Chapter 10

Chapter X.


Third, the Son of God shows himself as light and guide by the example of a good life.

1. Amen, amen, I say to you, etc. The Lord manifested above that he is a guide by the word of wisdom and by the miracle of power; here he manifests it by the example of a good life. For by the first two modes he directed as a teacher, but here in the third he directs as a pastor. In this chapter, therefore, the Lord intends to show himself as the true and good shepherd: and it is divided into two parts: because first the Lord demonstrates the good shepherd in a proverb and parable; second, he expounds the proverb and applies it to himself, so that through this he may show himself the true shepherd, at the passage: Jesus therefore said to them again.

The first part demonstrates the good shepherd in a parable.

He therefore describes the good shepherd in the proverb in this order: for first he determines the entrance of the good and true shepherd; second, the sign; third, the office of the good shepherd; fourth, he says that this proverb was hidden from the Jews.

2. (Verse 1). First, therefore, he determines the entrance of the good and true shepherd by comparison with its opposite, because "opposites placed next to each other shine forth more clearly"; and the entrance of the shepherd is through the door, but that of the thief through another place. Therefore he says: Amen, amen, I say to you — the Lord continues his discourse, speaking to the Pharisees — He who does not enter through the door into the sheepfold, that is, into the Church of God, in which the Lord's flock is contained, but climbs up from elsewhere, as one proud and ambitious; he is a thief and a robber: a thief, because he claims what belongs to another as his own; a robber, because he destroys and kills the goods of another. Concerning this ascent of the bad shepherd, Jerome says: "We rejoice at the ascent; let us fear the descent: the joy of having held the heights is not so great as the sorrow of having fallen from the heights." Thus ascended that prince of robbers and the ambitious, of whom it is said in Isaiah fourteen: "I will ascend into heaven; I will exalt my throne above the stars of heaven." He who thus enters in a disordered manner is a thief and not a shepherd.

3. (Verse 2). But he who enters through the door is the shepherd of the sheep: he enters through the door who enters through truth. Concerning this entrance, First Thessalonians two: "You yourselves know, brethren, our entrance to you"; and it is added there: "For neither at any time were we found using words of flattery, as you know, nor seeking an occasion of avarice, nor seeking glory from men."

4. (Vers. 3.). To him the doorkeeper opens. Here the second point is touched upon, namely the sign of the true pastor, in this, that he is recognized by the doorkeeper and the flock. Therefore he says: To him the doorkeeper opens, knowing him to be the pastor. This doorkeeper is Christ, who holds the key: whence Isaiah twenty-two: "I will place the key of the house of David upon his shoulder: and he shall open, and none shall shut; and he shall shut, and none shall open." And the sheep hear his voice, because they willingly obey the good pastor; Hebrews, last chapter: "Obey your leaders and submit to them: for they watch over you, as those who must render an account for your souls."

And he calls his own sheep by name. Here the good pastor's office is touched upon, which is threefold: to call, to lead out, and to direct: he calls by name through knowing; he leads out to pastures through instructing; but he goes before them through providing good example. This belongs to Christ the pastor through excellence, to others through imitation. Whence first he says: And he calls his own sheep by name, namely Christ; Second Timothy two: "The Lord knows those who are his," and concerning imitation of him: Proverbs twelve: "The just man knows the souls of his beasts." And he leads them out, to pastures, namely Christ: Ezekiel thirty-four: "I will lead them out from the peoples and gather them from the lands and bring them into their own land," which was flowing with milk. So also the imitator of Christ, as Moses and Aaron; the Psalm: "You led your people like sheep by the hand of Moses and Aaron."

5. (Vers. 4.). And when he has sent forth his own sheep, he goes before them, he leads the way by showing good example, as Christ; Micah two: "He ascends, opening the way before them." Whence he said below in the thirteenth chapter: "I have given you an example, that just as I have done to you, so you also should do." So also the imitator of Christ: whence First Corinthians eleven: "Be imitators of me, just as I also am of Christ." But few are such: whence Isaiah twenty-four: "As the people, so shall be the priest." This threefold office of the good pastor has a great effect upon the sheep, which is the direction of the sheep through imitation: on account of which he says: The sheep follow him, namely the true pastor. The sheep are simple and humble, of whom Hugh says: "The humility of a sheep is that you do not desire to be in charge and that you love to be subject. Many, fleeing labor, wish to be in charge and disdain to be subject: these are not sheep, because they do not follow." Therefore the sheep follow, because they know his voice, namely that it is a voice of consolation, according to that passage of Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you." The good pastor calls to refreshment.

