait S. Gregorius, ut mercenarius fugiat, quia mercenarius est. Ac si aperte diceretur: Stare in periculo ovium non potest, qui in eo quod ovibus praeest, non oves diligit, sed lucrum terrenum quaerit. Dum enim honorem amplectitur, dum temporalibus commodis laetatur, opponere se contra periculum trepidat, ne hoc quod diligit, amittat.» Hinc Arabicus vertit: Mercenarius tantummodo fugit, quia mercede conductus est, et (idcirco) non habet curam de ovibus, utpote alienis, non suis, nec ad se pertinentibus; Graece οὐ μέλει αὐτῷ, id est non est ei cura de ovibus; Vatablus, oves non sunt ei curae. Nemo enim curat tam diligenter res alienas quam suas: quare vitam suam magis amat et curat mercenarius, quam oves alienas.
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14. Ego sum pastor bonus, et cognosco oves meas (quas pasco, ut addit Arabicus), et cognoscunt me meae. — Idem repetit Christus, et confirmat ex conditionibus boni pastoris, quas sibi convenire ostendit, inter quas prima est, quod cognoscat oves suas, et cognoscatur ab ovibus. Per «oves,» ut dixi, intellige non solos praedestinatos, ut vult S. Augustinus et Beda, sed quoslibet fideles; hi enim sunt in ovili Christi, id est in Ecclesia. Hos ergo cognoscit Christus, non tantum divinitatis suae, ut ait Cyrillus, sed et humanitatis suae (Christus enim ut homo est pastor Ecclesiae) providis benignisque oculis, ut sciat qui et quales sint ejus fideles, quae eorum dotes, aeque ac infirmitates: ut illas augeat, has curet et sanet. Agnoscit ergo eas tum speculative, tum practice, id est approbat, amat et sedulo curat eas eisque de omnibus providet abunde, ut dixi vers. 10, imo eas omnibus suis donis, beneficiis et gratiis cumulat. Et cognoscunt me meae, — oculis fidei, spei et charitatis, quia in me credunt, sperant meque summe amant. Τὸ «et» significat effectum, q. d. Quia ego agnosco et diligo oves meas; hinc vicissim oves me agnoscunt et diligunt, quia amantem sui redamant; magnes enim amoris est amor: si vis amari, ama. Efficax philtrum et illicium est amor. Ita Theophylactus. Ad haec Christi amor erga nos causat amorem vicarium in nobis erga Christum, quia enim Christus amat nos, hinc inspirat nobis charitatem, qua ipsum redamemus. Haec enim charitas summum est bonum, non Christi, sed nostrum, adeoque ipsa nos ad caelum deducit et beatos efficit.
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15. Sicut novit me Pater, et ego agnosco Patrem; — supple, sic pariter agnoscunt me oves meae, et ego agnosco illas, uti praecessit: inde enim pendet haec sententia et comparatio, quam indicat τὸ sicut, ut advertit Cyrillus, qui sic explicat, q. d. Sicut Pater agnoscit me Filium, quasi sibi proprium, ac vicissim ego agnosco Patrem, quasi mihi proprium; sic pariter ego agnosco fideles meos, et illi vicissim me agnoscunt. Hac comparatione significat Christus tum causam et originem, tum intentionem et magnitudinem agnitionis et amoris, qua suas oves, id est fideles, persequitur, q. d. Cognitio et amor immensus, quo Pater me prosequitur, et ego Patrem, est origo, fons et causa cognitionis et amoris, quo ego prosequor fideles, et illi me: tum quia amor divinus et increatus est fons omnis amoris humani et creati, tum quia Pater vult ut ego magno et insigni amore amem fideles, sicut ipse immense amat me, et ego illum; vult enim per me filium naturalem fideles meos adoptare, eosque facere sibi filios adoptivos: quare eos ut filios summe amat et diligit. Idem facio et ego, quia Patris amori et voluntati per omnia consentio et respondeo, imo idem mihi cum Patre est amor, sicut eadem est voluntas, natura et divinitas. Adverte, τὸ sicut significare similitudinem, non aequalitatem. Nam Pater increato, ideoque infinito amore diligit Filium, aeque ac Filius Patrem: Filius vero ut homo diligit fideles suos amore creato et finito, similique ab eis diligitur. Erit tamen quaedam hic aequalitas, si cum Maldonato sic exponas et transponas, ut cum Christus dicit: «Cognosco oves meas,» loquatur ut Deus; cum vero dicit: «Novit me Pater, et ego agnosco Patrem,» loquatur de se ut homine. Nam quemadmodum Christus, tanquam Deus, oves suas novit, oves autem ipsius, tanquam homines, illum vicissim cognoscunt: ita Pater Filium, ut Deum hominem novit; et Filius ut homo Patrem suum recognoscit, et Deum suum, sicut et nos, appellat: «Ascendo, inquit, ad Deum meum, et Deum vestrum,» infra, XX, 17. Et animam meam pono pro ovibus meis. — Refer haec non ad proxime praecedentia, sed ad vers. 14: «Ego cognosco oves meas:» cognosco practice, hoc est, amo oves vehementissime, q. d. Quia ego summe amo fideles, «et,» id est idcirco, «animam meam pono,» id est brevi ponam pro eis. Interposuit enim Christus τὸ sicut novit me Pater, ut originem et vehementiam amoris sui erga fideles, per amorem erga Patrem repraesentaret: nam hic amor stimulavit eum, ut animam suam pro ovibus poneret. Τὸ «pono» significat mortem Christo non fuisse coactam, sed voluntariam, electam et dilectam pro salute fidelium. Ita Leontius, idque exprimit Christus, vers. 18: «Nemo, inquit, tollit eam a me; sed ego pono eam a meipso.» Rursum «pono,» id est ad modicum tempus depono, puta ad tres dies animam meam deponam in limbo patrum, ita ut tertio die illam resumam, et gloriose resurgam. Mors ergo Christi non tam fuit mors, quam depositum animae in limbo ad tres dies.
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16. Et alias oves habeo, quae non sunt ex hoc ovili: et illas oportet me adducere, et vocem meam audient. — «Alias oves» vocat, quae nondum in praesenti sunt, sed postea futurae sunt oves, id est fideles, per anticipationem. Τὸ «habeo» ergo ample accipitur extenditurque ad futurum: «habeo,» id est, brevi habebo. Gentiles intelligit, qui idola colebant, ideoque erant oves non Christi, sed Satanae, quas Christus ex ovili Satanae transtulit in ovile suum, id est in Ecclesiam suam, quam primitus ex Judaeis collegerat. Praedicit ergo hic vocationem et conversionem Gentium, ut ostendat se fore regem et pastorem omnium gentium, aeque ac hucusque fuerat Judaeorum, ac proinde non curare si Judaei pauci sibi sint increduli et rebelles, cum in eorum locum surrogaturus sit gentes plurimas et numerosissimas. Ita Rupertus. Unde subdit: «Et vocem meam audient,» quo dicto tacite pungit Judaeos, q. d. Scio Judaeos plerosque in me non credituros; sed parvi hoc facio; nam eorum loco Gentes omnes avide «vocem meam» per ora Apostolorum loquentem audient illique obedient, et in me credent. Et fiet unum ovile, et unus pastor. — Nonnulli vulgo sic explicant, q. d. Sub finem mundi Deus per Eliam omnes Judaeos, et per Henoch omnes gentes simul ad Christum convertet, sicque ex utrisque, id est ex omnibus hominibus, fiet una Ecclesia, et unus pastor Christus, ejusque vicarius summus Pontifex; unde exspectant Pontificem, sub quo id futurum sit, qui proinde vocandus sit pastor angelicus, uti nominatur in catalogo Pontificum, quem obscure per symbola conscripsit S. Malachias: extat apud Arnoldum Wion, in Vita S. Malachiae. Verum errant: nam nec Elias omnes Judaeos, nec Henoch omnes Gentes ad Christum convertet. Erunt enim tunc multi infideles et asseclae Antichristi. Porro, longe alia est mens Christi hic, nimirum haec, q. d. Post meam mortem et resurrectionem Apostoli spargentur per omnes gentes, illasque ad me convertent; quare tunc gentes, antea aversae a Judaeis, simul cum eis aggregabuntur Ecclesiae meae, quae coepit ex Judaeis; tunc ergo fiet «unum ovile,» id est una Ecclesia collecta ex Judaeis et Gentibus in me credentibus, et unus pastor, nimirum Christus ejusque vicarius Pontifex Romanus. Quare id non quasi adhuc futurum exspectatur, sed jam pridem factum est tempore Apostolorum, et tempore Constantini Magni, qui primus Christianus Imperator omnes pene gentes suo imperio subditas Christianas effecit. Graphice idipsum ob oculos ponit Apostolus, Ephes. II, toto cap.
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17. Propterea me diligit Pater: quia ego pono animam meam, ut iterum sumam eam. — Ne Judaei Christum, eo quod sese pro ovibus suis moriturum dixerat, contemnant quasi mortalem et in cruce moriturum, occurrit Christus hanc mortem sibi in optatis esse et gloriosam fore, eo quod ex amore et obedientia Patris eam sponte sit obiturus, ideoque a Patre diligendus, honorandus et exaltandus, ut in nomine Jesu omne genu flectatur, caelestium, terrestrium et infernorum, Philip. II, q. d. Mors crucis mihi est dilecta et electa, quia eadem est dilecta et electa a Patre. Pater enim decrevit me crucifigi et mori pro salute hominum, mihique jussit crucem et mortem hanc capessere. Quare ego ipsi obediens, ex ejus amore ultro eam capesso. Idcirco me tam sui amantem sibique in re tam ardua obedientem summe diligit Pater, ideoque summe me exaltabit et glorificabit. Hinc patet Christum accepisse a Patre mandatum durum et grave, patiendi scilicet et moriendi in cruce, indeque die tertia resurgendi. Unde Apostolus, Philip. II: «Factus est, inquit, obediens (Patri mandanti; obedientia enim proprie dicta praesupponit praeceptum, imo ejus est correlativum; nam obedientia est rei praeceptae obedientia, ac vicissim praeceptum est obedientiae praeceptum: hoc enim est formale obedientiae objectum) usque ad mortem, mortem autem crucis.» Ita S. Augustinus, tract. 82; Cyrillus et S. Ambrosius, lib. V De Fide, cap. V; S. Thomas. Suarez et Theologi, III part., Quaest. XX, art. 2, et Quaest. XLVII, art. 2. Porro hoc mandatum physice non determinabat voluntatem Christi ad illud implendum, quare illam in se indifferentem et liberam relinquebat; sed ad personam Verbi pertinebat, voluntatem Jesu praevenire tot tantisque gratiae auxiliis, quibus ipsam libere consensuram et mandatum impleturam praesciebat: atque hoc respectu, scilicet ob custodiam Verbi continuam, humanitas Christi dicitur impeccabilis extrinsece, non quod Verbum illam praedeterminaret, sed quod congrua illi auxilia suggereret, quibus praevideret illam libere praeceptum facturam. Per hanc enim praescientiam futurorum conditionalium optime salvatur libertas Christi, uti fuse docet Suarez, III part., Quaest. XVIII. Atque hac tam generosa obedientia in re adeo difficili Christus meruit nobis salutem et sibi gloriam, ut ibidem asserit Apostolus. Hoc Dei Patris mandatum, et hanc Christi obedientiam tibi ob oculos pone, o Religiose, cum tibi a superiore quid difficile et arduum imperatur. Praeclare R. Juda, in Pirke Avoth, cap. V: «Esto, inquit, audax ut leopardus, agilis ut aquila, celer ut hinnulus, animosus ut leo, ut exequaris voluntatem Dei Patris tui, qui in caelis est.» Pono animam. — «Animam» proprie accipe cum S. Augustino, Beda et aliis, qui hinc contra Apollinarium negantem in Christo fuisse animam creatam, eo quod loco animae esset ipsa Verbi divinitas, probant vere in Christo fuisse animam humanam. Alii per «animam» accipiunt vitam metonymice; hanc enim causat anima unita corpori. Eodem ergo uterque sensus redit. Ut iterum sumam eam. — Τὸ ut refer ad pono, q. d. Animam meam non perdo, non interimo, non annihilo, sed ad breve tempus pono, ut tertio die resurgens iterum sumam eam. Cyrillus vero refert ad τὸ diligit Pater, q. d. Propterea diligit me Pater, quia non solum pono animam meam pro ovibus meis, sed etiam quia iterum sumo eam, id est non solum quia morte mea oves meas libero, sed etiam quia resurgendo vivifico. «Traditus est,» inquit D. Paulus, «propter delicta nostra, et resurrexit propter justificationem nostram,» Rom. IV, 25.
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18. Nemo tollit eam a me; sed ego pono eam a meipso. — Explicat et confirmat quod dixit: «Ego pono animam meam,» q. d. Nemo animam, id est vitam, tollit a me per vim ab invito, sed ego sponte eam pono pro salute hominum, puta «a meipso,» id est, mea voluntate, ut vertit Arabicus, et libertate: licet enim Judaei me per vim occisuri sint, tamen haec vis eorum nil contra me valeret, nisi ego sponte illam admitterem. Rursum admissa eorum vi, in mea adhuc potestate et libertate est mori, vel non mori. Possum enim mea divinitate ita fulcire et roborare corpus meum, ut nullis clavis, plagis, flagellis, quin et vulneribus sponte acceptis possit interimi; perinde ut fulcio corpora Beatorum, eaque reddo impassibilia. Ita Toletus. Hinc Christus in cruce clamans exspiravit, ut ostenderet se sponte et libere mori, cum adhuc vivere posset, si vellet; qui enim habebat vires ad clamandum, habebat etiam vires ad adhuc vivendum. Unde centurio videns quod clamans exspirasset, dixit: «Vere Filius Dei erat iste,» Matth. XXVII. Hinc et Christus habuit superiorem quamdam et excellentem voluntatem, ut posset cum vellet morti tradi, non ante, inquit Suarez, III part., Quaest. XX, art. 2. Et potestatem habeo ponendi eam (per mortem voluntariam et liberam): et potestatem habeo iterum sumendi eam, — per potentem et gloriosam resurrectionem, quam faciet anima mea beata, per vim divinitatis sibi hypostatice conjunctae. Significat ergo hic Christus se esse Deum aeque ac hominem; ut homo enim ponit animam, ut Deus illam resumit. Ita Cyrillus. Hoc mandatum accepi a Patre meo. — Arabicus praeponit quia. Dat enim Christus causam cur positurus sit animam, seseque facturus victimam pro salute mundi; scilicet quia id ei erat mandatum a Patre, ne Judaei, vel quis alius ei objiciat: Tu ex te assumpsisti hoc officium et dignitatem, ut habearis et colaris quasi mediator, Messias et salvator mundi.
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20. Dicebant autem multi ex ipsis: Daemonium habet, et insanit: quid eum auditis? 21. Alii dicebant: Haec verba non sunt daemonium habentis, numquid daemonium potest caecorum oculos aperire? — «Daemonium habet:» quia superbit ut Lucifer, dum ejus instinctu patrem suum facit Deum, seque Filium Dei constituit. Insanit. — Syrus, insaniendo insanit, id est summe delirat et insanit, dum se ait animam ponere, id est sponte mori, cum videamus eum vivere; et nemo sponte moriatur, sed necessitate naturae, vel vi illata coactus. Porro Christus ad haec probra et calumnias non respondit, tum quia indigna erant responso, tum quia jam ante eis responderat, tum quia permisit alios sibi faventes pro se respondere, ut sequitur; aliis enim magis creditur, quam sibi de seipso testanti. Ita Theophylactus.
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22. Facta autem sunt Encaenia in Hierosolymis; et hiems erat. — «Encaenia,» Syrus, festum Encaeniorum, hoc est, festum dedicationis templi, cum scilicet novum (καινὸν enim est novum: unde ἐγκαινίζειν est renovare, dedicare, initiare: unde Encaenia idem sunt quod renovalia vel initialia) templum Deo dicatum est, sive primitus aedificatum a Salomone, III Reg. VIII, ut vult Cyrillus; sive reaedificatum a Zorobabele, post reditum a captivitate Babylonica, I Esdrae VI, 16, et opinantur S. Chrysostomus, Theophylactus, Leontius, Euthymius, sive (quod longe verius est) rursum dedicatum a Juda Machabaeo. Hic enim templum profanatum et ex parte dirutum ab Antiocho Epiphane, rursus consecravit et dedicavit, I Machab. IV, 59, jussitque hujus dedicationis memoriam, et festum solemne quotannis per octo dies renovari et celebrari die 25 mensis Casleu, id est decembris; Casleu enim incidebat partim in novembri, partim in decembri. Unde sequitur: «et hiems erat.» Hoc festum celebrabatur magna populi laetitia, ob restitutam Hebraeis a Juda cum templo religionem et libertatem. Unde et «festum Luminum» vocabatur, ait Josephus, lib. XII Antiq., cap. 11, praesertim quia eodem die celebrabant festum dati, id est caelitus restituti, ignis, quo cremari solebant victimae, ut patet II Machab. I, 18. Quare omnia quae narravit Joannes a cap. VII, 2, hucusque, contigerunt duobus mensibus, scilicet octobri et novembri, puta a festo Scenopegiae, ut ibi dicitur, id est Tabernaculorum, quod celebrabatur in fine septembris, usque ad festum Encaeniorum, quod celebrabatur in decembri: inde vero usque ad sequens Pascha in Nisan, sive martio, supersunt tres circiter menses, quibus Christus omnia gessit, quae deinceps usque ad finem libri narrat Joannes hic, et Lucas a cap. XV usque ad finem Evangelii. Tropologice: Encaenia haec significabant renovationem animae peccato pollutae, quae per paenitentiam rursus se sanctificat et consecrat Deo. Et hiems erat. — Hoc dicit Evangelista, ait Theophylactus, ad significandum proximum tempus passionis; in vere enim sequenti passus est Dominus. Addit Cyrillus hoc dici, ut significetur causa cur Jesus ambularit in porticu; quia scilicet hiems erat tempusque frigidum, vel pluvium: quare Jesus non in atrio, quod erat sub dio, sed in porticu superne tecta ambulabat, ut ab injuriis aeris se defenderet. Mystice per hiemem, ait Glossa, significatur Judaeorum frigiditas, qui non accedunt ad ignem, id est in Christum non credunt. Audi S. Augustinum: «Judaei frigebant diligendi charitate, et ardebant nocendi cupiditate; non accedebant prosequendo, sed premebant persequendo.» Et Theophylactum: «Tu etiam, inquit, dum hiems est, id est vita praesens turbinibus iniquitatis concutitur, spiritualia encaenia templi tui celebra, renovando teipsum semper; et ascensiones in corde tuo disponens, eritque tibi Jesus praesto in porticu Salomonis, pacificum statum tribuens.» Sic et S. Gregorius, lib. II Moral., 11. Vide Riberam, lib. IV De Templo, XVII.
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23. Et ambulabat Jesus in templo, — hoc est, in porticu templi, ut sequitur. Porticus enim templi est pars extima templi, ideoque templum vocatur. In porticu Salomonis. — q. d. Cum dico Jesum ambulasse in templo, intelligo non ipsum templum (in templo enim non decet ambulare), sed porticum templo adjacentem. Quaeres, quaenam fuit haec porticus? Nota: Templum Judaeorum proprie duas habebat partes: prior dicebatur hebraice היכל Hechal, latine Sanctum, in quo soli versabantur sacerdotes, in eaque tria munia peragebant; scilicet primo, quotidie mane et vespere adolebant Deo thymiama in altari thymiamatis; secundo, accendebant septem lucernas, quae erant in candelabro; tertio, quovis sabbato novos panes duodecim, juxta 12 tribus, ponebant coram Domino, in mensa panum propositionis, et veteres auferebant. Posterior hebraice dicebatur דביר debir, latine oraculum et Sanctum Sanctorum, in quod solus pontifex semel in anno ingrediebatur, puta in festo Expiationis, ut praescribitur Levit. XVI. Cum ergo utraque pars templi solis sacerdotibus prognatis ex tribu Levi pateret, Christus autem non fuerit sacerdos oriundus ex Levi, sed ex tribu Juda; hinc sequitur Christo non licuisse ingredi templum, hoc est Sanctum, multo minus Sanctum Sanctorum. Porro, ante templum hoc bipartitum, erat אולם ulam, id est atrium vel vestibulum, sub dio, pariter bipartitum. Prior enim ejus pars vicina Sancto, erat atrium sacerdotum, in quo sacerdotes offerebant victimas in altari holocaustorum. Posterior ejus pars erat atrium exterius, contiguum atrio interiori sacerdotum, vocabaturque atrium laicorum; in quo scilicet populus orabat et spectabat sacrificia, quae fiebant in atrio sacerdotum: unde hoc atrium erat templum populi, in eoque versatus est et docuit Christus. Hoc atrium a latere circumcirca habebat porticus superne tectas, ad quas populus tempore pluviae, venti, grandinis etc., se reciperet, uti patet III Reg. VI, 3. Et porticus hic vocari porticum Salomonis, censet Ribera, lib. I De Templo, cap. VI, Adrichomius et alii, q. d. Joannes: Christus ambulabat in templo, at non in ipso atrio templi, sed in porticu, quae cingebat atrium. Alii cum Villalpando, Maldonato et aliis verisimilius opinantur peculiarem hanc fuisse porticum, quae dicta sit Salomonis, eo quod Salomon longo tempore post aedificatum templum, complanato montis declivio, hanc porticum in parte orientali templi exstruxit, ut testatur Josephus, lib. VI De Bello Judaico, cap. VI, qui ait Salomonem montem Sion, in quo templum stabat, muro circumdedisse, planitiem aggere munivisse, et porticum in plana area aedificasse. Ideo ergo dicta est Salomonis, non quod Salomon in ea orare consueverit, ut innuit Interlinearis, sed ad differentiam aliarum porticuum, quas alii postea, et praesertim Herodes, templo addiderunt; vel quia ipsa porticus a Salomone exstructa, sola incorrupta superstes mansit, cum reliquum templum a Chaldaeis combustum esset, ut Baronius et alii sentiunt; vel quia in eodem loco, et eadem forma et modo, quibus a Salomone primitus exstructa fuerat, reaedificata est. Plura de hac porticu dixi ad Act. III, 11.
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24. Circumdederunt ergo eum Judaei (Scribae et duces Judaeorum Christo infesti), et dicebant ei: Quousque animam nostram tollis? — Syrus habet, retines? Arabicus, affligis? id est, quousque nos in suspenso, in dubio et in incerto detines. Sic enim nos affligis; nam mentem nostram in suspenso videris tenere, dum cogitationes et curas mentis nostrae in incerto detines. Volumus enim Messiam videre, optamusque ut Tu sis ille et profitearis Te esse Messiam. Hoc enim simulant se desiderare, ut ex ore Christi confessionem extorqueant quam deinde calumnientur. «Non enim, ait S. Augustinus, veritatem desiderant, sed calumniam parant, ut accusent eum se Messiam facientem.» Sic et Chrysostomus, Theophylactus, Euthymius; sed Christus, ait Glossa, ita responsum suum temperat, ut nec sit locus calumniae, et tamen fidelibus pateat ipsum esse Christum, Filium Dei. Si tu es Christus, dic nobis palam. — Graece παρρησια, id est libere, fidenter, clare, ut Te omnes publice ut Messiam nostrum honoremus et veneremur. Ita hi hypocritae et insidiatores Christi, de quibus David vere prophetavit: «Circumdederunt me canes multi, concilium malignantium obsedit me,» Psalm. XXI, 17. «Circumdederunt me sicut apes, et exarserunt sicut ignis in spinis,» Psalm. CXVII, 12. Christus enim, ait Chrysostomus, omnia palam dixit, et nihil in occulto locutus est. Hinc S. Augustinus: «Quaerebant, inquit, audire: Ego sum Christus: quod si dixisset, calumniati eum essent, quasi sibi regiam potestatem arrogantem.»
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25. Loquor vobis, et non creditis: opera quae ego facio in nomine Patris mei, haec testimonium perhibent de me. — q. d. Palam et clare dixi vobis me esse Messiam, sed mihi non creditis; unde dixistis, cap. VIII, 15: «Tu de teipso testimonium perhibes; testimonium tuum non est verum.» Praeterea quod de me, scilicet me esse Messiam, dixi, operibus Dei et miraculis confirmavi et continuo confirmo; haec enim opera facio «in nomine,» id est auctoritate, voluntate, jussu, virtute et potentia supernaturali Dei Patris: quare haec testimonium perhibent de me, me esse Filium Dei Patris ab eo missum tanquam Messiam, et tamen vos, perfidiae vestrae obstinati, his operibus non creditis, imo ea ut diaboli opera calumniamini; quomodo igitur verbis meis credetis? Ita Chrysostomus.
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26. Sed vos non creditis, quia non estis ex ovibus meis. — Quia scilicet non vultis mihi ut pastori subjici, non vultis esse fideles et discipuli mei; non vultis me agnoscere ut Messiam et Salvatorem vestrum; sed vosmet ipsi vultis me vobis subjicere, et esse non meos pastores, sed meos superiores, censores et calumniatores. Ambitio ergo est quae facit ut mihi invideatis Ecclesiae primatum, ideoque facit ut nolitis mihi credere. S. Augustinus per «oves» accipit praedestinatos, q. d. Vos non creditis, quia non estis praedestinati, sed reprobi. At causa haec nec est propria, nec adaequata: non propria, quia reprobatio Dei non est causa, sed potius effectus incredulitatis et peccati. Non enim quia Deus reprobaverat Judaeos, ideo erant increduli et peccatores; sed quia ipsi voluerunt esse increduli et peccare, ideo a Deo reprobati sunt. Non adaequata, quia multi ex Judaeis erant praedestinati qui tamen tunc temporis non credebant in Christum, sed postea, cum Petrus et Apostoli praedicaverunt, Act. II, in eum crediderunt. Rursum aliqui tunc crediderunt in Christum qui tamen non erant praedestinati, quia postea vel ab incredulitate, vel a charitate per peccatum exciderunt, ut Judas, Nicolaus Antiochenus, et alii.
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27. Oves meae vocem meam audiunt. — Christus relinquit supplendum quoad Judaeos: «sed vos non auditis vocem meam, ergo non estis ex ovibus meis.» Hoc enim probare intendit. Vide dicta vers. 4.
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28. Et ego vitam aeternam do eis; et non peribunt in aeternum, et non rapiet eas quisquam de manu mea. — Duplex est genus ovium Christi: primo, omnes fideles et Christiani; secundo, omnes et soli praedestinati et electi ad gloriam. Ad hos posteriores haec Christi verba proprie spectant; nam priores, scilicet omnes fideles, sunt oves Christi gregales, oves communes, ex quibus multae pereunt et damnantur. Ita S. Augustinus: «Ostendit, inquit, cur non pereant; nam de ovibus de quibus dicitur: Novit Dominus qui sunt ejus, neque lupus rapit, neque fur tollit, nec latro interficit.» Posteriores ergo sunt oves Christi selectae et singulares e grege fidelium, ex quibus nulla perit, sed omnes salvantur: at quoad priores quoque ait Christus: «Vitam aeternam do eis,» quantum scilicet a me pendet; id est, eis vitam aeternam promitto, eisque offero meum auxilium, gratiam et omnia ad eam necessaria, et opto ut salventur. Quod ergo aliquae ex ipsis pereant et damnentur, non est mea, sed earum culpa, quae nolunt me audire et meae gratiae cooperari. Neque enim diabolus, neque alius quisquam tantum potest, ut eas e manu mea rapiat, si ipsae in ea manere et non rapi vellent. Mea enim gratia, quam eis do, tam potens et valida est, ut si ei usque ad finem vitae cooperari velint, nemo eas a me auferre possit; sin autem libere me deserant, hoc non est raptus, sed liber ipsarum recessus, apostasia, defectio. Ita Cyrillus, Leontius, Theophylactus, Maldonatus. Vult enim Christus dicere nullam esse vim tantam, quae fideles a se abstrahere et rapere possit, licet in eorum libertate sit a Christo recedere et eum deserere. «Ego» igitur «do vitam aeternam» omnibus ovibus, id est Christianis, quantum scilicet a me pendet, si scilicet oves meae ipsae in fide et obedientia mea maneant et persistant. «Do eis,» inquam, «vitam aeternam,» in hoc saeculo per gratiam in spe, in re vero in futuro per gloriam dandam. Hac enim promissione invitat Judaeos ut velint esse oves, id est ejus fideles, et reprehendit eos quod nolint esse oves suae. Denique fideles sunt «in manu,» id est sub tutela, providentia, benevolentia et beneficentia Christi; horum enim omnium symbolum est manus. Hinc «manus,» ait S. Isidorus, lib. XI Etymologiarum, cap. 1, «inde dicta est, quod sit totius corporis munus. Ipsa enim cibum ori ministrat, ipsa omnia operatur atque dispensat, per ipsam accipimus et damus.»
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29. Pater meus, quod dedit mihi, majus omnibus est (sic legendum, cum editione Romana, S. Augustino, Ambrosio, Tertulliano, Ruperto, Beda; quamvis Graece et Syriace habeatur qui dedit mihi, major omnibus est): et nemo potest rapere de manu Patris mei. — Probat Christus neminem posse rapere oves de manu sua. Quia, inquit, illud quod me generando Pater dedit mihi, nimirum naturam divinam, ejusque omnipotentem vim et potestatem, majus est rebus omnibus creatis, etiam angelis et daemonibus, ideoque sicut nemo eas rapere potest de manu Patris, sic neque de mea, quia eadem est manus; id est, eadem est potestas Patris ac mea. Ita S. Augustinus, Beda, Maldonatus hic, et S. Ambrosius, lib. III De Spiritu Sancto, cap. xviii; Hilarius, lib. VII De Trinitate, et Tertullianus, lib. Adversus Praxeam. Hoc Christus opponit Judaeis, qui eum putabant esse hominem purum, q. d. Despicitis me, quasi nihil habeam praeter naturam humanam, quae mihi communis est vobiscum, quamque mater mihi dedit; sed scitote Patrem aeternum mihi insuper dedisse naturam et hypostasin divinam, quae longe major, sublimior et potentior est omni natura humana, angelica et creata. Alii aliter exponunt, q. d. Ecclesia et oves, id est fideles, mihi a Patre commissae, sunt res major rebus aliis, id est plus pluris faciendae quam quaevis aliae, quas sicut nemo rapere potest de manu Patris, sic neque de mea. Verum prior sensus, ut sublimior, ita efficacior est. Porro Graece et Syriace legitur, Pater meus, qui dedit mihi, major omnibus est, et Cyrillus sic explicat, q. d. Pater meus, qui est Dominus rerum omnium, omniaque regit et gubernat, dedit Filio suo incarnato, hoc est commisit ei, curam ovium, id est fidelium; mihi, inquam, qui sum vita, ut eis communicem eamdem vitam gratiae et gloriae. Et «Pater est major omnibus»: hinc nemo potest oves rapere de manu Patris, ac proinde nec de mea, quia eadem est potestas Patris et mea, quatenus sum Deus; quatenus vero sum homo, mea manus omnipotenti Patris manu suffulcitur. Hinc Interlinearis exponit «de manu» pro a me, qui sum manus Patris. Solent enim, ait Augustinus, homines manus suas vocare illos, per quos id quod volunt faciunt. Atque sic utraque lectio et expositio in idem redit.
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30. Ego et Pater unum sumus, — non tantum concordia et consensu voluntatis, ut volunt Ariani, sed unum essentia et deitate, idem numero, non specie; alioqui enim multi essent dii. Christus enim hic loquitur quatenus est Deus, et Verbum Patris: hinc S. Athanasius, Augustinus, Cyrillus, Basilius, Ambrosius, ceterique Patres ex hoc probant divinitatem Filii contra Arianos. Et sic intellexerunt Judaei, qui hac de causa Christum lapidare voluerunt, ut sequitur, quasi blasphemum, quia se faciebat Filium Dei et seipsum aequabat Deo Patri. Sic et Christus ipse exposuit, quia cum Judaei propter hoc dictum eum lapidare vellent, illud confirmans respondit «se esse Filium Dei.» Denique patet ex Christi argumentatione: probat enim Christus neminem posse rapere oves de manu sua, ex eo quod nemo eas possit rapere de manu Dei Patris, quia ipse et Pater unum sunt, q. d. Quia ego sum unum cum Patre essentia, hinc eamdem cum eo manum, id est potestatem et omnipotentiam, habeo; ubi enim eadem est essentia, ibi etiam eadem est potestas. Quare nemo potest oves rapere de manu mea, quia manus mea est manus Patris, de qua nemo eas rapere potest. Ita S. Hilarius, lib. VIII De Trinitate: «Unum sunt, ait, Pater et Filius, non tantum voluntate et unanimitate, ut haeretici dicunt (quo modo dicitur de fidelibus, cap. XVII: ut sint unum, sicut et nos unum sumus), sed natura, honore et virtute.» Et S. Augustinus: «Liberat nos a Charybdi et Scylla: cum dicit unum, ab Ario; cum dicit sumus, a Sabellio; nam unum significat unitatem essentiae, sumus pluralitatem personarum, quam Sabellius negabat, dicens Deum esse unum in persona, sicut est unus in essentia.» Idem Augustinus, lib. VI De Trinitate, cap. ii: «Unum sunt, inquit, secundum essentiam, non secundum relationem, quae personam constituit.» Vide Bellarminum, lib. I De Christo, cap. VI.
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31. Sustulerunt ergo lapides Judaei, ut lapidarent eum, — tanquam blasphemum, quia se faciebat Filium Dei, ac proinde Deum. Ecce, hic Judaei produnt suam hypocrisin, malignitatem, invidiam et odium erga Christum, et eos non sincere, sed ficte et insidiose rogasse ut publice se Christum esse declararet. Sed Christus, quia Deus est, mentes et manus eorum cohibuit, ut lapides quos tenebant in eum non jacerent. Festive S. Augustinus suo more: «Duri, inquit, ad lapides cucurrerunt.» Mystice S. Hilarius, lib. VII De Trinitate: «Et nunc, inquit, haeretici verborum lapides jaciunt, et Christum de throno suo si possent abriperent: instigati nimirum a Lucifero, qui hunc divinitatis thronum concupivit, ideoque Christo invidet, et per haereticos eum auferre conatur.»
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32. Respondit eis Jesus: Multa bona opera ostendi (id est exhibui, peregi, ut dixi cap. v, vers. 20) vobis ex Patre meo; propter quod eorum opus me lapidatis? — «Respondit,» non verbis, cum nulla praecesserint, sed intentioni et insidiis Judaeorum. «Respondit,» ergo, id est interrogavit (haec est catachresis) qua de causa, vel ob quod opus, me lapidare vultis? «Opera» vocat miracula, quae auctoritate et virtute supernaturali Dei Patris peregerat, caecis visum reddens, daemoniacos sanans, mortuos suscitans, etc. Hic tacite carpit et perstringit eorum ingratitudinem et malignitatem, q. d. Sanavi caecos, claudos, aegrotos vestros, omni humano auxilio destitutos, virtute divina; cur ergo vos, ingrati, tot mea beneficia malis rependitis, et me lapidare vultis?
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33. Responderunt ei Judaei: De bono opere (propter bonum opus) non lapidamus te, sed de blasphemia; et (id est) quia tu homo cum sis, facis teipsum Deum. — Ecce, ait S. Augustinus, intellexerunt Judaei quod non intelligunt Ariani. Senserunt enim non potuisse dici: «Ego et Pater unum sumus,» nisi ubi est aequalitas Patris et Filii.
