Book 6. cast aside, to attain by the very easiest way the mystery of knowing Him?
Thus in these woi'ds also the man who was healed speaks on behalf of the Saviour Christ. And see how cleverly he puts together the argument of his plea. For it Avould really have been altogether outspoken and frank to say that Christ was better and more illustrious than Moses and the Prophets, but it was not unreasonable to suppose that the Pharisees, frantic at that, would have pretended that they were contending for the saints thus insulted, and with a good excuse would have attempted to punish the man, that he might not live and be looked upon as a monument of Christ's glory and a sort of representative of the Divine power which Christ possessed: wherefore, craftily avoiding the passion that might arise, and depriving their murderous thoughts of this pretext for development, he diverts the application of the argument to what is universal and indefinite, saying: Since the world began that which Christ had wrought upon him had never been done by any one. This was nothing else than shewing that Christ was certainly greater and more glorious than all, since He manifested by His actions such power and authority to be possessed by Him, as none of the saints had ever possessed. Thus he crowns his Physician with excellent honour in every thing, taking for justification the marvellous deed never before accomplished or attempted, namely, the removal of blindness.
He who had just received sight and been miraculously freed from his old blindness, was quicker to perceive truth than they who had been instructed by the law, for see, see how by very many and wise arguments he demonstrates the utter baseness of the Pharisees' opinion. For when Sup. ver, they absurdly said of Christ: As for this Man ive know not whence He is, he in reply severely rebukes them for their unfairness of thought, when they deny all knowledge of One Who worked such wonders; it being evident to all that one who was not from God would be unable to do Chap. l.
.. c ix 33 any of those deeds which are only accomplished by Divine energy. For God works such deeds through the saints only, and would never bestow upon a stranger who had not yet entered on the way of godliness the ability to boast of such glories. Else let the dumbfoundered Pharisee come forward and say what is henceforth the distinction with God between the holy and the profane, the just and the sinner, the impious and the devout. For if He enables each equally to become glorious by the same means, there is no longer any distinction, but at once all things are brought into confusion, and we will say with good reason that which is written: How sliall ive fitly serve Job. xxi. Him, and luhat will he the profit if tve appear before Him? For if, as one of the Greek poets said: and the evil and the good are held in equal honour, will it not be useless to experience bitter hardships on account of virtue? But we will not consider that these things are
For my part, I would ask the self-conceited Pharisees, if God indifferently works such deeds even by the hands of sinners, why the magicians of Egypt did not achieve the same things as the great Moses? Wherefore could they not do equally wonderful works and carry off the same glory as he did? But thou wilt say that Moses^ rod when it fell on the ground became a serpent, and those of the magicians became so in like manner. We answer that their rods were not transmuted into serpents, but a deceit was practised, and something which appeared to men like the form of serpents deluded them into error; a certain magical art made their rods look like serpents: whereas Moses^ rod was truly changed into a serpent and suddenly f "The same share is allotted to him who remains at home as to him who fights bravely."
Book 6. received the nature of that beast. And from the distinc- * tion whicli is laid down in the Sacred Scriptures thou wilt see that what I have said is true. For Moses^ rod swallowed up their rods: for since the latter were merely in the outward form of serpents^ but the former was truly and in nature that which it appeared to be, it was provoked to anger that they should look no longer like rods but like living beings, and devoured them with unheard of power beyond the power of an [ordinary serpent], God rendering such a diflScult thing easy to it. And again, let the Pharisee tell me why these magicians, who caused their own rods to take the outward form of serpents, did not exhibit a leprous hand made clean, but in despair Exod. openly confessed: This is the finger of God? And tell me why the priests of Baal did not bring down fire from heaven, and yet Elijah brought it down? Are therefore Grod^s ways certainly characterised by respect of persons? God forbid! But because He is just and a lover of just men He works His gracious miracles through the agency of the saints, but by no means through the agency of the sinful. With excellent reason therefore the man who had been blind rebukes the impudent pratings of the Pharisees and convicts them of an erroneous opinion, when they say He is not from God Who is proved to have a Divine Nature by His power of working miracles.