6. (Vers. 5.). But they do not follow a stranger, but flee from him, that is, an evil shepherd or a wolf, because they do not know the voice of strangers, that is, they do not approve of it. These strangers are false christs and false prophets and false apostles, of whom it is said in Second Corinthians eleven, that "they are deceitful workers, disguising themselves as apostles of Christ." These they do not follow: for they have been warned by their own shepherd; Matthew seven: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves."

7. (Vers. 6.). This proverb Jesus spoke to them. Here the fourth point is touched upon, namely that the proverb was hidden from them: whence he says: This proverb Jesus spoke to them. But they did not understand what he was saying to them; whence Matthew thirteen: "Therefore I speak to them in parables, so that seeing they may not see, and hearing they may not hear nor understand."

8. It should be noted that a "proverb, according to Chrysostom, is a useful saying, containing something of usefulness on the surface, while retaining a great deal of meaning in what is hidden." According to Basil, "a proverb is a moral instruction, a correction of vices, a worthy rule of life, directing human actions by a higher standard." According to the common manner of speaking, a proverb is a general and brief expression, containing one thing in its meaning and another on the surface of the words.

It should also be noted for the understanding of the foregoing that he who does not enter through the door is deprived of the office of a true shepherd, and this in manifold ways.

The second part expounds the parable and applies it to Christ.

9. Jesus therefore said to them again. This is the second part of the chapter, in which the Lord explains the proverb set forth by applying it to himself, showing himself to be the true shepherd with respect to those three things which were stated above in the proverb: first, with respect to the true shepherd's entrance; second, with respect to the true shepherd's affection, at the passage: I am the good shepherd; third, with respect to the shepherd's sign, at the passage: The feast of the Dedication took place, etc.

First, therefore, he shows himself to be the true shepherd with respect to his entrance, in this order: first, that no one enters rightly except through him; second, that whoever enters through him enters rightly; third, that he himself is not only the way of entering, but also enters rightly himself.

(Vers. 7.). He shows, therefore, first that no one enters rightly into the sheepfold except through him; on account of which he says: Amen, amen I say to you: I am the door of the sheep; I distinctively, and no other, because there is no entrance except through me; whence he says:

10. (Verse 8). All, as many as came, are thieves and robbers, because, namely, they had not entered through me; and the sign of this he adds: But the sheep did not hear them. This door was closed for a long time, but in the Passion it was opened, so that "the fullness of the Gentiles might enter." Concerning this door, Revelation 4: "After this I looked; and behold, a door opened in heaven"; truly opened, because, as is said above in chapter 6, "him that cometh to me I will in no wise cast out."

11. (Verse 9). I am the door. Here the second point is touched upon, namely, that whoever enters through him enters unto salvation. Therefore he says: I am the door, through which, namely, one enters unto salvation; and the reason is added: If any man enter in by me, he shall be saved; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." And he shall go in and go out and find pasture; he shall go in through contemplation, which calls back to interior things; and he shall go out through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, he shall go in to the contemplation of the Divinity, he shall go out to the sight of the humanity, and shall find pasture, because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

12. (Verse 10). The thief cometh not, but for to steal. Here the third point is touched upon, namely, that Christ himself enters as the true shepherd, not as a thief; on account of which he says: The thief cometh not, but for to steal, by extorting temporal goods; and to kill, by temporally afflicting his subjects; and to destroy, by casting them down to hell through evil example. I am come that they might have life, and that they might have it more abundantly, that is, to preserve life as a shepherd; that they might have life, namely, the life of grace, concerning which life, above in chapter 6: "This is the bread descending from heaven, which giveth life unto the world"; and that they might have it more abundantly, namely, the life of glory, concerning which, below in chapter 17: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." This is called abundant, because it is said in Luke 6: "Good measure, pressed down, and shaken together, and running over, shall men give into your bosom."

QUESTIONS.


13. Question I. But it is asked here first concerning this, that the Lord compares himself here to a door, because above he compared himself to a doorkeeper: how is the same one the door and the doorkeeper and the shepherd?

I respond: It must be said that, as is said below in the fourteenth chapter, Christ is the way, the truth, and the life: because he is the way to the Father, therefore the door; because he is truly the truth, which teaches the way, therefore the doorkeeper; because he is the life, therefore the shepherd, who feeds and preserves life.