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34. Respondit eis Jesus: Nonne scriptum est in lege vestra (id est in Scriptura, sive Testamento Veteri, nimirum Psalm. lxxxi, 6), quia ego dixi: Dii estis? — «Dii,» Hebraice Elohim; nam Elohim est plurale, et significat tum Deum, tum deos. Vocatur enim Deus Elohim, quatenus regit et gubernat mundum, et quatenus est judex et vindex et punitor iniquitatis. Hinc angeli et judices, qui hanc potestatem regendi et judicandi a Deo accipiunt et participant, vocantur Elohim, Psalm. lxxxi, 6. Hi ergo dicuntur dii, non natura, neque unione hypostatica, ut Christus, sed participatione divinae eminentiae et judicii. Sic Exod. vii, 1, Deus dicit Moysi: «Constitui te deum Pharaonis,» id est Deum, principem, castigatorem et vindicem loco Dei. Et Exod. xxii, 28: «Diis,» id est judicibus, «non detrahes.» Et Psalm. viii, 6: «Minuisti eum paulo minus ab angelis;» Hebraice, ab Elohim. At hoc loco, ut notat S. Hilarius, lib. VII De Trinitate, ex contextu nomen Elohim limitatur, ut appareat non significare Deum, sed angelos vel judices, ut in hoc Psalm. lxxxi, limitatur ex eo quod additur: «Deus stetit in synagoga deorum, in medio autem deos dijudicat.» Dii ergo qui judicantur, sunt homines vel angeli; qui vero eos judicat, est solus Deus, unus et verus, sicut hic Christus ut Deus judicat, examinat et convincit, tanquam supremus judex, Pharisaeos et duces Judaeorum, qui erant veluti dii quidam terreni, ait S. Augustinus. Et ut hoc Christus innueret, hac de causa hunc Psalmi locum potius quam alios citavit; nam Hebraice Psalm. lxxxi sic legitur: «Elohim judicat Elohim,» id est Deus, qui essentia est Elohim, hoc est gubernator et judex omnium, judicat elohim, id est judices, quibus communicavit divinam suam potestatem regendi et judicandi, q. d. Supremus et coelestis Elohim judicat inferiores et terrenos elohim, id est judices et principes. Hinc Chaldaeus vertit, Deus cujus majestas habitat in congregatione justorum, qui in lege sunt potentes, in medio judicum in veritate judicat. Idem Chaldaeus, ad Psalm. lxxxi, 6, pro «Ego dixi: Dii estis, et filii Excelsi omnes,» vertit: vos estis tanquam angeli Dei Excelsi: quod proprie de judicibus dicitur; potest tamen extendi ad omnes Israelitas et fideles, ut S. Augustinus eodem loco extendit. Hi enim sunt filii Dei. Alibi enim, ubi Elohim ponitur absolute, neque ex contextu limitatur, significat unum verumque Deum. Christus ergo hic, ait Chrysostomus, non destruit opinionem Judaeorum qui putabant eum se Deo aequalem facere, sed potius confirmat.
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35. Si illos dixit deos, ad quos sermo Dei factus est (quos sermo Dei constituit judices, id est, quibus Deus per verbum et mandatum suum auctoritatem judicandi dedit per Moysen et ejus successores; item proprie, ad quos factus est sermo Dei in illo Psalm. lxxxi, ubi Deus jubet judices recte judicare, ut consortes suae auctoritatis et suos vicarios, ideoque deos quosdam terrenos: ita Euthymius), et non potest solvi (irritari, falsa et mendax fieri) Scriptura. — q. d. Nemo potest abrogare et auferre judicibus nomen deorum, quod illis dedit Scriptura divina et irrevocabilis.
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36. Quem Pater sanctificavit, et misit in mundum (nimirum me), vos dicitis: Quia (quod) blasphemas, quia dixi: Filius Dei sum. — Argumentum est non a pari, ut volunt Ariani, sed a minori ad majus, q. d. Si judices, qui participant potestatem Dei, vocantur dii, quanto magis ego dicendus sum Deus, qui sum Filius Dei naturalis, ab eo sanctificatus et missus in mundum. Subtilius quam aptius S. Augustinus et Beda judicant in eo etiam consistere vim argumenti, quod ait: «Ad quos sermo Dei factus est,» q. d. Si illi qui sermonis Dei participes erant, attestante Scriptura, «quae solvi non potest,» id est mentiri non potest, recte vocati sunt dii; quanto magis ego, qui non sum particeps sermonis Dei, sed sum ipse sermo Dei, possum vocari Deus. Nota, illud «quem Pater sanctificavit» primo idem est ac: cui Pater communicavit eam sanctitatem, qua ipse sanctus est, vel cui Pater gignendo dedit ut sanctus esset, quia sanctum eum genuit, ait S. Augustinus. Sanctus enim Deus Pater genuit sanctum Deum Filium. Sic et Beda, Toletus, et alii: Filius ergo sanctus est generatione et essentia. Secundo, Christum, quatenus est homo, Pater sanctificavit per unionem hypostaticam; per hanc enim praecise summe sanctificatur humanitas Christi: nam ex hoc ipso quod hypostasis Verbi, quae ipsa est increata et infinita sanctitas, humanitatem assumpsit eamque sibi hypostatice univit, plane illam sanctificavit, ideoque ejus animae infudit eminentem sanctitatem charitatis, gratiae et omnium virtutum. Ita S. Hilarius: Jesus, ait, sanctificatus est in Filio, dicente Paulo «praedestinatum esse Filium Dei in virtute, secundum spiritum sanctificationis.» Sic et S. Chrysostomus et S. Athanasius, lib. De Incarnatione Verbi, sub initium: «Sanctificatus» ergo idem est ac «signatus,» ut dixi cap. vi, vers. 27. Tertio, Theophylactus: «Sanctificavit, ait, id est, decrevit eum sacrificandum esse pro mundo, in quo se Deum esse, non sicut alii, ostendit; nam mundum salvare opus est Dei, et non hominis per gratiam deificati.» Eodem modo Christus dicit, cap. xvii, vers. 19: «Pro eis ego sanctifico (id est sacrifico, et in hostiam sanctam offero) meipsum.» Quarto, Maldonatus: «Sanctificavit, ait, id est designavit et destinavit eum ad munus Salvatoris, ut sanctificaret et salvaret homines, ita ut alludat ad Jerem. i, 5: Antequam exires de vulva, sanctificavi te, id est destinavi te tanquam Prophetam.» Unde, hoc explicans, addit: «Et Prophetam in gentibus dedi te»; quamvis et alius sit aptiorque sensus illius loci, ut ibi dixi.
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37. Si non facio opera Patris mei, nolite credere mihi. — Iterum atque iterum Christus appellat ad opera sua, id est ad miracula quae jussu et virtute supernaturali Dei Patris peregit; haec enim, utpote divina, eum probabant esse Filium Dei, ab eo missum ad salutem mundi.
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38. Si autem facio, et si mihi non vultis credere, operibus credite, ut cognoscatis et credatis quia Pater in me est (talia divina peragente), et ego in Patre, — per eamdem illam deitatem et omnipotentiam, quam ab eo accepi. Hinc S. Augustinus, Cyrillus, Leontius, Beda et Euthymius judicant idem esse «Ego sum in Patre, et Pater in me,» ac «Ego et Pater unum sumus.» Audi S. Augustinum, tract. 48: «Non possumus dicere: Nos sumus in Deo, et Deus in nobis. Numquid possumus dicere: Ego et Deus unum sumus? Tu in Deo, quia te continet Deus; Deus in te, quia factus es templum Dei; sed numquid potes, quia tu in Deo es et Deus in te, dicere: Qui me videt, videt Deum, quemadmodum Unigenitus dixit: Qui me videt, videt et Patrem; et Ego et Pater unum sumus? Agnosce proprium Domini, et munus servi. Proprium Domini est aequalitas cum Patre; munus servi est participatio Salvatoris.»
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39. Quaerebant ergo eum Judaei apprehendere; et exivit de manibus eorum, — ut eorum furor, ait Chrysostomus, ejus absentia mitigaretur. Acute, sed symbolice, S. Augustinus: «Non apprehenderunt eum, inquit, quia non habebant manus fidei.» Exivit autem virtute divina, sese reddens invisibilem, ut fecit cap. viii, vers. 59.
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40. Et abiit iterum trans Jordanem, in eum locum, ubi erat Joannes baptizans primum, — nimirum in Bethaniam, sive Bethabaram, ubi Christus a Joanne baptizatus fuerat: nam postea Joannes baptizavit in Aennon, juxta Salim, cap. iii, vers. 23, et frequenter loca mutans, ibat baptizans in aliis Jordanis regionibus, ut supra dixi. Christus secessit in Bethabaram, ut turba quae illuc eum sequeretur, recordaretur testimonii quod Joannes ibi de eo perhibuerat, nimirum eum esse Messiam, et pariter testimonii Dei Patris in Christi baptismo intonantis: «Hic est Filius meus dilectus,» Matth. iii, ut in eum crederent, sicut quidem ex sequenti versu patet. Ita S. Chrysostomus, Leontius, Theophylactus, Euthymius. Et mansit illic, — donec, appropinquante Paschate et passione sua, rediit in Judaeam et Hierosolymam, et ibi suscitavit Lazarum: unde Scribae et duces, irritati, eum apprehenderunt et crucifixerunt, ut patebit in capite sequenti.
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41. Et multi venerunt ad eum, et dicebant: Quia (quod) Joannes quidem signum fecit nullum. — q. d. Et tamen ei credidimus. Quare multo magis credere debemus Jesu cum se Messiam dicit, qui id tot signis et miraculis probat. Ita Chrysostomus. Alia est ratio quae hos persuasit ut crederent in Christum; nimirum quod ipsi Jesum re ipsa percipiebant fortiorem Joanne in miraculis edendis, in efficacia sermonis, in sanctitate vitae, sicut Joannes eis praedixerat; unde inferebant: Si cetera quae Joannes de Jesu dixit vera esse percipimus, aeque vera est et illa, quam idem Joannes de Jesu asseruit, nimirum eum esse Messiam.
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42. Et multi crediderunt in eum. — Graece additur, ibi, nimirum in Bethabara, ob memoriam testimonii Dei Patris et Joannis Baptistae, ut dixi vers. 40. Nimirum, ait S. Augustinus, «apprehenderunt eum manentem, non sicut volebant Judaei eum apprehendere abeuntem: ita et nos veniamus per lucernam ad diem; nam Joannes lucerna erat, et perhibebat testimonium diei.»
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Postquam dominus ostendit quod eius doctrina habet illuminativam virtutem, hic consequenter ostendit quod habet virtutem vivificativam, et primo ostendit hoc, verbo; secundo, miraculo: c. XI, ibi erat autem quidam languens et cetera. Circa primum tria facit. Primo ostendit se habere virtutem vivificativam; secundo ostendit vivificandi modum, ibi ego sum pastor bonus etc.; tertio ostendit vivificandi potestatem, ibi dissensio itaque facta est inter Iudaeos propter sermones hos. Prima pars dividitur in tres: primo enim dominus proponit quamdam parabolam; secundo Evangelista insinuat necessitatem expositionis ipsius: hoc proverbium dixit eis etc.; tertio dominus exhibet parabolae expositionem, ibi dixit eis iterum Iesus et cetera. Parabolam autem proponit eis dicens amen dico vobis. Quae quidem ex duobus est, scilicet de fure et pastore ovium. Unde circa eam tria facit. Primo proponit conditionem furis et latronis; secundo pastoris, ibi qui autem intrat per ostium, pastor est ovium; tertio effectum utriusque, ibi et oves illum sequuntur et cetera. Ad intellectum autem huius, primo considerandum est quae sint oves, quae quidem sunt fideles Christi, et qui sunt in gratia Dei; Ps. XCIV, 7: nos autem populus eius et oves pascuae eius; Ez. XXXIV, v. 31: vos autem oves pascuae meae homines estis. Ovile ergo ovium est congregatio fidelis populi; Mich. II, 12: congregabo Iacob totum te; in unum conducam reliquias Israel; pariter ponam illum quasi gregem in ovili. Ostium autem ovilis aliter accipitur secundum Chrysostomum, et aliter secundum Augustinum. Nam secundum Chrysostomum, ostium vocat Christus Scripturas sacras, secundum illud Col. IV, 3: orantes simul pro nobis, ut Deus aperiat ostium sermonis. Dicitur autem sacra Scriptura ostium, ut Chrysostomus dicit, primo quia per ipsam accessum habemus ad Dei cognitionem; Rom. c. I, 2: quod autem promiserat per prophetas suos in Scripturis sanctis de filio suo, qui factus est ei ex semine David secundum carnem. Secundo, quia sicut ostium oves custodit, ita sacra Scriptura conservat vitam fidelium; supra V, 39: scrutamini Scripturas: quia vos putatis vitam habere in ipsis. Tertio quia ostium lupos supervenire non permittit: sic sacra Scriptura arcet haereticos a nocumento fidelium; II Tim. III, 16: omnis Scriptura divinitus inspirata utilis est ad docendum, ad arguendum, ad corripiendum, ad erudiendum in iustitia. Ille ergo non intrat per ostium qui ad docendum populum non ingreditur per sacram Scripturam. Unde dominus de talibus dicit Matth. XV, 9: sine causa colunt me, docentes doctrinas et mandata hominum; ibid. v. 6: irritum fecistis mandatum Dei. Haec est ergo furis conditio ut non intret per ostium, sed aliunde. Addit autem ascendit: quod et parabolae congruit, dum fures non intrantes per ostium, conscendunt parietes, et praecipitant se in ovili. Congruit etiam veritati: quia causa quare aliqui doceant aliter quam sapiat sacra Scriptura, praecipue ex superbia provenit; I Tim. VI, 3: si quis aliter docet, et non acquiescit sacris sermonibus, superbus est, nihil sciens. Et quantum ad hoc dicit ascendit, scilicet per superbiam. Qui, inquam, sic aliunde ascendit, ille fur est, rapiendo quod non est suum, et latro, occidendo quod rapit; Abdiae V: si fures intrassent ad te, si latrones per noctem, quomodo conticuisses? Et secundum hanc expositionem, continuatur ad praecedentia hoc modo. Quia enim dominus dixerat: si caeci essetis, non haberetis peccatum, possent respondere Iudaei, et dicere: non est ex nostra caecitate quod tibi non credimus, sed ex tuo errore, propter quem a te avertimur. Et ideo dominus hoc excludens, vult ostendere quod non est erroneus, quia intrat per ostium, idest per sacram Scripturam; idest, docet ea quae sacra Scriptura continet. Sed contra hoc est, quod dominus, infra eodem, exponens, dicit: ego sum ostium etc., ex quo videtur quod per ostium debet intelligi Christus. Ad quod Chrysostomus dicit, quod in hac parabola dominus dicit se esse et ostium et pastorem; unde secundum quod ipse diversimode se vocat, diversimode dicitur ostium, quia, secundum quod dicit se pastorem, oportet quod aliud sit ostium quam ipse, quia non est idem pastor et ostium. Nihil autem aliud a Christo convenientius potest dici ostium quam sacra Scriptura, propter rationes praedictas. Convenienter ergo sacra Scriptura ostium dicitur. Secundum Augustinum, hic per ostium intelligitur Christus: et hoc, quia per ipsum intratur; Apoc. IV, 1: post hoc vidi ostium magnum et cetera. Quicumque ergo intrat in ovile, oportet quod per ostium, scilicet Christum, intret, et non aliunde. Sed attendendum est, quod intrare in ovile competit pastori et ovi: ovi quidem, ut ibi conservetur; pastori autem, ut oves conservet. Si ergo velis intrare sicut ovis, ut ibi conserveris, vel sicut pastor, ut oves conserves, oportet te per Christum intrare in ovile, non aliunde quam per Christum; sicut philosophi, qui tractaverunt de principalibus virtutibus, et Pharisaei, qui caeremoniales traditiones statuerunt.
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Sed isti non sunt pastores neque oves, quia, ut dominus dicit qui non intrat per ostium in ovile ovium, scilicet per Christum, sed aliunde, fur est et latro; quia se et alios occidit. Nam Christus est ostium ovilis, idest congregationis fidelium, et non alius; Rom. V, 1: pacem habemus per Christum ad Deum, per quem et habemus accessum per fidem in gratiam istam in qua stamus, et gloriamur in spe gloriae filiorum Dei; Act. IV, 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri. Et secundum hanc expositionem continuatur ad praecedentia hoc modo. Quia enim dicebant se videre sine Christo, secundum quod dixit: nunc quia dicitis, videmus, peccatum vestrum manet, ideo dominus ostendit hoc esse falsum, quia non intrant per ostium, dicens amen, amen dico vobis. Sciendum autem, quod ut qui sicut ovis per ostium non intrat, non potest conservari; ita nec qui ut pastor intrat, conservare potest, nisi per ostium intret, scilicet per Christum; per quod quidem ostium intraverunt veri pastores, de quibus Hebr. V, 4: nemo sibi assumit honorem, sed qui vocatur a Deo tamquam Aaron. Mali vero pastores non intrant per ostium, sed per ambitionem, et potentiam saecularem, et simoniam; et isti sunt fures et latrones; Oseae VIII, 4: ipsi regnaverunt, et non cognovi; idest, non approbavi. Et dicit sed ascendit aliunde, quia ostium istud, scilicet Christus, cum sit parvum per humilitatem, Matth. XI, 29: discite a me, quia mitis sum, non possunt intrare nisi qui Christi humilitatem imitantur. Qui ergo non intrant per ostium, aliunde ascendunt, idest superbi sunt, et non imitantur illum qui, cum Deus esset, factus est homo; et humilitatem suam non recognoscunt. Hic agit de pastore, et primo ponit pastoris conditionem; secundo ostendit per signa quod iste sit pastor, ibi huic ostiarius aperit. Conditio autem veri pastoris est intrare per ostium, idest testimonia sacrae Scripturae; unde dicebat, Lc. ult., 44: oportet impleri omnia quae scripta sunt in lege Moysi, et prophetis, et Psalmis de me. Pastor dicitur, Ier. XVII, 16: ego non sum turbatus te pastorem sequens; Eccli. XVIII, v. 13: qui misericordiam habet, docet et erudit sicut pastor gregem suum. Sed si Christus intelligatur per ostium, ut Augustinus exponit, sic intrans per ostium, intrat per seipsum. Et hoc est proprium Christi: nam nullus potest intrare ostium, scilicet ad beatitudinem, nisi per veritatem, quia nihil aliud est beatitudo quam gaudium de veritate. Christus autem inquantum Deus, veritas est: et ideo inquantum homo, intrat per seipsum, scilicet per veritatem, quae est ipse inquantum Deus. Nos autem non sumus ipsa veritas, sed sumus filii lucis, per participationem lucis verae et increatae; et ideo oportet nos per veritatem, quae est Christus, intrare; infra XVII, 17: sanctifica eos in veritate; infra: per me si quis introierit, salvabitur. Sed si quis etiam intrare vult ut pastor, oportet quod intret per ostium, idest Christum, scilicet secundum eius veritatem, voluntatem et ordinationem; unde dicitur Ez. c. XXXIV, 23: dabo eis pastorem unum, qui pascat eas, servum meum David, quasi diceret: per me dari debent, et non per alios, seu per seipsos. Hic ponit signa boni pastoris, quae sunt tria. Primum sumitur ex parte ostiarii, scilicet quod ab eo introducatur; et quantum ad hoc dicit ostiarius aperit. Qui scilicet ostiarius, secundum Chrysostomum, ille est qui viam aperit ad cognitionem sacrae Scripturae, qui primus fuit Moyses, qui sacras Scripturas primus accepit et instituit. Et hic aperit Christo, quia, ut dicitur supra V, 46: si crederetis Moysi, crederetis forte et mihi: de me enim ille scripsit. Vel, secundum Augustinum, ostiarius est ipsemet Christus, quia ipsemet introducit homines ad seipsum; dicit: ipse se aperit, qui seipsum exponit, et non nisi per eius gratiam intramus; Eph. II, 8: gratia salvati estis. Nec refert si Christus, qui est ostium, ipse idem sit ostiarius; nam quaedam in spiritualibus congruunt quae in corporalibus esse non possunt. Magis autem differre videtur pastor et ostium quam ostium et ostiarius. Cum ergo Christus dicatur pastor et ostium, ut dictum est, multo magis potest dici ostium et ostiarius. Sed si aliam personam ostiarii quaeris quam Moysem et Christum, vide ostiarium spiritum sanctum, ut Augustinus dicit. Ad officium enim ostiarii pertinet ut ostium aperiat, et de spiritu sancto dicitur infra XVI, 13: docebit vos omnem veritatem. Christus enim est ostium, inquantum est veritas. Secundum signum sumitur ex parte ovium, scilicet quod ei obediant.
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Et hoc est quod dicit et oves vocem eius audiunt: quod quidem, si ex similitudine naturalis pastoris attenditur, rationabiliter dicitur, quia, sicut oves ex consueta imaginatione recognoscunt vocem pastoris, sic et fideles iusti vocem Christi audiunt; Ps. XCIV, v. 8: hodie si vocem eius audieritis. Sed contra. Multi sunt oves Christi, qui tamen vocem eius non audierunt, sicut Paulus. Item aliqui audierunt, et non fuerunt oves, sicut Iudas. Ad quod dici posset, quod Iudas pro tempore illo ovis Christi erat, quantum ad praesentem iustitiam. Paulus autem quando vocem Christi non audiebat, non erat ovis, sed lupus, sed vox Christi adveniens mutavit lupum in ovem. Haec autem responsio sustineri posset, si non contrariaretur ei quod dicit Ez. IV, 4: quod confractum fuerat non alligastis, et quod erroneum est, non reduxistis. Ex quo videtur quod adhuc quando confractae et erroneae erant, oves erant. Et ideo dicendum, quod loquitur hic dominus de ovibus suis, non solum secundum praesentem iustitiam, sed etiam secundum aeternam praedestinationem. Est enim quaedam vox Christi quam nullus nisi praedestinatus audire potest, scilicet, qui perseveraverit usque ad finem: Matth. X, 22. Ideo etiam dicit, et oves vocem eius audiunt, quia possent se excusare de eorum infidelitate, dicentes, quod non solum ipsi, sed etiam nullus ex principibus credit in eum. Unde, ad hoc respondens, dicit et oves vocem eius audiunt; quasi dicat: ideo ipsi non credunt, quia non sunt de ovibus meis. Tertium signum sumitur ex actibus ipsius pastoris; et quantum ad hoc dicit proprias oves vocat nominatim. Ubi ponit quatuor actus boni pastoris. Primo quidem quod oves cognoscit. Unde dicit, quod proprias oves vocat nominatim: in quo ostendit cognitionem, et familiaritatem suam ad oves. Illos enim ex nomine vocamus quos familiariter cognoscimus; Ex. XXXIII, 17: ego novi te ex nomine. Et quidem ad officium boni pastoris pertinet, secundum illud Prov. c. XXVII, 23: diligenter considera vultum pecoris tui. Et hoc quidem convenit Christo secundum praesentem cognitionem, vel magis secundum aeternam praedestinationem, quas ab aeterno nomine tenus novit; Ps. CXLVI, 4: qui numerat multitudinem stellarum, et omnibus eis nomina vocat; II Tim. c. II, 19: novit dominus qui sunt eius. Secundo vero quod eas educit, idest segregat a societate impiorum; Ps. CVI, 14: eduxit eos de tenebris et umbra mortis. Tertio, quia iam eductas ab impiis, et inductas in ovile, iterum eduxit eas ex ovili. Primo quidem in salutem aliorum; Is. ult., v. 19: mittam ex eis qui salvati fuerint in Lydiam; Matth. X, 16: ecce ego mitto vos sicut oves in medio luporum; ut scilicet de lupis faciatis oves. Secundo vero in directionem et viam salutis aeternae; Lc. I, 79: ad dirigendos pedes nostros in viam pacis.
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Quarto vero eas praecedit exemplo bonae conversationis; unde dicit et ante eas vadit, quod quidem in pastore corporali non est ita, quin potius sequitur, secundum illud Ps. LXXVII, 70: de post foetantes accepit eum. Bonus autem pastor ante eas vadit per exemplum; I Petr. ult., 3: neque ut dominantes in clero, sed forma facti gregis ex animo. Christus autem utraque missione ante eas vadit: quia primus pro doctrina veritatis mortem subiit, Matth. XVI, 24: si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me, et praecessit omnes in vitam aeternam. Mich. II, v. 13: ascendit pandens iter ante eos. Hic agit de effectu utriusque, furis scilicet, et pastoris in ovibus, et primo ponit effectum boni pastoris; secundo effectum lupi et furis, ibi alienum autem non sequuntur. Dicit ergo quod dictum est de conditionibus utriusque, sed oves sequuntur illum, qui scilicet ante eas vadit. Et hoc quidem in promptu est, quia subditi sequuntur vestigia praelatorum, ut dicitur I Petr. II, v. 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius; Iob XXIII, 11: vestigia eius secutus est pes meus. Et hoc ideo, quia sciunt vocem eius, idest cognoscunt et delectantur in ea; Cant. II, 14: sonet vox tua in auribus meis: vox enim tua dulcis.
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Effectus autem furis est ut oves eum non diu sequantur, sed ad tempus; unde dicit alienum autem non sequuntur; idest, doctorem mendacem et haereticum non sequuntur; Ps. XVII, 46: filii alieni mentiti sunt mihi. Sic et Paulus doctores mendaces non diu secutus est. Sed fugiunt ab eo; et hoc ideo, quia, ut dicitur I Cor. XV, 33, corrumpunt bonos mores colloquia prava. Ideo autem fugiunt, quia non noverunt, idest non approbant, vocem alienorum, idest doctrinam eorum, quae serpit ut cancer.
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Hic ponit Evangelista necessitatem exponendi supra positam similitudinem, quae quidem necessitas causatur ex audientium ignorantia. Primo vero tangit ignorantiae causam; secundo ipsam ignorantiam manifestat. Causa autem ignorantiae fuit proverbialis Christi locutio; et hoc est quod dicit hoc proverbium dixit eis Iesus. Proverbium autem dicitur proprie quando loco alterius ponitur aliud; cum scilicet unum verbum ex similitudine alterius datur intelligi: quod etiam parabola dicitur. Loquebatur autem in proverbiis dominus primo quidem propter malos, ut mysteria regni caelestis eis occultaret; Lc. VIII, 10: vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis. Secundo vero propter bonos, ut ex proverbiis exercerentur ad inquirendum; unde postquam dominus turbis proverbia seu parabolas proposuit, discipuli seorsum Christum interrogabant, ut habetur Matth. XIII, 10 et Mc. IV, 10. Unde et Augustinus dicit: pascit dominus manifestis (scilicet fideles turbas), exercet obscuris, scilicet discipulos. Ignorantiam manifestat, cum dicit illi autem non intellexerunt quid loqueretur. Ignorantia autem quae proveniebat ex proverbiis a Christo propositis, utilis quidem erat, et damnosa. Sed utilis bonis et iustis ad exercitium in Dei laudem quaerentibus: nam dum ea non intelligunt, credunt, glorificant dominum, et eius sapientiam supra se existentem; Prov. XXV, 2: gloria Dei est celare verbum. Damnosa autem malis, quia non intelligentes, blasphemant, secundum illud in Canon. Iudae v. 10: quaecumque ignorant, blasphemant. Nam, ut Augustinus dicit, cum verba Evangelii audiunt pius et impius, et ambo non intelligunt, pius dicit: verum est et bonum est quod dicit sed nos non intelligimus. Et hic quidem iam pulsat, cui dignum est aperiri, sed si persistat. Impius dicit: nihil dixit, malum est quod ait. Hic dominus exponit similitudinem. Si autem recte consideretur praedicta similitudo, duas principales clausulas continebat, ad quas aliae consequuntur. Quarum prima est: qui non intrat per ostium in ovile ovium (...) ille fur est et latro. Secunda vero est: qui intrat per ostium, pastor est ovium. Et ideo ista pars dividitur in duas: primo enim exponit primam clausulam; secundo secundam, ibi ego sum pastor bonus. Circa primum duo facit. Primo exponit quae prima clausula continebat; secundo probat ea, ibi ego sum ostium. Fit autem mentio in prima clausula de ostio, fure et latrone. Primo exponit primum; secundo secundum, ibi omnes quotquot venerunt, fures sunt et latrones.
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Quantum ad primum dicit: dixit ergo eis iterum Iesus, ut scilicet eos attentiores reddat, et intelligerent similitudinem; Prov. I, 6: animadvertet parabolam et interpretationem et cetera. Amen, amen dico vobis, idest vere, ego sum ostium. Officium enim ostii est ut per ipsum quis ad domus interiora ingrediatur; et hoc Christo convenit: nam per eum oportet quemlibet ad Dei secreta intrare; Ps. CXVII, 20: haec porta domini, scilicet Christus, et iusti intrabunt in eam. Dicit autem ovium, quia non solum pastores per Christum introducuntur in praesentem Ecclesiam, vel in aeternam beatitudinem per Christum ingrediuntur, sed etiam oves; unde infra eodem oves meae vocem meam audiunt (...) et sequuntur me, et ego vitam aeternam do eis.
10:8
Consequenter cum dicit omnes quotquot venerunt, fures sunt et latrones, exponit quod dixit de fure et latrone: et primo ostendit quis sit fur et latro; secundo ponit signum huius. Circa primum autem cavendus est error Manichaeorum, qui damnantes vetus testamentum ex hoc quod dicitur omnes quotquot venerunt, fures sunt, dicunt, patres veteris testamenti, qui fuerunt ante Christum, malos fuisse et damnatos. Sed hoc esse falsum apparet ex tribus. Primo quidem ex his quae in parabola dicta sunt. Quod enim hic dicitur omnes quotquot venerunt, ponitur ut expositivum praecedentium; ibi autem dicitur, quod intraverunt, et cetera. Illi ergo omnes quotquot veniunt, scilicet non per me, idest non intrantes per ostium, fures sunt et latrones. Constat autem quod patriarchae et prophetae omnes per ostium, idest Christum, intraverunt, quos Christus venturus praecones mittebat. Licet enim ex tempore carnem acceperit, et factus fuerit homo, ab aeterno tamen erat verbum Dei; Hebr. XIII, 8: Iesus Christus heri et hodie, ipse et in saecula. Prophetae autem missi sunt per verbum Dei et sapientiam; Sap. VII, 27: per nationes in animas sanctas se transfert (scilicet Dei sapientia) prophetas et amicos Dei constituit. Et ideo signanter in prophetis legimus, verbum domini factum esse ad hunc vel ad illum prophetam, qui per participationem verbi Dei prophetaverunt. Secundo ex hoc quod dominus dicit venerunt; quasi dicat, propria auctoritate et non a Deo missi, seipsos ingerentes; de quibus Ier. XXIII, 21: non mittebam eos, et ipsi currebant. Isti quidem non venerunt a verbo Dei; Ez. XIII, 3: vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident. Tales non fuerunt patres veteris testamenti, ut dictum est. Tertio ex ipso facto, quod ostendit verborum consequentia, nam hic dicitur non audierunt eos oves. Illi ergo quos audierunt oves, non fuerunt fures et latrones. Populus autem Israel prophetas audivit. Propterea illi qui non audierunt, in sacra Scriptura vituperantur; Act. VII, 52: quem prophetarum non sunt persecuti patres vestri? Matth. XXIII, v. 37: Ierusalem, Ierusalem, quae occidis prophetas, et lapidas eos qui ad te missi sunt. Sic ergo errore excluso, dicendum est omnes quotquot venerunt scilicet praeter me, et praeter divinam inspirationem et auctoritatem, et non cum intentione divinae gloriae quaerendae, sed propriae usurpandae, fures sunt, inquantum quod non suum est, scilicet docendi auctoritatem, sibi usurpant, Is. I, 23: principes tui infideles, socii furum, et latrones, quia per pravam doctrinam occidunt; Matth. XXI, 13: vos autem fecistis illam speluncam latronum; Oseae VI, v. 9: particeps latronum interficientium in via pergentes. Sed eos, scilicet fures et latrones, oves, praedestinatae, non audierunt, scilicet perseveranter; alias non fuissent de ovibus Christi, quia alienum non sequuntur, sed fugiunt ab eo: ut dicitur supra eodem. Hoc etiam praecipitur Deut. XIII, 3: non audias verba illius prophetae aut somniatoris. Ego sum ostium. Hic manifestat expositionem, et primo expositionem ostii; secundo furis, ibi fur non venit. Circa primum duo facit. Primo resumit quod intendit exponere; secundo exponit. Resumit autem quod dixit ego sum ostium. Cantic. ult., 9: si est ostium, compingamus illud tabulis cedrinis, idest attribuamus ei virtutem imputrescibilem. Exponit autem cum dicit per me si quis introierit, salvabitur. Ubi primo ostendit quod competit ei usus ostii, qui est salvare oves; secundo insinuat salvationis modum, ibi ingredietur et egredietur. Salvat autem ostium arcendo interiores ne progrediantur, et defendendo ab exterioribus, ne invadantur. Et hoc competit Christo, nam per ipsum salvamur et protegimur. Et hoc est quod dicit per me, scilicet ostium, si quis, non fictus, introierit, ad societatem Ecclesiae et fidelium, salvabitur: supple, si perseveraverit; Act. IV, 12: non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvos fieri; Rom. V, 10: multo magis salvi erimus in vita ipsius.
10:9
Modus autem salutis ponitur cum dicit et ingredietur et egredietur, et pascua inveniet: quae quidem verba quadrupliciter exponi possunt. Primo quidem, secundum Chrysostomum, nihil aliud debet intelligi quam securitas et libertas adhaerentium Christo. Nam qui aliunde ascendit quam per ostium, non habet liberum introitum et exitum; qui vero per ostium intrat, habet liberum exitum, quia libere potest exire. Cum ergo dicit ingredietur et egredietur, est sensus, secundum hanc similitudinem, quod apostoli adhaerentes Christo, cum securitate ingrediuntur, conversando cum fidelibus qui intra Ecclesiam sunt, et cum infidelibus qui sunt extra, quando totius orbis terrarum facti sunt domini, et nullus eos eiicere valuit; Num. XXVII, 16: provideat dominus Deus spirituum universae carnis hominem super populum istum, qui possit ingredi et egredi: ne sit populus domini sicut oves absque pastore. Et pascua inveniet, idest, delectationem in conversione, et gaudium etiam in persecutionibus infidelium pro Christi nomine habebant; secundum illud Act. V, 41: ibant apostoli gaudentes a conspectu Concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati. Secundo potest exponi, secundum Augustinum super Ioannem. Cuilibet bene agenti duo incumbunt, scilicet ut bene se habeat ad ea quae intra ipsum sunt, et ad ea quae extra. Interius autem in homine est spiritus; exterius autem est corpus; II Cor. c. IV, 16: licet is qui foris est homo noster corrumpatur, tamen is quis intus est renovatur de die in diem. Ille ergo qui Christo adhaeret, ingredietur quidem per contemplationem ad custodiam conscientiae; Sap. VIII, v. 16: intrans domum meam, scilicet conscientiam, conquiescam cum illa, scilicet sapientia. Et egredietur, foras, scilicet per bonam actionem, ad domandum corpus; Ps. CIII, v. 23: exibit homo ad opus suum et ad operationem suam usque ad vesperum: et pascua inveniet, scilicet in conscientia munda et devota; Ps. XVI, 15: apparebo conspectui tuo, satiabor cum apparuerit gloria tua: et in actione, pascua inveniet scilicet fructus; Ps. CXXV, 6: venientes autem venient cum exultatione, portantes manipulos suos. Tertia expositio est etiam eiusdem, et beati Gregorii super Ezech., ut sit sensus: ingredietur, in Ecclesiam, credendo; Ps. XLI, 5: transibo in locum tabernaculi admirabilis, quod est ingredi in Ecclesiam militantem; et egredietur, scilicet de militante ad Ecclesiam triumphantem; Cant. III, v. 11: egredimini, filiae Sion, et videte regem Salomonem in diademate, quo coronavit illum mater sua in die desponsationis illius; et pascua inveniet, in Ecclesia militante, scilicet doctrinae et gratiae; Ps. XXII, v. 2: in loco pascuae ibi me collocavit: et in Ecclesia triumphante, scilicet gloriae; Ez. c. XXXIV, 14: in pascuis uberrimis pascam eas. Quarto exponitur in libro de spiritu et anima, qui Augustino attribuitur, cuius tamen non est: ubi dicitur, quod ingredientur, scilicet sancti, ad contemplandam divinitatem Christi, et egredientur, ad eius humanitatem considerandam; et in utroque pascua invenient, quia in utroque gaudia contemplationis gustabunt; Is. XXXIII, 17: regem in decore suo videbunt. Hic igitur de fure, et primo ponit furis proprietatem; secundo asserit sibi contrariam proprietatem inesse, ibi ego veni ut vitam habeant et cetera. Dicit ergo, quod illi qui non intrant per ostium, idest qui venerunt praeter me, ipsi fures sunt et latrones, quorum conditio mala est.
10:10
Nam primo quidem fur non venit nisi ut furetur, idest ut usurpet quod non est suum, cum scilicet seditiosi et haeretici eos qui Christi sunt, sibi adiungunt; Ps. X, 9: insidiatur ut rapiat pauperem. Secundo fur venit ut mactet, idest occidat inducendo perversam doctrinam et pravos mores; Oseae VI, 9: particeps latronum interficientium in via pergentes de Sichem. Tertio ut perdat immittendo in perditionem aeternam; Ier. l, 6: grex perditus factus est populus meus. Quae quidem conditiones non sunt in me. Ego veni ut vitam habeant; quasi dicat: isti non per me venerunt, quia similia agerent his quae ego ago; sed ipsi contrarium agunt: quia furantur, occidunt et perdunt. Ego veni ut vitam habeant, scilicet iustitiae, ingredientes Ecclesiam militantem per fidem; Hebr. X, 38 et Rom. I, 17: iustus autem ex fide vivit. De ista vita dicitur I Io. III, 14: nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Et abundantius habeant, scilicet vitam aeternam, egredientes de corpore: de qua vita aeterna dicitur infra XVII, 3: ut cognoscant te solum verum Deum.