34 They answered and said unto him, Thoic wast altogether horn in sins, and dost thou teach us? And they cast him out.
Hard of acceptation to most people are the wounds of refutation, and the consequent correction of error. They are certainly welcome and sweet to the wise, since they convey much profit and have an improving tendency, although they may carry with them a painful sting. But to those who love sin they are bitter, and wherefore? Because, having fixed their mind on debasing pleasures, they turn away from any warning that draws them thence as vexatious, and deem it a loss to be diverted from their pleasures, setting no value on what is truly profitable.
being caught by the current of a river, are not strong enough to resist it, and, thinking it dangerous to swim in opposition to the waves, are simply borne on by the current; so I think these men, of whom we were just speaking, overcome by the tyranny of their own pleasures allow those pleasures to rush on unbridled, and decline to offer any resistance whatever. Hence the wretched
Pharisees are displeased, and crying out like wild beasts against him who brought forward excellent arguments, they welcome the beginnings of anger, and spouting forth the extreme rage of madness, unlawfully revile him; and somehow recurring to the haughtiness so natural to them, say that the blind man was born in sins, thus maintaining the Jewish errors, and ignorantly supporting a doctrine that will not hold together. For that no living person, either on his own account or on account of his parents, is born either blind or with any other bodily infirmity; moreover, that God does not visit the sins of their fathers upon children, not unskilfully, in my opinion at least, we Supra have shown at some length, when we had to explain the words: Rabbi, ivho did sin, this man, or his parents, that Supra vcr. 2a he should be born blind? Since therefore the man who had been born blind knew how to refute the Pharisees, he was on that account not only reviled, but cast out by them. And here again learn that what was done is typical of a true event: for that the people of Israel were going to utterly loathe the Gentiles as nurtured in sins from erroneous prejudice, any one can recognise from what the Pharisees said to that man. And they expel him, exactly as they who plead the doctrine of Christ are expelled and cast out by the Jews.
35 Jesus heard that they had cast him out.
The inspired Evangelist says that our Lord Jesus Christ heard, not implying certainly or of necessity that any one reported the fact to Him, but because, as one of the wise somewhere says: The Spirit of the Lord Jilleth the world, Wisd. i.
Book 6. and the car of Jiearhig heareth all things. Surely He hears, p' ' '. * as the Psalmist says: He that planted the ear, doth He not
LXX.)' When therefore we suffer insult on His account, or endure any grievous thing from those who are wont to fight against
God, we are bound to believe that most assuredly God is a looker-on, and listens as it were to the trial that comes upon us: for the very nature of the occurrence, and the sincerity of those who are dishonoured on His account, cry aloud in His Divine Ears.
The man who had been blind has been cast out by the Pharisees, but after no long interval of time Christ seeks him, and finding him, initiates him in mysteries. Therefore this also shall be a sign to us that God keeps in mind those who are willing to speak on His behalf and who do not shrink from peril through faith in Him. For thou hearest how, making Himself manifest as though to give a good recompense. He hastens to implant in him the highest perfection of the doctrines of the faith. And He proposes the question in order that He may receive the assent. For this is the way of shewing faith. Wherefore also those who are going to Divine Baptism are previously as a preparation asked questions concerning their belief, and when they have assented and confessed, then at once we admit them as fit for the grace. Hence therefore arises the significance of the event to us, and we have learnt from Our Saviour Christ Himself how right it is that this profession of faith should be made. Wherefore 1 Tim. vi. also the inspired Paul asserted that [Timothy] confessed the confession of these things with many witnesses, meaning the holy angels: and if it is an aweful thing to falsify what is spoken before angels, how much more so before Christ Himself? So then He asks the man who had been blind not simply if he was willing to believe, but also mentions on Whom. For the faith [must be] on the Son of
God, and not as on a man like ourselves, but as on God Chap. l. Incai'nate. Surely this is the fulness of the mystery con- ' 37^ ' cerning Christ. And in saying: Bost thou believe? He all but says '' Wilt thou shew thyself superior to the madness of those men? Wilt thou bid farewell to their incredulousness and accept the faith? " For the emphatic Thou implies such a contradistinction from other persons in some way.
The soul furnished with sound reason, diligently seeking the word of truth with the eyes of the understanding free, without embarrassment makes straight for it like a ship going into port, and obtains its advantages by a chase without fatigue. And again the man who had been blind will be a proof of what has been said. For when he had already by many arguments and reasonings admired the mystery concerning Christ, and moreover had been struck with astonishment at His unspeakable might, which had been experienced not by any other but by himself in himself, he is found thus ready to believe and without delay proceeds to do so. For see, see, he earnestly asks upon whom he should fasten that faith which had been already built up within him. For this alone was lacking to him, and he was previously prepared for it, as we have said.