14. Question II. Likewise it is asked concerning what he says: All who came are thieves.

Against this: The Prophets and Patriarchs and John the Baptist came; therefore according to this all were evil, as the heretics say.

It is answered to this that the emphasis should be placed on what is said, came, namely by their own authority, not by divine authority, as the false prophets, of whom Jeremiah twenty-three says: I did not send them, and they ran; but the good ones did not come, but were sent. Whence Augustine says: "They did not come apart from him, but they came with him." For he himself is the truth; and therefore all who preached the truth came with him.

15. Question III. Likewise it is asked concerning what he says, that he will go out and will find pasture.

Against this: No one putting his hand to the plow should look back; therefore no one who enters will go out.

I respond: It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: They went out from us, but they were not of us. The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

16. I am the good shepherd. The Lord showed himself to be the good shepherd with regard to the good shepherd's entrance; here he shows secondly with regard to the good shepherd's affection; and he does this indeed in the following manner. First, Christ's friendship toward his sheep is shown; second, his diligence; third, his providence; fourth, his munificence; fifth, from this, the discord of the Jews.

(Verse 11). First, therefore, Christ's true friendship toward the sheep is shown in comparison to the love of hirelings, which is not true love. Therefore he says: I am the good shepherd, and he shows this: the good shepherd lays down his life for his sheep, from the vehement love which he has for them; whence he himself said below in the fifteenth chapter: "Greater love has no one than this, that one lay down his life for his friends." Such a shepherd was Paul, who said in Second Corinthians twelve: "Most gladly will I spend and be spent for your souls." Not so the hireling; on account of which he says:

17. (Verse 12.). But the hireling, and he who is not the shepherd, whose own the sheep are not, because he does not love them, but the profit for which he serves. On this Gregory says: "A hireling is one who holds the place of the shepherd, but does not seek the profit of souls, who yearns for earthly advantages, who rejoices in the honor of prelacy, who is delighted by the reverence shown to him by men"; of whom can be said that word from Matthew 6: "Amen I say to you, they have received their reward." This one, namely, sees the wolf coming and leaves the sheep and flees, because he fears the wolf and does not love the sheep. "The wolf, as Gregory says, comes upon the sheep when any unjust person oppresses the faithful and the humble." Of such wolves, Acts 20: "I know," Paul says, "that after my departure ravenous wolves will enter in among you, not sparing the flock." At the coming of such a wolf the hireling leaves the sheep; Zechariah 11: "O shepherd and idol, abandoning the flock"! Upon this hireling's flight follows the scattering of the sheep; and therefore he says: And the wolf seizes and scatters the sheep: Ezekiel 34: "My flocks were scattered over the face of the earth, and there was none who sought them." And the reason for the aforesaid is given, namely the defect of true friendship; on account of which he says:

18. (Verse 13.). But the hireling flees, because he is a hireling, and the sheep are not his concern, that is, because he loves the reward and not the sheep. Whence Gregory: "He who, in presiding over the sheep, does not love the sheep but seeks earthly gain, cannot stand firm in danger for the sheep." Of such is said Ezekiel 13: "You did not go up against the adversary, nor did you set yourselves as a wall for the house of Israel, to stand in battle on the day of the Lord." Gregory: "He flees, because he kept silent," because he was afraid: for fear is flight.

19. (Verse 14.). I am the good shepherd. Here the second point is touched upon, namely Christ's diligence toward the sheep, which consists in the discernment and knowledge of the sheep, on account of which he calls himself the good shepherd: wherefore he says: I am the good shepherd, and I know my sheep, and my sheep know me; and in this is noted his diligence, according to that word of Proverbs 27: "Be diligent to know the countenance of your cattle, and consider your flocks"; 2 Timothy 2: "The Lord knows who are his." This diligence he makes manifest through a comparison; whence he adds:

20. (Verse 15.). As the Father knows me, and I know the Father, so, supply, I know my own, and my own know me. Chrysostom: "As is a mark of similitude, not of equality," just as below in chapter 17 the Son, praying to the Father for his disciples, says, "that they may be one, as we also are." This diligence he also makes manifest through its effect: whence he says: And I lay down my life for my sheep. So the Apostle, 1 Corinthians 15: "I die daily for your glory, brethren"; and the Lord himself, Jeremiah 12: "I have given my beloved soul into the hands of the wicked."

21. (Vers. 16.). And other sheep I have. Here the third point is touched upon, namely Christ's providence toward the sheep, which consists in the gathering together of his sheep, just as a shepherd gathers the sheep into one, lest they suffer attack.