10:11
Hic exponit secundam clausulam praemissae parabolae scilicet, qui intrat per ostium, pastor est ovium, et primo ponit expositionem; secundo manifestat eam, ibi ego sum pastor bonus et cetera. Exponit autem illam particularem, dicens se esse pastorem bonum: secundo subdit boni pastoris officium, ibi bonus pastor animam suam dat pro ovibus suis; tertio ostendit de malo pastore contrarium, ibi mercenarius autem (...) videt lupum venientem, et fugit. Dicit ergo quantum ad primum ego sum pastor bonus. Quod autem Christus sit pastor, manifeste ei competit: nam sicut per pastorem grex gubernatur et pascitur, ita fideles per Christum spirituali cibo, et etiam corpore et sanguine suo reficiuntur; I Petr. c. II, 25: eratis aliquando sicut oves non habentes pastorem; sed conversi estis nunc ad pastorem et episcopum animarum vestrarum; Is. XL, 11: sicut pastor gregem suum pascet. Sed ad differentiam mali pastoris et furis addit bonus. Bonus, inquam, quia implet pastoris officium, sicut bonus miles dicitur qui implet militis officium. Sed cum Christus dixerit supra, pastorem intrare per ostium, et iterum se esse ostium, hic autem dicat se esse pastorem, oportet quod ipse per semetipsum intret. Et quidem per seipsum intrat, quia seipsum manifestat, et per seipsum novit patrem. Nos autem per illum intramus, quia per ipsum beatificamur. Sed attende, quod nullus alius est ostium nisi ipse, quia nullus alius est lux vera, sed per participationem; supra I, 8: non erat ille lux, scilicet Ioannes Baptista, sed ut testimonium perhiberet de lumine. Sed de Christo dicitur erat lux vera quae illuminat omnem hominem. Et ideo esse ostium nemo se dicit: hoc sibi ipse Christus proprie retinuit; esse autem pastorem, aliis communicavit, et membris suis dedit: nam et Petrus pastor, et ceteri apostoli pastores fuerunt, et omnes boni episcopi; Ier. III, 15: dabo vobis pastores secundum cor meum. Licet autem praepositi Ecclesiae, qui filii sunt, omnes pastores sint, ut Augustinus dicit; ideo tamen singulariter dicit ego sum pastor bonus, ut insinuet virtutem caritatis. Nullus enim est pastor bonus nisi per caritatem efficiatur unum cum Christo, et fiat membrum veri pastoris. Officium boni pastoris est caritas; unde dicit bonus pastor animam suam dat pro ovibus suis. Sciendum est enim, quod differentia est inter bonum pastorem et malum: nam bonus pastor intendit commodum gregis; malus autem commodum proprium: et haec differentia tangitur Ez. XXXIV, 2: vae pastoribus qui pascunt semetipsos. Nonne greges pascuntur a pastoribus? Qui igitur utitur grege ut semetipsum tantum pascat, non est pastor bonus. Ex quo sequitur quod pastor malus, etiam corporalis, nullum detrimentum vult sustinere pro grege, cum non intendat eorum commodum, sed proprium. Bonus vero pastor, etiam corporalis, sustinet multa pro grege, cuius bonum intendit; unde Iacob dixit Gen. XXXI, 40: nocte ac die gelu urebar et aestu. Sed in corporalibus pastoribus non exigitur a bono pastore ut exponat se morti propter salutem gregis. Sed quia spiritualis gregis salus praeponderat corporali vitae pastoris, ideo cum periculum imminet de gregis salute, debet quisque spiritualis pastor, corporalis vitae sustinere dispendium pro gregis salute. Et hoc est quod dominus dicit bonus pastor animam suam, idest vitam corporalem, ponit pro ovibus suis, idest auctoritate et caritate. Utrumque enim exigitur, et quod ad eum pertineat, et quod eas amet: nam primum sine secundo non sufficit. Huius autem doctrinae Christus nobis exemplum praebuit; I Io. III, 16: si Christus posuit animam suam pro nobis, et nos debemus pro fratribus animas ponere. Hic agit de malo pastore, ostendens, ei contrarias conditiones inesse a conditionibus boni pastoris, et primo ponit mali pastoris conditiones; secundo ostendit quomodo ipsae conditiones se invicem consequuntur, ibi mercenarius autem (...) fugit. Circa primum duo facit. Primo ponit conditiones mali pastoris; secundo insinuat periculum imminens gregi, ex malo pastore, ibi et lupus rapit et cetera. Notandum autem, quod ex his quae dicta sunt de bono pastore et his quae dicuntur de malo, triplex differentia conditionum ipsorum, scilicet boni et mali pastoris, accipi potest. Prima quidem distinctio accipitur quantum ad intentionem; secunda quantum ad affectum tertia quantum ad sollicitudinem. Differunt ergo primo in intentione, et hoc ex nomine utriusque: nam primus dicitur pastor, ex quo datur intelligi quod intendit pascere gregem; Ez. XXXIV, 2: nonne greges pascuntur a pastoribus? Iste autem, scilicet malus, dicitur mercenarius, quasi mercedem quaerens. Ut sic differant in hoc: quod bonus pastor quaerit utilitatem gregis; mercenarius autem principalius commodum proprium. Haec etiam differentia est inter regem et tyrannum, ut philosophus dicit, quia rex in suo regimine intendit utilitatem subditorum; tyrannus vero utilitatem propriam; unde est sicut mercenarius: Zach. c. XI, 12: si bonum est in oculis vestris, afferte mihi mercedem. Sed numquid possunt quaerere etiam boni pastores mercedem? Videtur quod sic; Eccli. XXXVI, 18: da mercedem, domine, sustinentibus te; Is. XL, 10: ecce merces eius cum eo; et Lc. XV, 17: quanti mercenarii in domo patris mei abundant panibus. Respondeo. Dicendum quod merces potest accipi dupliciter: scilicet communiter et proprie. Communiter quidem, omne quod meritis redditur, dicitur merces, et quia vita aeterna, quae est Deus, I Io. ult., 20: hic est verus Deus, et vita aeterna, meritis redditur, ideo ipsa vita aeterna merces dicitur. Et hanc mercedem potest et debet quaerere quilibet bonus pastor. Proprie autem dicitur merces aliquid segregatum ab hereditate; et ad hanc non debet habere respectum ille qui est verus filius, ad quem spectat hereditas; sed ad eam respectum habent servi et mercenarii. Unde, cum vita aeterna sit hereditas nostra, qui operatur habens ad eam respectum, operatur ut filius; qui vero intendit aliquid seorsum ab ea (puta terrenis commodis inhiat, honore praelationis gaudet) mercenarius est. Secundo distinguuntur quantum ad sollicitudinem: quia de bono pastore dicitur quod oves sunt suae, non solum commissione, sed etiam amore et sollicitudine; Phil. I, 7: eo quod habeam vos in corde etc.; sed de mercenario dicitur cuius non sunt oves propriae, idest, earum sollicitudinem non habet; Ez. XXXIV, 8: neque quaesierunt pastores gregem meum, sed pascebant semetipsos. Tertio differunt quantum ad affectum: nam bonus pastor qui diligit gregem, animam suam dat pro eo, idest, exponit se periculo vitae corporalis. Malus autem, quia nullum affectum habet ad gregem, fugit cum videt lupum. Unde dicit videt lupum venientem, et dimittit oves. Lupus iste tripliciter accipitur. Primo quidem Diabolus tentans; Eccli. XIII, 21: sed si communicabat aliquando lupus cum agno, sic peccator iusto. Secundo vero haereticus mactans; Matth. VII, 15: attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium; Act. XX, 29: ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi. Tertio tyrannus saeviens: Ez. XXII, 27: principes eius in medio eius quasi lupi. Debet ergo bonus pastor contra hunc lupum triplicem, subditum gregem tueri: dum scilicet videns lupum, idest tentationem diabolicam, deceptionem haereticam et saevitiam tyrannicam, opponit se: contra quod dicitur Ez. XIII, 5: non ascendistis ex adverso, neque opposuistis murum pro domo Israel. Et ideo dicitur de malo pastore, quod fugit et dimittit oves; Zach. XI, 17: o pastor, et idolum derelinquens gregem; quasi dicat: non es pastor, sed similitudinem et idolum geris pastoris; Ier. XLVI, 21: mercenarii eius in medio eius, quasi vituli saginati versi sunt, et fugerunt simul, nec stare potuerunt. Sed contra hoc est quod dicitur Matth. V, 11: si vos persecuti fuerint in una civitate, fugite in aliam. Ergo videtur quod licet pastori fugere. Respondeo. Dicendum quod ad hoc est duplex solutio. Una est Augustini super Ioannem. Est enim duplex fuga: scilicet animi et corporis. Quod autem hic dicitur dimittit oves et fugit, intelligitur de fuga animi: nam dum malus pastor a lupo sibi periculum metuit, resistere eius iniustitiae non praesumit; sed fugit non mutando locum, sed subtrahendo solatium, refugiens scilicet gregis sollicitudinem. Sed haec expositio necessaria est quantum ad primum lupum, nam contra Diabolum non oportet corporaliter fugere. Sed quia contingit etiam aliquem pastorem fugere corporaliter propter aliquos lupos, scilicet haereticum habentem potestatem et tyrannum, ideo adhibenda est alia responsio, quam Augustinus ponit in epistola ad Honoratum. Nam, ut ipse dicit, videtur quod liceat etiam corporaliter fugere lupos, non solum ex auctoritate domini supra posita, sed etiam exemplo sanctorum aliquorum, puta Athanasii et aliorum persecutores fugientium. Non enim quia fugit, sed quia dimittit oves vituperatur: unde si posset fugere non dimittendo oves, non esset vituperabile. Contingit enim aliquando, quod quaeritur persona praelati; aliquando totus grex. Manifestum est autem quod si quaeratur sola persona praelati, possunt alii loco sui ad gregis custodiam deputari, qui vice sui consolentur et gubernent gregem. Unde si sic fugiat, non dicitur dimittere oves; et hoc modo, in casu, fugere licet. Si autem quaeratur totus grex, aut oportet quod pastores omnes simul sint cum ovibus, aut oportet quod aliqui ex eis remaneant, et aliqui recedant.
10:12
Si autem totaliter deserant gregem, tunc eis competit quod hic dicitur videt lupum venientem, et dimittit oves, et fugit. Hic ponitur periculum imminens, quod est duplex. Unum est ovium rapina; unde dicit lupus rapit, scilicet, quod alienum est, sibi usurpat. Fideles enim Christi sunt eius oves. Tunc igitur aliquis haeresiarcha et lupus rapit oves, quando fideles Christi ad doctrinam suam falsam attrahit; Ez. c. XXXIV, 5: factus est grex meus in direptionem omnium bestiarum agri. Aliud periculum est ovium dispersio, unde dicit et dispergit oves, inquantum aliqui seducuntur, et aliqui persistunt; Ez. XXXIV, 6: dispersi sunt greges mei; et non erat qui requireret. Hic ostendit quomodo praedictae conditiones se invicem consequuntur: nam ex primis duabus sequitur tertia. Ex hoc enim quod quaerit utilitatem suam, et non afficitur ad gregem per amorem et sollicitudinem, sequitur quod non velit pro eo incommodum sustinere.
10:13
Et ideo dicit mercenarius autem fugit, ideo scilicet quia mercenarius est, idest, quaerit commodum proprium quantum ad primam conditionem; et non pertinet ad eum de ovibus, idest, non eas diligit, neque pro eis sollicitatur, quantum ad secundam conditionem eius. Unde Iob XXXIX, 16, dicitur de malo pastore: induratur ad filios quasi non fuerint sui. E converso autem est de bono pastore: nam gregis commodum quaerit, non proprium; Philip. IV, 17: non quaero datum, sed quaero fructum et cetera. Et pertinet ad eum de ovibus; idest, eas diligit, et de eis sollicitatur, Phil. I, 7: eo quod habeam vos in vinculis meis et cetera.
10:14
Hic dominus probat suam expositionem, et primo resumit quod probare intendit; secundo probationem inducit, ibi et cognosco oves meas; tertio eam manifestat, ibi propterea me pater diligit. Dicit ergo primo: ego sum pastor bonus. Hoc expositum est supra. Ez. XXXIV, 11: requiram oves meas in die illa, sicut visitat pastor gregem suum. Consequenter cum dicit et cognosco oves meas, probat quod dicit. Duo autem dicit de se; scilicet quod est pastor, et quod est bonus. Primo ergo probat quod sit pastor; secundo quod pastor bonus. Pastorem autem se esse probat per duo signa posita superius de pastore: quorum primum est quod oves proprias vocat nominatim. Et quantum ad hoc dicit et cognosco oves meas; II Tim. II, 19: novit dominus qui sunt eius. Cognosco, inquam, notitia non solum simplici, sed etiam probationis et dilectionis; Apoc. I, 5: dilexit nos, et lavit nos a peccatis nostris. Secundum signum est quod oves vocem eius audiunt, et sciunt eum. Et quantum ad hoc dicit et cognoscunt me meae, meae, inquam, praedestinatione, vocatione et gratia; quasi dicat: ipsae me diligentes obsequuntur. Unde hoc intelligitur de notitia dilectionis, de qua dicitur Ier. XXXI, 34: omnes cognoscent me a minimo usque ad maiorem et cetera. Bonum autem pastorem se ostendit, ostendens se habere officium boni pastoris, quod est ut animam suam ponat pro ovibus suis, et primo ponit causam huius; secundo ipsum inducit; tertio subdit fructum signi. Causam autem huius signi, scilicet quod animam suam ponit pro ovibus suis, est notitia quam habet de patre: et quantum ad hoc dicit sicut novit me pater, ego agnosco patrem, et animam meam pono pro ovibus meis. Et hoc quidem verbum dupliciter potest exponi. Uno modo, ut ly sicut significet similitudinem; et hoc modo notitia huius potest communicari creaturae alicui; I Cor. XIII, 12: cognoscam sicut et cognitus sum, idest, sicut cognitus sum sine velamine, ita sine velamine cognoscam. Alio modo ut ly sicut importet aequalitatem; et tunc cognoscere patrem sicut cognitus est ab eo, est proprium solius filii, quia solus filius cognoscit patrem comprehendendo, sicut pater comprehendendo cognoscit filium; Matth. XI, 27: nemo novit filium nisi pater, neque patrem quis novit nisi filius, notitia scilicet comprehensionis. Ideo autem dominus hoc dicit, quia in hoc ipso quod cognoscit patrem, cognoscit eius voluntatem, in qua erat ut filius pro salute humani generis moreretur: in quo etiam dicit se mediatorem Dei et hominis. Nam sicut ad oves se habet ut cognitus et cognoscens, ita et ad patrem: quia sicut pater eum novit, ita ipse patrem cognoscit.
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Consequenter cum dicit et animam meam pono pro ovibus meis, ponit ipsum signum; I Io. III, 16: in hoc cognovimus caritatem Dei, quoniam ille pro nobis animam suam posuit et cetera. Sed cum in Christo sint tres substantiae, scilicet substantia verbi, animae et corporis, quaeritur quis loquatur cum dicit animam meam pono. Si dicas, quod verbum hic loquitur, non est verum: nam verbum numquam animam posuit, cum numquam fuerit ab anima separatum. Si autem dicas quod anima loquitur; hoc etiam impossibile videtur, quia nihil separatur a seipso. Si vero dicas, quod quantum ad corpus Christus hoc dicit, nec hoc videtur, quia corpus non habet potestatem iterum sumendi eam. Dicendum ergo ad hoc, quod in morte Christi, anima fuit separata a carne; alias non fuisset vere mortuus; sed divinitas numquam separata fuit in Christo ab ipsa anima et carne, sed unita fuit animae descendenti ad Inferos et corpori existenti in sepulcro: et ideo corpus virtute divinitatis animam posuit, et iterum resumpsit eam. Consequenter cum dicit et alias oves habeo etc., ponit fructum mortis Christi, qui est salus non solum Iudaeorum, sed etiam gentium. Quia enim dixerat animam meam pono pro ovibus meis, Iudaei reputantes se oves Dei, secundum illud Ps. LXXVIII, 13: nos autem populus eius, et oves pascuae eius, possent dicere quod pro eis tantum animam poneret. Sed dominus addit dicens, quod non tantum pro eis, sed etiam pro aliis; infra XI, 51: hoc a semetipso non dixit; sed cum esset pontifex anni illius, prophetavit, quia Christus moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. In isto autem fructu dominus tria facit. Primo ponit gentium praedestinationem; secundo earum per gratiam vocationem; tertio ipsarum iustificationem. Quantum ad primum dicit alias oves habeo, scilicet gentes, quae non sunt ex hoc ovili, scilicet de genere carnis Israel, quod erat quasi ovile; Mich. II, 12: congregabo Iacob totum te. Nam sicut oves in ovili concluduntur, sic isti in praeceptis legalibus conclusi custodiebantur, ut habetur Gal. III. Istas, inquam, oves, scilicet gentiles, habeo a patre per aeternam praedestinationem; Ps. II, v. 8: postula a me, et dabo tibi gentes hereditatem tuam; Is. XLIX, 6: parum est ut sis mihi servus ad suscitandas tribus Iacob, et faeces Israel convertendas: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae.
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Quantum ad secundum dicit et illas oportet me adducere idest, opportunum est secundum ordinem divinae praedestinationis ad gratiam vocare. Sed contra. Matth. XV, 24, dicit dominus: non sum missus nisi ad oves quae perierunt domus Israel. Responsio. Dicendum, quod ad oves domus Israel tantum missus est Iesus, ut eis corporaliter praedicaret, secundum illud Roman. XV, 8: dico autem Christum Iesum ministrum fuisse circumcisionis propter veritatem Dei, ad confirmandas promissiones patrum. Gentes autem adduxit per apostolos suos; Is. ult., 19: mittam ex eis, qui reliqui fuerint, ad gentes. Quantum ad tertium dicit et vocem meam audient. Ubi tria ponuntur necessaria ad iustitiam Christianae religionis. Primum est obedientia mandatorum Dei. Et quantum ad hoc dicit et vocem meam audient, idest, servabunt mandata mea; Matth. c. ult. 20: docentes eos servare omnia quaecumque mandavi vobis; Ps. XVII, 45: populus quem non cognovi, idest, quem non approbavi, auditu auris obedivit mihi. Secundum est unitas caritatis; et quantum ad hoc dicit et fiet unum ovile; idest, ex duabus gentibus, Iudaico et gentili populo, una Ecclesia fidelium; Eph. IV, 5: una fides; et Eph. II, 14: ipse est pax nostra qui facit utraque unum. Tertium est unitas fidei: et quantum ad hoc dicit et unus pastor; Ez. XXXVII, 24: et pastor unus erit ovium eorum, scilicet Iudaeorum et gentilium. Hic dominus manifestat suam probationem, et primo manifestat causam signi; secundo signum, seu effectum, ibi nemo tollit eam a me; tertio ostendit eam esse convenientem, ibi hoc mandatum accepi a patre meo. Causam autem mortis dicit dominus esse notitiam quam habet de patre, dicens: sicut novit me pater, et ego agnosco patrem, et animam meam pono pro ovibus meis.
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Unde hoc exponens dicit propterea pater me diligit: ex quo patet quod pater novit eum notitia approbationis, propterea, inquam, quia ego pono animam meam, ut iterum sumam eam. Sed numquid mors est causa paternae dilectionis? Videtur quod non, quia temporale non est causa aeterni: mors autem Christi est temporalis, dilectio vero Dei ad Christum est aeterna et cetera. Respondeo. Dicendum quod Christus hic loquitur de dilectione patris ad eum, sed inquantum est homo: et sic haec littera dupliciter potest legi. Uno modo ut ly quia teneatur causaliter, alio modo ut designet terminum vel signum dilectionis. Si quidem teneatur causaliter, tunc est sensus: quia ego pono animam meam, idest sustineo mortem, propterea pater diligit me; idest, effectum dilectionis mihi dat, scilicet claritatem et exaltationem corporis; Phil. II, v. 8: factus est obediens usque ad mortem, mortem autem crucis; propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen. Sed contra hoc videtur esse, quia bona opera non possunt esse meritoria divinae dilectionis. Cum enim opera nostra intantum meritoria sint, inquantum caritate informantur, secundum quod dicitur I Cor. XIII, 3: si distribuero omnes facultates meas in cibos pauperum, caritatem autem non habeam, nihil mihi prodest, et Deus praeveniat etiam nos in amando: I Io. IV, 10: in hoc est caritas, non quasi dilexerimus Deum, sed quoniam ipse prior dilexit nos, manifestum est quod sua dilectio praecedit omne meritum nostrum. Sed ad hoc dicendum, quod ipsam Dei dilectionem nullus mereri potest; sed effectum divinae dilectionis, qui est augmentum gratiae, et collatio boni gloriae, quem ex dilectione sua nobis Deus confert, mereri possumus per bona opera nostra. Unde possumus dicere, quod Deus propterea hunc vel illum hominem diligit, idest ei effectum suae dilectionis impendit, quia implet eius mandata. Et sic possumus dicere de Christo homine, quod propterea pater diligit eum, idest, exaltavit, et dedit illi claritatem gloriae, quia posuit animam suam ad mortem. Si vero ly quia importet terminum dilectionis, tunc est sensus: propterea me pater diligit, idest ad hoc me pater dilexit, ut animam meam ponerem. Quasi dicat: pater sua dilectione, quam habet ad me, ordinavit ut per passionem meam redimerem genus humanum; Rom. VIII, 32: proprio filio suo non pepercit, sed pro nobis omnibus tradidit illum. Si autem ly quia designet signum dilectionis, tunc est sensus: propterea pater me diligit, quia ego pono animam meam. Quasi dicat: hoc signum est quod pater me diligat, quia pono animam meam, ut iterum sumam eam; idest, faciens mandata eius et voluntatem suam, sustineo mortem. Evidens enim signum dilectionis est quod homo ex caritate faciat Dei mandata. Hic exponit effectum signi: quod quidem signum erat, ubi dixit animam meam pono pro ovibus meis, exponens quomodo eam ponit, et primo excludit violentiam; secundo subiungit eius potestatem. Violentiam quidem excludit, quae alicui posset fieri in auferendo vitam: quae Christo non fuit facta. Et quantum ad hoc dicit nemo tollet eam, scilicet animam meam, per violentiam, sed ego pono eam, propria virtute, scilicet a meipso; Is. XLIX, 24: numquid tolletur a forti praeda? Sed numquid Iudaei non intulerunt Christo violentiam? Intulerunt quidem quantum in eis fuit, sed in Christo non fuit illa violentia, quia, quando voluit, eam sponte posuit. Unde supra VIII, 30, dicitur, quod Iudaei volentes eum apprehendere, non potuerunt, quia nondum venerat hora eius, voluntaria scilicet, non qua cogeretur mori, sed qua dignaretur occidi: ut dicit Augustinus. Potestatem autem eius subiungit cum dicit potestatem habeo ponendi eam. Circa quod sciendum est, quod cum unio animae et corporis sit naturalis, separatio eorum est naturalis. Et licet causa huius separationis et mortis possit esse voluntaria, tamen mors in hominibus semper est naturalis. In nullo autem puro homine natura subditur voluntati, cum sicut voluntas, ita et natura sit a Deo; et ideo mors cuiuslibet puri hominis oportet quod sit naturalis. In Christo autem natura sua et tota alia natura subditur voluntati eius, sicut artificiata voluntati artificis. Et ideo secundum voluntatis suae placitum, potuit animam ponere cum voluit, et iterum eam sumere: quod nullus purus homo facere potest, licet voluntarie causam mortis sibi possit inferre. Et inde est quod centurio videns eum non naturali necessitate mori, sed sua dum clamans voce magna emisit spiritum: Matth. XXVII, 50 recognovit in eo virtutem divinam dicens: vere filius Dei erat iste. Unde et apostolus I Cor. c. I, 18: verbum crucis pereuntibus stultitia est: his autem qui salvi fiunt, idest nobis, virtus Dei est. Idest in ipsa morte Christi, manifestata est virtus potestatis eius. Hic ostendit causam praedictam convenientem esse: nam impletio mandati demonstrat dilectionem ad mandantem.
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Et ideo dicit hoc mandatum accepi a patre meo, scilicet animam ponendi, et sumendi eam; infra XIV, 23: si quis diligit me, sermonem meum servabit, et pater meus diliget eum.
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Postquam dominus ostendit se habere virtutem vivificativam, et insinuavit vivificandi modum, hic ostendit secundum quid sibi vivificativa potestas conveniat, et primo Evangelista ponit dissensionem exortam super hoc inter turbas ad se invicem; secundo ponit disceptationem principum Iudaeorum ad Christum, ibi facta sunt encaenia et cetera. Circa primum tria facit. Primo ponit ipsam turbarum dissensionem; secundo subdit unius partis dissentientium opinionem; tertio infert sanam alterius partis assertionem. Dissensio autem orta est inter turbas quae Christum audierant, ex sermonibus eius: et hoc est quod dicit dissensio itaque facta est inter Iudaeos propter sermones hos. Dum enim quidam ex eis sermones ipsos recte intelligebant, quidam non recte, dissentiebant ad invicem; Matth. X, 34: non veni pacem mittere, sed gladium, scilicet evangelicae doctrinae, cui alii credunt, alii contradicunt; Ps. CVI, 40: effusa est contentio super principes.
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Opinio autem alterius partis dissentientium est falsa: et quantum ad hoc dicit dicebant autem multi ex ipsis. Dicit autem multi, quia, ut dicitur Eccle. I, 15: stultorum infinitus est numerus. Dicebant, inquam, Daemonium habet, et insanit. Consuetudo namque stultorum est ut dubia semper interpretentur in malum, cum tamen contrarium debeat fieri. Unde contingit quod quaecumque ignorant, blasphemant, ut dicitur in canonica Iudae. Quia ergo verba domini intelligere non valebant, quia lux in tenebris lucet, et tenebrae eam non comprehenderunt, ideo blasphemant dicentes Daemonium habet, et insanit. Et nituntur alios ab eo avertere, dicentes: quid eum auditis? Blasphemantes autem, duo Christo imponunt. Primo, quod Daemonium habet; quasi dicant: non ex spiritu sancto, sed ex spiritu maligno loquitur. Simile dicitur Act. XVII, 18, de Paulo: novorum Daemoniorum annuntiator est. Contingit autem aliquem habere Daemonium privatum et familiarem; et talis licet semper insaniat spiritualiter, non tamen semper insanit corporaliter; aliquem vero arreptum a Daemone esse: et iste semper insanit etiam corporaliter. Unde Mc. III, 21, dicebant: quoniam in furorem versus est. Secundo, ut ostendat quod Christus sic habeat Daemonium, dicunt et insanit. Act. XXVI, v. 24: multae litterae ad insaniam te adducunt. Nec mirum si blasphemant, quia animales sunt, et, ut dicitur I Cor. II, 14, animalis homo non percipit ea quae sunt spiritus Dei. Sententia autem et assertio alterius partis improbat praemissam opinionem dupliciter. Primo ex pondere verborum; unde dicit alii, qui scilicet recte sapiebant, dicebant: haec verba non sunt Daemonium habentis, quasi dicant: ex eis videtur quod non insanit, cum sint ordinata et ponderosa; supra VI, 69: domine, ad quem ibimus? Verba vitae aeternae habes. Unde Paulus dicit Act. c. XXVI, 25: non insanio, optime Feste, sed verba veritatis et sobrietatis loquor.
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Secundo ex magnitudine miraculi; unde dicit numquid Daemonium potest oculos caecorum aperire? Quasi dicat: non erat enim hoc miraculum maximum? Et ideo recte credebant, quod non nisi Dei virtute fieri posset; supra IX, 33: si non esset hic a Deo, non poterat facere quidquam. Sciendum est autem, quod quaedam miracula sunt quae possunt fieri virtute Daemonum et Angelorum; quaedam vero sunt quae nullo modo eorum virtute fieri possunt. Ea enim quae sunt supra ordinem naturae, nulla creatura, quaecumque sit, sua virtute potest facere, cum etiam ipsa subiaceat legibus naturae. Deus autem solus, qui est supra naturam, operari potest supra naturae ordinem. Quidquid ergo aliqua creatura operatur, oportet quod sistat infra naturae ordinem. Ex quo patet quod omne illud quod potest fieri secundum ordinem naturae, potest Angelus et bonus et malus, quando sibi permittitur. Sicut secundum semina, quae sunt in rebus naturalibus ad generationem aliquorum animalium ordinata, possunt illorum animalium generationem operari; sicut fecerunt magi Pharaonis, Ex. VII, 11. Et similiter alterare naturam alicuius possunt: unde possent sanare infirmos, quibus beneficio naturae subveniri posset. Illa autem quae simpliciter naturae ordinem transcendunt, non possunt fieri nisi a Deo, seu a bonis Angelis et sanctis hominibus virtute Dei, quam orando impetrant. Tale autem est illuminatio caeci et resuscitatio mortuorum: non enim naturae virtus se extendere potest ad oculorum restitutionem et mortuorum resuscitationem. Et ideo Daemonium non potest caecorum oculos aperire, et mortuos suscitare: quia hoc est solius Dei et sanctorum virtute Dei. Hic ponitur dissensio quae mota est a principibus Iudaeorum ad Christum, et primo Evangelista proponit Iudaeorum interrogationem; secundo subdit Christi responsionem, ibi respondit eis Iesus: loquor vobis, tertio infert responsionis effectum, ibi sustulerunt lapides Iudaei. Circa primum duo facit. Primo describit circumstantias interrogationis; secundo ponit ipsam interrogationem, ibi dixerunt ei: usquequo animam nostram tollis? Circumstantias autem interrogationis describit quantum ad tria: scilicet quantum ad tempus, quantum ad locum, et quantum ad personas interrogantes.
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Quantum ad tempus quidem primo in speciali, dicens facta sunt encaenia in Ierosolymis. Ad cuius intellectum sciendum est, quod, ut Augustinus dicit, encaenia festivitas erat dedicationis in Ecclesiis. Caenos enim Graece, idem est quod novum Latine. Unde encaenia idem est quod innovatio: quo fit ut etiam communi usu loquendi, quando aliquod alicui usui dedicatur, dicatur encaeniari, quod idem est quod innovari. Facta sunt ergo encaenia in Ierosolymis, idest festum et memoria dedicationis templi. Nam quando de novo aliquam Ecclesiam divino cultui dedicamus, agitur festum consecrationis eiusdem, et eadem die singulis annis in memoriam ipsius. Hoc modo Iudaei singulis annis encaenia faciebant, idest memoriam dedicationis templi. Ad sciendum autem rationem festi consecrationis et causam, notandum est, quod omnia festa celebrantur in Ecclesia in commemorationem divinorum beneficiorum; Is. LXIII, 7: miserationum domini recordabor et cetera. Et Ps. CXVII, 1, postquam David commemoravit multa beneficia Dei, dicens: confitemini domino, quoniam bonus etc. subdit: constituite diem solemnem in condensis usque ad cornu altaris. Recolimus autem divina beneficia nobis exhibita, tripliciter. Quandoque quidem ut exhibita nobis in capite nostro domino Iesu Christo; et sic celebramus festum nativitatis, et resurrectionis, et huiusmodi. Quandoque ut exhibita nobis in commembris nostris, scilicet in sanctis, qui sunt membra Ecclesiae. Et hoc congruenter: quia, ut dicit apostolus I Cor. XII, 26: si gloriatur unum membrum, congaudent omnia membra. Et sic celebramus festa sanctorum Petri et Pauli et aliorum sanctorum. Quandoque autem prout sunt exhibita toti Ecclesiae; puta in ministerio sacramentorum, et in aliis communiter Ecclesiae collatis. Et quia domus materialis est quasi signum collectionis Ecclesiae fidelium, et etiam in ea omnia sacramenta gratiae dispensantur; ideo in memoriam ipsorum beneficiorum, festum dedicationis Ecclesiae celebramus. Quod quidem festum maius est quam festum alicuius sancti; sicut et beneficia toti Ecclesiae collata, quorum memoriam agimus, excedunt beneficium collatum alicui sancto, quod in festo eius recolitur. Sciendum est tamen, quod templum erat Ierosolymis tribus vicibus consecratum. Primo quidem a Salomone, ut habetur III Reg. VIII, secundo, tempore Esdrae a Zorobabel et Iesu sacerdote magno, ut habetur I Esdrae VI, 13-22, tertio a Machabaeis, ut habetur I Mach. IV, 42-58, quod ascenderunt Ierosolymam renovare sancta. Haec autem encaenia non sunt facta in memoriam dedicationis quae facta fuit a Salomone, quia hoc fuit in autumno, scilicet mense septimo; nec in memoriam dedicationis, quae facta fuit tempore Esdrae, quia illa fuit in vere, scilicet nona die Martii; sed in memoriam dedicationis quae facta fuit a Machabaeis in tempore hiemali. Et ideo ut hoc designet, describit tempus in speciali, dicens et hiems erat: quod etiam causam mysticam habet. Ut Gregorius dicit, II Moral., idcirco Evangelista hiemis curavit tempus exprimere, ut inesse auditorum cordibus, scilicet Iudaeorum malitiae, frigus indicaret; Ier. VI, 7: sicut frigidam facit cisterna aquam suam, ita frigidam fecit malitiam suam. De hac hieme dicitur, Cant. II, 11: iam enim hiems transiit, imber abiit et recessit.
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Locum autem describit cum dicit et ambulabat Iesus in templo in porticu Salomonis. Et primo quidem in generali, cum dicit in templo: Ps. X, 5: dominus in templo sancto suo etc.; secundo vero in speciali, dicens in porticu Salomonis. Sciendum est enim, quod templum non dicitur solum corpus ipsius, sed etiam porticus circumstantes, in quibus populus stabat ad orandum: nam in templo soli sacerdotes orabant. Dicitur autem porticus Salomonis locus ille in quo Salomon stetit quando, peracta dedicatione templi, oravit: III Reg. VIII, v. 22: stetit ergo Salomon in conspectu Ecclesiae Israel. Sed contra. Templum quod Salomon aedificaverat, destructum fuit, et similiter porticus Salomonis. Responsio. Dicendum quod templum reparatum fuit ad similitudinem prioris: et ideo sicut antea porticus illa dicebatur Salomonis, ita et postea ob eius reverentiam. Personas autem interrogantes describit quantum ad eorum malitiam.
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Unde dicit circumdederunt ergo eum Iudaei, frigidi a caritate diligendi, sed ardentes aviditate nocendi, ut accederent animo circumveniendi, et circumdarent comprimentes, animo persequendi; Ps. XXI, 13: circumdederunt me vituli multi, tauri pingues obsederunt me; Oseae XI, 12: circumdederunt me Ephraim. Consequenter cum dicit et dicebant ei etc., ponitur Iudaeorum interrogatio. Et primo ponit fictam causam interrogationis, cum dicit usquequo animam nostram tollis? Adulatorie loquuntur, volentes per hoc ostendere se desiderare scire veritatem de ipso. Quasi dicat: anima nostra est in suspenso desiderii, quamdiu moestos nos derelinquis? Prov. XIII, 12: spes quae differtur affligit animam. Et ideo, secundo, subiungunt interrogationem, dicentes si tu es Christus, dic nobis palam. Ubi primo attende illorum perversitatem. Nam quia indignantur contra Christum, quod se diceret filium Dei, supra V, 18, non interrogant eum an sit filius Dei, sed dicunt si tu es Christus, dic nobis palam: ut per hoc possent habere materiam accusandi eum ad Pilatum, sicut seditiosum et appetentem regnum, quod erat contra Caesarem, et odiosum Romanis. Unde et Pilatus quando Iudaei accusabant Christum, quod filium Dei se faceret, parum curavit. Dum vero dixerunt: omnis qui se regem facit, contradicit Caesari, magis coepit contra eum sollicitari. Et ideo dicunt si tu es Christus, vel rex, vel unctus, dic nobis palam. Secundo considera illorum nequitiam, quia dicunt palam; quasi dicant: usque modo non docuit publice, sed quasi in occulto; cum tamen ipse palam omnia diceret, in festivitatibus semper assistens, et nihil occulte loquebatur; infra XVIII, 20: ego palam locutus sum mundo: in occulto locutus sum nihil. Hic ponitur responsio Christi: ubi ostendit eorum infidelitatem, ostendens falsum esse quod dixerant, se desiderare scire veritatem, dicentes: usquequo animam nostram tollis? et cetera. Et hoc quantum ad duo. Primo, quia non credebant verbis eius; et quantum ad hoc dicit loquor vobis, et non creditis. Quasi dicat: dicitis mihi: si tu es rex Christus dic nobis; sed loquor ego, idest, dico vobis veritatem; et vos non creditis; Lc. XXII, 67: si dixero, non credetis et cetera.