37 And Jesus said, Thou hast both seen Him, and He it is that speaketh with thee.
Being asked upon whom it was proper to believe, Jesus points to Himself, and not simply by saying " It is I," but by saying that the Person Whom the other was looking at and by Whom he was being addressed, was the Son of God; in every way consulting beforehand our advantage, and in divers manners constructing aids towards a faith both free from error and unperverted, lest while thinking ourselves pious we might fall into the meshes of the net of the devil, by foolishly turning aside from the truth of the mystery. For even now some of those who think
Book 6. tliemselves Christians, not accurately understanding tlie * scope of the Incarnation, have dared to separate from God the Word that Temple which was for our sake 3 taken from woman, and have divided Him Who is truly and indeed One Son into two sons, even because He was made Man. For Avith great folly they disdain to acknowledge as probable that which the Only-Begotten disdained
Phil. ii. ^ot even to do for our sakes. For He, being in the form
^> ^' of Ood, according to that which is written, counted it not a prize to be on an equality with God, hut emptied Himself, talcing the form of a servant, that He might become a Man like us, of course without sin: but they in their strange opinions find fault in a sort of way with His Divine and philanthropic design, and thrusting away the Temple taken from woman from the true Sonship as far as they can in their thoughts, they do not accept His humiliation: and conceiving an opinion far removed from the truth, they say that the Only-Begotten Son of God the Father, that is, the Word Begotten of His Essence, is One; and that the son born of woman is another again. Still, when the inspired Scripture proclaims the Son and Christ to be One, are they not full of all impiety who sever into two Him Who is truly and indeed One Son? For inasmuch as He is God the Word, He is thought of as distinct from the flesh; and inasmuch as He is flesh. He is thought of as distinct from the Word: but inasmuch as the Word
^ «K ^ of God the Father was made flesh, the two will cease to be distinct through their ineSable union and conjunction. For the Son is One and only One, both before His conjunction with flesh, and when He came with flesh; and by flesh we denote man in his integrity, I mean as consisting of soul and body. Certainly therefore on account of this pretence, with the greatest foresight, the Lord here again
Supra, when asked, " Who is the Son of God? " did not say, " It is 1," for it would then perhaps have been possible for some ignorantly to suppose that the Word alone Who shone forth from God the Father was thereby signified; but shewed Himself forth in the very manner which to some seems so doubtful, by saying: Thou hast seen Htm, Chap, l. and also indicated that the Word Himself was dwelling in ' " ' the flesh by speaking again and adding: And He it is that spealceth xoith thee. Thou seest therefore what a unity the Word possesses; for He makes no distinction but says that Himself is both that which presents itself to bodily eyes, and that which is known by speech. Certainly therefore it is altogether ignorant and impious to say as some inconsiderately do say: " O Christ's man/' for being God He was made man without being severed from His Divinity, and is the Son also with flesh: for in these things is the most perfect confession and knowledge of faith in Him.