Therefore he says: And other sheep I have, that are not of this fold, namely the faithful predestined from among the Gentiles: and them I must bring, as those who are straying: whence First Peter chapter two: "You were as sheep going astray, but are now converted to the shepherd and bishop of your souls." And they shall hear my voice, and there shall be one fold and one shepherd, on account of the union of the Church from Jews and Gentiles: whence Ephesians chapter two: "He is our peace, who has made both one," namely Gentiles and Jews into one fold. And he himself is the one shepherd; Ezekiel chapter thirty-four: "I will raise up over them one shepherd, who shall feed them, my servant David."

22. (Vers. 17.). Therefore the Father loves me. Here the fourth point is touched upon, namely Christ's munificence toward the sheep, in this, that he himself, since he was not a debtor to death, not compelled by necessity, but by sheer liberality laid down his life for the sheep; and this at the Father's command, by reason of which he merited the Father's love. Therefore he says: Therefore the Father loves me, because I lay down my life, namely in death and passion: that I may take it again, that is, in the resurrection, and thus from power, because it is mine to lay down and mine to take up again; and this he makes manifest:

23. (Vers. 18.). No man takes it from me: but I lay it down of myself, and thus I lay it down freely; whence he says: And I have power to lay it down, that is, to set it aside, and I have power to take it again; whence Isaiah chapter fifty-three: "He was offered because he himself willed it." And why? He gives the reason: because this commandment I have received from my Father: whence Philippians chapter two: "He became obedient" to the Father "unto death," etc.; whence below in chapter eighteen he said to Peter: "The chalice which the Father has given me, will you not have me drink it?" As if to say: I will to obey.

24. (Vers. 19.). There was a division again. Here the fifth point is touched upon, namely the discord of the Jews arising from the Lord's instruction, because some, not understanding, thought that he was mad; others, however, that he was speaking sublime things. Therefore he says: There was again a division among the Jews, because above there was a division on account of the miracle, above in chapter nine, on account of these words, because they did not understand; on account of which:

25. (Vers. 20.). And many of them said: He has a devil and is mad: whence they thought that he was mad. These were of those concerning whom First Corinthians chapter two says: "The sensual man does not perceive the things that are of God; for it is foolishness to him, and he cannot understand, because they are spiritually examined." Whence they refused to hear; therefore they say: Why do you hear him? Whence the Lord said above in chapter eight: "Because you cannot hear my word."

26. (Vers. 21.). Others were saying: These are not the words of one having a demon: these were beginning to be illuminated in some way, whence they take refuge in the miracle of illumination: Can a demon open the eyes of the blind? Chrysostom: "Because they could not shut their mouths with words, they made their demonstration from works"; whence works give credence to words; therefore below in the same chapter: "And if you do not believe me, believe the works."

QUESTIONS.


27. Question I. It is asked here concerning the hireling, whether he should be cast out and prohibited.

That he should be prohibited from the sheep seems to be indicated here, because he is censured.

But that he should be tolerated seems to follow: Philippians 1: Whether by occasion or by truth Christ is announced, in this also I rejoice and shall rejoice.

But that he should be praised; Luke 15: How many hirelings in my father's house abound in bread? There Ambrose says that they abound in faith, hope, and charity.

I respond: It must be said that the hireling differs from the thief: because the hireling speaks the truth and preserves the sheep, but the thief speaks falsehood and tears the sheep apart, like a heretic; and this one is entirely to be cast out, but the hireling is to be tolerated. But here there is a twofold distinction: because some serve for a temporal reward, and such a one is to be tolerated, but nevertheless censured: some serve for an eternal reward, and such a one is to be tolerated and approved, but nevertheless is not entirely to be extolled; but one who serves from love alone is to be extolled with praises.

28. Question II. It is asked concerning what he says: The good shepherd lays down his life for his sheep.

From this it seems, 1. that a prelate is bound to die for his subjects. But against this: To suffer martyrdom is a work of supererogation; but no one is bound to works of supererogation unless he has bound himself by a vow: therefore it seems that a prelate is not bound to this.

2. Likewise it seems that all are bound to this; 1 John 3: We ought to lay down our lives for the brethren.

I respond: It must be said that to die for the Lord's flock can be in three ways: either for promoting it from good to better, and thus it is a matter of supererogation with respect to all prelates; or for freeing it from imminent danger, and thus every prelate is bound, because he has undertaken the care of the Lord's flock, and their blood will be required from his hand; or for one constituted in the extremity of necessity, who cannot escape damnation unless a man exposes himself to death; and thus I say that it is a matter of necessity with respect to all, just as selling one's possessions and giving to the poor when they are in extreme necessity.