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Secundo, quod non credunt operibus eius; et quantum ad hoc dicit opera quae ego facio in nomine patris mei, haec testimonium perhibent de me. Ubi primo ostendit incredulitatem eorum ad ipsa opera; secundo incredulitatis rationem, ibi quia vos non estis ex ovibus meis. Quantum ad primum dicit opera quae ego facio, quasi dicat: nec a solo verbo suaderi potestis, ut vos sileatis; sed nec etiam a tot operibus quae ego facio in nomine patris mei, idest ad gloriam eius, haec testimonium perhibent de me, quia scilicet non possunt nisi a Deo fieri: unde ex eis manifeste apparet quod a Deo veni. Matth. XVIII, 33: unaquaeque arbor ex fructu eius cognoscitur; supra V, 36: opera quae ego facio, testimonium perhibent de me. Sed vos non creditis; infra XII, 37: cum ergo tanta signa fecisset, non crediderunt ei. Et ideo sunt inexcusabiles; infra XV: si opera non fecissem in eis quae nemo alius fecit, peccatum non haberent. Nunc autem et viderunt, et oderunt me et patrem meum.
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Ratio autem incredulitatis eorum est separatio eorum ab ovibus Christi; unde dicit ideo non creditis, quia non estis ex ovibus meis. Circa hoc tria facit. Primo ponit eorum exclusionem a consortio ovium Christi; secundo ostendit ovium dignitatem, ibi oves meae vocem meam audiunt etc.; tertio probat quoddam quod dixerat, scilicet quod non rapiet quisquam oves suas de manu sua, ibi pater meus quod dedit mihi, maius omnibus est. Separationem eorum ab ovibus suis ponit, dicens vos non estis ex ovibus meis, scilicet praedestinati ad credendum, sed praesciti ad aeternum interitum. Hoc enim ipsum quod credimus, est nobis a Deo; Phil. c. I, 29: vobis datum est non solum ut in ipsum credatis, sed etiam ut pro illo patiamini; Eph. II, 8: gratia salvati estis, et non ex vobis: Dei donum est. Quod quidem nulli datur, nisi cui praeparatum est ab aeterno; et ideo illi soli credent in ipsum qui ad hoc ordinati sunt a Deo per aeternam praedestinationem; Act. XIII, 48: crediderunt quotquot praeordinati erant ad vitam aeternam. Et eiusdem c. XV, 11: per gratiam domini nostri Iesu Christi credimus salvari. Sed numquid debet dici alicui, quod non sit praedestinatus? Videtur quod non; cum enim nullus possit salvari nisi praedestinatus, si alicui dicatur quod non est praedestinatus, videtur cogi ad desperationem. Ergo dominus dicens Iudaeis non creditis, quia non estis ex ovibus meis, cogebat eos desperare. Responsio. Dicendum quod in illa turba erat aliquid commune omnibus, scilicet quod non erant praeordinati a Deo ad tunc credendum; aliquid speciale, quod aliqui ex eis praeordinati erant ad credendum in posterum: unde et postea crediderunt, ut habetur Act. II, 41, quod crediderunt ex eis una die tria millia; aliqui autem qui non erant ad hoc praeordinati. Non ergo repugnabat spei, dicere in turba in qua aliqui erant praeordinati ad credendum in posterum, quod non essent ex ovibus: quia nullus de se determinate hoc poterat suspicari. Repugnasset autem spei, si hoc alicui personae determinate dixisset.
10:27
Dignitatem autem ovium suarum ponit dicens oves meae vocem meam audiunt etc., ubi quatuor ponit. Duo ex parte nostra, quae nos facimus quantum ad Christum; et duo ex parte Christi, quae ipse facit in nobis, vicissim sibi correspondentia. Primum ergo quod nos facimus est obedientia ad Christum; et quantum ad hoc dicit oves meae, scilicet per praedestinationem, vocem meam audiunt, credendo, et praeceptis meis obediendo; Ps. XCIV, 8: hodie si vocem eius audieritis, nolite obdurare corda vestra. Secundum quod facit Christus, primo correspondens, est eius dilectio et approbatio; et quantum ad hoc dicit et ego cognosco eas, idest, diligo et approbo; II Tim. c. II, 19: novit dominus qui sunt eius. Quasi dicat: hoc ipsum quod me audiunt, est hoc quod ego eas cognosco, ab aeterno eligendo. Sed si aliter non potest credere quis, nisi detur ei a Deo, videtur quod infidelitas non sit alicui imputanda. Ad quod dicendum est quod ideo eis imputatur, quia in eis est causa quare eis non datur: sicut ego non possum videre lumen nisi illuminarer a sole, si autem clauderem oculos non viderem lumen, quod non esset ex parte solis sed ex parte mea, qui, claudendo oculos, praebeo causam ut non illuminer. Peccatum autem est causa quare non illuminamur a Deo per fidem, puta originale, vel, in aliquibus, actuale. Quae quidem causa in omnibus est. Unde omnes illi qui deseruntur, iusto Dei iudicio deseruntur, et illi qui eliguntur, ex Dei miseratione assumuntur. Tertium quod est ex parte nostra, est imitatio ad Christum; et quantum ad hoc dicit et sequuntur me; Iob XXIII, 11: vestigia eius secutus est pes meus; I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius.
10:28
Quartum correspondens ex parte Christi est praemii retributio; et quantum ad hoc dicit et ego vitam aeternam do eis, quasi dicat: ipsi me sequuntur, hic mansuetudinis et innocentiae viam incedendo; et ego faciam quod postea me sequentur, ad gaudia vitae aeternae intrando. Hoc autem praemium ostendit dominus esse indeficiens, tripliciter. Nam aliquid potest deficere tripliciter. Primo quidem ex natura ipsius, puta si sit corruptibile; sed praemium istud quantum ad naturam suam incorruptibile est; unde dicit vitam aeternam do eis, quae est fruitio incorruptibilis et immortalis Dei; infra XVII, 3: haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum. Et, ut dicit Augustinus, ista sunt pascua de quibus supra dixerat. Et pascua bona, vita aeterna dicitur quia ibi nulla herba arescit, totum viret. Secundo potest deficere ex defectu recipientis, dum recipiens deficit et dum male custodit; sed hoc non continget in illo praemio, unde dicit et non peribunt in aeternum, scilicet oves. Quod est contra Origenem, qui dixit, quod quandoque sancti, qui sunt in gloria, peccare poterunt. Sed dominus dixit non peribunt, quia in aeternum conservabuntur; Apoc. III, 12: qui vicerit, faciam eum columnam in templo Dei mei, et foras non egredietur amplius. Tertio potest deficere ex violentia rapientis: forte enim neque Adam exclusus fuisset, nisi affuisset seductor. In vita autem aeterna hoc non erit, unde dicit et non rapiet eas, scilicet oves, quisquam de manu mea, idest protectione et pietate mea; Sap. III, 1: iustorum animae in manu Dei sunt. Ut enim dicit Augustinus, ibi neque lupus rapit, neque fur tollit, neque latro interficit. Hic probat quod supra de dignitate ovium dixerat, scilicet quod non rapiet eas quisquam de manu mea, tali ratione. Illud quod est in manu patris mei nullus potest rapere; sed eadem est manus patris et mea: ergo illud quod est in manu mea, etiam nullus potest rapere. Circa hoc tria facit. Primo ponit minorem, manifestando communicationem divinitatis a patre sibi traditae, cum dicit pater quod dedit mihi, scilicet per aeternam generationem, maius omnibus est. Nam supra V, 26: sicut pater habet vitam in semetipso, sic filio dedit habere vitam in semetipso. Item maius est, potestate; supra V, 27, potestatem dedit ei iudicium facere, quia filius hominis est. Item maius est reverentia et honore; Phil. II, v. 9: dedit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur. Maius est ergo omnibus, quod dedit mihi pater, ut scilicet sim verbum eius, sim unigenitus eius, sim splendor lucis eius.
10:29
Secundo ponit excellentiam potestatis paternae, quod pertinet ad maiorem, cum dicit et nemo potest rapere, idest per violentiam auferre, vel per ignorantiam surripere, de manu, idest de potestate, patris mei, vel a me, qui sum virtus paterna; quamvis melius dicatur de potestate patris, quam a me, ut Augustinus dicit. Ideo autem nemo potest rapere de manu patris, quia ipse fortissimus est, cui non potest fieri violentia, et sapientissimus, in quem non cadit ignorantia, Iob c. IX, 4: sapiens corde est, et fortis robore et cetera. Tertio ponit unitatem sui ad patrem, ex qua sequitur conclusio.
10:30
Unde dicit ego et pater unum sumus; quasi dicat: ideo non rapiet eas quisquam de manu mea, quia ego et pater unum sumus, scilicet unitate essentiae. Nam eadem est natura patris et filii. Per hoc autem excluditur duplex error: scilicet Arii, qui dividebat essentiam, et Sabellii, qui confundebat personas, ut sic et a Charybdi et a Scilla liberemur. Nam per hoc quod dicit unum, liberat te ab Ario; nam si unum, non ergo diversum. Per hoc autem quod dicit sumus, liberat a Sabellio; si enim sumus, ergo pater et filius est alius et alius. Sed hoc Ariani, impietatis suae mendacio, negare contendunt, dicentes, quod creatura aliquo modo est unum cum Deo: unde et hoc modo filius potest esse unum cum patre. Sed hoc patet esse falsum ex tribus. Primo ipso modo loquendi. Manifestum est enim quod unum dicitur sicut ens; unde sicut aliquid non dicitur ens simpliciter nisi secundum substantiam, ita nec unum nisi secundum substantiam vel naturam. Simpliciter autem dicitur aliquid quo nullo addito dicitur. Quia erga hoc simpliciter dicitur ego et pater unum sumus, nullo alio addito, manifestum est quod sunt unum secundum substantiam et naturam. Numquam autem invenitur quod Deus et creatura sint unum sine aliquo addito, sicut illud I Cor. VI, 17: qui adhaeret Deo, unus spiritus est. Ergo patet quod filius Dei non est unum cum patre, ut creatura. Secundo ex his quae supra dixerat, scilicet, quod dedit mihi pater, maius omnibus est, et postea concludit ego et pater unum sumus, quasi dicat: intantum unum sumus inquantum dedit mihi id quod maius est omnibus. Tertio patet ex sua intentione: nam dominus probat quod non rapiet eas quisquam de manu sua, per hoc quod nemo potest rapere de manu patris eius. Quod non sequeretur, si potestas eius esset minor quam potestas patris. Unum ergo sunt pater et filius natura, honore et virtute.
10:31
Posita doctrina Christi, hic consequenter ponitur effectus doctrinae eius in Iudaeis, et primo redarguit eorum saevitiam; secundo excludit a se, impositam blasphemiam, ibi responderunt ei Iudaei; tertio declinat eorum pertinaciam, ibi quaerebant ergo eum apprehendere. Circa primum duo facit. Primo ponitur Iudaeorum saevitia, qua excandescebant ad Christum lapidandum; unde dicit sustulerunt lapides Iudaei, ut iacerent in eum. Quia enim duri erant, et profunda domini verba intelligere non poterant, lapidibus similes ad lapides currunt; Ps. CXIX, 6: dum loquebar illis, impugnabant me gratis. Secundo cum subdit multa bona opera ostendi vobis, reprehendit dominus ipsorum saevitiam: et primo commemorat eis exhibita beneficia; secundo reprehendit ipsorum saevitiam. Commemorat autem beneficia quae eis exhibuit in sanitatibus infirmorum, in exhibitione doctrinae et miraculorum; unde respondit eis, dicens: multa bona opera ostendi vobis, scilicet sanando, praedicando, miracula faciendo: Mc. VII, 37: bene omnia fecit, ex patre meo, cuius gloriam per omnia quaesivi; supra VIII, 50: gloriam meam non quaero, sed eius qui misit me.
10:32
Saevitiam reprehendit dicens propter quod eorum opus me lapidatis? Quasi dicat: benefactorem oportebat honorare, non lapidare. Simile dicitur Ier. XVIII, 20: numquid redditur pro bono malum? Hic dominus excusat se de blasphemia, et primo ponitur blasphemiae impositio a Iudaeis; secundo eius excusatio a Christo, ibi respondit eis Iesus: nonne scriptum est in lege vestra? et cetera. Dicit ergo quantum ad primum de bono opere non te lapidamus et cetera. Ubi quinque consideranda occurrunt. Primum quidem videtur pertinere ad motivum lapidationis, quod est blasphemia. Praecipitur enim Lev. XXIV, 14, quod blasphemi lapidentur. Educ inquit blasphemum extra castra, et ponant omnes qui audierunt, manus suas super caput eius, et lapidet eum populus universus.
10:33
Et quantum ad hoc dicunt de bono opere non lapidamus te, sed de blasphemia. Secundum, quod specificant ipsam blasphemiam. Nam blasphemia est non solum attribuere Deo quod sibi non convenit, sed etiam attribuere alteri quod solius Dei est: sicut blasphemia est non solum dicere Deum esse corpus, sed etiam dicere aliquam creaturam creare posse. Mc. II, 7, dicebant: hic blasphemat. Quis potest dimittere peccata nisi solus Deus? Dicebant ergo Iudaei dominum blasphemum esse, non primo modo, sed usurpando sibi quae divinitatis propria erant; unde dicebant quia tu homo cum sis, facis teipsum Deum. Tertium est quod Iudaei melius quam Ariani intellexerunt verbum Christi, quod dixerat: ego et pater unum sumus. Ideo irati sunt, quoniam intellexerunt non posse dici: ego et pater unum sumus, nisi ubi est aequalitas patris et filii: et hoc est quod dicunt facis teipsum Deum, ostendendo verbis tuis quod Deus sis, quod non est verum, cum sis homo. Quartum est quod tanta est distantia Dei et hominis, quod incredibile eis erat quod idem qui est homo, esset Deus: unde signanter dicunt quia homo cum sis, facis teipsum Deum. Quamvis ab ista incredulitate removeri possent per hoc quod dicitur in Ps. VIII, 5: quid est homo quod memor es eius, aut filius hominis quoniam visitas eum? Habac. I, 5: opus ego facio in diebus vestris quod nemo credet, cum narrabitur, idest opus incarnationis excedens omnem mentem. Quintum est quod in suis verbis sibi ipsis contrariantur: nam ex una parte confitentur Christum bona opera facere, dicentes de bono opere non te lapidamus, ex alia imponunt ei blasphemiam, scilicet quod sibi falso usurpet honorem Dei: quae quidem contraria sunt. Non enim ex Deo miracula posset facere, si Deum blasphemaret, quia, ut dicitur Matth. VII, 18, non potest arbor bona fructus malos facere, nec arbor mala bonos fructus facere: quod maxime locum habet in Christo. Hic excludit a se impositam blasphemiam, et primo ponit suam excusationem; secundo ostendit veritatem, ibi si non facio opera patris mei, nolite credere mihi. Excusat autem se per auctoritatem; unde primo ponit auctoritatem Scripturae; secundo aperit eis intellectum; tertio ex hoc concludit propositum.
10:34
Dicit ergo respondit eis Iesus: nonne scriptum est in lege vestra, scilicet in Ps. LXXXI, 6, ego dixi, dii estis? Ubi sciendum est, quod lex tripliciter accipitur in Scriptura. Quandoque quidem universaliter pro toto veteri testamento, secundum quod continet quinque libros Moysi, prophetas et Agiographa. Et hoc modo accipitur hic in lege vestra, idest in veteri testamento: cum scriptum sit in Psalmis: quod ideo dicitur lex, quia totum vetus testamentum habetur pro auctoritate legis. Aliquando accipitur lex prout dividitur contra prophetas, Psalmos et Agiographa: et sic accipitur Lc. ult., 44: oportet impleri omnia quae scripta sunt in lege, et prophetis, et Psalmis de me. Aliquando autem accipitur prout lex dividitur contra prophetas. Et sic Psalmi, et alii libri veteris testamenti, praeter Pentatheucum, includuntur sub prophetis, eo quod spiritu prophetico edita sit Scriptura veteris testamenti. Et hoc modo accipitur Matth. XXII, 40: in his duobus mandatis tota lex pendet et prophetae. Sic ergo scriptum est: ego dixi, dii estis. Unde sciendum est, quod hoc nomen Deus tripliciter accipitur. Aliquando enim significat ipsam divinam naturam, et sic dicitur singulariter solum; Deut. VI, 4: audi, Israel, dominus Deus tuus unus est. Quandoque autem dicitur Deus nuncupative; et hoc modo dicuntur idola dii; Ps. XCV, 5: omnes dii gentium Daemonia. Quandoque autem dicitur aliquis Deus participatione aliqua divinitatis, seu excellentioris virtutis divinitus infusae: et hoc modo et iudices dicuntur dii in Scriptura; Ex. XXII, 8: applicabis eos ad deos, idest ad iudices, et, Ex. XXII, v. 28: diis non detrahes, idest praelatis. Et hoc modo accipitur hic hoc nomen Deus, cum dicit ego dixi: dii estis, idest participantes aliquam virtutem divinam supra humanam.
10:35
Consequenter cum dicit si illos dixit deos, ad quos sermo Dei factus est, etc., aperit sensum auctoritatis praedictae, quasi dicat: ideo vocavit eos deos, inquantum participant aliquid divinitatis secundum participationem sermonis Dei ad eos facti. Nam ex sermone Dei homo aliquam participationem divinae virtutis et puritatis consequitur; infra XV, 3, iam vos mundi estis propter sermonem quem locutus sum vobis; et Ex. XXXIV, dicitur, quod splendida facta est facies Moysi ex consortio sermonis domini. Ex his autem quae praedicta sunt, posset sic argumentari. Manifestum est quod aliquis ex participatione verbi Dei fit Deus participative; sed non fit aliquid participative hoc, nisi ex participatione eius quod est per essentiam suam tale: puta non fit participative ignis nisi participatione ignis per essentiam; ergo non fit aliquid participative Deus nisi ex participatione eius qui est Deus per essentiam: ergo verbum Dei, scilicet ipse filius, cuius participatione aliquis efficitur Deus, est Deus per essentiam. Sed dominus voluit humanius magis quam sic profunde contra Iudaeos arguere. Dicit autem et non potest solvi Scriptura: ut ostendat irrefragabilem Scripturae veritatem; Ps. CXVIII, 89: in aeternum, domine, permanet verbum tuum.
10:36
Consequenter cum dicit quem pater sanctificavit etc., concludit propositum. Quod quidem si, secundum Hilarium, referamus ad Christum secundum quod est homo, tunc est sensus: homines aliqui dicuntur dii sola participatione sermonis Dei, quomodo ergo dicitis quia blasphemas, idest, reputatis blasphemiam, quod ille homo dicatur Deus qui est unitus verbo Dei in persona? Et ideo dicit quem pater sanctificavit. Licet enim omnes qui sanctificantur, Deus sanctificet, infra XVII, 17: sanctifica eos in veritate, Christum tamen specialiter sanctificavit. Nam alios sanctificat ut sint filii adoptivi; Rom. VIII, 15: accepistis spiritum adoptionis filiorum, Christum autem sanctificavit ut esset filius Dei per naturam, unitus in persona verbo Dei: quod haec verba ostendunt dupliciter. Primo per hoc quod dicit quem pater sanctificavit. Si enim ut pater sanctificat, manifestum est quod sanctificat ut filium; Rom. I, 4: qui praedestinatus est filius Dei in virtute secundum spiritum sanctificationis. Secundo per hoc quod dixit et misit in mundum. Mitti enim in aliquem locum, non convenit alicui rei, nisi ante fuerit quam ibi esset: ergo ille quem pater misit in mundum, scilicet visibiliter, est filius Dei, qui praeexistit visibili visioni: quia, ut dicitur supra I, 10, in mundo erat, et mundus per ipsum factus est. Supra III, 17: non enim misit Deus filium suum in mundum ut iudicet mundum. Hunc ergo quem Deus misit in mundum, vos dicitis quia blasphemas, quia dixi, filius Dei sum? Quasi dicat: multo magis possum hoc dicere, qui sum unitus verbo in persona, quam illi ad quos sermo Dei factus est. Sed unde Iudaei habuerunt quod Christus esset filius Dei? Non enim hoc dominus expresse dixit. Ad quod dicendum est, quod licet dominus hoc expresse non dixerit, nihilominus tamen ex verbis quae dixit, scilicet ego et pater unum sumus, et quod dedit mihi pater maius omnibus est, intellexerunt eum accepisse naturam a patre, et esse unum in natura cum eo. Hoc autem, scilicet accipere eamdem naturam ab aliquo et esse, habet rationem filiationis. Si autem hoc quod dicit pater sanctificavit, referamus, secundum Augustinum, ad Christum inquantum est Deus, tunc est sensus quem pater sanctificavit, idest, sanctum ab aeterno genuit. Sed alia quae sequuntur, eodem modo exponenda sunt, secundum quod Hilarius exponit. Tamen melius exponitur, si referatur totum ad Christum inquantum homo.
10:37
Consequenter cum dicit si non facio opera patris mei, nolite credere mihi, probat veritatem dictorum; quasi diceret: licet sim homo tantum, secundum reputationem vestram, tamen non blasphemo dicens me vere Deum, quia verissime sum. Unde circa hoc duo facit. Primo proponit argumentum operum; secundo infert conclusionem intentam, ibi ut cognoscatis et credatis quia pater in me est, et ego in patre. Circa primum duo facit. Primo dicit, quod sine operibus essent excusabiles. Et dicit si non facio opera patris mei, eadem scilicet quae ipse facit, et eadem virtute et potestate, nolite credere mihi; supra V, v. 19: quaecumque pater facit, haec et filius similiter facit. Secundo, quod ex ipsis operibus convincuntur, dicens si autem facio, scilicet eadem opera quae pater facit, et si mihi, qui filius hominis appareo, non vultis credere, operibus credite; idest, ipsa opera demonstrant quod ego sum filius Dei; infra XV, 24: si opera non fecissem quae nemo alius fecit, peccatum non haberent.
10:38
Consequenter infert conclusionem intentam, dicens ut cognoscatis, et credatis quia pater in me est, et ego in patre. Nullum enim tam evidens indicium de natura alicuius rei esse potest quam illud quod accipitur ex operibus eius. Evidenter ergo cognosci potest de Christo et credi quod sit Deus, per hoc quod facit opera Dei. Et ideo dicit: ex ipsis operibus convincam, ut cognoscatis, et credatis quod oculis vestris videre non potestis, scilicet quia pater in me est, et ego in patre; infra XIV, 10: ego in patre, et pater in me est. Quod intelligendum est per unitatem essentiae. Et quasi idem est pater in me est, et ego in patre; et ego et pater unum sumus. Hilarius autem hoc bene exponit dicens, quod differentia est inter Deum et hominem: nam homo cum sit compositus, non est sua natura; Deus autem cum sit simplicissimus, est suum esse et sua natura. In quocumque ergo est natura Dei, ibi est Deus. Cum ergo pater est Deus et filius est Deus, ubicumque est natura patris, ibi est pater, et ubicumque est natura filii, ibi est filius. Cum ergo natura patris sit in filio, et e converso: ergo pater est in filio, et e converso. Sed, ut dicit Augustinus, licet Deus sit in homine, et homo in Deo, ut dicitur I Io. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo, non est intelligendum per essentiae unitatem; sed homo in Deo est, idest sub divina cura et protectione, et Deus in homine per similitudinem suae gratiae. Unigenitus autem filius est in patre, et pater in illo tamquam aequalis. Hic dominus declinat Iudaeorum pertinaciam, et primo ostendit ipsorum pertinaciam; secundo declinat eam; tertio ostendit effectum declinationis. Pertinaciam autem ostendit per hoc quod post tot veritatis documenta, post tot miraculorum et mirabilium operum argumenta, adhuc in malitia perseverant. Unde quaerebant eum apprehendere: non ad credendum et intelligendum, sed ad saeviendum et ad nocendum. Nam quia aequalitatem sui ad patrem evidentius expresserat, magis concitati fuerunt; Ier. VIII, 5: apprehenderunt mendacium, et noluerunt reverti.
10:39
Declinat autem eorum saevitiam dominus exiens ab eis; unde dicit exivit de manibus eorum. Ubi primo ostenditur quomodo eos dimisit, scilicet exeundo de manibus eorum: et hoc propter duo. Primo, ut ostenderet se non posse detineri nisi quando volebat; Lc. IV, v. 30: Iesus transiens per medium illorum, ibat. Supra eodem: nemo tollit a me animam meam, sed ego ponam a meipso. Secundo ut daret nobis exemplum declinandi malorum saevitiam, quando sine periculo fidei fieri potest; Eccli. VIII, 14: ne stes contra faciem contumeliosi.
10:40
Secundo ostenditur quo exiens ierit; unde dicit et abiit iterum trans Iordanem, in eum locum ubi erat Ioannes baptizans primum. Cuius quidem mystica causa est, quod aliquando iturus esset per apostolos suos ad gentes convertendas. Causa vero litteralis est duplex. Una, quia locus erat vicinus Ierusalem, et iam imminebat tempus passionis, unde nolebat se elongare. Secunda, ut reducat ad memoriam testimonium quod illic perhibuit Ioannes dicens: ecce agnus Dei, ecce qui tollit peccatum mundi, et testimonium patris et filii Christo perhibitum in Baptismo. Effectus autem declinationis fuit conversio turbarum ad fidem: quae quidem conversio describitur quantum ad tria.
10:41
Primo quantum ad operationis imitationem; unde dicit et multi venerunt ad eum, scilicet per imitationem operum; Matth. XI, 28: venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos. Secundo quantum ad oris confessionem; unde et dicebant quia Ioannes quidem nullum fecit signum. Ubi primo confitentur eminentiam Christi ad Ioannem; unde dicebant quia Ioannes fecit nullum signum. Cuius quidem ratio fuit, quia Ioannes missus fuit ut testis Christi, unde oportebat quod fieret fide dignus, et testimonium eius ostenderetur verum: quod quidem fit convenienter per sanctitatem vitae: Christus autem venit ut Deus: et ideo oportebat quod ostenderet in se signa potestatis divinae. Et ideo Ioannes vitae sanctitate pollebat; Christus autem cum hoc exercebat etiam opera potestatem divinam manifestantia. Hic etiam mos servabatur apud antiquas potestates, quod in praesentia potestatis maioris minor potestas non utebatur suae potestatis insigniis; unde in praesentia dictatoris consules insignia deponebant. Non ergo decens fuit ut Ioannes, qui minoris potestatis erat, utpote praecursor et testis, in Christi praesentia, divinae potestatis insigniis uteretur; sed solum Christus. Secundo confitentur veritatem testimonii Ioannis de Christo; unde dicebant omnia enim quae dixit Ioannes de hoc, scilicet de Christo, erant vera; quasi dicerent: et si nullum signum fecerit Ioannes, tamen de Christo omnia veraciter dixit.
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Tertio manifestat cordis fidem; unde dicit et multi crediderunt in eum. Ut Augustinus dicit, Christum apprehenderunt permanentem, quem Iudaei volebant apprehendere descendentem, quia per lucernam ad diem venerant: Ioannes enim lucerna erat, et diei testimonium perhibebat.