Quick to make a confession, I mean as regards his faith^ and warm in shewing piety, is the man who had been blind. For when he knew that the One present with him and visible to his eyes was truly the Only-Begotten Son, he ivorshijiped Him as God, although beholding Him in the flesh without the glory which is really God-befitting. But having had his heart illumined by Christ's indwelling power and authority, he advances to wise and good thoughts by fair reasoning, and beholds the beauty of His Divine and IneSable Nature; for he would not have ivorshipped Him as God unless he believed Him to be God, having been prepared and led thus to think by what had happened unto himself, even the miraculously accomplished marvellous deed. And since we transferred all the circumstances connected with the blind man to the history of the Gentiles, let us now speak again concerning this. For see, I pray you, how he fulfils by the prefiguring of the worship in spirit the type to which the Gentiles were conducted by their faith. For it was the custom for Israel to serve the Lord of all according to the bidding of the Law, with sacrifices of oxen and incense and with offerings of other animals; but the faithful among the Gentiles know not this manner of service but were turned
Ps i 13*^^*^ especially dear and sweet to Hiru. For He says: / ivill not eat the flesh of hulls, neither ivlll I drinh the hlood lb. 14. of goats. And in preference He bids us offer the sacrifice of thanksgiving, that is, worship with song, to celebrate which the Psalmist through faith in the Holy Spirit sees that all the Gentiles would go up, and says as if to our Lord and
Ps. Ixvi. Saviour: All the earth shall worship Thee, and shall sing unto Thee; yea they shall sing to Thy name. Moreover,
Our Lord Jesus Christ Himself shows the spiritual to be better than the legal service, when He says to the woman ther in this mountain, nor in Jerusalem, shall ye worship lb. 23,24. the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to he His worshippers. Ood is a Spirit, and they that worship Sim must worship Sim in spirit and truth. And if we rightly think, we shall conclude that the holy angels also are distinguished by this kind [of service], presenting unto God such worship as a sort of spiritual offering. For instance when the Spirit gave command to those above to bring God-befitting honour to the Firstborn and Only-Begotten, He says: Dent. And let all the angels of God worship Sim. Moreover the (LXX). ' Divine Psalmist called us to do this, saying: 0 come let us Ps. xcv. ^(jf)ygjy{p (^y^d j-^f^ii down before Sim. And it would not be difficult to treat of this matter at great length; but putting a convenient limit to our words, we will abstain from bringing forward any more arguments for the present. Except that we will once more repeat that the man who had been blind admirably carries out the type of the service of the Gentiles, making his worship the close companion of his confession of faith.
39 And Jesus said. For judgment came 1 into this world, that they whicli see not may see; and that they which see may become blind.
cause of His manifestation, I mean in this world, says: Chap. l. The Spirii of tJie Lord is upon Me, because He anointed '^ '. ' Me: He hath sent Me to preach good tidings unto the poor (LXX). to proclaim deliverance to the captives, and recovery of sight to the blind. Moreover he saith somewhere in another place: Hear, ye deaf; and receive your sight 0 blind, that lb. xlii. ye may see. When therefore He saith that for this cause He was chosen by God the Father, that He might proclaim recovery of sight to the blind, how is it that here He saith: For judgment came I into this world, that they ivliich see not may see; and that they which see may become blind? Is then, some one will say, Christ a minister of sin, according to the language of Paul? God forbid. For He came to accomplish the predetermined intention of His goodness towards us, namely, to illuminate all men by the torch of the Spirit. But the Jews, being obstinate in unbelief did not accept the grace shining upon them, imprecating as it were on themselves a self-chosen darkness. For instance, it is written concerning them in the prophetic records: While they waited for light darkness came upon them: ivait- Isa. lix. ing for brightness they walked in obscurity. For inasmuch ' as He was to come according to the declaration of the Law, the Jews waited for brightness and the Light, that is, Christ. For they accepted the fact that He would come, and expected Him, but they who thought themselves pious in this matter were walking in obscurity, that is, in profound darkness, when there was no other cause why they suffered the gloom that came upon them, except that by their own unbelief they drew the aflfliction upon themselves. I came therefore, He says, to give sight to the blind through their faith; but the unyielding obstinacy of the stubborn and refractory, which tended greatly to unbelief, caused the coming of the Illuminator to be unto them a coming for judgment. For since they believe not, they are condemned. And this the Saviour has said more clearly to thee in other words also: Verily, verily, I say Supra iii. unto you, He that believeth on the Son is not judged: but '^' he that believeth not on the Son itath been judged already,
Book 6. hecause he hath not believed on the name of the Son of God. c ix 40..
* With beautiful fitness therefore He mentions this in connection with the event now under our consideration, making the deed miraculously wrought upon the blind man the basis as it were of his discourse: for He declares that man to have received sight not only as regards the body, but also as regards the mind, because he had accepted the faith; but that the Pharisees suffered just the contrary, because they did not behold His glory, although it was shining most clearly, even in that marvellous deed that was so great and so novel.