And the arguments run according to these ways.

29. Question III. It is asked concerning what he says: I have other sheep which are not of this fold: because no sheep is a sheep when it is outside the Church, none is innocent.

Item, how does he say: It is necessary for me to bring them? Because Matthew fifteen: I was not sent except to the lost sheep of the house of Israel: therefore he ought not to have brought them.

I respond: It must be said that he calls those sheep from the Gentiles, not yet called according to present justice, his own, because they were chosen according to eternal predestination. He brought them by the merit of his passion and by the word of preaching, not his own, but of the Apostles, because he himself in his own person had come specially and principally to preach to the Israelite people, to whom he had been promised and by whom he was to be killed.

And according to this, that passage of Matthew fifteen is to be understood: I was not sent, etc.

30. Question IV. There is a question about what he says: I lay down my life of myself; because thus everyone seems to do; whence Augustine: "Anyone who dies lays down his life." If you say that he does so by necessity: an objection is raised concerning the Martyr, who dies voluntarily.

I respond: It must be said that every person lays down his life in one way, the Martyr in another way, and Christ in yet another way: every person by necessity, the Martyr by will, but Christ by will together with power. For the will of the Martyr, even if it is free from dying at that time, is nevertheless not free from dying absolutely: but Christ was entirely free.

31. Question V. Likewise there is a question about what he says: I have power to lay down my life and to take it up again.

1. Either he says this according to the divine nature, or according to the body, which lays down the soul. If according to the divine: then the Divinity dismissed the soul, which is impious to say, and whoever says this is anathema.

Or he says it according to the body, and that does not have the power to take it up again.

2. Likewise it is objected: if the body laid down the soul, and as Damascene says, the soul was the medium of uniting the divine nature to the body, then the divine nature laid down the body, which is impious.

It must be said that soul here means life: whence the sense is: I have power to lay down my soul, that is, my life, namely to lay it down through death, and I have power to take it up again through resurrection.

But if soul is taken properly: then Christ is said to lay down his soul, that is, to put it away from the flesh, not because the body does this, but the Son of God himself, who has power over both, namely the soul and the body.

2. As for what is objected concerning the medium, it must be said that there is a medium of distance, of binding, and of fittingness. The soul is not a medium of distance in that union, because the Divinity is immediately united to the body; nor of binding, because it does not bind one with the other; but of fittingness, because the body, by the fact that it is capable of being animated, is able to be united to the Divinity fittingly; and therefore it does not follow that it must be dissolved.

32. Question VI. Likewise there is a question about what he says: Therefore the Father loves me, because I lay down my life.

Therefore it seems that Christ merited the divine love through his passion.

Against this: From the instant of his conception he was worthy to be loved above all.

It must be said that he speaks according to the human nature, and therefore he states there the meritorious cause, just as in that text: For which cause God also exalted him. And merit is understood not as making what is unowed into something owed, nor as making what is owed into something more owed; but because what is owed in one way and by one mode, namely by the best interior will, becomes owed in another way, namely by exterior work.

33. The feast of the dedication took place in Jerusalem. The Lord showed himself to be the true shepherd with respect to the shepherd's entrance and affection; here, thirdly, he shows this with respect to the sign of the true shepherd, which consists in this: that the sheep recognize him and follow him. And three things are noted here: first, the demand by the Jews for a certain sign; second, the expression of a certain sign, at the text: Jesus answered them: I speak, etc.; third, from this the persecution by the Jews, at the text: The Jews took up stones.

The demand for a true sign that he was the shepherd and leader in Israel is made by the Jews who inquire, and in the description of their question are indicated the time and the place and the manner of inquiring.

(Verse 22). As to the time, he says: The feast of the dedication took place in Jerusalem, and it was winter. It should be noted that the dedication is named from camon, which means new, whence to dedicate, that is, to make new; because at that time the feast of the renewal of the temple was celebrated, which had previously been profaned; and it is said in the plural because this solemnity lasted for eight days; 1 Maccabees 4: "And Judas and his brothers and the whole assembly of Israel decreed that the day of the dedication of the temple should be kept from year to year for eight days."

As to the place, he says: 34. (Verse 23). And Jesus walked in the portico of Solomon, that is, in the place where Solomon had previously built a portico for prayer, which nevertheless had been destroyed.