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v. 1 amen, amen dico vobis, quibus verbis jam apparet continuari sermonem; nunquam enim ab iis sermo inchoatur; pariter qui designentur hic vobis et v. 6 eis, non hic, sed 9,50 habes declaratum; qui non intrat per ostium in ovile ovium , sed ascendit aliunde , ille fur est et latro; is qui mittitur a domino gregis et qui ius habet ingrediendi ad caulas, intrat per ostium ; qui autem scala apposita ascendit et conscendit septum, inde se demittens, ille fur est qui clam et fraude, vel latro qui aperta quoque vi et caede commissa oves rapere intendit. Cum Iesus v. 7 dicat se esse ostium, illi designantur qui non vocati ab eo sibi munus docendi et regendi arrogant, vel generatim qui sine vocatione divina eiusmodi dignitatem usurpant;
et animam meam pono pro ovibus meis. 19. Dissensio iterum facta est inter Iudaeos propter sermones hos. Iam veteres adnotarunt hunc sermonem arcte cohaerere cum antecedentibus et continuare ea quae 9,39 seq. dicta sunt (Cyr. CAr. Aug. Bed. Rup. Cai. Tol. lans. Bar. etc.). Quare Cai. minus perspicaciter eum qui distinxerit textum per capita inchoasse hic novum caput ait; sed eum rationem habuisse parabolae ideoque fecisse capitis initium Mald. observat. Quamvis igitur nexum et cohaerentiam omnes concedant, tamen quomodo parabola haec cohaereat, varie concipiunt. Verum si consideramus eventum modo narratum et argumentum allegoriae, nexus haud difficile comprehenditur. Pharisaei Iesum Messiam agnoscere nolunt, immo qui eum confitentur, eos eiicere ex coetu statuunt; se esse solos duces ac doctores populi iactant; contra quos hoc sermone Iesus demonstrat eos non esse pastores gregis Domini, verum corruptores ac deceptores, se esse, per quem veri pastores debeant constitui, se esse bonum pastorem, qui vitam suam ponit redemptionem pro suis et gregem dominicum ex ludaeis et gentibus constituit (cf. To/. lans. ScÁz.). Proin etiam continetur quod Cyr. vult pharisaeos principatu et dignitate iri spoliatum, vel quod Cr. Theoph. Euth. volunt, Iesum occurrisse tacitae corum cogitationi, qua ipsum tamquam seductorem repellerent neutiquam caeci, verum bene videntes; etiam quod Aug. Bed. proponunt, aliqua ratione tangitur, scil. dici haec propter superbiam et arrogantiam eorum. Allegoriam Dominusex vita pastoritia depromit. « In Palaestina enim primo verno tempore oves ad pascua ducebantur ibique perpetuo remanebant usque ad initium temporis pluviae. Nocte tamen congregabantur in septa a superiore parte aeri exposita, clausa tamen in circuitu et ostio munita, cui ostio praeerat ostiarius. Plures aliquando greges in una caula noctu concludebantur. Pastores per hoc ostium in septum seu ovile intrabant singulis diebus mane, oves quisque suas ad se vocabat et ad pascua ducebat. Oves evocatae ad suum quaeque pastorem veniebant » (Col. cf. ScAg. Fil.). Unde sermo Domini figuratus facile intelligitur
10:2
v. 2 qui autem intrat. per ostium, pastor est ovium,
10:3
v. 3 Auic ostiarius aperit; quis sit in applicatione ostiarius, multi quaerunt; sed varia est responsio : esse Moysen (CAr. Theoph. Euth. Theod. M.), esse angelum vel salvatorem (Cyr.) , ipsum Christum (Aug. Bed. Rup. Bon.), Spiritum sanctum (Aug. Theoph. Cai. Ians. Mald.), gratiam vel Deum (ScAg.). Sed Deum vel Christum vel Spiritum sanctum munere fungi θυρωροῦ ianitoris, quo servi fungi solebant, non placet. Melius est id applicare quod in allegoria et in parabola saepe attendi oportet , saepe aliquid dici ad allegoriam et parabolam perficiendam et exornandam , cuius applicatio minime quaerenda sit; proin ostiarium. nominari quia revera in caulis ovium adsit, neque tamen eius munus vel nomen requiri in applicatione (cf. ScAz. Fil.); et oves vocem eius audiunt et proprias oves vocat nominatim; vocem pastoris cognoscunt eique obediunt et quod pastor ovibus nomina imponit et suo quamque nomine singulas vocat, pastoris curam diligentem ostendit (Euth.) , et educit eas, ἐκβάλλει manu prehensas per ostium emittit; exire cogit. Plures greges e caulis educti sunt. lam unusquisque pastor seligit viam qua gregem suum ad pascua ducere vult et voce sua oves suas ad se vocans incipit procedere et vocem eius oves norunt, ab aliis recedunt, eum sequuntur
10:4
v. & e/ cum proprias oves emiserit, ante eas vadit et oves illum sequuntur quia sciunt vocem eius ;
10:5
v. 5 alienum autem non sequuntur, sed fugiunt ab. eo, quia non noverunt eos oves , utique illi qui vere Israelitae Iesu adhaerebant non obstante odio, persecutione, calumnia pharisaeorum et scribarum. ita non eos audivit, non eis obsecutus est caecus natus. V1 verborum non opus est comprehendere quoque pseodoprophetas et haereticos doctores /Cyr. lans. Schz.), quamvis hi utique non intrassent ad oves per ostium et vere fuissent fures. Ante Iesum nemo se dixit Messiam, quare ad pseudochristos (To/.) verba trahi nequeunt , neque ad Theudam et Iudam (CAr. Theoph. EutA.). Uti alias (6,41. 48. 51; Iesus sententiam emphasis gratia repetit
10:9
v. 9 ego sum ostium ; per me se quis tntroierit, salcabitur et ingredietur et egredietur et pascua inveniet ; ati in v. 8ita quoque in v. 10 sermo certe est de furibus i. e. de malis pastoribus, de iis qui in gregem male dominantur; proinde etiam in hoc versu 9 non deovibusin universum agitur, sed de pastoribus. Dicitur itaque ostium eodem sensu quo in v. 7, et qui intrat per ostium eodem sensu quo v. 2; σωθήσεται hoc loco ante reliqua positum non potest intelligi de aeterna salute, sed de securitate ἃ periculis et de protectione divina; igitur incolumis evadet, etsi multis modis impugnabitur; tuto itaque ingredietur εἰ egredietur pastor scil. oves ducens in ovile vespere, educens eas mane (uti habetur simili modo in v. 3) et pascua inveniet salubria. Proin quia a Christo vocantur ad gregem pascendum i. e. per Christum intrant, eiusque spiritu reguntur et ducuntur, habebunt protectionem divinam : nolite ümere, ego vici mundum; ego vobiscum sum etc.; isi prospicient gregi, id quod exprimitur eo quod oves vespere in ovile ducunt, mane educunt ad pascua, et illis nunquam deerunt quibus prosperitati et saluti providere possunt : pascua inveniet, Christus doctrina sua et gratiis et sacramentis abunde suppeditat ea quibus homines erudire, confortare, ad salutem adducere valeant. Verum qui non intrat vocatus a Christo, gregem misere vexat et perdit et suam solum utilitatem ct libidinem quaerit
10:10
v. 10 fur non venit nisi ut furetur et mactet et perdat; qui non intrat per ostium, est fur v. 1; vide v. 8; ille turpis lucri gratia agit, ut ditescat; non utilitatem gregis promovet, sed partim mactat, alias oves ut hero gregis damnum inferat pro suo in eum odio perdit, mutilat, occidit. Damna describuntur spiritualia, pernicies, ruina animarum, quae fures isti, mali pastores, in Ecclesia Christi efficiunt, ad quos applicatio facile fit et qui in ipsis scribis et pharisaeis tamquam in typo quodam nobis exhibentur. Quomodo pharisaei furentur et mactent, vide ad v. 8; quomodo perdant, vide Matth. 19,9&; 15,7. 14; 16,12; 23,13. 165. 3&; perdunt, dum populum a fide Iesu retrahunt. Aliter Iesus : ego veni ut vitam habeant et abundantius (abundanter) habeant ; ipse lar- gitur vitam veram et omnia abundanter quae ad hanc vitam conservandam, promovendam, ditandam requiruntur, ut περισσόν habeant, « non solum vitam, sed aliqusd amplius, ut oinni bonorum genere cumularentur; hoc autem praeclarius sive honoratius accessionisque et cumuli vicem habens consentaneum est dicere perfectissimam Spiritus participationem » (Cyr. sim. Mald.); vide 1,16; 6, 35. 58. Haud pauci v. 9 explicant de ovibus i. e. de omnibus fidelibus, Christum esse ostium per quod omnes debeant in Ecclesiam, ad gregem dominicum intrare (Theoph. Euth. Rup. Thom. Bon. Cai. Tol. Mald. Lap. Corl. Fil.), id quod utique verum est; at concinnitas orationis perit et contextus. Praeterea varie accipitur ingredi et egredi. Recte Par. concipit de pastore qui ante oves ingreditur, ante eos egreditur ducens ad pascua; bene. etiam Mald. ingredi in locum ubi recubent, egredi ad pascua. Alii autem explicant ex hebraismo de vitae negotiis et operibus secundum illud : Dominus custodiat introitum tuum et exitum tuum /Ps. 120,8; cf. Deut. 31,2. 1 Reg. 18,13. 2 Reg. 3,25 etc. ans. Tol.). Varia proponit Aug. : ingredi esse interius aliquid cogitare, egredi exterius operari ; ingredi vitam agere temporalem , egredi ad vitam aeternam, eodemque modo vitam habere explicat de vita in fide, abundantius habere de vita aeterna in coelo, de qua illud abundantius multi accipiunt (cf. up. Bed. Thom. Bon. Cai.). Cum Christus hoc loco dicat in universum : ego sum ostium, posset videri notionem extendere, ut significet se ostium et pro pastoribus et pro ovibus (uti etiam Aug. Bed. Schg. concipiunt). At propter v. 8 et 10 etiam haec explicatio improbabilis est, quamvis utique verbis accommodari possit. Quod de se iam enuntiaverat in oppositione ad fures : ego veni, nunc verbis propriis et maxime significantibus proponit
10:11
v. 11 ego sum pastor bonus 5 ποιμὴν 5 καλὸς unus ille et vere bonus, qui officio suo praeclare fungitur; cf. 1 Petr. 2,25 et 5,& ἀρχιποιμήν. Populus Dei saepe grex Domini dicitur, oves manus eius, oves pascuae eius et lahve pastor (cf. Ps. 23,1 hebr. LXX Κύριος ποιμαίνει με, Ps. 78,13; 95,7 ; 99, 3. Ez. 34,5 seq. Mich. 7,1*. Zach. 10,3). Porro Messias praedictus erat tamquam pastor Is. 40,11 et praeprimis Ez. 35,93 et 37,9& et Zach. 13,17 (vide quae dixi ad hos locosin Comment.). Quare Iesus hoc quoque nomen adoptans se Messiam declarat. Et quam χαλός, quam eximius et praeclarus pastor sit et quam perfecte impleat pastoris officium (Thom.) explicat simul indicans quo pretio daturus sit vitam suis : bonus pastor animam suam dat pro ovibus suis τίθησιν vitam suam ponit i. e. uti dictionem iam Rup. bene explicat : « talentum hoc, animam meam, pro sanctificatione antiquae praevaricationis persolvam » est scil. vitam impendere, illam deponere tamquam λύτρον pretium redemptionis, uti Nonnius : ἰδίης οὐ c 7 ἀλλὰ ἐθήσει λύτρον ἐῶν ὀίων (cf. ScÁz.). Pastor revi era se periculo obiicit, ut gregem tueatur et defendat; Iacob v. β΄. suam curam gregis describit : die noctuque aestu urebar et gelu, fugiebatque somnus ab oculis meis (Gen. 31,50) et David narrat Saul regi, se persecutum esse leonem et ursum et percussisse arietemque de eorum ore eruisse, « et illi consurgebant adversum me et apprehendebam mentum eorum et suffocabam interficiebamque eos » (1 Reg. 17,35; cf. Is. 31,5). Iam Christus loquitur de pastore animarum immortalium, pro quarum salute bonus pastor vitam profundere non dubitat secutus exemplum Christi; « quanti, putas, pro ovibus semetipsos impenderunt? respersa sunt ovilia sanguine pastorum , maduerunt campi caedibus pastorum, cruentata sunt pascua vulneribus pastorum, sacrata est terra corporibus pastorum, ditatum est coelum animabus quas pastores pro ovibus suis posuerunt. Claret igitur imitabilem esse pastoribus hanc suae humilitatis formam quam proposuit Pastor bonus » (Ftup.). Boni pastoris indoles illustratur a contrario, uti antea ab indole furis, ita nunc ab indole mercenarii, servi alicuius mercede conducti,
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v. 19. mercenarius autem et qui non est pastor, cuius non sunt oves propriae , designari duos censet Cai. ; verum quae adduntur solum ad quandam quasi mercenarii descriptionem et a pastore distinctionem referuntur, videt lupum venientem et. dimittit oves et fugit et lupus rapit et dispergit oves; mercenarii illi sunt doctores et praesules qui sua quaerunt (Aug.); pastor quaerit utilitatem gregis, habet sollicitudinem eius, exponit se periculo pro grege; mercenarius autem principalius quaerit commodum suum ; cum oves non sint propriae , earum sollicitudinem et amorem non habet, ideoque eas relinquit in periculo (TAom.). Mercenarios vocat Ezechiel pastores qui seipsos pascunt (35,2; Eut.) et quia non erat pastor, oves factae sunt in devorationem omnium bestiarum agri et dispersae sunt (Ez. 35,5). Et quod Ezechiel ducibus populi exprobrat eorum culpa populum esse in exsilium abductum, id suo iure etiam pharisaeis obiicitur qui bellum contra Romanos provocarunt, plebem caedibus obiecerunt, seipsos salvare studebant (cf. ScAz.). Mercenarios describit Paulus 2 Cor. 11,12. 20, Phil. 2,91; Tit. 1,11 (cf. 1 Tim. 3,8. 1 Petr. 5,2). Nomine lupi omnes designantur qui fidelibus in fide vel moribus struunt insidias; persecutores, homines perniciosi, doctores haeretici, et cum in sacris litteris diabolus describatur princeps huius mundi, leo rugiens qui circuit quaerens quem devoret (15,30; 1 Petr. 5,8), ille praeprimis lupus est (Euth. Aug. Rup.), cuius quasi ministri sunt reliqui qui fideles impugnant. Debet bonus pastor, ut Thom. dicit, subditum gregem tueri, dum videns lupum, id est tentationem diabolicam , deceptionem haereticam etsaevitiam tyrannicam , sese opponit. Lupus in gregem irruens unam alteramve ovem rapit, discerpit; totus grex terrore insano correptus dispergitur. Lupum ii quoque imitantur, qui dissensionum auctores sunt; hi dispergunt et ipsa dispersione et gregi et pastori non minimum infertur damnum. Cur mercenarius oves non tueatur, ratio redditur
10:13
v. 13 mercenarius autem fugit (quae sententia plerumque non repetitur, vide lect. var.), quia mercenarius est et non pertinet ad eum de ovibus οὗ μέλει non est ei curae grex, non est sollicitus de grege; duae referuntur rationes : quaerit utilitatem suam propriumque commodum et non afficitur ad gregem per amorem et sollicitudinem (TÀom.); mercenarius enim lucra animarum non quaerit, ut ait S. Gregorius (hom. 1& in ev.; Maid.). Hoc loco tractant quandoque etiam quaestionem , quando pastori animarum liceat fugere (cf. Maid. Tol.). Mercenarii indole descripta cum emphasi repetit
10:14
v. 1& ego sum pastor bonus, repetit non solum ut magis affirmet, sed etiam ut ad se omnes conditiones quas supra posuerat accommodet (Maid.); ita ex v. 9 et cognosco meas et cognoscunt me meae , uti in v. 3 nominatim vocare declarat amorem pastoris, ita hic Iesus Suos cognoscit cognitione amoris, qua eos ad se vocat et attrahit et efficit, ut ab ipsis quoque cognoscatur et ita exsistit « inter Christum pastorem et fideles, oves, mutua amoris communicatio quae mutua cognitione nitatur et vicissim ad intimiorem cognitionem impellat; amor ex cognitione, cognitio ex amore crescit » (Corl.). Et quam intima sit haec cognitio, quam sublimis et excellens, insigni declarat comparatione
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v. 15 sicut novit me Pater et ego agnosco Patrem (γινώσκω, uti in priore membro), Pater et Filius intime inter se cognoscunt, uniuntur, amant, quia unam eandemque naturam habent; gratia sanctificante anima fidelis complantatur cum Christo, in eum inseritur, uti palmes in vitem est insitus, ita ut Christus in ea vivat et intima quaedam unio efficiatur, ex qua cognitio et amor firmiter consistat. Uti igitur in Deo communicatione naturae illa habetur inter Patrem et Filium summa cognitio, ita similitudine quadam habetur per communicationem gratiae unio illa et cognitio inter Christum et animam fidelem. Notitia est intellectualis et affectiva (Cai.). Pater enim sic novit Filium, ut Deus est, quia intelligendo et cognoscendo totam suam ei communicavit substantiam et vitam; ut homo autem est, sic Christus homo a Patre cognitus est, quia humanitatem summis donis et perfectionibus affecit; sic et Christus novit suos affectu et efficientia. Filius autem ut Deus est, recognoscit quod accepit a Patre et redamat ipsum, non tamen aliquid ei communicat; ut homo autem novit Patrem cius voluntatem in omnibus adimplendo, ipsius honori consulendo, nomen eius celebrando; sic et fideles cognoscunt Christum amando, reverendo, colendo, obediendo; at nihil ei vitae aut perfectionis addunt (To/.). Unde merito dicit Cyr. hic cognitionem non meram scientiam esse accipiendam, sed necessitudinem ac coniunctionem, familiaritatem et participationem honoris et gratiae; vocamur quippe nos genus eius secundum illud : ecce ego et pueri quos dedit mihi Deus (Hebr. 2,13). Secundum interpunctionem vulg. haec sententia videtur trahi solum ad subsequentem : et animam meam pono pro ovibus meis. Et ita iungunt Bed. Thom. : in hoc constat quia et cognosco Patreni et cognoscor a Patre, quia animam meam pono i. e. ea caritate qua pro ovibus morior, quantum Patrem diligo ostendo (Bed.); in hoc ipso quod cognoscit Patrem, cognoscit eius voluntatem, in qua erat ut Filius pro salute humani generis more- ' retur; causa igitur quod animam suam ponit pro ovibus est notitia quam habet de Patre (Zhom.). Verum facile patet, hac explicatione membrum prius : sicut novit me Pater, non tangi, sed omitti; dein ne haec sententia ad subsequentia trahatur, obstat quoque coniunctio illa e£ animam meam, dum comparatio duobus membris constans ipsa sua forma ad duo illa membra in v. 44 pertinere ostenditur et illam sententiam mirifice illustrat. Quare longe plerique comparationem ad antecedentem v. 14 adiungunt; ita v. g. Cyr. Chr. Rup. Alb. Bon. (sicut novit me Pater... sic, supple, agnosco meas etc.) Cai. Tol. Jans. Mald. Bar. Lap. Calm. Patr. Corl. Nat. Schg. Schz. Fil. Keil, Weiss aliique. Eam sententiam addi ad v. 14 censent Chr. Theoph. ne quis putet illam cognitionem in v. 14 esse aequalem; « sed ubi est aequalis cognitio? in Patre et in me ». Et quanto amore, suos complectatur testatur, in se exhibens boni pastoris indicium, quod in v. 11 assignavit : et animam meam pono pro ovibus meis; vide ad v. 11; vitam ponit ut pretium redemptionis, vitam impendo, trado pro ovibus; ita scil. τίθημι ὑπὲρ τ. ze. Et uti apud prophetas mentione facta Messiae in regnum Dei et salutem gentes quoque assumptum iri constanter praedicitur (cf. Is. 2,2; 11,9. 10; 15,1; 50,5; 52,5; 49,6. Am. 9,12 etc.), ita Iesus quoque fructum vitae suae pro ovibus impensae et oblatae in omnes valere nationes af(irmat
10:16
v. 16 et alias oves habeo quae non sunt ez hoc ovili, habet, quia : postula a me et dabo tibi gentes hereditatem tuam etc. (Ps. 2,8); cf. Is. 59,18; 52,15; 53,12; 55,&; hoc ovile theocratia est iudaica, nam populus Israel grex est Domini ; proin tota eius institutio, legislatio. quasi ovile est quo grex Domini concludebatur; neque ex Aoc ovili sequitur, quod To/. Bar. Mald. volunt, indicari alterum esse ovile quo gentes continerentur, verum Aoc solum designat praesentem illam Israelitarum congregationem ex qua iam habet aliquas oves; neque enim gentes simili quodam legum, rituum apparatu coercebantur neque unquam grex Domini appellantur neque lahve pastor earum. Sed per Messiam regnum Dei pervenit ad gentes : δέ i//as oportet me adducere et vocem meam audient gratia sua eos vocabit; vocem eius audient in praedicatione apostolorum : qui vos audit, me audit; pro Christo legatione fungimur, tamquam Deo exhortante per nos (Luc. 10,16; 9. Cor. 5,20) et ita ex fidelibus ludaeorum et gentium fie unum ovile, unus grex, (et) unus pastor, cui ovili unus ille pastor praeest, de quo Ez. 35,23 et 37,92. 24 iam annuntiatur, scil. ἀρχιποίμην Christus (1 Petr. 5,5). Istud unum ovile est ipsa Ecclesia Christi, unum ovile, quo impletur illud : ut duos condat in semetipso in unum hominem (Eph. 2, 15; ita Chr. Theoph.) , ex duabus gentibus, iudaico et gentili populo, fiet una Ecclesia fidelium (Thom.), in qua itaque iam propter unum pastorem una aderit fides et doctrina, una potestas regendi et dirigendi omnes ad finem propositum ab uno illo pastore instituta et derivata. Adnotat Mald. : « fore ul ante mundi consummationem omnes simul Iudaei et gentes Christiani fiant itaque unum sit ovile et unus pastor, error est ex hoc loco natus pessimo interprete vulgo. Nec enim sensus est omnes esse in Christum credituros et venturos ad Ecclesiam, sed inter eos qui ex ludaeis et eos qui ex gentilibus credituri sunt, nullum fore discrimen, rumpendam esse maceriam, quae antea eos duos populos dividebat, Christum lapidem angularem, ut Augustinus interpretatur, futurum esse. Quod non ante finem mundi faciendum exspectatur, sed iam factum cernitur ». Et Bar. ad quaestionem eandem, num ante extremum diem unum futurum sit ovile, ita ut omnes credant in Christum, dicit : « respondeo me in SS. Patrum libris huiusmodi opinionem non reperisse illique obstare verba Domini apud Lucam 18 : Filius hominis veniens putas inveniet fidem in terra? Hic autem locus quem explicamus (scil. v. 16) minime favet, ut liquet ex eius explicatione; significat enim unum fore ovile ex duobus populis conflatum , non vero unum fore ila, ut nulli extra ovile sint homines qui in Christum non credant; Gregorius hom. 44 in ev. hodie (inquit) quasi ex duobus gregibus unum ovile Dominus effecit ». Ceterum pro illa quaestione quam hodie aliqui tanto fervore affirmant perpendendae sunt cumprimis parabolae Christi de zizaniis, quae relinquenda sint usque ad messem (Matth. 13,25-42; 47-50; pariter in sagena sunt pisces boni et mali), et quae de persecutionibus Christus suis praedicit et de tempore adventus quo res erit sicut diebus diluvii ingruentis (cf. Matth. 24,37. Luc. 17,96; vide quae dixi in Comment. Ez. p. 510-516 et expende Rom. 11,25. 96). Ita agens, uti in v. 15. 16 dictum est, Christus diligitur a Patre
10:17
v. 17 propterea me diligit Pater, διὰ τοῦτο, uti alias (5,16. 18; 8,87 ; 12,18. 39. 1 Ioan. 3,1: Schz. Wess ad antecedentia refertur: dezn sententia adiecta, eur diligat Pater. accuratius effcrtur et determinatione explicatur, quia “70 pono animum meam, μέ uerum sumam eam ἵν sua notione nativa relinquatur oportet: « propterea me diligit Pater, quia morior, ut resurgam » Áug.., vel polius : quia vitam meam pro meis trado, ut iterum eam assumam. In morte Messias manere nequit. Id esset contra eius dignitatem, contra vaticinia, contra eius munus. Filium Dei videre corruptionem non decuit Act. 2,21-27,; eius ad vitam reditus praedictus est Ps. 15,10, Is. 53,11. 12; munus ei assignatum 'is. ]. c. Ps. 109, 1. pariter requirit, ut redeat ad vitam. Quare dicit : pono animam ea intentiooe et voluntate, ut iterum eam sumam. Neque ullo modo opus est notione particulae relicta explicare : pono ita. ut 'Theod. M. Euth. Tol.) vel ea conditione pono. ut |Patr. Corl... Pater itaque eum ideo quoque diligit, quia vitam tradit pro suis et hanc vitam iterum sumit, ut suos sanctificet, regat (cf. Rom. $,25 resurrexit propter iustificationem nostcam;. Cum magno pondere, inquit Aug., dictum est : ego pono; non glorientur ludaei; saeviant quaninm possunt, si ego noluero ponere animam, quid saeviendo facturi sunt? Christum haud invitum mortem adire idque amoris esse vinculum «t quam maxime Patris beneplacitum , Chr. quoque ex hisce verbis «ruit. Vlenissimam hanc libertatem, qua ab omni humana potestate exemp- (us e«t, etiam ragis affirmat
10:18
v. 18 nemo tollit eam a. me; sed ego pono «am a fweripso et potestatem habeo ponendi eam et potestatem habeo iterum. sumendi eam; « ita potestatem habeo ponendi eam , ut netno posit me nolente id facere » (CÀhr.). Multa cum emphasi hoc eflert negatione : nemo tollit; dein assertione : ego ἃ me ipso, meo arbitrio, et iterum sibi inesse eam vim ac potentiam, qua tradat vitam pro snis et qua iterum redeat ad vitam corporalem; cf. 2,19. In eo autem quod vitam tradat et eam iterum assumat, ut opus messianum perficiat et gregem Domini constituat (cf. v. 15. 16) Patris mandatum exsequitur : hoc mandatum accepi a Patre meo ταύτη» ἐντολήν; proin docet se non temere officium pastoris et animam suam ponendi usurpasse ; nihil enimse facere nisi quod a Patre praeceptum sit (Mald.), quod mandatum ut homo accepit. Quaeritur inter theologos, habueritne Christus homo mandatum , praeceptum moriendi a Patre, quam quaestionem ad h. 1, Tol. pluribus tractat et omnino affirmat. Et profecto, si modus loquendi de revelatis ex ipsa revelatione discendus est, non apparet ratio, cur negetur mandatum. Nam uti hoc loco, ita alias quoque Christus de mandato sibi facto loquitur; vide 12,49 et 15,31 et ἐντολή» eam notionem habere et frequentissime ita usurpari, IOAN. 10,48-21. 335 etiam apud Ioannem, constat. Huic concordat quod Paulus de Christi obedientia docet (Rom. 5,19. Phil. 2,8. Hebr. 5,8); neque obstat Hebr. 19,9 ὃς ἀντὶ τῆς προχειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρόν, narh verbis sustinuit , confusione contempta, iterum v. 3 sustinuit sane non elec-.- (t0 designatur et particula ἀντί tum ex 12,16 tum ex aliis locis (17,1. Phil. 2,9) explicatur et ex ipso illius loci 12,2 seq. contextu. Porro considerari quoque potest Dei agendi modus qui in vitis Sanctorum cernitur; nam quo maioribus donis et favoribus vir sanctus ἃ Deo hisce in terris cumulatur, eo graviores quoque perpessiones ei imponuntur. Iam humana Christi natura ad sublimissimum culmen quo altius et magnificentius nequit excogitari, ad culmen favorum divinorum, ad ipsam cum Verbo unionem personalem evecta est; unde mirum non est, si Deus huic naturae etiam in terris onus grave praecepto imposuit. Quare ex hac quoque parte non est, cur diligens verborum interpres a nativo verborum sensu recedat. Uti supra 9,16 inter ipsos pharisaeos schisma factum est (Rup.), ita hoc quoque loco; declaratur quem effectum habuerit sermo Christi
10:19
v. 19 dissensio iterum (scil. ut 9,16) facta est inter Iudaeos , nobiliores, pharisaeos; quare zterum non referri debet ad 7,19 ad dissensionem turbae, propter sermones hos;
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v. 20 dicebant autem multi ez ipsis : daemonium habet et insanit (cf. 8,48) quid eum auditis? daemonio arreptus insanit; ne audiendus quidem est; quis verba furentis attendit? Hi itaque multt, quo magis veritas iis a Christo proponitur, eo magis sese tenebris involvunt; evenit quod 9,39 dictum est;
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v. 21 alii dicebant : haec verba non sunt daemonium habentis ; numquid daemonium potest caecorum oculos aperire? alii numero pauciores causam Christi bono argumento tueri incipiunt ex verbis eius et ex sanatione caeci. — Quanta animorum commotio et in populo et inter nobiles, synedristas exstiterit de Christo hisce capitibus (5 seq.) satis declaratur; odium adversariorum cernitur crescens, quod sane illa aliorum oppositione et contradictione (licet minime forti) non potest non augeri. In festo encaeniorum Iesus iterum clare suam cum Patre aequalitatem asserit provocans ad opera sua. Eum iterum volunt lapidare. Se subtrahit insidiis eorum abiens in Peraeam. Mox resuscitatione Lazari maximum [udaeis praebet signum se esse vitam et resurrectionem. Cum eo signo permoti multi in eum credant, synedristae eum interficere constituunt.
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10,22. Facta sunt autem Encaenia in labat Iesus in templo, in porticu Salo- v. 22 facta sunt autem encaenia, ἐγχαίνια ita enim Esdr. 6,17 et Neh. 12,27 legitur pro hebr. nzan dedicatio, 1 Mach. 5,59 ἐγχαινισμός habetur, in lerusalem; explicat vocem Aug. : « graece enim χαινόν dicitur novum, quandocumque novum aliquid fuerit dedicatum Encaenia vocantur; iam et usus habet hoc verbum; si quis nova tunica induatur, encaeniare dicitur »; sed vox est solum biblica. Pro graecis lectoribus additur : et hiems erat, ut simul et tempus illis explicaretur et ratio redderetur pro
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v. 23 et amóulabat Iesus in templo , in porticu Salomonis, « cum hiems esset et tunc plueret, cuncti ut par erat ad porticum confluebant; quare et Christus illuc venit » (Cyr.); ambulabat ob frigus ἐν τῷ ἱερῷ, qua appellatione atria et porticus significantur, et in qua parte τοῦ ἱεροῦ moratus sit additur in porticu Salomonis, quam plerumque putant esse porticum orientalem, de qua Josephus scribit : erat porticus exterioris templi, profundae valli imminens, proinde subnixa muris quadringentorum cubitorum etsaxis quadratis constructa valde candidis..., opus Salomonis regis » (Antiq. 20,9,7). Inde quoque ratio nominis petita est (cf. Act. 3,11). Alii tamen malunt intelligere regiam porticum quae triplex erat et longitudine ab orientali valle ad occidentalem usque pertinebat (cf. Antiq. 15,11,5). Solum duo anni tempora in s. litteris distinguuntur : aestas et hiems (aestus οἱ frigus) cmNT Υ Gen. 8,22, Ps. 74,17 (ubi in vulg. aestas et ver legitur) Is. 18,6; Zach. 14,8; sementis adscribitur hiemi et messis aestati Gen. 8,22. À festo tabernaculorum usque ad encaenis duo fluxerunt menses. Nihil de eo temporis spatio nobis refert Ioannes. Verum quid Iesus eo tempore egerit, colligi potest ex iis quae Luc. 11,1-13,22 narrantur (vide quae dixi in Comment. Luc. p. 21. 22 et cf. Cornely, Introd. III 2 ed. p. 293). Eo tempore videtur Christus in Iudaea moratus esse et fortasse etiam in Peraea; nam quod 10,40 dicitur : et abiit iterum in Peraeam i. e. trans lordanem, videtur commodius referri ad commorationem , non illam tribus annis antea factam, de qua 1,28, sed ad propiorem (cf. Corl. ad 10,40). Etiam in animis Iudaeorum frigus erat, neque enim veritatem desiderabant, sed calumniam praeparabant (Aug. Bed.)
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Iudaei, et dicebant ei : Quousque animam nobis palam. 25. Responditeis Iesus : Lo- In festo encaeniorum Iesus interrogatus sitne Messias provocat ad opera exprobrans ludaeorum incredulitatem et docens de salute credentium, quos ipse una cum Patre divina potentia servabit. Iudaei eum propter blasphemiam lapidare volunt. Iesus probat se minime blasphemasse et monet, ut operibus credant, quibus divina potentia et natura demonstretur. Frustra conantur eum apprehendere; abit trans Iordanem, ubi multi in eum credunt. — Contumacia Iudaeorum et perversitas iterum magis patefit. Iesus divinam suam naturam adeo clare manifestat, ut Iudaei aperte dicant : facis teipsum Deum. Festum dedicationis templi celebrabatur, non in memoriam dedicationis templi Salomonis (Cyr. Nonn.) neque in memoriam dedicationis templi sub Zorobabel (CAr. Cyr. Theoph. Euth. Cai.), sed est illa sollemnitas quam Iudas Machabaeus instituit agendam per octo dies a 95 die mensis casleu, mensis noni (cf. 1 Mach. 4,59, 2 Mach. 10,5-8), uti iam viderunt Theod. M. Bed. Rup. Thom. Bon. Tol. Ians. Mald. etc. quibuscum sentiunt recentiores. Testatur Josephus quoque ex tempore Machabaeorum usque in hodiernum diem illam agi festivitatem , cui nomen Φῶτα, Lumina (Antiq. 12,7,7); v. 2& circumdederunt ergo eum ludaei, « veluti ex condicto convenientes adversus eum circumcinxerunt eum, ne scil. elabi et effugere posset, ni prius eorum voluntati satisfecisset » (lans.); et commode Rup. Mald. illud commemorant : circumdederunt me vituli multi, tauri pingues obsederunt me (Ps. 21,13) et dicebant ei : quousque animam nostram tollis αἴρεις ; excitas, commoves, proin : animam nostram suspendis (/Jans.), nos suspensos incertosque relinquis (Tol.); st tu es Christus, dic nobis palam! παρρησία, 1. e. φανερῶς, ἀπαρχγαλύπτως (Euth.), sine ambagibus, aperte, libere. Iesus quidem se esse Christum dixit mulieri Samaritanae, ut Messias ἃ suis quoque discipulis est agnitus (1,51; Matth. 16,16) ; at palam coram plebe hac voce ipsa se non designavit, immo praecepit discipulis, ut nemini dicerent se esse Christum (Matth. 16,20). Quia enim nomine Messiae intelligebant et exspectabant regem qui expulsis Romanis regnum davidicum restitueret et gentes dominationi iudaicae subüceret, profecto erat, cur hac ipsa voce adeo male intellecta Iesus publice se nollet designare, ne vanam illam exspectationem fovere et magnam populi commotionem excitare videretur. At se esse revera Messiam, pro pharisaeis et scribis clare edixerat, cum et se filium hominis (Dan. 7,13) appellaret et omnia illa sibi attribueret quae a solo Messia exspectari poterant (cf. 6,35 seq. 7,38; 8,12; 10,11); insuper habebant testimonium baptistae de eo. — Difficile est in hac quaestione Iudaeos non accusare mendacii et hypocrisis. Dixerant antea de Iesu : daemonium habet, non est a Deo, ἃ Galilaea non surgit propheta; nunc vero se fingunt quasi anxios, dubios, suspensos, ut sciant sitne Christus; quaerunt ac si nihil unquam de se testatus esset; expetunt eius de se testimonium, cum tamen alias dixerint : tu de te ipso testimonium perhibes , testimonium tuum non est verum (8,13). Erat mens interrogantium, ut Chr. ait, corrupta et subdola. Volunt ut se Messiam profiteatur, ea profecto intentione, ut eum usurpatae dignitafis accusent et quasi regnum appeteret deferant ad magistratum romanum (cf. Bed. Rup. Thom. Cai. Tol. lans. Maid. Schz. Fil.). Bene adnotat Οὐ», : « nunc vero illorum perversitatem considera : cum concionatur et verbis docet , aiunt : quod signum ostendis? cum autem operibus demonstrationes profert, dicunt : si tu es Christus, dic nobis. Dum opera clamant, verba requirunt, et cum verba docent, ad opera confugiunt. Quod enim non discendi causa interrogarent, exitus demonstravit; quem enim ita fide dignum putabant, ut de se ipso testificantem admitterent, vel pauca loquentem statim lapidibus impetunt ». Eorum impudentiam et procacitatem graviter perstringit
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v. 95 respondit eis Iesus : loquor vobis et non creditis, εἶπον dixi vobis, i. e. iam clare dixi vobis me esse Christum, at vos non creditis; cf. 5,32 seq. 7,38 et 18 locutus est, ut essent qui dicerent : hic est Christus 7,51; 8,12 etc. ; proin dicendo : εἶπον ὑμῖν... explicite iterum affirmat se esse Christum et ulterius provocat ad testimonium operum : opera quae ego facio in nomine Patris mei, haec testimonium perhibent de me; cf. 5,36. 37 ; in nomine Patris i. e. in unione cum Patre et virtute ab eo accepta et eius mandato seu vi missionis a Patre; vide 5,19.
10:26
36. 43; v. 26 sed vos non creditis, quia non estis ez ovibus meis; explicant aliqui : quia non estis praedestinati (Aug. Bed. Thom. Cai. Tol.); verum praestat cum Ma/d. aliisque verba ita concipere, ut ratio reddatur a Iesu non ex omissione divinae praedestinationis , sed ex ipsa illorum culpa i. e. eos non credere quia nolunt, quia maligno in [esum sunt animo. Quem sensum esse verum, ex sequentibus patet;
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v. 27 oves meae vocem meam audiunt et ego cognosco eas el sequuntur me, vide supra v. 5. 15. 16. Cur ita pergit? « animadverte quomodo iv τῷ ἀπλγο- zzuz:v δὺξ ποιοὶ ut se sequantur; vos. inquit. non auditis me: qui wero sequuntur suni ex ovili; haec porro dicebat, uí aemularentar illi et conarentur oves fieri iva τιλσνξισήύσωτι »: Ma praeclare Chr.: 15dolem suorum proponens et docens quae bona us contnrant. eos provocare stadet . ut etiam ad talia aspirent. Proinde qui ita loquitur. oerio aniea non dixit: vos non credits quia non estis praedestinati. Euam maris id elucet ex sequentibus
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v. 38 ef ego vitam aeternam do e et won peribun! 1n aeternum et non rapiet eas quisquam de manu τηρῶ: « deinde ubi quid consecutur1i sint exponit, incitat illos, ut sequendi desiderium infera » Chr. Theoph... Haec enim loquitur. ut bomines ad sui seqnelam aitrahat: vitam dare aeternam mara esi potentia. praemium marznum ovibus Cbristi exhibitum. 7οί. cí. Pasr. Cori. Schz. . Quod & hoc non alhlcit. terrore eos ad mehorem frorcem rednoere stadei ostendens qno 15 periculo sint non credentes : si oves 2on sunt. peribunt in aeternum: prom illis non solum vita aeferma neratur. sed interitu aeterno mulctabuntur. Prots promissis et terrore eos. ut resipiscant. adhortatur cf. Maid. Lap. . [icit Iesus do. quia vita Eratiae i. e. rratia sapnctifücans revera de se est initium vitae aeternae et ius dat ad vitam in aeternitate beatam: ef non ragaet.... declarat potentiam suam. neminem esse fortiorem se. ui eas de manu sua er piat: S pereunt. sua ipsorum voluptate. non ipsus Infrmitate perire Maid. - conabuntur homines eos avertere. ipse daemon tentab:t rnultüs modi: at confidant: nemo de eius potestaie eos poterit &ollere. ΒΝ ips sponte ab eius se protectione ac potestate subtraxerist [eens enim neminem deserit . nis ipse prius ab homine deseratur: nam sicat coepit ipsae. opus bonum. ita perhcet operans velie et per&cere. nis ips illus zratiae defuerint. ut at Tridentinum sess. € cap. 11 et 13 : quare ibidem iubemur in Dei auxilio firmissumam spem collocare et reponere. (uod dixerat. ezrezie confirmat v. 29 Pater veru: quoa dedi: mili maru: ómasibus est. ei v»emo polest rapere 6e vau Pari? me. v. 98 ego ei Pater unum sumus: quod 1n τ. 28 promittit. implere potest. quia quod Fater ei dedit si274*. potentios. snblimius est. omuibus: porro e manu seu poienua Patri nemo quidquam eripere potes. ad qued sane omnes fatebuntur — aiqui. perzeit. ergo et Pater unum sn- TDUs 1. e. unam eandemque habemns naturam et potentiam: erzc nemo potest rapere de manu mea. (ud sit illad -zc—e 2:27. qnamvis vare expüicciur. tamer vim probauonms sen demonsiratàons nom immrnuit: interpheiantózr enim de potestaie lesn data :5cL.. àe omnipoliemtia Kw. . ae munere pasiori et opere redemptonsm Seg. . de τινος eiceonemediüus S6. Fiiccmümsss apud Bar. Στ]. Oe botes (€am. : sed plerumque de natura divina quam Pater ei generatione communicat (Thom. Tol. Lap. Bar. Nat. Patr.) vel quod ad idem recidit, ut essel unigenitus Filius (Aug. Bed.), ut omnia habeat quae Pater habet (Aib. Bon.); similiter verba concipiunt Patres concilii lateranensis quarti (an. 1915) in definitione contra Ioachim et Almaricum : « Pater ab aeterno Filium generando suam substantiam ei dedit iuxta quod ipse testatur : Pater quod dedit mihi maius omnibus est » (cf. Denzinger, Enchiridion n. 358; legitur quoque in Corp. iur. can. Lib. 1 Decret. Greg. IX tit. 1 cap. 2). Nexu logico et argumentatione statim patet illud : ego et Pater unum sumus , non posse referri solum ad concordiam et consensum animi (quod Ariani et Sociniani volebant), hanc acceptationem non quadrare in contextum etiam acatholici ultro fatentur (cf. Weiss). Nam ut probetur quod dixerat, id saltem debet enuntiari Patris et suam efficientiam in opere salutis esse eandem (Schz. Weiss), proin Patris et suam potentiam esse eandem; « secundum potentiam hoc dicit; nam de illa hic sermo est; potentiae aequalitatem declarat » (CÀr. Theoph. Alb. Tol. Mald.); sed simul advertunt : « si autem eadem est potentia, palam est eandem esse substantiam » (Chr.), « quod si unum potentia, unum sane et divinitate et essentia et natura » (Euth. et similiter alii). Verum cum sine ulla limitatione Christus dicat : ego et Pater unum sumus, alii statim immediate aequalitatem plenam eandemque unam Patris et Filii na- - turam affirmari censent (Cyr. Aug. Bed. Rup. Thom. Bon. Cai. lans. Lap. Bar. Calm. Patr. Corl. Schg. Fil. Keil) et inde ostendi ac probari eandem potentiam. Quo loco igitur praeclare enuntiatur unitas substantiae et pluralitas personarum , uti veteres iam advertunt (cf. Ammonius in cat. Cord., Ambr. Hier. apud Tol., Rup. Bon. etc.).