40 Those of the Pharisees which were with Him heard these things, and said unto Him, Are we also blind?
The Pharisees keep close to the Saviour Christ and are eager to associate with Him, although they have a sharp arrow shot into their heart, and pine with vexation and envy at His glory; they associate with Him, however, gathering nourishment for their hatred, and devising various slanders against His marvellous deeds, and by these means perverting the guileless mind of such as are more ready to believe. And when they heard Christ say these words, they were cut to the heart again, for it was not likely they would fail to know that the aim of the discourse was directed against them. But when He said
Supra at first, vaguely and indefinitely: That they loh'ich see may become blind, not yet having an occasion to find fault with good reason as being insulted, they maliciously question Him, applying the force of what had been said to their own persons, and demanding as it were that He should say more clearly whether He meant that they were blind also, so that they might now condemn Him again as offending against the commandment of the Law. For being constantly familiar with every part of the writings
Exod. of Moses, they knew that it was written: TJtou shall not sjjealc evil of a ruler of thy i:)eoi-)le. Either therefore expecting to be insulted they say such words, so that they may he explained in two imys. 61 might seem with good reason to attack Him, and to be Chap. i. angry, and now without blame to take counsel against "^ * * Christ; or because they really felt such excess of bitterness in their mind, and were bursting to show the malice which was in them. For when Christ said: For judgment Supra came I into this ivorld, thai they which see not may see, and by these words indicated the restoration of sight to the blind man, they were unable to endure being reminded of the miracle, and being goaded by envy they once more rise up against Him, and endeavour to oppose Him. In His presence they do not shrink from saying what almost amounts to this: " 0 fellow, thou boastest strange things, having accomplished none of those deeds which Thou thinkest Thyself to have wrought. Dost Thou indeed wish, say they, to impose even upon us with Thy wonderworking? Wilt Thou be capable of saying that Thou hast healed us, for that we are blind also? Dost Thou wish that we should ascribe to Thee the glory of a physician and wonder-worker, telling lies after the manner of this man, of whom Thoa sayest that he has received his sight, having been born blind? Wilt Thou dare to deal falsely with us by similar statements? " Certainly therefore the language of the Pharisees as they mock at the events relating to the blind man is evil and very bitter, and they deem the whole thing an imposture rather than a truth; for nothing convinces the obstinate.
41 Jesus said unto them, If ye were blind, ye would have no sin: hit noiv ye say. We see: your sins will remain.
The Saviour once more confounds them, tempering His reproof with skill. For He holds aloof from all reviling and puts them out of countenance by setting before them the force of the truth: He shows them that they derive no advantage from possessing sight, or rather that they fell into a worse condition than one who could not see at all. For the blind man, saith He, by not beholding any of the deeds miraculously wrought, escaped without sin,
Book 6. and is SO far blameless; but they who have been watchers ' and beholders of the marvellous deed, and through great folly and evilness of disposition have not accepted the faith in consequence of them, make their sin difficult of removal, and it is really hard to escape from the condemnation which such conduct incurs. Therefore it is not hard to understand the meaning of this as regards bodily blindness and restoration to sight: and when we pass to that which is to be understood by analogy, receiving our impressions from the argument itself, we shall again repeat the same signification: that the man who does not understand may claim his jDardon with excellent reason from the judge, but he who is keen of intellect and understands his duty, and then, having indulged his debasing inclination in the baser principles of his mind, and given himself to the sway of pleasures and not of duty, shall shamelessly claim compassion, — the request for which he ought to be punished shall in no wise be granted, and he will very justly perish for having kept in himself a sin without excuse. For instance Our Lord Jesus Christ signifies exactly the same thing in the Gos-
S. Luke pels, saying: He that knew Ms lord's will, and did it 7iot, shall he beaten ivith many stripes. For the charge against him that knew not is merely that of ignorance; but against him that understood and yet inconsiderately refused to act, the charge is that of overweening presumption. Observe again how guardedly accurate was the language of the Saviour on this occasion also; for He does not say plainly, " Ye see,^' but He says: Ye say, We see. For it would of course have been very much beside the mark, to ascribe understanding to those who possessed a mind so blind and emptied of light as to dare to say
Supra concerning Him: We know that this Man is a sinner.
Self-condemned therefore are the Jews, who affirm of themselves that they see, but do not act at all as they ought; aye, most emphatically self-condemned, for they know the will of the Lord, but are so self-conceited that they thus resist even His mightiest miracles.
Chap. X. 1 Verily, verily, I say unto yon. He that entereth not Chap. 1. 1)1/ the door into the fold of the sheep, but cUmbeth up some
2 other way, the same is a thief and a robber. But he that
3 entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he
4 calleth his oivn sheep by name, and leadeth them out. When he hath put forth all his own, he goeth before them, and the
5 sheep folloiv him: for they hiow his voice. Jnd a stranger will they not follow, but loill flee from him: for they know not the voice of strangers.