As to the manner of inquiring, he says:

35. (Verse 24). The Jews therefore surrounded him and said to him: How long do you hold our souls in suspense? that is, keep us in uncertainty. If you are the Christ, tell us plainly, give us a certain sign concerning yourself. And in order to extort an answer, they press with both power and malice: power, and therefore they surrounded him: Psalm: "Many young bulls have surrounded me," so that he could not escape: Psalm: "They surrounded me like bees and blazed like fire among thorns." Malice, and therefore they feign a desire to learn: How long do you hold our souls, etc.: Psalm: "They mount up to the heavens"; Augustine: "They did not desire the truth, but were preparing a calumny."

36. Jesus answered them. After the inquiry has been set forth, here is set forth the presentation of a certain sign, and this indeed in the following manner. First, therefore, in the Lord's response is set forth the reproof of the Jews; second, the expression of a certain sign; third, the reason for that sign.

(Verse 25). The reproof of the unbelief of the Jews is set forth, on account of which he says: I speak to you, and you do not believe, and therefore you seek foolishly and maliciously; and I speak openly, because not only by word, but by deed: The works that I do in the name of my Father, they bear witness of me; above in chapter seven: "When Christ comes, will he do more signs," which you ought to believe?

37. (Verse 26). But you do not believe, because you are not of my sheep; whence if they were sheep, they would have the sign of their shepherd in word and in deed. Augustine: "He says they are not of his sheep, because he saw them ordained to everlasting destruction, not to be purchased for eternal life by the price of his blood."

38. (Verse 27). My sheep etc. Here the second point is touched upon, namely the presentation of a certain sign, which indeed consists in this: that he is heard by the sheep, and the sheep follow him, and he himself preserves them; this is certainly the mark of a shepherd. Therefore he says: My sheep hear my voice, namely by believing, because "faith comes from hearing," Romans chapter ten. And I know them, by discerning them from the wicked, not by face, but by heart: Hebrews chapter four: "He is the discerner of the thoughts and intentions of the heart, and no creature is invisible in his sight; but all things are naked and open to his eyes"; Matthew chapter twenty-five: "I know you not," is said of the wicked; on the contrary, of the good, Second Timothy chapter two: "The Lord knows those who are his." And they follow me, through imitation: Matthew chapter sixteen: "Whoever wishes to come after me, let him deny himself and take up his cross and follow me."

39. (Verse 28). And I give them eternal life, as a good shepherd, by rewarding; above in chapter six: "That everyone who sees the Son and believes in him may have eternal life"; Ecclesiasticus chapter four: "Wisdom breathed life into her children." And they shall never perish, neither shall anyone snatch them from my hand, on account of my power. This shepherd was rightly signified by David, who is interpreted as strong of hand, who snatched the prey from the mouth of the lion and the bear, as is said in First Kings chapter seventeen.

40. (Vers. 29.). My Father, what He has given Me. Here is noted the third point, namely the approval of that sign, for which a twofold reason is assigned. The first is as follows: what the Father has given Me is greater than all things; but what is greater than all things does not suffer violence; therefore it is impossible that anyone should snatch from My hand. He sets forth the middle term of this argument when He says: My Father, what He has given Me, that is, that which My Father has given Me, is greater than all things, because He gave everything that He could: below in chapter sixteen: "All things that the Father has are Mine." The other reason: no one can snatch from the hand of the Father; but My hand and the Father's are one; therefore no one can snatch from My hand. For this reason He says: No one can snatch from the hand of My Father, because He is omnipotent: Psalm: "You are terrible, and who shall resist You?" Ecclesiastes 8: "His word is full of power."

41. (Vers. 30.). I and the Father are one: one, namely in the unity of essence; are, in the plurality of persons; therefore My hand and the Father's are one. Chrysostom: "When you hear 'hand,' do not think of anything sensible, but understand only virtue and power."

42. They took up stones. After the declaration of the true shepherd has been made through a sure sign, the persecution by the evil sheep, or rather by the wolves, is touched upon, because, just as sheep follow the shepherd, so wolves persecute him. And the persecution is set out in this order: first, the persecution itself; second, the reason for persecuting; third, the prudent defense of Christ; fourth, the avoidance of the fury of the persecutors; fifth, the multiplication of believers.

(Vers. 31.). First, the persecution itself is touched upon in this, that they wished to stone Christ; on account of which he says: The Jews took up stones to stone Him; but they did not achieve their effect; Augustine: "Because the time of the Passion had not yet come, they did not achieve the effect of the stoning." At once they wished to kill, just as those of whom Proverbs 1 says: "Their feet run to evil, and they hasten to shed blood."