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Volebant Ariani explicare de unitate morali, de voluntatum coniunctione. Contra quod arguit Maid. : « volebat Christus probare neminem posse de manu sua oves suas eripere , quia ipse, ait, et Pater unum sumus et nemo de Patris manu potest eripere; si significat eiusdem esse potentiae atque naturae, bene probat; si eiusdem esse voluntatis, non probat ». Hic enim, ut Corl. monet, apertissime de se Christus talem cum Patre unidivinae; eodemque modo loquitur Patr. : « vox unum causam rationemque significat, cur eadem Christo potentia sit ac Patri, de potentia agitur, non de voluntate, utque argumenti complexio constet, necesse est una atque eadem sit Christi et Patris manus, hoc est potentia atque adeo natura ». Atque Iudaei ipsi verba illa de naturae et potestatis unitate, non autem de solo consensu animorum dicta se intellexisse demonstraverunt, cum ex hisce intellexerunt Dominum significasse se esse Deum (/ans.). Iam quaeri potest quid verbis illis primo enuntietur et affirmetur : utrum scil. una potestas, ex qua inferatur una natura, an una natura ex qua consequatur eadem potestas. Nam aliqui ita loquuntur, ut modo hoc, tnodo illud asserere videantur. Puto equidem ex verbis ipsis erui, primo et per se formaliter affirmari unitatem naturae. Nam ad hoc verba cumprimis apta sunt; id enuntiant, quia in universum sine ulla ad certum unitatis genus determinatione proferuntur; insuper ad id quod Christus probare vult, ultimam tandem et verissimam reddunt rationem : si nemo eos rapere potest de manu Patris, ergo neque de manu mea, quia ego et Pater sumus unus Deus. Vel, dixerat Christus : nemo rapiet eos de manu mea, et subdit : nemo rapiet de manu Patris, quomodo haec duo effata cohaerent? cur qui sunt in manu seu potestate Christi sunt etiam in manu seu potestate Patris? intima ratio est, quia una est Patris Filiique natura. Nam si respondes, quia eadem est potestas seu eadem manus, recurrit quaestio : suntne igitur iidem in duabus manibus, et quomodo et cur est eadem. potestas? Plena responsio, qua cuncta enucleantur non habes, nisi unum sumpseris unitate absoluta, perfecta i. e. unitate naturae. Ceterum quo sensu Iesus dixerit : ego et Pater unum sumus, etiam elucet ex sequentibus, praesertim
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v. 31 sustulerunt ergo lapides [udaet , ut lapidarent eum; « lapides isti clamant adversus Arianos » (Ma/.);
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v. 39 respondit οἷς Iesus : multa bona opera ostendi vobis ez Patre meo; propter quod eorum opus me lapidatis? « aculeata sunt verba; pungit enim eos, oblique insinuans nulla sua culpa, nullam ob noxam se ab illis lapidari; reliquum ergo esse, ut ob bona opera et merita in eos sua ipsorum ingrato animo invidiaque lapidetur » (Ma/d.). Monet opera illa egregia xaA& virtute divina esse patrata, esse testimonia a Patre Sibi exhibita ad confirmanda ea quae de se et sua a Patre missione toties illis affirmaverat; ez Patre dicit « non se ab eorum effectu et operatione alienum demonstrans, immo totius Deitatis opera esse docens » (Cyr.), ex Patre scil. quocum se unum esse affirmarat. Dicit multa; ergo in lerusalem quoque multa signa fecit et confirmatur 1]- lud : lerusalem, quoties volui congregare filios tuos etc. (Matth. 23,37. Luc. 13,34). Uti bac quaestione graviter furorem eorum reprehendit, ita etiam aliquo modo animos ira turbatos sedat (To/.), dum ipsa hac quaestione eos revocat ab eorum ausu temerario
10:33
v. 33. 36. 38. Iudaei de perfecta cum Deo unitate verba intellexerunt, quem sensum Iesus in v. 36. 38 confirmat et dilucide explicat; v. 33 responderunt ei Iudaei : de bono opere non lapidamus te, sed de blasphemia et quta tu homo cum sis, facis teipsum Deum; « ecce Iudaei intellexerunt quod non intelligunt Ariani; ideo enim irati sunt, quoniam senserunt non posse dici : ego et Pater unum sumus, nisi ubi aequalitas est Patris et Filii » (Aug.). Lapidatione blasphemia puniebatur Lev. 25,16. Videntur opera bona in Iesu agnoscere; putat quidem Mad. esse sensum : nullum eum habere bonum opus, propter quod eum lapidarent, autsi quod adesset, non propterea eum lapidari. Verum sensu obvio opera bona ei concedunt. Quare merito notat Rup. quam inconsiderate agant : quomodo uni homini cum blasphemia bonum opus attribuitis? numquid Deum blasphemando quis bonum opus simul faciat, praesertim qualia hic operatur? Quia itaque secundum legem propter blasphemiam eum lapidare volunt, probat illis ex ipsa lege se nullo modo tali poenae legis esse obnoxium. Probat id, uti v. 35. 36 elucet, argumento ἃ minore ad maius (cf. Bon. Cai. Tol. Lap. Patr. Corl. Schg. Schz.), quo simul eorum infirmitati se accommodat (To/.). Iudaei enim, uti ex eorum verbis patet, nullo modo fieri posse existimarunt, ut homo esset Deus; eos ergo, ut lans. dicit, manuducit auctoritate Scripturae quae homines docet deos nominari, « hinc significans non debere reputari blasphemum quod se hominem Deum diceret, innuens item, se non ut ali, sed natura et vere Deum esse ». Talis argumentatio sane apta erat ad eorum furorem aliqua ratione reprimendum ; eratque simul argumentum ad hominem quod vocamus, quo facillimo modo ostenditur ex lege eum nullatenus poenae lapidationis addici
10:34
v. 3& respondit ets Iesus : nonne scriptum est ἔπι lege vestra, vestra, cum emphasi, cuius scientiam iactatis et quam tamen ignoratis, uti nunc ostenditis (cf. Maid.), quta ego dixi : dii estis, elohim, Ps. 81,6, in quo Deus iniustos iudices alloquitur et increpat; lex itaque etiam hoc loco dicitur de Scriptura, uti 7,49; 12,34; 15,25, quem loquendi morem etiam apud rabbinos deprehendimus (cf. Cornely , Introd. 1. 2 ed. n. 15,7). Iam fit argumentatio ex textu
10:35
v. 35 s? t/los dixit deos , ad quos sermo Dei factus est, scil. cum iudices instituerentur, vel ad quos in Psalmo potest solvi Scriptura , irrita fieri et falsa , λυθῆναι, ἀντὶ τοῦ πεσεῖν; ἀθε- τηθῆναι (Euth.), excidere, reiici, aboleri,
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v. 36 quem Pater sanctificavit et misit in mundum, vos dicitis : quia blasphemas, quia dizi: Filius Dei sum? in Psalmo verba illa diriguntur ad iudices impios, iniustos, quibus ira Dei et poena denuntiatur; quare hoc loco Iesus argumentum a minori ad maius clare effert, dum se describit sanctificaiudicibus iniustis! Iudaei illud sanctificare ex usu Scripturae poterant intelligere : consecrare ad munus quod sibi adscribit obeundum ; nam, ut Theoph. dicit, est ἀφορίζειν : sanctam enim dicitur, quod Deo segregatum est, est designare, destinare ad aliquod officium (Maid.) pro Deo et mandato Dei obeundum (cf. Is. 13,3). Alii malunt explicare eo sensu quo Iudaei vocem non intellexerunt : Christum ut hominem a Patre sanctificatum per divinitatem unitam humanitati in persona Filii, aut, ut. Aug. habet, « sic sanctificavit eum Pater, quomodo genuit, ut enim sanctus esset, gignendo ei dedit », cui expositioni Τοί. consentit et Jans. quoque, quia Christus dicere videatur se esse Filium Dei, quia Pater ipsum sanctificasset. Deinde dicens et mist! in mundum , indicat se fuisse antequam mitteretur et fuisse apud Patrem a quo missus esset (Jans. ). Cum de Patre locutus sit, nunc dicit : Filius Dei sum hac ratione simul declarans illud ex quo haec disputatio orta est : ego et Pater unum sumus; illud unum sumus dicit itaque : Pater est Deus et ego Filius Dei Patri in natura aequalis, unum natura, persona distincta. Quia itaque Christus locutionem priorem : ego et Pater unum sumus, nunc ita repetit : quia dixi : Filius Deisum, videtur omnino confirmari expositio unum primo et per se referri ad unitatem naturae, non primo et per se ad solam potentiae unitatem. [terum ludaeos remittit ad opera quibus verbis suis suoque de se testimonio maxima accedit vis ad persuadendum. Quod ut serio recogitent secumque meditentur, sententia duplice, negante et affirmante, itaque magna emphasi monet
10:37
v. 37 si non facio opera Patris met, opera Dei illa dicuntur quae viribus humanis aut naturalibus fieri nequeunt, nolite credere mihi,
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v. 38 si autem facio, et si mihi non vultis crederei. e. verbis meis, meo de me testimonio, operibus credite, ut cognoscatis et credatis ἵνα γνῶτε xax γινώσχητε Ut noscatis (actu) et hanc notitiam habeatis (teneatis habitu, semper), quia Pater in me est et ego in Patre, haec igitur altera est illius unum sumus vel repetitio vel explicatio ulterior; « Christus demonstrare instituerat se et Patrem unum esse, Sed, cum faceret, illi propositioni hanc alteram substituerat : Filius Dei sum; ex quo illud inferendum vidimus, unam atque eandem esse utriusque propositionis vim et rationem. Quibus duabus haec tertia addenda est : Pater in me etc., deque ea item iudicandum, cum conclusio sit argumentationis qua Christus ostendere habebat se et Patrem unum esse seque esse Filium Dei » (Patr.). Hac tertia sententia formaliter enuntiatur συμπεριγώρησις circumincessio, utiin prima consubstantialitas, et in secunda filiatio. Patet itaque Christum illud : ego et Pater unum sumus, argumentatione illa ex Ps. 81, nullatenus imminuisse , sed plane retinuisse et duobus modis clarius et distinctius proposuisse (v. 36. 38). Illam vero ad hominem argumentationem inseruit, prout ex lege vestra patet , ut illis ad oculum demonstraret , quanta contra ipsam legem iniuria illi sese ad lapidandum accingerent. Insuper tale argumentum aptum erat ad furorem insanum aliquatenus temperandum. At quantae tenebrae manifestationi praeclarissimae lucis opponuntur! Qua sunt Iudaei obstinatione, nec verbis eius neque operibus credunt v. 399quaerebant ergo eum apprehendere et exivit de manibus eorum, re ipsa eis demonstrans suam potentiam qua omnes conatus facillime eludit. lam inde cognoscere poterant eum singulari Dei protectione frui et quam verum esset quod dixerat v. 18 nemo tollit eam a me. Quid ergo de eo censendum erit? Quomodo exierit e manu eorum, non refertur; sese reddidisse invisibilem (Ca:. lans. Mald.), verbis hisce non suadetur. Effecit, ut nemo posset eum detinere; cf. Luc. 5,30. Relinquit urbem et Iudaeam
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v. &0 et abiit. iterum trans Iordanem; iterum plerumque referunt ad 1,28, quae tamen commoratio nimio temporis intervallo abest; quare aptius videtur explicandum esse, abiisse in Peraeam, ubi ante encaenia per aliquod tempus fuerit (cf. Corl.) 1n eum locum, ubt erat Ioannes baptizans primum , ut quasi eius memoriam et testimonium revocaret ; nam
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v. 41 et multi venerunt ad eum et dicebant : quia Ioannes quidem signum nullum fecit ,
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v. 9 omnia autem quaecumque dizit loannes de hoc , vera erant. Et multi crediderunt in eum; loannes baptista miracula quidem non fecit, sed eo se modo prophetam a Deo missum probavit, quem Deus assignarat . (Deut. 18,21. Ier. 28,9) et quem hi quoque tangunt : omnia quaecumque dixit de hoc, vera erant; cf. Matth. 3,11. Iterum indicat evange- Inter omnia miracula quae fecit Dominus noster Lazari resurrectio praecipue praedicatur (Aug.). Supra Dominus virtutem suam vivificativam ostendit verbo, hic confirmat eam miraculo, quendam mortuum, Lazarum , suscitando (TÀom.). Et Saimeron advertit, quamvis sanatio caeci nati fuisset signum magnum, tamen multo maius et excellentius esse miraculum Lazari quatriduani et iam fetentis, quanto maius sit vitam cum omnibus sensibus, quam unicum sensum visus pinquabat, eo maiora potentiae sua signa et admirabiliora legationis ἃ Patre iniunctae testimonia edebat, ne quisquam humanae naturae infirmitate in cruce et morte declarata offenderetur aut eum quasi impotentem morti succubuisse existimare posset»; porro ex vita Lazaro collata voluit colligi ἃ suis « quod posset seipsum post triduum a morte revocare » (t. 6 tract. &3). Tradit autem evangelista valde accuratam ea de re narrationem, singulas conditiones diligentissime describens, ut ipsa narrandi forma veritas rei eluceat. Eam aliqui in dubium vocarunt quia synoptici de ea re nihil referant. Sed praeprimis oportuit attendere, synopticos in eo potissimum versari, ut quae in Galilaea gesta sunt enarrent; de rebus in urbe gestis ea solum tangunt, quae in ultima hebdomada vitae Domini contigerunt. Etiam Lucas qui trium itinerum in urbem mentionem facit, tamen de rebus in urbe gestis silet. Insuper synoptici iam retulerant Christum mortuos quoque ad vitam revocasse (Matth. 9,95. Marc. 5,41. Luc. 7,14; 8,54); nullatenus autem id prae se ferunt se velle omnia Christi facta litteris consignare, ex variis generibus miraculorum unum alterumve memoriae produnt. Unde haec omissio non potest esse offensioni. Quanti autem momenti sit hoc miraculum ad ipsam evangelicam historiam, indicatur v. & et v. Mf seq.; est enim maxima quaedam glorificatio Christi et, uti saepius iam advertimus, quo maior ux synedristis affulget manifestatione Iesu, eo maiore caligine involvuntur; hoc miraculo patrato Pontifex cum synedristis decernit Christum esse propediem interficiendum. Ad aegrotationem Lazari advertunt Chr. Thom. aliique, quomodo amici Dei quoque variis modis aífligantur;
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ἀμήν x. τ. À. ne se trouve jamais, dit-on, au début d’un discours, mais pent très bien indiquer une modification dans le thème; c’est presque un début dans v, 19. — αὐλή désigne déjà dans Homère (1]., ἵν, 433) un parc pour les brebis. On est sûrement à la campagne (contre Belser qui parle de l'enclos de Bethesda!) puisqu'il sera question du loup (12), comme dans Num. xxx, 16. 24. 36; Soph. un, 6, quoique les ΕΧΧ n'aient pas traduit par αὐλή (dans Jos. Ant. I, x, 2 c’est la tenté d'Abraham qui devient un palais). Sur la disparition d’une brebis dans un parc, cf. Pap. Hib. xxxvi (228 av. J.-C.) : Satacos dénonce au garde municipal ἀπολωλεκόναι Ex τῆς αὐλῆς νυκτὸς πρόδατον θῆλυ, — ἀλλαχόθεν hapax dans. la Bible (IV Mach. 1, 7) et condamné par les atticistes. — χλέπτης et λῃστής joints. dans Abd. 5; ep. Jer. ὅθ, presque Synonymes, quoique le premier ait plutôt. la nuance d'un adroit filou, le second étant presque un brigand. — ἐχεῖνος marque une sorte d'apodose, cf. Mc. γι, 20.
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Ποιμήν non pas le bon pasteur, ni le propriétaire, maïs simplement celui qui a la charge des brebis; la distinction du propriétaire et du mercenaire ne viendra que plus tard.
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Même à la campagne les pasteurs ne couchent pas tous dans le parc des brebis; chacun se rend à son campement, ou, comme ils appartiennent au même campement, sous sa tente où il rejoint sa famille. On laisse seulement un ou plusieurs gardiens; le gardien reçoit ici le nom de portier à cause de l'importance de ia porte dans la parabole. Les allégoristes ont pensé à Moïse (Chrys., d'autant que la porte figurait l'Écriture) à Jean-Baptiste (encore Zahn), 7. om. αὐτοῖς p. παλιν (TH) ou add. (SV). — T om. même παλιν. 8. om. πρὸ ἐμὸν a. nov (T) et non add. (HSV). à Jésus lui-même (Aug.). Quand un pasteur est entré, il donne le coup de langue qui le fera reconnaître de ses brebis, car plusieurs troupeaux sont mêlés dans le parc; τὰ πρόδατα sont toutes les brebis indistinctement qui entendent cette « voix ». Celles qui lui appartiennent se groupent naturellement auprès de Jui. — κατ᾽ ὄνομα semble dire qu’il les appelle l’une après l'autre par leur nom, ce qui indique une sollicitude plus qu'ordinaire. Les bergers de Théocrite donnent des noms à quelques bêtes (Théoc. τιν, 45. 46; v, 402. 103) mais pas à chacune; cf. Loncus Past. 1v, 26 χαὶ τοὺς τράγους ἐκάλεσεν ὀνομαστί, iv, 38 καὶ ἐχάλεσέ τινας αὐτῶν ὀνομαστί. C'est encore l'usage des pasteurs de Palestine, comme nous l'avons souvent constaté.
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ix6ékn ne comporte aucune idée de violence, comme de les faire sortir en les empoignant (Schanz); mais ce n'est pas une simple variante de ἐξάγει. Pour faire sortir les brebis, le pasteur les pousse devant lui; c'est seulement alors, quand il est sûr qu'elles y sont toutes (πάντα), qu'il se met à leur tête. C'est encore l'usage en Palestine où l'on peut dire : « Tandis que pas à pas son long troupeau le suit » (Musset). Il suffit que le pasteur donne constamment son coup de langue pour que les brebis ne s’écartent pas. Il est vrai qu'il y a souvent un autre berger en queue, sans parler des chiens; mais Jésus fait ressortir l'ascendant du pasteur.
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ἀχολουθησουσιν (THV) plutôt que — σωσιν (8).
À la sollicitude extrême du pasteur répond un attachement peu commun des brebis : non seulement elles n’en suivraient pas un autre, ce qui est très naturel; mais elles le fuiraient même, ce qui arrive surtout quand leur propre berger les appelle.
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C’est donc bien une parabole, c’est-à-dire un tableau de la vie ordinaire, tracé d'une main très sûre. Mais à quoi Jésus veut-il le comparer? Toute parabole, même la meilleure parabole aristotélicienne, est obscure tant qu'on ne connaît pas le point qu’elle doit mettre en lumière. On pouvait soupçonner que Jésus se donnait comme le pasteur; mais qui eût pensé qu'il était la porte?
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Nous nous décidons ἃ omettre πρὸ ἐμοῦ : a) autorité de la tradition. Omettent : Ν᾿ avec plusieurs onciaux antiochiens et une centaine de cursifs, la tradition latine (ane. dat. et vg.) sauf d. gat. foss; les Pères sauf Lucif. Jér., la tradition syriaque, la sah. L'addition est presque uniquement égyptienne (avec D}, Clém. Or. Did. Nonnus. De plus la place de πρὸ ἐμοῦ varie, c'est avant ἦλθον dans @ et quatre ou cinq mss., les Valentiniens οἱ πρὸ ἐμοῦ ἐληλυθότες (Hipp. Re/. vi, 35); 4 Υ ei une addition des Valentiniens et des Manichéens pour condamner VA. T., ou une radiation des catholiques pour éviter l'objection? — La radiation n’eût pas été efficace à cause de ἦλθον dont les Manichéens se sont contentés (Théophylacte), mais πρὸ ἐμοῦ les aidait beaucoup. €) Critique rationnelle : ἦλθον est déjà difficile à concilier avec εἶσι, avec πρὸ ἐμοῦ cela est plus difficile encore : Jésus pouvait-il reprocher à ceux qui étaient venus avant lui de n'être pas entrés par lui? Même avec la leçon πρὸ ἐμοῦ, il est clair que Jésus n'a pas voulu faire allusion à Moïse et aux prophètes dont il se réclame plutôt (rv, 22; v, 46; νι, 45, cf. su, 38). On pourrait penser avec Zahn aux princes de la maïson d'Hérode et même aux Asmonéens. Mais si l'on supprime πρὸ ἐμοῦ, ce peut être des personnages presque contemporains, et Chrys. ἃ très bien vu en indiquant Judas le Galiléen. Ces voleurs qui veulent s’emparer des brebis ne sont pas les Pharisiens qui sont plutôt dans le bercail, où ils font la loi, mais des révolutionnaires à prétentions messianiques. S'ils ont eu d’abord quelque succès, on ne peut pas dire que les brebis, c'est-à-dire les foules simples et dociles, se soient attachées à eux, tandis que l'autorité des Pharisiens n'était guère contestée, Ces prétendants éfaient-ils de pure souche israélite? On peut bien se le demander pour Simon, esclave d'Hérode, Athrongès (ef. Le Messianisme.… p. 48), sans parler de l'égyptien des Actes (xxr, 38) qui, lui, venait bien ἀπλαχόθον — mot qui Der ne reparaît pas dans l'application.
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Jésus insiste sur la porte. Le portier n’a aucun rôle dans l'explication, et on l'entend assez d'après ce qu'il en a coûté à Augustin pour lui trouver un répondant qui ne fût pas inférieur à cette Porte divine : le Christ lui-même? le Saint-Esprit? — σωθήσεται, si l’on interprète « sera sauvé, fera son salut devrait s'entendre des brebis représentant les simples fidèles. Mais comme le contexte indique les pasteurs, il faut le prendre avec Chrys. au sens sémitique d'aller sain et sauf, οἷον, ἐν ἀσφαλείᾳ ἐσται χαὶ ἀδείᾳ; cf. XEN. An. VI, v, 20. Entrer et sortir, non pas littéralement avec deux sens distincts (entrer dans l'église, en sortir pour aller au paradis, Aug.), mais aller et venir librement, selon le sens de la locution hébraïque (I Regn. xxix, 6, etc.). — νομὴν εὑρεῖν non pas les brebis pour elles, mais les pasteurs pour les brebis, cf. 1 Paral. 1V, 39 ss.; ΕΖ. xxxiv, 14; Jer. xxuxr, 3. Pour des chefs qui sortent et entrent, comparés à des pasteurs, cf. Num. xxvnr, 17 : ὅστις ἐξελεύσεται πρὸ προσώπου αὐτῶν χαὶ ὅστις εἰσελεύσεται, καὶ ὅστις ἐξάξει αὐτοὺς καὶ ὅστις εἰσάξει, καὶ οὐκ ἔσται ἣ συναγωγὴ χυρίου ὡσεὶ πρόδατα οἷς οὐχ ἔστι ποιμήν, Nouvel indice qu'ici il n'est pas question de brebis mais de pasteurs.
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Les pasteurs qui entreront par la porte, c’est-à-dire qui seront choisis par Jésus, appartiennent à un avenir encore voilé. Si le voleur reparaît ici, c'est pour préparer par contraste l'apparition radieuse du bon pasteur. — ἀπολέσῃ paraît inutile après θύσῃ ; s’il ne s'agissait que de la brebis, son compte est réglé : mais c'est une note du voleur : quand il ne peut tirer utilité de son vol, il détruit pour détruire. — L'opposition étant relative aux brebis porte sur θύσῃ, aussi n'est-il pas dit que Jésus donnera la vie et quelque chose de plus (περισσότερον, abundantius) une vie plus abondante, la vie éternelle, mais simplement une vie spirituelle très abondante, περισσόν (cf. Il Cor. 1x, 1).
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Deuxième affirmation que Jésus est le bon pasteur, pour introduire les rapports entre lui et ses brebis, que l'on doit entendre ici comme une métaphore pour dire ses disciples. Les vraies brebis se guident à La voix (4-5), les disciples sont connus el connaissent, de cette connaissance qui n’est pas spéculative, mais qui suppose une pénétration affectueuse (cf. Gal. iv, 9; 1 Cor. vil, 3; Ii Tim. m, 49). Jésus ἃ commencé par sa prescience (1, 42) qui lui a permis de donner à Céphas le nom de Pierre, et Pierre a répondu par sa confession qui, 68 s.). — La leçon γινώσκουσέ με τὰ ἐμά est solidement fondée sur δὶ Β D L W latt. wg. boh. sah.; γινώσκομαι ὑπὸ τῶν ἐμῶν ne peut être qu'une élégance voulue. -
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La première partie se rattache à ce qui précède plus intimement qu'à la seconde, qui se soude à 11. La connaissance que le Christ a de ses brebis est à l'instar de la connaissance qu’a de lui le Père, et les brebis connaissent leur pasteur à l'instar de la connaissance que le Fils a du Père. En tout cela le Fils figure non pas dans ses rapports métaphysiques avec le Père comme personne distincte de la très sainte Trinité, mais comme incarné (avec Mald. contre Schanz), d'autant que c’est bien comme incarné qu'il donnera sa vie, qu’il la donne déjà par sa résolution bien arrêtée. De ses rapports avec ses brebis Jésus est remonté à ceux qu'il ἃ avec son Père, lien d'une connaissance amoureuse, qui lui fait pénétrer son dessein, si bien qu'en donnant sa vie pour ses brebis il sait qu'il accomplit la volonté du Père, comme il le dira plus clairement (17 s.). La connaissance réciproque du Père et du Fils comme dans Mt. χι, 27 et Le. parall., dans l’ordre de l'incarnation.
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γινωσχουσι με τὰ eua (TH) et non γινωσχόμαι ὑπὸ τῶν ἐμῶν (SV).
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τιθημι (THSV) et non διδωμι,
ἀκουσουσιν (THV) plutôt que — σωσιν (8).
Dans la perspective du discours, ce qui va être indiqué suit le moment où Jésus ἃ donné sa vie (xr, 52). Cependant il possède déjà d’autres brebis, non par la prédestination, qui est dans un autre ordre, mais parce qu'il connaît déjà celles qui se mettront sous sa houletie, ce qui l’autorise à parler par prolepse. — « Ce bercail » est manifestement le peuple d'Israël, qui forme un groupement séparé, le seul qui ait été jusqu'à ce moment sous la conduite du pasteur divin. IL n’y a donc pas d'autre bercail, car les peuples des gentils ont chacun leur dieu et leur religion; l'opposition ne porte pas sur ταύτης Mais 51} αὐλῆῇς (avec Schanz contre Mald.) : les uns sont dans un bercail, les autres sont dispersés. — ἀγαγεῖν ne signifie pas amener au bercail (perducere, adducere), mais conduire comme un troupeau (4.5). Dans la parabole l'essentiel n'est pas d'être au bercail, mais d'être conduit par le vrai pasteur — et à vrai dire, au sortir du bercail. — Celles-là jointes au troupeau, toutes entendront la voix de Jésus, c’est-à-dire embrasseront sa doctrine (iv, 23) et il n’y aura qu'un troupeau, c'est-à-dire une société de fidèles dont le caractère visible et l'unité se manifestent assez puisqu'ils forment un troupeau conduit par un seul pasteur. Évidemment l'image du bercail est plus expressive pour marquer une société strictement délimitée, mais elle n'a pas été employée ici, car on ne peut douter 18. npev (Η) plutôt que ape (Τ 50). que la leçon soit bien ποίμνη et non αὐλή. Aucun texte grec ne donne αὐλή, et it n'est pas sûr que Jérôme en ail connu un, car c'est probablement par distraction qu'il a écrit (sur Ezech. x1v, 46) : ef alias oves habeo quae non sunt ex hoc alrio… et fiet unum atrium et unus pastor : hoc enim graece αὐλή significat, quod latina simplicitas in ovile trunstulit. En effet la laine simplicitas avait bien ovile (i) pour αὐλή aux vv. 1 et 16 (αὐλῆς) et Jérôme a dù imaginer par la pensée un second αὐλή au v. 16. Maïs en fait la tradition latine avait là grex comme toutes les autres, à en juger par a bc de f ff? aur. Cypr. bis, Aug. Serm. 137, 138 et in psatm. Laxvut, Jérôme sur Is. 1x, 22, sur Ephes. 11, 2. — ovile n'apparaît que dans Aug. in ον. et les mss. de la vg. — en dépit de la préférence de Jérôme pour atrium. Il serait donc urgent de remplacer ovile par grex. Le cosmopolitisme des Sloïciens et de Philon allait à concevoir une sorte d'empire des sages régis par la même loi rationnelle, mais ne prévoyait pas un seul pasteur dans l'ordre spirituel. Une pareille prophétie serait déjà un pur miracle au temps de Jo., mais rien n'indique qu'elle ne remonte pas au Sauveur. Elle demeure tout à fait dans le vague quant à l’abrogation des privilèges d'Israël et ne suppose donc pas le triomphe de Ja polémique paulinienne (contre Bauer). Wellhausen (suivi par Loisy) a vu dans ce Passage une addition rédactionnelle. Sur le troupeau du Christ, cf. I Clém. xvr, 1; XEIV, ὃ; τιν, 2; LV, 2.
10:17
διὰ τοῦτο ne 50 rapporte pas à ce qui précède, mais à ce qui suit, comme d'ordinaire dans Jo.; οἵ. v, 16. — Dans ce v. comme dans le suivant τιθέναι n'est pas accompagné de ὑπέρ (οἴ. 41), car l'idée du dévouement pour d’autres ayant été suffisamment exprimée, ee qui est en lumière ici c'est opposition: d'abandonner, de quitter, et de reprendre; cf. am, 4.12 τιθέναι et χαμθάνειν avec τὰ ἱμάτια, de reprendre » me marquerait pas tant un sacrifice qu'un « Quitter afin pas un but exclusivement visé, mais une circonscalcul; ἵνα ne marque donc un comme l’autre dans une vue de charité qui lui tance qui suivra. Jésus fait l vaut comme homme l'amour du Père. #8) Au début, liberté absolue du Christ, paree qu’il a reçu la vie de son Père en plénitude (v, 26). ἐξουσία indique non seulement le droit, mais encore le pouvoir, même pour donner sa vie, Car sans 50} consentement personne ne pourrait la lui enlever. Et cependant il existe sur ces deux points un commandement fait au Christ : c'est sa mission. — Laleçon ἦρεν de N B seuls semble viser Îles tentatives: inutiles des Juifs pour tuer Jésus : peut-être aïe est-il une correction pour harmoniser avec τίθημι dans une considération absolue. En pareil cas la leçon concrète ne mérite-t-elle pas la préférence ?
10:19
Nous avons déjà rencontré σχίσμα dans deux circonstances : après les discours à la fête des Tabernacles (vi, 43) et à propos de l'aveugle-né (1x, 46) πάλιν peut se rapporter à la dernière dissension ou à toutes deux, mais plutôt à la première, car On dirait de deux conclusions d’une activité de Jésus, le second cas étant spécial aux Pharisiens. ξεν ce sont les Juifs, ses adversaires ordinaires. ossession est caractérisée comme causant une véri-
10:20
ΠΥ ἃ crescendo : la p nant néanmoins l'influence de Jésus, ne table folie. Et les adversaires, craig veulent même pas qu'on l'écoute.
10:21
L'adhésion est aussi mieux appuyée : les paroles n'ont rien d'insensé, tant s'en faut; etil y a un miracle du tout premier ordre : la tendance représentée par Nicodème (ur, 2) a donc gagné du terrain. Sur l'origine de la parabole du pasteur. Bauer (cf. Loisy) reconnait que ce qui est dit du pasteur peut s'expliquer d'après l'A. T. d'une façon parfaitement satisfaisante. Π| éprouve cependant le besoin de faire des rapprochements avec le monde païen, et cite Anubis chez les Égyptiens, Attis chez les Phrygiens, Yima chez les Perses. Il a eu le bon esprit de ne pas nous renvoyer à l'Hermès criophore, si souvent comparé au bon pasteur qui porte sa brebis sur ses épaules, et en effet M. Perdrizet (Bull. de corresp. hellén. XX VII, p. 314 ss.)a montré que le bélier était à l'origine une victime expiatoire portée par un éphèbe (Paus. 1x, 22, 2); cf. RB.; 1905, p. 311. Le renvoi à Anubis, Attis, etc. n'est qu'une ostentation d'érudition puérile, alors que l'Ancien Testament est une source plus prochaine, dont la dérivation est claire. Il n’y a pas à chercher une dépendance des phénomènes secondaires entre eux quand l'importance de la vie pastorale chez les anciens explique suffisamment la pénétration du thème du pasteur dans la religion comme dans la politique. Pour la comparaison avec les écrits hermétiques, spécialement le Poimandrès on peut voir RB., 1914, p. 391-407 : de Pasteur d'Hermas et les livres hermétiques, par G. Bardy. Reslent les textes de Philon. De Philon aussi il faut dire que sa comparaison du Logos avec un berger lui est inspirée par l'A. T. Dans De mutatione nomin. 116; 1, 396, il cite Ps. XX, 4, et compare le logos divin à un pasteur et roi de l'esprit; dans De poster. Caini 68; 1, 238, ce n'est pas le logos divin, mais la droite raison qui gouverne les facultés inférieures, avec renvoi à Num. xxvu, 46.17; dans De agricult. 81; I, 308, Dieu, pasteur d'après Ps. xxu, 1, confie le gouvernement des éléments du Cosmos à son Logos. Dans tout cela on voit l'emploi ἃ l'allégorie psychologique ou cosmologique de notions très vagues sur le pasteur, absolument rien des relations intimes du pasteur et des brebis, ni de son dévouement: il ne pouvait être question de sa mort. Nous entrons volontiers dans la voie de ces rapprochements, ear ils éclairent d'un jour merveilleux ce qui est le propre des paraboles évangrliques : l'union d'une vue attentive des choses les plus simples et d'une conception profonde sur les rapports de l'homme avec Dieu.
10:22
τὰ évaaivia. vi, 46 5.) signifiait consécration ; ce nom fut donné à la rénovation de l'autel et du Temple profanés par Antiochus Épiphane, et qui eut lieu le 23 Kislev de l'an 148 des Séleucides (décembre 165 av. J.-C.). Cette fête durait huit jours ([ Macch. 1v, 36-59); plus tard on y faisait de grandes illuminations; cf. Jos. Anf. XI, vu, ἡ: καὶ ἐξ ἐχείνου μέχρι δεῦρο τὴν ἑορτὴν ἄγομεν χαλοῦντες αὐτὴν φῶτα, C'était comme une seconde fête des Souccoth ou des Tabernacles (Il Macch. 1, 9) qu'on nomma en grec ἐνκαίνια, NOM qui ne s'est pas encore rencontré en dehors de la Bible (ef. 5. Krauss, La fête de Hanoucca (Revue des études juives, t. XXX, 1895, p. 24-43; 204-219). ἐγένετο, facta sunt. — La fête se fit à Jérusalem; elle Cette fête arriva alors, se célébrait aussi ailleurs, mais il fallait indiquer le lieu où se trouvait Jésus.
10:23
La circonstance de l'hiver explique probablement pourquoi on se tenait sous un portique : en fait c'était celui de Salomen, situé à l’est, plus ancien que les autres, ce qui lui avait fait attribuer Je nom du fondateur de l’ancien Temple; cf. Jos. Anf. XX, 1, 7.
10:24
εἰπε (SV) plutôt que εἰπὸν (TH).
Les Juifs, eux, toujours eux, environnent Jésus comme pour ne pas le laisser aller avant qu'il ait répondu à leur question, dans de but de le saisir, si la réponse leur paraissait suspecte. — αἴρω littéralement «élever» οἵ. Jos. Ant. I, τι, 3 : âmes élevées à la hauteur d’un péril. Ce n’est pas tenir la seule curiosité de l'esprit dans l'incertitude. Jésus a excité une grande espérance, surexcité l’âme nationale; il faut passer à l’action ou y renoncer. Dans les deux hypothèses on a besoin d'être éclairé. Or il n'avait jamais dit qu'il fût le Christ, si ce n'est à la Samaritaine ({rv, 26) et moins clairement à l'aveugle-né (x, 36 s.). Jo. est donc ici parfaitement d'accord avec les synoptiques sur le secret messianique, si remarquable surtout dans Me. ; Jésus ne prenait le titre de Messie qu'avec ses disciples, auxquels il pouvait ‘expliquer le véritable esprit de sa mission. Les Juifs n’ont dans la pensée que le Messie national qu'ils attendaient alors, et s'étonnent que Jésus ne se pose pas plus nettement en cette qualité. — παρρησίᾳ non seulement franchement, mais ouvertement, par une déclaration publique (va, 13.26; xvnr, 90). — εἰ σὺ εἴ « si tu prétends être », et si peut-être tu es en effet. Prendre la qualité de Messie n'était pas un blasphème. — εἶπόν serait beaucoup mieux que εἰπέ : « dis-le nous une bonne fois »; mais n'est-ce pas une correction élégante de ν
10:25
Jésus ne refuse pas de les éclairer, quoique leur incrédulité eût mérilé qu'il ne répondit pas, puisque toutes ses déclarations sont pour eux non avenues. Cependant il n’emploie pas directement le mot de Messie, se référant à ses affirmations précédentes, d'où il ressortait clairement qu'il était l'envoyé de Dieu et le vrai Fils de Dieu. Et pour condamner leur incrédulité, ἢ] allègue de nouveau (v, 36) le témoignage de ses œuvres, œuvres faites au nom du Père, c’est-à-dire comme son envoyé (cf. v, 43), et contenant ses lettres de créance en même temps qu'elles atteignent le but qu'il leur a assigné.