43. (Vers. 32.). Jesus answered them. Here is noted the second point, namely the reason for the persecution. And first the Lord shows that they are moved irrationally; therefore He says: Many good works I have shown you from My Father; for which of those works do you stone Me? That is, for which work of those, that is, from among them; it is a partitive construction: Psalm: "They repaid Me evil for good"; Proverbs 17: "He who returns evil for good, evil shall not depart from his house." But malice, which lurks under a sheep's skin, assigns a reason; whence:

44. (Vers. 33.). The Jews answered him: We do not stone you for a good work, but for blasphemy, because, Leviticus twenty-four: "he who blasphemes the name of the Lord shall surely die." And they show in what he blasphemes: And because you, being a man, make yourself God: and thus a man, making himself God, blasphemes, because he says there are many gods. And this is against the Law of the Jews, in which it was commanded to believe and confess one God alone. Concerning a similar matter, Matthew twenty-six: "You have heard the blasphemy! What further need have we of witnesses?" He did not make himself God from being a man, but since he was God, he was made man: Philippians two: "He did not consider it robbery to be equal to God, but emptied himself, taking the form of a servant, being made in the likeness of men and found in appearance as a man."

45. (Vers. 34.). Jesus answered them. Here the third point is touched upon, namely his prudent self-defense, in which the Lord shows that he did not blaspheme, by a twofold testimony, namely of the Scriptures and of works. By the testimony of the Scriptures thus: Scripture calls gods those to whom God has spoken; but much more is he to be called god whom the Father has sanctified and sent: therefore if Scripture does not blaspheme, neither do I. Is it not written in your Law: I said: you are gods? Law is here taken broadly, insofar as it comprehends the Psalms, in which it is written.

46. (Vers. 35.). If he called them gods, to whom the word of God was made, such as the Prophets and other Saints: Ezekiel one: "And the word of the Lord came to Ezekiel the priest," etc.; and Scripture cannot be broken, that is, it cannot be charged with falsehood or reproved of blasphemy: Matthew five: "One iota or one tittle shall not pass from the Law, until all things be fulfilled."

47. (Vers. 36.). Whom the Father has sanctified, that is, "begot as holy," and sent into the world, he did not call him from the world and the darkness of the world, as he did other Saints: you say: You blaspheme, because I said: I am the Son of God? As if to say: you speak irrationally. "For if the illuminated are gods, is not the light which illuminates, God?" The Lord was not blaspheming, but they themselves were, who said of God that he was not God. Whence the Lord said, Matthew twelve: "Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven, neither in this age nor in the age to come"; whence they all deserved to be stoned.

Then he shows the same thing, that he did not blaspheme, by the testimony of works, which declare him equal to the Father. Therefore he says:

48. (Vers. 37.). If I do not do the works of my Father, namely works of omnipotence; do not believe me, that is, when I say that I am equal to the Father; Exodus four, Moses said: "They will not believe me and will not hear my voice, but will say," etc.; and therefore the Lord gave him signs.

49. (Verse 38.). But if I do, and if you will not believe me, that is, my word: believe the works, that is, through the works believe in me, that you may believe and know that the Father is in me, and I in the Father: and thus that what I said above is true: "I and the Father are one." That you may believe, that is, by believing may know, because, according to what Isaiah says in chapter seven, according to another reading, "unless you believe, you will not understand"; below in chapter fourteen he says to Philip: "Do you not believe that I am in the Father, and the Father in me? Otherwise, believe because of the works themselves."

50. (Verse 39.). They sought therefore him. Here the fourth point is touched upon, namely the avoidance of the persecutors, because the time for suffering had not yet arrived: therefore he says: They sought therefore to apprehend him, but they could not: whence he says: And he went forth out of their hands. A similar thing is said in Luke chapter four: "But he, passing through the midst of them, went his way," when they wished to cast him down headlong.

51. (Verse 40.). And he went away again beyond the Jordan, to the place where John was baptizing at first, concerning which place it is said above in chapter three: "John was baptizing in Aenon." And he remained there, namely in quiet; Chrysostom: "He teaches us to flee tumults and to pray in quiet"; he remained, hidden from the Jews, according to that passage in Deuteronomy chapter thirty-two: "I will hide my face from them."

52. (Verse 41.). And many came etc. Here the last point is touched upon, namely the multiplication of the faithful resulting from his withdrawal: on account of which he says: And many came to him, namely through faith; Isaiah chapter sixty: "Your sons shall come from afar"; and they said: John indeed performed no sign: by which he might show himself to be the Christ; but he only bore witness concerning Christ.

53. (Verse 42.). But all things whatsoever John said of this man were true. And, thus led by this twofold testimony, many believed in him, according to what the Lord himself had said above in the same chapter: "And if you do not believe me, at least believe the works"; many, according to that passage of the Psalm: "I shall number them, and they shall be multiplied above the sand"; and Genesis chapter seventeen: "You shall be the father of many nations."

QUESTIONS.


54. Question I. But here an inquiry is made concerning what he says: No one shall snatch them from my hand.

Are not those who have present justice in the hand of the Son? Yet they are scattered, according to what was said above: The wolf comes and scatters the sheep.

The response to this is that they are snatched away not from the weakness of the guardian, but from the infirmity of the one guarded.

Or according to Augustine, sheep are here understood according to eternal election, who cannot be snatched away finally. Whence Augustine: "Neither does the wolf snatch, nor does the thief steal, nor does the robber kill: he who has numbered them is secure concerning their number."

55. Question II. But then an inquiry is made concerning what he says: No one is able to snatch them from the hand of my Father.

Therefore those who are in the hand of God, as the predestined, cannot be damned: therefore they do not have the freedom of sinning finally.

To this Augustine seems to say simply that they cannot perish, in the book On the Good of Perseverance; nor however does free will perish, just as it also does not perish in those who are confirmed. It must be said, however, that no one can snatch them, because the Father does not permit violence to be done to his elect; whence: God is faithful, who will not permit you to be tempted beyond what you are able: and the devil cannot do violence to God, so as to tempt his servants beyond what he himself permits. Therefore the freedom of free will to sin remains in them, but the power to do violence and to snatch by force does not remain in the devil.

56. Question III. Likewise, there is a question about the Lord's response: because the Lord had called himself God and the Son of God, he showed that he did not blaspheme, through Scripture, which calls the servants of God gods.

This response seems to be worth nothing, because Scripture calls them gods by adoption; but he was calling himself God by essence: whence he said: I and the Father are one.

I respond: It must be said to this that when the Lord was disputing with the Jews, sometimes he responded to the argument, sometimes he responded to the man, because "one who entirely opposes must be entirely opposed." Whence when they asked by what authority he acted, and the Lord responded: Was the baptism of John from heaven, or from men? he bound them with his own question, Matthew twenty-one. So also now he responds to the man, in order to mitigate their anger, just as above in chapter eight he confuted their malice: Let him who is without sin among you cast the first stone at her.

It can however be said that he truly responded most excellently, because, since this name god is said in three ways: by nature, by participation, and by appellation, as in idols; this multiplicity has its origin from one root, just as the multiplicity of the term "healthy." Whence in the truest manner he is called God by nature, but in a lesser manner of speaking by participation, and least of all by appellation, because only according to estimation. Because therefore they were accusing him on the ground that he had attributed the name of god to himself: he proves that he can attribute it to himself without blasphemy; because, if a friend or adoptive son of God is called god, and God is truly honored without blasphemy: much more so he who is Son by nature: and this is an argument from the lesser.

57. Question IV. Likewise, there is a question about what they say: John indeed performed no sign:

1. Because it is said in Luke one: He shall go before him in the spirit and power of Elijah: therefore if the power of Elijah was in working miracles, it seems that the Lord ought to have given him the power of miracles.

2. Likewise, if there was none greater than John, and the Lord gave the power of miracles to the disciples who bore witness concerning him; why not similarly also to John?

I respond: It must be said that John was considered by many to be the Christ, as is clear from the first chapter; therefore, for men who judge by the senses, there had to be a sensible difference between John and Christ so that they could discern between them; but it ought not to have been in holiness of life, because it is necessary that a faithful witness be regarded as holy: therefore it was necessary that it be in the power of miracles.

1. To the objection concerning spirit and power, it must be said that the word of Elijah was fiery; so too was the word of John, as the Lord Himself said above in the fifth chapter: He was a burning and shining lamp.

2. To the objection concerning the disciples, it must be said that concerning none of the disciples was there any suspicion that he was the Christ; and because it was evident to all that they had followed Christ, everything that was in them — of holiness, of power, and of knowledge — they attributed to the Master. But John had not followed the Lord nor been His disciple.