10:26
Allusion à la parabole du bon pasteur. Pour l'idée cf. vi, 44, mais ici il n’est renvoyé à aucune action divine, de sorte que Si comparaison était raison, il faudrait dire que les hommes appartiennent à des vatégories d'où dépendent leurs actions. Si au contraire la comparaison doit s'entendre mutatis mutandis, les hommes ne sont pas dépouillés de leur libre arbitre pour êlre comparés à un troupeau. Parmi les chefs spirituels qui se disputent l'empire des esprits ou des âmes, chacun ἃ son troupeau qui se domne à lui à la manière humaine, les uns par réflexion, les autres par entraînement, d’autres par imitation et par habitude : Jésus demande la foi, qui est un acte du libre arbitre ; il ne dit pas précisément estote oves comme Âug. le disait à ses auditeurs, mais il suppose bien que s'ils avaient voulu ils en auraient été, et alors ils auraient entendu sa voix, c'est-à-dire adhéré à sa doctrine. Bien noter où πιστεύετε et non pas οὐκ ἐπιστεύσατε; c’est maintenant encore qu'ils ne croient pas, parce qu'ils opposent leur parti pris (cf. 11, 19 ss.) de ne pas entendre à la bonne volonté de ceux qui écoutent. — La vraie leçon est bien ὅτι oùx et mon pas où γάρ avec À etc. a 6 boh sah qui ἃ du moins la valeur d'une exégèse refusant de donner à la phrase le sens d'une prédétermination naturelle. 97 5.) Deux actes des brebis auxquels répondent deux actes de Jésus (Thomas) : le libre arbitre est si peu nié qu'on dirait que ce sont les brebis qui commencent si l'on ne se rappelait l'action de Dieu (vi, 44), exprimée ici par l'appel ou la voix de Jésus. Les brebis entendent, reconnaissent leur pasteur (3), et alors il constate que ce sont bien les siennes; elles suivent leur pasteur (4), et lui, ce qui n'avait pas encore été dit, leur donne non seulement une vie très abondante (10), mais une vie qui est le commencement de la vie éternelle. Désormais elles sont dans sa main (15. xt, 43) à l'abri de tout danger (vr, 39). Aug. l'entend des prédestinés; Mald., Schanz, Kn. des dangers extérieurs. Des deux façons c'est introduire dans le texte des idées, justes en elles-mêmes, mais qui n'y sont pas exprimées. Dans ce passage, comme précédemment (vi, 40.44), Jésus indique la conséquence pour ainsi dire naturelle de la grâce : c’est la vie éternelle. Ce n’est pas Dieu qui détruira l'ordre qu'il a voulu, et personne re peut prévaloir contre lui. Le danger ne peut donc venir que de l'homme lui-même, contretemps fâcheux possible, mais qui n’est pas exprimé. — Un bon pasteur, voilà done ce qu'est le Messie et quel est son rôle. C'est ce que les adversaires ne veulent pas comprendre : Vos calumnias propterea quaeritis, quia de vita praesenti cogitatis (Aug.). 29 5.) L'enchaînement des idées est assez clair : personne ne ravira les brebis au Fils parce que personne ne peut les ravir au Père; et la raison de dire du Fils ce que tout le monde concède du Père, c'est qu'ils sont une même chose. Mais le détail offre des difficultés considérables, d'autant que le texte n'est pas sûr. Γ fl ἃ deux leçons (car la leçon hybride de Soden est un non-sens) : a) ὃ δέδωχέν μοι πάντων μεῖζόν ἐστιν, dont l'élément principal est ὅ, car si μεῖζον est très peu représenté, ce peut être par la négligence qui ne distingue pas o et m. Donc.o d’après = BL W 15ev. boh tous les latins ane. et vg. (sauf d), Hil. Aug. On ajoute Tert, adv. Prax. 22, cependant le ms. F lit pafer enûm qui maior est omnibus mihi dedit, qui ne peut être une variante latine, et qui serait donc une correction d’après le grec, si ce n'est la leçon originale. Gette leçon ἃ été 48. διδωμι αὐτοῖς ζωὴν αἰωνίον (THV) plutôt que &. α. ὃ. α. (5). 29. 9 δεδωχεν μὸι πάντων μεῖζον (TH) et non o δεδωχεν μοι, παντῶν μειζων (5) plutôt que oc ὃ. μ- μείζων παντων (V). — om. μον p. πατρος (TH) plutôt que add. Ὁ 82. χαλα εδειξα ὑμῖν (TSV) et non s. v. x. (Η). entendue de deux manières : Ce que le Père a donné au Fils c’est sa nature (Aug. Thom. Κη. cf. Conc. Later. IV dans Denz. 432) ou encore sa puissance (Schanz, Belser), et cela est en effet plus grand que tout. Mais qui songerait à enlever nature ou puissance du Fils des mains du Père? Le contexte exige impérieusement que le don soit celui des brebis (opinion commune); alors il faudrait entendre : « le plus précieux des dons »; on compregd que ce soit une raison pour le Fils de le garder, et en faisant au Fils un don si rare, le Père ne s’en désintéresse pas; pour μεῖζον dans le sens de précieux, on peut alléguer Mt. xxmi, 47.19. δ) ὃς δέδωχέν μοι πάντων μείζων ἐστιν (tous les autres, même δὶ et W pour petuv). Le sens est plus facile : mon Père qui m'a donné ces brebis est plus grand que tous et par conséquent. Il les met dans ma main sans cesser de les avoir dans la sienne, car la main signifie ici la puissance, qui leur est com= mune. — Mais la plupart des critiques objectent précisément à cette leçon d'être une correction dans l'intérêt de la clarté, plus simple que celle de D (a δεδοχως, préférée par Blass). Dire que le Père est au-dessus de tout est une vérité qui paraît trop courante pour être relevée ici. Quoiqu'il en soit, ce qui nous frappe c’est que la main du Fils soit mise sur le même rang que la main du Père, ou plutôt qu'elles constituent une même sauvegarde. Jésus avait paru s'altribuer à lui seul de donner la vie aux âmes et de les garder dans sa main. Selon sa coutume (v, 19 ss.; vi, 37; vit, 46; vi, 49; x, 48), il se hâte d'associer son Père à son œuvre, comme celui d’où émane tout don : le Père confie un dépôt au Fils, et il le garde par sa vertu, comme le Fils garde ce qu’il a reçu du Père.
10:30
L'unité au neutre ne peut être l'unité de deux personnes qui n’en feraient qu’une : le pluriel des personnes distinctes est d'ailleurs sauvegardé par ἐσμεν, D'autre part l'unité de sentiments et d'affection ne suffit évidemment pas à épuiser le contenu d'une formule si énergique et. si mal reçue. On pourrail songer à la puissance, suggérée par le v. précédent : Chrys : χατὰ τὴν δύναμιν ἐνταῦθα λέγων καὶ γὰρ mept ταύτης ἦν 6 λόγος ἅπας αὐτῷ. Εἰ δὲ ἡ δύναμις ἡ αὐτή, εὔδηλον ὅτι καὶ ἢ οὐσία. Mais il semble que si l’idée de puissance commune domine au v. 29, la con- -elusion dont parle Chrys. est expressément tirée au v. 30, car l'unité de deux personnes en une seule chose s'entend plus exactement du principe même de leurs facultés que d’une faculté spéciale. Cette déclaration est done plus ctaire que les précédentes (v, 47.19.20; va, 29; x, 45) où Funité de nature pouvait se déduire de l’unité de connaissance et d'action, mais où le terme du raïsonnement n'était pas aussi nettement atteint. Les Juifs ne s’y méprirent pas. 31 βαστάζω, peut-être « lever », mais plus communément « porter ». Les pierres ne se trouvant pas sous le portique, on va les chercher dans les espaces à ciel ouvert. — πάλιν, cf. var, 59,
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ἀπεχροίθη comme τι, 18. — Il y ἃ incontestablement une certaine ironie dans cette apostrophe (Mald., Schanz, Holtz., Loisy, elc.), mais Jésus n’affecte point de ne pas comprendre le motif de leur ivritation. S'ils s’attaquent à son dire, c'est sans doute qu'ils ont à critiquer aussi les preuves qu'il en ἃ données: or, ce sont à la fois des signes prouvant qu'il agit par la puissance de son Père, comme il vient de 16 dire (δείκνυμι cf. n, 48; v, 20), et des actes irréprochables, des actes même de bienfaisance, par ses miracles et son enseignement. V a-t-illà un motif de le lapider (λιθάζετε présent de conatu)? C’est en cela qu'apparait l'ironie.
10:33
Les Juifs la relèvent vivement. Que Jésus ait fait des bonnes œuvres, ils ne le concèdent pas et ne le nient pas non plus; en tout cas un blasphème n'est pas une bonne œuvre. L’accusation est plus nette que celle de τ, 48. On pouvait se faire dieu comme Caligula, qui prétendait être un dieu quelconque : prétention insensée, puisqu'il n'y a qu'un seul Dieu. Mais il était encore plus inouf Ë qu'un homme déclarät qu'il était ce Dieu unique. Proposée de cette manière fa formule devait nécessairement faire naître le scandale; aussi n'est-ce pas ainsi qu'a procédé Jésus. La seule manière d'aborder ce mystère était de distinguer le Fils et le Père, sans rompre leur union. À cette condition on pouvait admettre que quelqu'un se présentât comme envoyé de son Père, et un avec lui, sans prétendre le remplacer, à la facon d'un dieu nouveau, d'un Zeus, qui aurai détrôné son père Kronos. Aussi Jésus ne conclura pas directement : je suis Dieu, mais je suis le Fils de Dieu qui demeure en mon Père. Toutefois, pour préparer les esprits à aborder ce point si difficile, il montre d'abord qu'il ne faut pas trop vite se scandaliser pour des expressions que peut-être on ἃ mai comprises.
10:34
νόμος de toute l'Écriture, envisagée comme une règle dont on ne peut s'écarter; ὑμῶν comme dans vi, 17, pour que les Juifs ne puissent pas se dérober à l'argumentation. Le texte est emprunté au Ps. Lxxxu, 6 : les magistrats déjà nommés dieux au v. 1 sont interpellés par Dieu même, qui tout en les jugeant leur donne ce titre à cause de leur charge, Peu importe qu'ils aient été prévaricateurs, et ils ne doivent pas se faire illusion sur une qualification qui ne les préservera pas de la mort : pour le moment ils avaient droit à ce titre sans doute comme représentants de Dieu; οἵ, Ex. vin, 1 δέδωκά σε θεὸν Φαραώ. Mais je n'oserais citer dans le même sens comme on le fait Ex. xu, 6 où Elohim est traduit dans les Seplante πρὸς τὸ χριτήοιον τοῦ θεοῦ, car il n'est pas assuré quElohim signifie ici le magistrat. Dans Ex. στη, 8, il Y ἃ ἐνώπιον τοῦ θεοῦ, et dans Ex. xxir, 28 il faudrait plutôt traduire Dieu au singulier : θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντας x. τ᾿ À. prouve précisément que les chefs ne sont pas appelés Elohim. D'ailleurs cet emploi métaphorique ou par catachrèse du nom de Dieu était bien connu de Philon qui s'en servait pour son Logos; cf. de Somnits, 1, 229; I, 655 ὁ μὲν ἀληθείᾳ θεὸς εἷς ἐστιν, οἱ δ᾽ ἐν καταχρήσει λεγόμενοι πλείους,
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Plusieurs opinions sur le sens de πρὸς où; δ λόγος τοῦ θεοῦ ἐγέν ἐτο. Cela ne veut pas dire : {ous ceux auxquels Dieu ἃ adressé la parole, pairiarches, prophètes, elc. (Aug. Thom.) parce qu’on ne voit nulle part qu'ils aient tous été appelés-dieux; ce n'est pas ceux que la parole divine ἃ installés dans leurs fonctions «de magistrats (Zahn, Schanz, Till.) parte que cette conjecture ingénieuse n’a aucun appui sur le texte: c'est donc simplement : ceux à qui parle le Seigneur dans le passage cité (ef. Calmet, Holtz.), Toute parole de l'Écriture fait autorité, mais encore faut-il savoir dans certains cas quelle est la personne parle, un prophète, ou un adversaire, etc. Ici c’est Dieu lui-même ἐγὼ εἶπα emarque n'est donc pas du remplissage. — La Loi, sujet de εἶπεν, est ici placée par l'Écriture, terme synonyme en fait. — οὐ δύναται pourrait être parenthèse, mais dépend plutôt de εἰ, qui n'est conditionnel qu'en appae : les deux choses sont certaines : que l'Écriture s'exprime de la sorte u'on ne puisse rejeter son autorité. — λύειν, cf. v, 18; vi, 23; Mt. v, 19, et λῦσαι dans Mt. v, 17; cf. Eurip. Iph. Aulis, 1268, θέσφατ᾽ εἰ λύσω θεᾶς. Jésus nnaît done nettement l'autorité des Écritures, ce qui prouve qu’en disant ἐν όμῳ ὑμῶν (34) il n'a pas entendu raisonner simplement ad hominem. j) Que va conclure le Sauveur? D’après Loisy : « Cette preuve biblique n’est. très loin de ressembler à un jeu de mots » (p. 335). On peut attaquer la ve de deux manières. Elle est bonne si du sens métaphorique biblique on clut à un sens métaphorique; mais alors Jésus réduirait son affirmation à simple catachrèse. Elle est caduque, si on prétendait conclure de la légité d’une appellation métaphorique à celle d’une appellation réelle. ais aussi le Sauveur ne concelut-il pas : « J'ai donc le droit de m'appeler 1 d'après l'usage même de la Loi », mais bien : « Vous ne pouvez donc pas ceuser de blasphème, puisque l'Écriture reconnaît que l'on peut avoir droit itre de Dieu »... Le sens en est à déterminer, et il faut par ailleurs faire la ave de ses prétentions : prouver pour le sens mélaphorique qu’on est de atégorie de ceux auxquels s’adressait le psaume, ou, si l'on se dit Fils de 1 au sens propre, le prouver par ses œuvres. C’est un raisonnement ἃ minori naius très usité par les rabbins, et irréprochable dans ce cas, car la preuve Ἢ a le droit au plus est fournie par les œuvres. Avant de crier au blasphème e prendre des pierres, veuillez examiner. Vous n'avez pas le droit d’aller ite pour un mot, qui pourrait s'expliquer; el si mes prétentions sont plus tes, je les justifie. e v. 36 dit donc en propres termes que le titre de Fils de Dieu, celui que 15. ἃ pris constamment en réservant toujours l'honneur de son Père, n’est it trop élevé pour celui qu'il ἃ sanctifié et envoyé. — ἁγιάζειν ne désigne ni génération éternelle (Aug.), ni la consécration proprement messianique janz, ete.), puisque Jésus préfère ne pas appeler l’attention sur ce côté de sa sion. Enfin ce n’est pas non plus en soi une sanclificalion (cf. Ex. xx, etc.), un don de la grâce, mais plutôt (comme dans Jer. 1, 5; Sir. XLV, #; «IX, t même dans Jo. xvn, 17-19, où l'acte de ἁγιάζειν précède la mission) une gnation, une consécration à un emploi divin qui suppose les dons nécessaires qui les confère. Or, l'envoi dans le monde, selon la pensée de Jo., n’est la mission donnée à un homme comme Jérémie d'aller précher, mais l'envoi 41, σήμειον ἐποίησεν (THV) et non €. σ. (S). 42. modo: entmtevoay (ΤῊ) et non ε, x, (SV). -du Fils de Dieu qui était auprès du Père; cf. Jo. mr, 43-17; vi, 33. 62; vu, -23.29.42,58. La « sanctification » doit donc être conçue comme logiquement antérieure à cet acte : le Père fait choix de son Fils pour l'envoyer dans le monde (ὡς προχειρισθέντα, Cyr). Ge que nous nommons la sanctification n'est qu’une conséquence. Le Père n'avait pas à communiquer au Fils la sainteté qu’il possédait, mais bien à la nature humaine qu'il allait prendre et avec laquelle il sera reconnu comme le saint de Dieu (vr, 69). — Dans ces conditions, ne pouvait-il pas faire appel à la foi? 37 5.) Sur le témoignage des œuvres, cf. v, 36; x, 25; χιν, 10. 44. Ce ne sont pas seulement les miracles, ou la doctrine isolément, c’est toute l'œuvre de Jésus qui est une œuvre divine, l’œuvre du Père. Si l’on refusait d'en croire simplement à son affirmation, il faudrait bien reconnaître à ses œuvres l'unité du Père et du Fils, telle que Jésus l’a proclamée, dans l'égalité de la puissance et de la nature. ΤΙ n’a donc rien retiré de sa proposition (30), mais il la prouve par ses actes, non par l'Écriture, avancée seulement pour leur montrer combien leur scandale était de parti pris. S'il a conclu qu'il était Fils de Dieu et non pas directement qu'il était Dieu, ce n'était pas précisément pour calmer des furieux, mais parce que c'était l'élan spontané de son amour pour son Père et la voie vraiment divine pour préparer les esprits à l'intelligence quelconque du mystère nécessaire à l'acte de foi. — Pour la leçon καὶ γινώσχητε (et non καὶ πιστεύσητε), à BLX quatre ou cinq cursifs 54h. boh. Ath. Hil. sont venus se joindre Θ et W. C’est le type d'une leçon très fine : γνῶτε indique un premier acte qui se continue par le présent. La foi précède la connaissance qui va toujours en augmentant. La difficulté de rendre la nuance des deux temps grecs (Hil. μὲ sciatis ef cognoscatis) est peut-être la cause de l’omission de χαὶ γινώσχητε dans a bce ff? 1 Tert. Cyp. et D (latinisant) syrsin. qu’il faudrait dans ce cas ranger avec B, etc., comme témoins de cette leçon. — La leçon καὶ πιστεύσητε semble une correction qui serait théologiquement excellente, et l’on s'explique sa diffusion si générale on croit aux œuvres, d'où une première notion du mystère; mais comme on ne peut 16 pénétrer, il est l’objet d'un acte de foi sur un point déterminé.
πιστευετε (THV) et non πιστευσατε (5) --- γινωσχητε (THSV) plutôt que πιστεύσητε.
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Jésus n'ayant rien retiré, les Juifs essaient encore de s'emparer de lui; cf. vu, 30.32.45. Peut-être Jo. a-t-il voulu nous faire entendre que les Juifs, s'ils ne sont pas convaincus, se sont cependant un peu calmés, et se sont rendu compte qu’en somme il y avait là un problème à examiner; lÉcriture étant en jeu, il importait de prendre Jésus pour le faire comparaître devant un tribunal compétent. Jésus leur échappe; cf. vi, 59; Le. 1v, 30. 40-42, Jésus AU DELA Du JourDaix (cf. Me. x, 1; ME. x1x, 1. 2). Ce petit passage passe pour une introduction à la résurrection de Lazare. Il a cependant sa valeur propre, et il est encadré par l'indication du lieu πέραν τ. >. et ἐκεῖ, C’est donc l'indication d'une sorte de diversion aux conlroverses ardentes de Jérusalem, dans le repos d’une oasis. Avant de terminer sa mission, Jésus revient aux lieux où il l'a commencée. La foi qu'il y rencontre le console de l'hostilité des Juifs avant la lutte suprême. Si le lieu indiqué n’avait été que le point de départ pour Béthanie, il eût été presque inévitable de signaler qu'il se nommait aussi Béthanie (1, 38).
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ἐμενεν (H) où εμεινεν (TSV).
πάλιν n'indique pas que Jésus était déjà dans la Pérée avant de venir à la dédicace (Zahn), mais se rapporte au premier séjour de Jean-Baptiste (1, 28), distinct de celui de son second témoignage (πι, 23 ss.) plus confidentiel en vue de ses disciples. — ἔμενεν n'a que B a b ce ff? L maïs est très séduisant comme le seul cas dans Jo. d’un imparfait de ce verbe. Ce serait une nuance pour indiquer un séjour assez long. 4) Loin d'avoir une intention polémique contre Jean, comme s'il y avait « Jean (uév) n'a pas fait de miracles, mais Jésus (δέ) en a fait », ces gens sont très préoccupés de l'honneur de Jean : 511 n'a pas fait de miracles, du moins il ἃ fait une prophétie! En somme c'était reconnaître que Jésus était le Christ, mais de façon à rappeler, par affection pour Jean, que celui-ci avait ouvert l'ère du salut par son témoignage.
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ἐκεῖ là, dans cet endroit perdu au delà du Jourdain : quel contraste avec les dispositions de ceux de Jérusalem! cf. 1v, 42, etr, 14. chapitre contient le récit de la résurrection de Lazare (1-44) et l'impression que ce miracle a produite, aboutissant à la résolution arrêtée des Sanhédrites de faire périr Jésus (48-57). Jamais miracle plus extraordinaire n'avait été raconté dans Israël; jamais la bonté de Jésus ne s'était manifestée d'une manière plus sensible. C'est un sommet où sa figure rayonne de tout son éclat divin. En face de cette lumière, par un prodige de l’ordre moral perverti, l'obscurité se fait plus épaisse, la haine arrête froidement son dessein, cette fois définitif. L'intention de l'évangéliste est manifestement de coordonner en les opposant le prélude du suprême miracle de la résurrection glorieuse de ceux qui auront cru en Jésus, et le refus caractérisé de croire en lui. C'est précisément ce comble de lumière et de miséricorde qui a été la cause de cet aveuglement et de cette obstination. On peut toujours dire — avec plus ou moins de raison ou d’injustice, — qu'un écrivain a inventé le point sur lequel il fait reposer sa construction, mais on ne peut lui attribuer d’avoir affirmé ce point de toute sa force, et de l'avoir dépouillé de toute valeur probante en le proposant comme une allégorie. C'est à cause de l'importance spéciale de ce miracle que le système de l’allégorie pure en prétant une telle contradiction à l’auteur étale son sans-gêne et son parti pris. Quant à la réalité du fait, nous ne la défendrons pas (après le v. 44) par l'abondance des détails, mais par leur caractère précis qui permettait de les contrôler et par les raisons générales qui donnent tant de valeur au témoignage de Jo., spécialement sur un point placé tellement en relief qu’on eût réduit à peu de choses son évangile si on avait pu le convaincre de mensonge sur 16 fait qui en est comme le signe abrégé. 1 Ἣν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας ἐκ τῆς κώμης Μαρίας καὶ
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ỷ. 1. QUI NON INTRAT PER OSTIUM Celui qui n’entre pas par la porte dans la bergerie ; mais qui y monte par un autre endroit, est un voleur. Pour bien entendre ce discours, il faut supposer qu’il fut prononcé par le Sauveur dans Jérusalem, au même lieu où il rencontra l’aveugle-né déjà guéri. Jesus s’étant manifesté à lui, lui déclara qu’il étoit la lumière du monde : mais en même tems il lui dit que cette lumière aveugleroit les uns, & éclaireroit les autres. Les Pharisiens qui étoient présens, prirent pour eux ce qu’il avoit dit de l’aveuglement de l’esprit. Ils s’en choquèrent ; & JESUS-CHRIST leur dit que s’ils étoient assez humbles pour reconnoître qu’ils étoient aveugles, ce seroit un moyen assuré de devenir bientôt éclairez. Il continuë ici, & il montre sous la parabole d’un berger, & de son troupeau, qu’il doit composer son Eglise des Gentils, & des Juifs; qu’il n’admettra des uns, & des autres que ceux qui écouteront sa voix. C’étoit leur répéter la même chose, mais sous une autre figure, que ce qu’il avoit dit au Chapitre précédent, ỷ. 39. Je suis venu, afin que ceux qui ne voyent point, voyent ; & que ceux qui voient deviennent aveugles. Les Juifs incrédules, & présumptueux, qui méprisent ma Doctrine, sont les brebis qui n’écoutent pas la voix du pasteur ; ce sont eux qui croyant voir, font vraiment aveugles : & ceux qui d’aveugles deviendront clairvoyans, sont les Gentils qui se convertiront, & les Juifs qui croiront. La lumiere du monde, le bon pasteur, la porte qui conduit au bercail, c’est JESUS-CHRIST. Les faux pasteurs, lesaveugles volontaires, les meurtriers, les voleurs, sont les faux Chrits, les faux Prophètes, les mauvais Prêtres, les Scribes & les Pharisiens, ennemis de JESUS-CHRIST. L’unique bergerie composée de deux troupeaux divers réunis en un seul, est l’Eglise Chrétienne composée des Gentils devenus fidèles, & de Juifs convertis. Voilà le sens de la parabole, & la liaison qu’elle a avec ce qui précède. Révénons à present au Texte de l’Evangéliste. Celui qui n’entre pas par la porte dans la bergerie, ou dans le parc des brebis ; c’est-à-dire, dans ces enclos environnez de hayes séches, ou de palissades, où l’on fait passer la nuit aux brebis pendant toute l’année dans la Palestine ; & qui y monte par un autre endroit, qui passe par-dessus la palissade, pour y entrer, n’y entre pas à bonne intention ; il n’y vient que pour tuer, pour saccager, pour voler. C’est un voleur ; c’est un meurtrier. Voilà le caractère de tous les faux Prophètes, de tous les faux Chrits, & en particulier des Pharisiens à qui JESUS-CHRIST parloit, & qui vouloient passer pour les seuls Docteurs, & les seuls chefs du peuple, s’opposant avec une jalousie furieuse à tous ceux qui étoient pas de leur parti, & qui n’entroient pas dans leurs vûës. Vous me persécutez, comme si j’étois un intrus, & un avan-turier qui vînt se mêler de conduire, & de paître un trou-peau qui ne lui appartient pas. C’est vous qui êtes de faux pasteurs, & des intrus. Je suis le vrai Pasteur envoyé de Dieu pour rechercher les brebis égarées de la maison d’Israël. Vous n’êtes point entrez dans la bergerie par la porte, par la vocation de Dieu, par son Esprit. L’ambition, & l’amour propre vous y ont poussé ; l’esprit d’erreur, & d’indépendance vous y retient. Au lieu d’y paître le troupeau par de saines instructions, vous le tuez par vôtre pernicieuse Doctrine, par vos mauvais exemples, par l’esprit de superstition, & d’opiniatreté que vous y répandez.
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ỷ. 2. QUI INTRAT PER OSTIUM, PASTOR EST OVIUM. Celui qui entre par la porte, est le pasteur des brébis. Le pasteur est le maître du parc ; il y entre quand il veut, il ne cherche point à monter pardessus la haye ; il ne se cache point, parce qu’il n’entre que pour voir son troupeau, & pour en avoir soin. Mais le voleur ou brife la fermeture, ou passe pardessus la palissade. La porte de la bergerie est, selon plusieurs anciens Peres, la sainte Ecriture. Elle est comme la clef qui donne ouverture dans les cœurs, lorsque les pasteurs prouvent par l’autorité des saints Livres, la Doctrine qu’ils annoncent à leurs oüailles. Mais il semble plus naturel de l’entendre de la vocation divine. Nul ne doit s’attribuer l’honneur du Sacerdoce, & des fonctions de pasteur dans l’Eglise, s’il n’est appellé de Dieu comme Aaron. JESUS-CHRIST nous dit lui-même ci-après, qu’il est la porte du bercaïl ; & plusieurs Peres ont prétendu qu’en cet endroit il faut l’entendre de lui. Mais comment peut-il être la porte, & le pasteur ? Il peut être l’un & l’autre sous divers regards, envers l’Eglise Chrétiene. Ce n’est pas ce qui embarrasse ici : mais c’est de savoir comment il pouvoit être la porte de la bergerie dans l’ancienne Loi, & à l’égard des Pharisiens à qui il parloit. Comment les Pharisiens, & les Docteurs de la Loi étoient-ils des ravisseurs, & des meurtriers, parce qu’ils n’entroient pas par lui ? On peut dire à cela deux choses. La première, que les Docteurs de la Loi, & ceux qui se disoient pasteurs du peuple Juif, devoient être envoyez de JESUS-CHRIST, comme Dieu. C’est lui en cette qualité qui a envoyé tous les Prophètes. 2°. En qualité de Messie, il étoit la vraie porte de la bergerie, & depuis qu’il avoit paru dans le monde, & qu’il y avoit donné des preuves authentiques de sa mission par sa Doctriine, & par ses miracles, il s’étoit déclaré Chef de la Religion des Juifs. A lui étoit dévoluë toute l’autorité d’enseigner, d’expliquer, de dispenser, de placer, de déposer les Ministres de la Loi. Nul n’avoit droit d’enseigner que par lui, par son autorité, & par sa mission. Les Pharisiens, qui non-seulement n’étoient point envoyez par lui, mais qui lui résistoient en toute rencontre; n’entroient donc point par la porte. Ils ne pouvoient être considérez que comme des voleurs, & des ravisseurs.
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ỷ. 3. HUIC OSTIARIUS APERIT. C’est à lui que le portier ouvre. Il est bon de remarquer que les parcs des brebis étoient ou à la campagne, ou dans la cour de la maison. Les premiers servoient principalement à retirer les troupeaux pendant le jour, ou lorsqu’ils ne pouvoient revenir à la maison, à cause de l’éloignement. Les autres étoient pour les ferrer pendant les nuits d’été. Ces derniers parcs étoient dans un coin de la basse-cour; & le portier en tenoit la clef, de même que les clefs de la maison. Dès que le berger se présentoit pour y entrer, le portier sans désiance lui en ouvroit la porte, & le laissoit voir ses brebis, les caresser, les appeller, les visiter. C’étoit-là son affaire. Ce portier est Dieu même, qui donne la mission à ses pasteurs.
PROPRIAS OVES VOCAT NOMINATIM. Il appelle ses brebis par leur nom. Cela marque sa familiarité avec les brebis. Il leur donne leur nom; elles l’entendent; elles savent en particulier qui sont celles qu’il appelle. Les brebis du parc du Seigneur sont tous les hommes. JESUS-CHRIST est venu les appeller tous à la foi, & au salut, sans distinction du Juif, ou du Gentil. Mais son berceail particulier, son troupeau choisi, sont les Juifs. Dans cette bergerie il y a des brebis dociles, & obéissantes; ce sont les Juifs fidèles, qui entendent la voix de JESUS-CHRIST leur pasteur. Il y en a d’autres indociles, & désobéissantes; ce sont les mauvais Juifs, les Pharisiens, & leurs semblables. Outre ce berceail choisi, & distingué, il y en a un autre plus étendu, mais moins privilégié; ce sont les Payens. Le Sauveur a parmi eux des élûs, qui doivent croire en lui; & des réprouvez, qui doivent demeurer dans l’infidélité. Des Juifs convertis, & des Gentils devenus fidèles, il formera son Eglise, à laquelle convient principalement tout ce qu’il dit ici de son troupeau, & de ses brebis. Car dans tout ce Chapitre il faut bien distinguer les tems, & les caractères, que JESUS-CHRIST ne distingue pas toujours dans ses paraboles. Quelquefois il parle de son Eglise, suivant ce qu’elle devoit être un jour, & non suivant ce qu’elle étoit alors. Il attribuë souvent à l’Eglise Juive, ce qui ne convient qu’à l’Eglise Chrétiene; parce que la premiere étoit comme le tronc, sur lequel l’Eglise Chrétiene devoit être entée.
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ỷ. 4. ANTE EAS VADIT. Il va devant elles, & les brebis le suivent. Dans l’Ecriture quelquefois il est dit que les pasteurs suivent leurs troupeaux; & quelquefois, qu’ils les précèdent, & qu’ils marchent devant leurs brebis, comme en cet endroit. Et au Psaume LXXIX. 1. Seigneur, qui êtes le pasteur d’Israël, qui conduisez Jacob comme un troupeau de brebis. Et ailleurs: Le Seigneur est mon pasteur; il m’a conduit dans un bon pâturage. Et encore: Vous avez conduit vôtre troupeau dans la main de Moyse & d’Aaron. Toutes manières de parler, qui infinuënt que le pasteur alloit à la tête de son troupeau. JESUS-CHRIST, & ses Apôtres font la forme & l’exemple du troupeau qui leur est confié
SCIUNT VOCEM EIUS. Elles connoissent sa voix, ses cris, ses sisslemens. Elles lui obéissent, elles le craignent. Cela est encore plus vrai dans le moral, que dans le physique. Les vrais Fidèles ont horreur de toute profane nouveauté, de toute Doctrine qui ne leur vient pas des Pasteurs légitimes. Ils ont pour leurs instructions une docilité parfaite, & rendent une obéissance exaçte à leurs ordres.
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ỷ. 7. EGO SUM OSTIUM OVIUM. Je suis la porte des brebis. C’est par moi que les brebis entrent dans la bergerie; c’est par moi que le pasteur entre dans le gouvernement du troupeau. Les Payens, les Hérétiques ont beau nous dire : Nous vivons bien. S’ils n’entrent pas par la porte, de quoi cela leur sert-il, dit saint Augustin ? Peut-on dire qu’ils vivent bien, tandis qu’ils sont assez aveugles pour ne pas voir la fin que l’on doit se proposer pour bien vivre, ou assez superbes pour la mépriser ? Le pasteur qui entre par un autre endroit que par la porte, est un faux pasteur ; c’est un loup ravissant. Si le Fils de Dieu n’accompagne son entrée, comment pourra-il remplir les devoirs de son emploi ? De qui recevra-t’il les lumières, & les graces nécessaires pour enseigner, pour conduire, pour corriger, pour soulager son troupeau ? Voyez ce qu’on a dit sur le verset. 2.
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ỷ. 8. OMNES QUOTQUOT VENERUNT, FURES SUNT. Tous ceux qui sont venus, sont des voleurs, & des larrons. Le Grec lit (1) : Tous ceux qui sont venus avant moi, &c. Mais ces paroles avant moi, manquent dans un très-grand nombre d’Exemplaires Grecs, dans le Syriaque, le Persan, le Gotique, & dans plusieurs Peres. Quelques Critiques croyent qu’elles ont été retranchées dès les commencemens de l’Eglise, à cause de l’abus qu’en fasoient les Manichéens, lesquels, au rapport de Théophylacte, en inféroient que les Prophètes de l’ancien Testament n’avoient pas été envoyez de Dieu. Mais le Sauveur en bien d’autres endroits, rend témoignage aux Prophètes ; & en cet endroit, il ne veut dire autre chose, sinon que tous ceux qui ayant lui avoient voulu prendre le nom, & la qualité de Messie comme Théudas, & Judas le Gaulonite, dont il est parlé dans les Actes, n’étoient que des voleurs, & des meurtriers ; que tous ceux qui étoient venus avant lui, sans être autorisez ni par sa mission, ni par des miracles extraordinairez, comme les faux Prophètes, les Auteurs des Traditions Pharifaiques, & des Sectes qui dominoient alors parmi les Juifs ; que tous ces gens n’étoient rien moins que de vrais pasteurs.
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ỷ. 9. INGREDIETUR, ET EGREDIETUR, ET PASCUA INVENIET. Il entrera, il sortira, & il trouvera des pâtures. Entrer, & sortir, dans le stile des Hébreux, marque toutes les actions de la vie, & la liberté où l’on est d’agir, ou de ne pas agir, d’aller, ou de ne pas aller. Le bon pasteur conduira son troupeau à la campagne ; il le ramènera ; il en aura soin ; Dieu versera sur lui ses bénédictions ; il trouvera des pâturages ; son troupeau se multipliera ; il sera comblé de lumière, & de graces. Cela s’entend mieux par l’opposition de la conduite du mauvais pasteur, qui néglige son troupeau, qui ne cherche qu’à l’écorcher, qu’à le tuer ; qui au lieu de bons pâturages, ne lui donne que des herbes envenimées, & un poison mortel. S’il le conduit à la campagne, il le mène dans les précipices, dans des lieux stériles, & malsains.
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ỷ. 10. FUR NON VENIT, NISI UT FURETUR. Le voleur ne vient que pour voler, pour égorger. Ceux qui n’entrent dans les Dignitez Ecclesiastiques que par leur propre esprit, par l’ambition, par l’orgüeil ; qui n’y cherchent que leur avantage, ou leur plaisir, n’y viennent que pour voler, pour égorger, pour perdre. Leur vie, leur conduite est pour les simples un piége, & un sujet de scandale ; leur Doctrine est une nourriture de mort ; leurs crimes attirent sur eux-mêmes, & souvent sur leurs troupeaux, les effets de la colère de Dieu. Malheur aux pasteurs d’Israël, dit le Seigneur (1), qui se paissent eux-mêmes. Les troupeaux ne sont-ils pas conduits aux pâturages par leurs pasteurs ? Mais pour vous, vous mangiez leur lait, vous vous couvriez de leur laine, vous triiez ce qui étoit gras, & vous ne pensiez point à paître mon troupeau. Cette peinture d’Ezéchiel, & celle que le Sauveur nous donne ici des mauvais pasteurs, représentent admirablement le génie, & les défords des Pharisiens, des Docteurs de la Loi, & des mauvais Prêtres d’alors. L’orgüeil, l’ambition, l’avarice, l’hypocrisie, la superstition forment leur caractère.
UT VITAM HABEANT. Je suis venu, afin que les brebis ayent la vie. Je les nourris avec abondance ; je les conduits dans de gras pâturages ; j’en ai un soin tout particulier. Je veille sur elles ; je compatis à leurs peines ; je guéris leurs blessures ; j’éloigne d’elles les loups, & les bêtes carnacières. Et pour passer du figuré au réel, le Sauveur présente à ses Fidéles une Doctrine pure, une vie exemplaire ; il les comble de ses graces en ce monde, & leur donne la vie éternelle dans l’autre : Ut vitam habeant, & abundantius habeant. Voyez ci-après le ỷ. 18. Cela est bien différent des faux pasteurs, qui ne viennent que pour égorger, & pour faire périr. ỷ. II. BONUS PASTOR ANIMAM SUAM DAT PRO OVIBUS SUIS. Le bon pasteur donne sa vie pour ses brebis. Il s’expose au danger, pour sauver son troupeau ; il souffre les incommoditez des faisons, le froid, le chaud, la pluye, pour ne pas abandonner son troupeau à la merci des loups, Jacob en est un bel exemple : Je ne vous ai jamais rapporté des membres de vos brebis égorgées par le loup. J’étois exposé au froid de la nuit, & à la chaleur du jour. Le sommeil fuyoit de mes yeux. Et David disoit à Saül : Vôtre serviteur passoit les troupeaux de son pere ; & s’il venoit un lion, ou un ours qui enlevât un bélier du milieu de mon troupeau : Alors je le poursuivois, je l’atteignois, je le tuois, & j’arrachoïs de leur gueule la proye qu’ils emportoient. Ils s’élevoient contre moi, & je les saissois par la machoire, je les ferrois, & je les étouffois. Voilà le modèle d’un vrai pasteur. JESUS-CHRIST n’a-t’il pas fait encore plus que cela pour son troupeau ? Il a exposé sa vie, son repos ; il a donné son Sang ; il s’est livré en proye à ses ennemis ; il s’est offert comme une victime à son Pere sur la Croix, pour rachetter des brebis qui s’étoient livrées au loup, au Démon. Et depuis sa mort, il ne cesse de protéger son Eglise, de soutenir, de paître, de consoler son troupeau, soit par ses lumières, & ses graces intérieures, soit par l’effusion de son Esprit dans les cœurs de ses Fidéles ; soit enfin en suscitant dans son Eglise des pasteurs remplis de son zèle, de sa charité, & de son Esprit. Tels ont été les Apôtres, & un grand nombre d’Evêques illustres par leur sainteté, & par leur amour pour l’Eglise. Tels ont été une infinité de pasteurs d’un moindre rang, qui ont gouverné, & gouvernent encore les Eglises particulières.
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ỷ. 12. MERCENARIUS AUTEM, ET QUI NON EST PASTOR, &C. Mais le mercenaire, & celui qui n’est pasteur, à qui les brebis n’appartiennent pas, voyant venir le loup, abandonne les brebis. Il a parlé cidevant des voleurs qui faute nt dans le parc par dessus les palissades & qui ne cherchent qu’à perdre, qu’à égorger le troupeau. Ici il en décrit d’une autre forte: Ce sont les mercénaires, les pasteurs à gage, qui ne païssent que pour gagner de l’argent, qui ne prennent que peu d’intérêt au troupeau. Ils voyent le loup venir; & au lieu de s’opposer à lui, & de le chasser & de la voix & des mains, ils prennent la fuite, & abandonnent leur troupeau à sa violence. L’application de cette allégorie est aisée dans le moral.
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ỷ. 14. COGNOSCO OVES MEAS. Je connois mes brebis, & mes brebis me connoissent. Il ne parle pas ici d’une connoissance spéculative, laquelle se rencontre quelquefois dans un pasteur mercénaire, & dans des brebis mal-conduites; il entend une connoissance de tendresse, & d’affection. JESUS-CHRIST connoît, & aime ses brebis; il connoit leur foiblesse, il y compatit; il voit le fond de leur cœur, il y forme de saints désirs, & de saintes affections. Ses brebis à leur tour le connoissent, l’aiment, le cherchent, l’écoutent avec plaisir, & avec fruit. Il ajoute au ỷ. suivant, qu’il les connoît, comme son Pere le connoît, & comme il connoît son Pere. Ce qui marque une connoissance intime, & parfaite; une connoissance accompagnée d’amour, de respect, d’obéïssance; un retour réciproque de charité, & d’union. On ne doit point abuser de ce passage, pour en conclure l’égalité des Fidéles, & de JESUS-CHRIST, ni pour en inferer que JESUS-CHRIST n’est pas égal à son Pere. Le Sauveur ne veut marquer ici autre chose qu’une connoissance réciproque, & parfaite, telle que la nature des deux sujets la peut demander; infiniment parfaite entre JESUS-CHRIST & son Pere; beaucoup moins parfaite respectivement dans les Fidéles.
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ỷ. 16. ALIAS OVES HABEO, QUÆ NON SUNT EX HOC OVILI. J’ai encore d’autres brebis, qui ne sont pas de cette bergerie. Ces brebis sont les peuples Gentils, qui n’étoient point de la bergerie des Juifs, auxquels JESUS-CHRIST parloit. Il devoit les amener, non dans la bergerie des Juifs, puisque d’entre les Hébreux mêmes il devoit séparer ceux qui étoient à lui; mais dans son Eglise, où les Juifs, & les Gentils convertis devoient se réunir, pour ne former ensemble qu’une seule bergerie, sous un seul pasteur: Et fiet unum ovile, & unus pastor. Voyez Rom. x. 12. Ephes. ii. 14. Ipse fecit utraque unum, medium parietem maceriæ solvens.
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ỷ. 17. PROPTEREA ME DILIGIT PATER. C’est pour cela que mon Pere m’aime; parce que je quitte ma vie pour la reprendre. Entre les motifs que mon Pere a pour m’aimer, celui-ci n’est pas des moindres ; c’est que je donne ma vie pour mon troupeau. Le Sauveur parle ici en tant qu’homme. Il dit qu’il quitte sa vie pour la reprendre ; c’est-à-dire, qu’il ne meurt que parce qu’il veut mourir, qu’il ne meurt que pour ressusciter, que sa mort n’est pas contrainte ni de sa part, ni de la part de son Pere. Je ne quitte la vie que par l’amour que j’ai pour mon Pere ; je ne la quitte que parce que je le veux bien. Je ne meurs pas pour toujours ; je reprendrai mon ame quand je voudrai. Je quitte la vie pour la reprendre. La particuliere pour, ne marque pas le motif, ou la fin de sa mort ; mais ce qui la doit suivre.
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ỷ. 18. NEMO TOLLIT EAM A ME. Personne ne me la ravit. Je la donne librement. Je suis maître de la donner, & de la reprendre. Et c’est le commandement que j’ai reçu de mon Pere. En tout cela je n’exécute que la volonté de mon Pere. Soit que je meure, ou que je ressuscite, c’est pour satisfaire à son désir. Il parle encore ici comme homme : Car en tant que Dieu, il ne reçoit point de commandement de son Pere.
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ỷ. 19. DISSENSIO ITERUM FACTA EST. Ce discours excita une nouvelle division, pareille à celle qui est marquée ci-devant, Chap. IX. ỷ. 16.
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ỷ. 22. FACTA SUNT ENCENIA. On faisoit à Jérusalem la Fête de la Dédicace ; & c’étoit l’hyver. Ou plutôt, on y faisoit la Fête de la Purification du Temple, & de son renouvellement, en mémoire de ce qui étoit arrivé sous Judas Macca-bée, lorsqu’après la profanation du Temple par les ordres d’Antiochus Epiphanes, Judas le nettoya, & y fit de nouveau offrir les sacrifices, qui avoient été interrompus pendant trois ans. Cette purification se fit pour la premiere fois, & continua toujours dans la fuite à se faire, le 25. du mois Hebreu Casleu, qui revient au mois de Décembre. Ainsi entre ce qui est raconté dans les versets précédens, & ce que nous lisons ici, il s’est passé plusieurs autres choses, dans l’espace de deux mois. Saint Luc rapporte ce que fit le Sauveur dans le voyage de Galilée à Jérusalem pour cette Fête.
ET HIEMS ERAT. C’étoit l’hyver, le 18. Décembre, ou le 25. de Casleu. On peut traduire le Grec par : Il faisoit mauvais tems ; Ce que l’Evangéliste remarque, pour faire comprendre la raison qui obligeoit JESUS-CHRIST à se tenir sous le portique de Salomon, ne pouvant demeurer dans les parvis qui étoient découverts, & exposez à la pluye.
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ỷ. 23. IN PORTICU SALOMONIS. Dans la galerie de Salomon ; ainsi appellée, ou parce qu’elle étoit faite sur le modèle de celles que Salomon avoit autrefois bâties dans le Temple; ou pour quelque ornement qui s’y remarquoit. Quelques-uns la placent au midi ; & d’autres à l’orient. Cette dernière opinion paroît la plus probable ; car la porte du Temple, surnommée la Belle, étoit à l’orient du Temple, selon Joseph, & joignant le portique de Salomon, comme on l’infére des Actes, Chap. III. 2. II. Dans le Temple de Zorobabel, & dans celui qui fut rebâti par Hérode, on suivit à peu près l’ancien plan de Salomon : mais on ne laissa pas d’y faire bien des changemens.
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ỷ. 24. QUOUSQUE ANIMAM NOSTRAM TOLLIS? Jusqu’à quand nous tiendrez-vous l’esprit en suspens? La dernière fois que JESUS-CHRIST avoit été à Jérusalem pendant la Fête des Tentes, les Juifs s’étoient trouvez fort partagés sur son sujet. Les uns forcez par l’évidence de ses miracles, soutenoient qu’il étoit le Messie. Les autres piquez de jalousie, ou prévenus de haine, prétendoient que c’étoit un séducteur, ou un fou. Deux mois après, dans la Fête de la Dédicace, ils viennent en foule lui dire : Jusqu’à quand nous tiendrez-vous l’esprit en suspens? Si vous êtes le Christ, dites-le nous clairement. Est-ce qu’il ne le leur avoit pas dit d’une manière assez claire? Est-ce que Jean-Baptiste ne l’avoit pas déclaré en termes assez précis? Est-ce que les miracles, & la Doctrine n’étoient pas assez propres à les persuader? Ils ne cherchoient pas à connoître la vérité ; mais à calomnier le Sauveur, à lui tendre des piéges. Ils auroient voulu qu’il se fût déclaré le Roi des Juifs, afin de l’accuser comme rébelle auprès des Romains. Il s’est abstenu de toutes les dénominations, & de tous les termes qui pouvoient choquer, de peur de donner occasion à ses ennemis de dire qu’il avoit été justement condamné. Il n’avoit garde de fournir des armes à leur malice, & à leur haine. Quousque animam nostram tollis? marque une ame suspenduë, inquiète, qui est tourmentée du désir d’apprendre quelque chose, ou de posséder un bien qu’elle attend. Ou bien: Pourquoi dérobez-vous nôtre ame ? Pourquoi nous l’enlevez-vous ? Manière de parler particulière aux Hébreux, pour dire, se cacher, déguiser ses sentimens, laisser le monde en suspens. Par exemple : Jacob déroba le cœur de Laban ; il s’en alla sans lui en rien dire. Et : Absalon déroboit les cœurs des hommes d’Israël. Il vouloit les engager, sans qu’ils le fçûsent, à se révolter contre son Pere. Il avoit des vûës toutes autres que ce qu’il leur témoignoit. Il alloit à ses fins par des voyes fécretes.
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ỷ. 25. LOQUOR VOBIS, ET NON CREDITIS. Je vous parle, & vous ne me croyez point. Ne vous ai-je pas dit que j’étois la lumière du monde, le Fils de Dieu, le bon Pasteur; que je suis venu pour sauver, pour donner la vie, pour rendre la liberté, pour rachetter ; que je dois mourir, & ressusciter ; que je suis le maître de ma vie, & de ma mort ? N’avez-vous pas remarqué ma pénétration jusques dans le fond de vos pensées ; ma force toute-puissante à faire des miracles ? Ces prodiges ne rendent-ils pas témoignage de moi ? Ne vous ai-je pas marqué assez clairement que mon Pere étoit Dieu, que je n’étois qu’un avec lui, que j’avois une puissance égale à la sienne ? En faudroit-il davantage à des gens attentifs, & bien disposés ?
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ỷ. 26. SED VOS NON CREDITIS, QUIA NON ESTIS EX OVIBUS MEIS. Vous ne croyez pas, parce que vous n’êtes pas de mes brebis. ses pas de mes brebis. Vous n’êtes pas du troupeau que mon Pere m’a donné; de ces brebis dociles, & fidèles, que je dois rassembler dans ma bergerie, & dont je dois composer mon Eglise. Vous résistez à la grace que je vous offre; vous fermez les yeux à la lumière que je fais luire à vos yeux.
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ỷ. 28. VITAM ÆTERNAM DO EIS. Je leur donne la vie éternelle. C’est la même chose qu’il a dite ci-devant, ỷ. 10. Je suis venu pour donner la vie à mes brebis, & pour la leur donner avec abondance. Cette abondance marque une vie qui ne finira jamais. Les Pasteurs ordinaires peuvent bien garder leurs brebis contre les loups, & les guérir de quelques-unes de leurs maladies: mais personne n’a le secret de les faire vivre éternellement. JESUS-CHRIST seul a cette prérogative. Les brebis de sa bergerie ne périront jamais, & nul ne les ravira d’entre ses mains; à moins que par leur faute elles ne sortent de sa bergerie, par l’hérésie, ou par le schisme; ou qu’elles ne se donnent à elles-mêmes volontairement la mort par le crime, & qu’elles ne se tirent des mains de leur Pasteur, pour se donner à son ennemi, qui est le Démon. Voyez ci-devant, Chap. III. 16. On peut aussi expliquer les versets 26. 27. & 28. suivant la pensée de saint Augustin, qui dit que les Juifs ne croyoient point en JESUS-CHRIST, & n’écoutoient point sa voix, parce qu’ils n’étoient pas du nombre de ses brebis, & de ses prédéstinés; & qu’au contraire ceux qui étoient de ses brebis l’écoutoient, croyoient en lui, avoient la vie éternelle, sans que personne pût la leur ravir; parce que Dieu par sa pure miséricorde, les ayant prédéstinés à la gloire, leur a préparé des graces, par le moyen desquelles ils parviendront infailliblement au salut: Et quoi qu’ils puissent tomber dans le crime, & perdre la grace de la justification, il ne les abandonnera pas toutefois jusqu’à la fin. Suivant cette prédéstination, ajoute-t’il, combien y a-t’il aujourd’hui de brebis hors de la bergerie, & combien de loups dans la bergerie ! Quam multæ oves foris, & quam multi lupi intùs ; & quàm multæ oves intùs, & quàm multi lupi foris ! Tel est aujourd’hui loup, qui mourra brebis; & tel est aujourd’hui brebis, qui mourra dans l’impénitence, & dans la haine de Dieu. O mystère d’une profondeur infinie ! O altitudo divitiarum sapientiæ, & scientiæ Dei !
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ỷ. 29. QUOD DEDIT MIHI, MAJUS OMNIBUS EST. Ce que mon Pere m’a donnéest plus grand que toutes choses. L’Eglise que mon Pere m’a donnée, & qui est composée de mes brebis, est le plus grand, le plus précieux, le plus riche de tous les présens. Il ne pouvoit me donner rien qui fut plus digne de lui, ni qui me fut plus agréable. J’en fais tout le cas que je dois, & je ne perdrai jamais une chose d’un si grand prix. Les Peres l’entendent ordinairement de la nature, & de la puissance divine, que le Pere a donné au Fils par sa génération éternelle. Cette nature, & cette puissance sont au-dessus de toutes choses. Rien ne leur est comparable dans les êtres créés. Les Grecs lisent en cet endroit autrement : Mon Pere qui me les a données (mes brebis) est plus grand que toutes choses, est au-dessus de tout ; rien n’est capable de les ravir de ses mains, ni des miennes, parce que mon Pere qui me les a données, est plus puissant que toutes les portes de l’enfer, & que toute la malice des hommes.
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ỷ. 30. EGO, ET PATER UNUM SUMUS. Mon Pere, & moi nous sommes une même chose, une même essence, une même nature; nous avons une puissance, & une vertu égale. Il est le Protecteur de mon Eglise, & de mes brebis. Ce qui est à moi, est à lui. Comme personne ne peut lui ravir ce qu’il veut conserver, aussi personne ne peut me ravir mes ouailles.
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ỷ. 31. SUSTULERUNT LAPIDES. Ils prirent des pierres pour le lapider, comme blasphémateur, qui se disoit une même chose avec Dieu. Ils coururent aux pierres, mais ils n’en jettèrent point contre JESUS-CHRIST. Il les arrêta par le discours suivant.
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ỷ. 32. MULTA BONA OPERA OSTENDI VOBIS. J’ai fait devant vous plusieurs bonnes œuvres ; j’ai guéri vos malades, j’ai délivré des possédés du Démon, j’ai nourri des foules de peuples, je vous ai enseigné avec une extrême patience ; est-ce là la récompense de tous ces bienfaits ? Ostendere bona, ne signifie pas simplement faire voir du bien ; mais en procurer réellement. C’est un hébraïsme semblable à ceux-ci : Quis ostendit nobis bona ? Qui nous comblera de biens ? Ostende nobis misericordiam tuam. Faites-nous sentir les effets de vôtre miséricorde : Ostendisti populo tuo dura. Vous avez traité vôtre peuple avec rigueur : Quantas ostendisti mibi tribulationes ? A combien de maux m’avez-vous exposé ? &c.
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ỷ. 34. NONNE SCRIPTUM EST IN LEGE VESTRA ? N’est-il pas écrit dans vôtre Loi : F’ai dit : Vous êtes des Dieux ? Ce passage est tiré des Pseumes ; le Sauveur dit qu’il est tiré de la Loi, parce que sous le nom de Loi, il entend toute l’Ecriture de l’ancien Testament. Quant au passage allégué ici, il s’adresse aux Juges, & aux Princes établis pour gouverner, & pour juger le peuple du Seigneur. L’Auteur du Pseaume les avertit de rendre exactement la justice, comme étant assis sur le tribunal du Seigneur, & ayant le Seigneur au milieu d’eux. Deus stetit in Synagoga Deorum ; (ou Principum :) in medio autem Deos dijudicat ; ou plûtôt : In medio Deorum (ou Principum) judicat. Et après leur avoir donné quelques avis pour leur conduite, il continue : F’ai dit : Vous êtes des Dieux, & vous êtes tous les fils du Très-haut ; mais souvenez-vous, que vous mourrez comme des hommes, &c. Ne vous élevez point, & n’abusez point de vôtre puissance.
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ỷ. 35. SI ILLOS AD QUOS SERMO DEI FACTUS EST. Si l’Ecriture appelle Dieux ceux à qui la parole de Dieu est adressée. Si les Prophètes sont appellez Dieux, parce que la parole de Dieu leur a été adressée, à plus forte raison le Verbe est-il Dieu lui-même : Si ergo vos Deos facit sermo Dei, quomodo non est Deus, Verbum Dei, dit ici saint Augustin ? Ou plûtôt : Si ceux qui ont été établis Juges de la part du Seigneur, ceux à qui il a communiqué une partie de son autorité, &c. Ou simplement, ceux dont il est parlé en cet endroit : Ad quos sermo Dei factus est, est le même que : De quibus sermo Dei factus est ; comme dans l’Epitre aux Hébreux : Ad quem nobis sermo, pour : De quo nobis sermo. Si les Juges dont parle ici le Psalmiste, sont appellez Dieux, à plus forte raison moi qui suis véritablement Dieu, puis-je sans blaspĥème prendre cette qualité, & me dire Dieu, & Fils de Dieu.
ET NON POTEST SOLVI SCRIPTURA. Et l’Ecriture ne peut être démentie. Ce qui est marqué dans ce passage, est si formel, qu’il ne peut être ni contredit ni contesté. C’est le Saint Esprit même qui donne à ces hommes le nom de Dieux. Il n’y a donc en rigueur aucune incompatibilité entre la qualité de Dieu, & d’homme, & celle de Dieu, & de Fils de Dieu. La seule chose qui fait la différence de ceux dont il est parlé dans le Pseaume, est que Dieu leur a adressé ses ordres, ou sa parole. Pourquoi donc dites-vous que je blaspĥème, moi que mon Pere a sanctifié, & envoyé dans le monde; parce que j’ai dit que je suis Fils de Dieu? ỷ. 36. Il n’y a donc qu’une seule chose à prouver, qui est que son Pere l’a sanctifié & envoyé dans le monde; qu’il lui a donné ses ordres, qu’il l’a destiné à annoncer aux hommes la voie du salut; car le verbe sanctifier, ne signifie souvent autre chose, que destiner, préparer à une action sainte, consacrer pour un certain emploi. Or on ne peut nier que JESUS-CHRIST ne soit envoyé de Dieu, qu’il ne soit rempli de son Esprit, revêtu de sa puissance; & cela d’une manière infiniment plus parfaite qu’aucun Prophète de l’ancien Testament. Les prodiges qui accompagnent sa prédication, l’autorité avec laquelle il fait ses miracles, en sont des preuves incontestables. Il n’y a donc rien de plus mal-fondé que le reproche de blaspĥème qu’on lui fait, sur ce qu’il prend le nom de Dieu, & de Fils de Dieu. Quand il ne seroit qu’un simple Prophète, qu’un Juge d’Israël, qu’un Prince de son peuple, on ne pourroit, selon l’Ecriture, lui refuser cette qualité. A plus forte raison la peut-il prendre, étant le Fils coëternel, & substantiel au Pere.
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ỷ. 37. SI NON FACIO OPERA PATRIS MEI. Si je ne fais pas les œuvres de mon Pere, ne me croyez pas. Je veux bien passer pour menteur, & pour blasphemateur, si je ne fais pas les œuvres du Fils de Dieu, du Messie, d’un Homme Dieu. Et si je les fais, comme vous n’en pouvez pas disconvenir; ỷ. 38. Reconnoissez donc que je suis dans mon Pere, & que mon Pere est dans moi; que je ne suis qu’un avec mon Pere, que nous n’avons ensemble qu’une même puissance, & une même nature. Voici à quoi se réduit tout le raisonnement du Sauveur: Ceux dont les œuvres sont les mêmes, ne font qu’une même chose. Or mes œuvres, & celles de mon Pere sont les mêmes : Mon Pere, & moi ne sommes donc qu’une même chose. Je ne suis donc pas blasphemateur, en disant que mon Pere, & moi ne sommes qu’un. Pour prouver que les œuvres ne font autres que celles du Pere, il en appelle aux œuvres elles mêmes, qui ont tous les caractères de Divinité qu’elles peuvent avoir.
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ỷ. 39. QUEREBANT EUM APPREHENDERE. Ils tâchèrent de le prendre. Les ennemis du Sauveur ne furent pas touchés de ces raisons. Ils tâchèrent de l’arrêter; & ils l’auroient fait, s’il ne s’étoit pas retiré d’une manière qui ne nous est pas connuë; car l’Evangéliste ne l’a pas marquée.
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ỷ. 40. ABIIT TRANS JORDANEM Il s’en alla de nouveau au-delà du Jourdain, à Béthabara, ou Béthanie, au-delà du Jourdain, où Jean-Baptiste avoit baptisé, & où le Sauveur l’étoit venu trouver, après son jeûne de quarante jours.
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ỷ. 41. MULTI VENERUNT AD EUM. Plusieurs vinrent l’y trouver. La malice des Pharisiens n’avoit pû empêcher que plusieurs de ceux qui l’avoient oüi, ne crussent en lui, & ne le vinssent trouver au-delà du Jourdain, où il s’étoit retiré, pour éviter les effets de la fureur de ses ennemis ; parce que son heure n’étoit pas encore venue. Le raisonnement du peuple est remarquable. Il est fondé sur le témoignage de Jean-Baptiste, & sur les miracles de JESUS-CHRIST : Deux preuves simples, sensibles, populaires ; mais fortes, & convaincantes. Les Pharisiens, & les Docteurs de la Loi, avec toute leur science, ne savent pas tirer une conclusion si juste.
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… l'adultera (ibid. 8, 1-11). I fatti che seguono in Giovanni si mettono bene tra la festa dei Tabernacoli e la festa della Dedicazione e sono la disputa nel Tempio (Io. 8, 12-59), la guarigione del cieco nato (ibid. 9, 1-41); la parabola del Buon Pastore (ibid. 10, 1-21). Tra l'ott., festa dei Tabernacoli, e il dic., festa della Dedicazione (ibid. 10, 22) vi fu un soggiorno di G. in Perea (cf. ibid. 10, 40); in dic. G. interviene alla festa della …
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… 12, 3-4), l'a. esige come correlativo il pastore (cf. Dante, Par. IX, 131 sg.; X, 94; XXIX, 106). Il Messia sarà pastore sollecito degli uomini, gregge senza guida (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), sarà il Buon Pastore (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 sg.) che affida a Pietro i suoi agnelli (Io. 21, 15; τὰ ἀρνία μου).
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ETIMASIA - Trono con i Vangeli (testo di Io 10, 7-9) e il simbolo
… Orbis Romae, nuova serie, II, Roma 1935, n. 4456); o p. che vanno a dissetarsi (O. Marucchi, Monum. del Museo crist. lateran., Milano 1910, tav. 57, 50). G. Cristo è la porta dell'ovile celeste (Io. 10, 7); s. Pier Crisologo chiama i suoi fedeli « filioli dominici gregis portio » (Serm., 173: PL 52, 651). La Chiesa costituisce il gregge di Cristo, affidato ai suoi pastori; di Sisto …
10:9
È nota l'insistenza di s. Teresa sulla necessità di non discostarsi mai dalla contemplazione dell'umanità santissima di Cristo (Vita, cap. 22; Castello int., VI Man., cap. 7). Né meno esplicito è s. Giovanni della Croce citando la parola di Cristo: « Ego sum ostium » (Io. 10, 9; Salita d. C., l. II, cap. 6). In Cristo solo si trova, in pienezza, la rivelazione di Dio, oggetto della fede e principio dell'unione mistica.
10:10
… il tema dominante di tutto il Vangelo di s. Giovanni (J. B. Frey, Le concept de «vie» dans l'évangile de s. Jean, in Biblica, 1 [1920], pp. 37-58; 211-39). Gesù ha la missione di farla giungere a tutti gli uomini, e per questo egli è venuto nel mondo (Io. 10, 10). E in realtà, tutti coloro che accettano lui e la sua dottrina, sono da lui vivificati (Io. 1, 12-13) e resi «partecipi della natura divina» (II Pt. 1, 4).
Le parole di Cristo: α) estendono la propria missione agli Apostoli: Sicut misit me Pater, et ego mitto vos. Missione di Cristo era la liberazione dal peccato e la comunicazione della vita (cf. Mt. 9, 6; Io. 3, 17; 10, 10); la missione degli Apostoli comprende pertanto il compito di liberare dal peccato; β) assicurano perciò agli Apostoli una particolare potestà spirituale: Haec cum dixisset, insufflavit …
10:11
infatti la figura del καλός πημήν, del Buon Pastore (Mt. 18, 12-14; Lc. 15, 3-7; Io. 10, 11-16). Questa è la primitiva raffigurazione del Σωτήρ, del Salvatore il quale salva dal peccato e dalla morte. …
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
Specialmente sono da notare alcuni termini esclusivamente propri del Vangelo di Giovanni e delle lettere: ἁμαρτίαν ἔχειν, ἀνθρωποκτόνος, γεννηθῆναι ἄνωθεν ἐκ θεοῦ, εἶναι ἐκ τοῦ κόσμου, περιπατεῖν ἐν σκοτίᾳ (νυκτί), παράκλητος, ἁμαρτίαν, τεκνίον (e Gal. 4, 19), τιθῆναι ψυχὴν ἑαυτοῦ (I Io. 3, 16; Io. 10, 11, 17 sg., 15, 13). Altri termini e frasi occorrono comunemente: ποιεῖν τὴν ἀλήθειαν (I Io. 1, 6 = Io. 8, 44); οὐκ ἔστιν ἡ ἀλήθεια ἐν τινι (I Io. 1, 8; 2, 4 = Io. 8, 44); ἐκ τῆς ἀληθείας …
BIBL.: Oltre alle fonti della divina Rivelazione, Mt. 18, sgg.; Lc. 22, 29; Jo. 10, 11 sgg., per la dottrina v. Sum. …
… distinta da qualsiasi altra che pretendesse di essere fondazione del « Figliolo di Dio vivo » (Mt. 16, 16). S. Giovanni riferisce il discorso di Gesù, in cui egli si chiama « il buon pastore » che predice che vi « sarà un solo ovile e un solo pastore » (Io. 10, 11; 14; 16), ovile che Gesù risorto affida, con tutti i « suoi agnelli » e con tutte « le sue pecorelle », alla cura di Pietro (Io. 21, 15 sgg).
10:13
… Chi in queste circostanze ricorresse alla f., non potrebbe non dirsi apostata a il pastore di anime si collocherebbe sullo stesso piano del mercenario (mercenarius autem fugit: Io. 10, 13).
10:16
… Gesù avrebbe lasciati gli abitanti degli astri, supposti innocenti, per scendere a salvare gli abitanti terrestri, peccatori; 2) alle parole di Gesù: «Ho molte altre pecorelle che non sono di questo ovile... anche queste è necessario che io raduni» (Io. 10, 16). Le «altre pecorelle» sarebbero gli abitanti degli astri, dei quali anche è re Gesù Cristo; 3) alla frase di s. Paolo: «Piacque a Dio... di riconciliare tutte le cose in lui... sia …
… appartengono alla Chiesa cattolica, un movimento, cosiddetto «ecumenico», che cerca il ritorno all'unità di tutti i cristiani. È il grido levato in tutti i tempi dalla Chiesa cattolica, quello di Gesù Cristo stesso: «un solo ovile e un solo pastore» (Io. 10, 16). Ma l'unità del corpo mistico di Cristo non è possibile se non nel modo che la volontà di lui ha stabilito. …
10:17
Questa perfetta libertà Cristo stesso se l'attribuisce in termini energici (Io. 10, 17 sgg.): «Propterea me diligit Pater, quia ego pono animam meam ut iterum sumam eam. Nemo tollit eam a me, sed ego pono eam a meipso et potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam». …
10:18
Tutte queste opinioni, oltre che artificiose, sono arbitrarie e contraddette dal testo e dal contesto del Vangelo, dove ἐντολῆ significa precetto in senso proprio, il cui valore assoluto è confermato da Gesù mandato del Padre (Io. 10, 18; 14, 31; 17, 4). D'altra parte tali opinioni non risolvono la questione della l. di G. C. di fronte ai precetti della legge naturale, che sono veri e inderogabili.
10:20
… farisei (i quali l'accusarono di golosità [Mt. 11, 19], di illegalità, particolarmente di violazione del sabato [Io. 5, 18; 9, 16] e di bestemmia [Mc. 2, 7; Mt. 26, 27; Io. 5, 18]; anzi arrivarono persino a chiamarlo indemoniato [Io. 7, 20; 8, 48-49; 10, 20; cf. Mt. 12, 24]) e in alcuni neo-protestanti liberali (DThC, VIII, coll. 1381-82).
10:22
DEDICAZIONE DEL TEMPIO (EBR. HĀNUK-KĀH)
… Nella settimana della d., l'ultimo anno del suo ministero, Gesù affermava la sua divinità nel «portico di Salomone», al Tempio (Io. 10, 22-39; «era inverno»).
… Tabernacoli e la festa della Dedicazione e sono la disputa nel Tempio (Io. 8, 12-59), la guarigione del cieco nato (ibid. 9, 1-41); la parabola del Buon Pastore (ibid. 10, 1-21). Tra l'ott., festa dei Tabernacoli, e il dic., festa della Dedicazione (ibid. 10, 22) vi fu un soggiorno di G. in Perea (cf. ibid. 10, 40); in dic. G. interviene alla festa della Dedicazione (ibid. 10, 22-39), e si ritira di nuovo in Perea (ibid. 10, 40-42). Nel primo …
10:23
… sono guariti, i sordi odono, i morti risorgono» (Mt. 11, 5); lo stesso Redentore, ai Giudei che gli avevano chiesto se fosse veramente il Cristo, aveva risposto: «Le opere che io compio in nome del Padre mio sono quelle che mi rendono testimonianza» (Io. 10, 23 sgg. e 5, 36).
… Servivano per riparare dalle intemperie, per passeggio, per ascoltare i maestri (Io. 10, 23; Act. 3, 11; 5, 12), per la vendita degli animali ed il cambio delle valute. …
10:27
… Il Padre e io siamo una cosa sola » (Io. 10, 27). Secondo tale testimonianza ci sono degli eletti, scelti da Dio da tutta l'eternità. …
10:30
Anzitutto va notato che il concetto dell'unità essenziale o sostanziale tra il Padre e Figlio si trova già nell'Evangelo là dove Cristo dice: « Io e il Padre siamo una cosa sola » (Jo. 10, 30). Il termine ὁμοούσιος usato in questo senso
… Nella cosiddetta orazione sacerdotale, alla vigilia della Passione, Gesù, alzati gli occhi al cielo, disse: « Che siano tutti una sola cosa, come tu sei in me, o Padre, e io in te; che siano anch'essi una sola cosa in noi » (Io. 17, 21). Gesù, Figlio di Dio, formando una sola cosa con il Padre (Io. 10, 30), diventa, mediante l'Umanità sua, il legame divino che ci collega al Padre.
… con Dio sono di figli adottivi, quelli di Cristo sono, invece, di figlio naturale; ciò che, del resto, risulta evidente da quelle testimonianze nella quale Cristo si afferma uguale al padre nel potere, nel volere, nella natura (Io. 5, 17-27; 16, 15; 10, 30). Così hanno interpretato il pensiero di Cristo i suoi uditori, amici come Pietro (Mt. 16, 16), o nemici come i sinedriti (Mt. 26, 63 sg.).
10:31
… Il furore popolare ricorreva facilmente a tale supplizio (Io. 8, 59; 10, 31, 33; 11, 8; Act. 7, 57 sg.; 14, 5, 18; I Cor. 11, 25).
10:32
(Io. 10, 32) ed in cui entrò solennemente acclamato, dalla porta vicina all'attuale Porta Dorata, pochi giorni prima della Passione; ma delle « belle pietre » che ornavano il sacro edificio predisse …
10:33
… Pirot, XII, Parigi 1938, pp. 293-94). La condanna di G., pronunciata da Caifa e ratificata dal Sinedrio, fu dunque inflitta perché egli si è dichiarato Figlio di Dio (cf. Io. 19, 7). Il farsi simile a Dio era considerato come bestemmia (cf. Mc. 2, 7 e Io. 10, 33) e perciò punibile di morte (Lev. 24, 16). Il Sinedrio perciò pronunzia la sentenza di morte, perché il diritto gli
10:34
… Alcuni lasciano intravedere un'origine speciale dei libri del Vecchio Testamento, poiché, adducendoli semplicemente con le formole di « Scrittura » (ἡ γραφή) « è scritto » (γέγραπται: Io. 10, 34 sgg.; Mt. 4, 4, ecc.) per dirimere ogni questione, il considerano di un'autorità indiscussa e superiore ad ogni altra, proprio in quanto sono « lo Scritto », « la Scrittura » per eccellenza. …
10:35
… Cristo afferma che la Scrittura non può andar distrutta (λυθήναι: cf. Io. 10, 35; Rom. 1, 17; Gal. 3, 1 sgg.; I Cor. 9, 9 ecc.). …
10:36
… Fondatore e Capo della Chiesa (Io. 10, 36; Act. 13, 35), come Dio, è la s. infinita, la s. sussistente, che coincide con ciò che è il fondamento ultimo di ogni s.: la pienezza dell'Essere divino, l'atto puro. …
10:37
… E altrove: «Se non compio le opere del Padre mio (cioè, opere singolari, divine, miracolose), non vogliate credermi; ma se le compio, e a me non volete credere, credete alle opere, affinché sappiate e conosciate che il Padre è in me, e io nel Padre» (ibid. 10, 37-38). I miracoli quindi nel pensiero di C. sono opere divine che dimostrano la sua missione.
10:38
CIRCUMINSESSIONE (CIRCUMINSESSIO, CIRCUMINCESSIO)
… n. 4: PL 65, 674): « Pater est totus in Filio, totus in Spiritu Sancto; Filius totus est in Patre, totus in Spiritu Sancto; Spiritus Sanctus totus est in Patre, totus in Filio » (Denz-U, 704). Questa verità, rivelata esplicitamente nella S. Scrittura (Io. 10, 38; 14, 11; 17, 21; I Cor. 2, 10-11) e attestata universalmente dalla tradizione, è basata sull'unità numerica dell'essenza divina e suppone la distinzione reale delle persone tra di loro, non-
… esplicitamente vi fa intervenire anche il Figlio, dicendo s. Giovanni del Verbo « Tutto fu fatto per lui, e senza di lui niente fu fatto » (Io. 1, 3). Gesù poi insiste nell'affermare l'unità di operazione come di natura tra il Padre e se stesso (Io. 5, 17-21; 10, 38, ecc.). …
10:40
… Qui Luca inserisce la sezione detta «il viaggio» (Lc. 9, 51-18, 30), i cui fatti dovettero avvenire, almeno in parte, nel viaggio di G. a Gerusalemme per la festa dei Tabernacoli (Io. 7, 2), nel soggiorno di G. in Perea prima e dopo la festa della Dedicazione (Io. 10, 40: πᾶν) che appartiene all'ultimo periodo della vita pubblica (v. più oltre). …
… Giudea, i cui popoli accorrevano ad ascoltare la predicazione di Gesù (Mt. 4, 15, 25; Mc. 3, 78). La regione, detta anche «la Giudea al di là del Giordano» (Mt. 19, 1), fu visitata da Gesù e due volte fino a Bethania di Transgiordania (Io. 1, 28; 3, 26; 10, 40).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), 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.