Very probably it may seem to those who listen carelessly tbat tlie language of the parable before us is not introduced very appositely: because after a discussion on blindness and recovery of sight, we straightway come upon statements abou.t sheep, and a fold, and a door. Bnt he in whom dwells a wise mind, which hastens more diligently to compare the ideas, will perceive here also that the argument proceeds so to speak straight forward, and swerves not at all from what is right and fitting. And here I will once more repeat what I have said many times before. It was the custom of the Saviour Christ, when any came unto Him, to reply not merely to the words which they expressed through their voice, but to speak with reference to their inward thoughts also, since He sees both heart and reins; for to Sim all things are Heb. iv. naked and laid open, and there is no creature that is not manifest in His sight. Wherefore also He saith to one of the saints: Who is this that hideth counsel from Me, and Job. _ hath words in his heart, and thinheth to conceal them from 2. {\jXX) Me? When therefore the unholy company of Pharisees craftily asked, as we said just now, if they were blind also, in order that if he said truly what they were, namely blind, he might again be accused as one who reviled the magistrates and spoke evil of those whose lot it was to rule the people, (for they prided themselves inordinately upon this); Our Lord Jesus Christ, fighting in this case again with their inward thought, necessarily and profitably introduces the parable, implying (somewhat obscurely
Book 6. and as it were in riddles) that on account of their arrogant selfishness they would not be firmly maintained in the leadership, and that the dignity would not be confirmed to such as insulted in their pride God the Giver of it; and teaching that this dignity would only belong to those who should be called by Him to the leadership of the people. Therefore He says that Himself is the Boor introducing of His own will to the leadership of His rational flocks the man who is prudent and God-loving. But him who thinks himself able to take by violence and tyranny the honour that is not given to him, He calls a thief and a robber, climbing up some other way. Such were some concerning whom He speaks perhaps by one of the Hosea Prophets; Theij reigned as kings, and not by Me; they Isa.'xxx. '^'uled, and not by My Spirit. And He intimates by the 1- words before us, that if they would take pleasure in being rulers of the people they must believe and must receive through Him the Divine call to undertake this dignity, in order that they might have their rule unshaken and well established; which of course was the case with the holy Apostles, and with the Teachers of the holy Churches after them; to whom also the porter openeth. That is, either the Angel who is appointed to preside over the chui'ches and to assist those whose lot is to minister in holy things for the good of the people, or else the Saviour Himself, Who is at the same time both the Door and the Lord of the Door. At all events. He very well asserts that the flock of sheep rightly obey and yield to the voice of the shepherd, but very quickly turn away from the voice of strangers; so that thou mayest understand a true matter by extending the application of the argument to something more general. For in the churches we teach by bringing- forward our doctrines from the inspired Scripture, and setting forth the Evangelic and Apostolic Word as a sort of spiritual nourishment. And they who believe in Christ and are conspicuous for unperverted faith, are obedient listeners to such teaching; but they turn away from the voices of falsifiers, and avoid them as a deadly evil. But then, some one will say, what is herein Chap. i. intimated to the Pharisees? Gathering it up into a short and summary explanation I will tell thee this again. He shows Himself therefore as Lord of the fold, and Boor and Porter, that they may accurately learn that they will not have their position of leadership confirmed to them, unless they come to it through Him and thus possess the God-given honour. And by adding that the sheep obey their own shepherds, but run away from strangers, He again skilfully hints that the Pharisees would never be leaders of those that should become believers in Him, but that His sheep would refuse their insti'uction and attach themselves to the shepherds appointed by Him.
6 This jiarahle [or proverK\ spake Jesus unto them: but they understood not what things they were ivhich He spake unto them.
Simple is the language of the saints, and far removed from the elaborateness of the Greeks: for Ood cJiose the i Cor. i. foolish things of the ivorld, according to the word of Paul, that He miglit ind to shame them that are ivise. He used therefore the name of ^proverb, for thus he designates the ^irapoiixla parable, perhaps because the distinction of the two words was always somewhat confused, and the signification is understood equally well whether both or either be used. Yet this we do say, that the inspired Evangelist marvels much at the Jews' want of understanding. For as the experience of events itself bears witness, they have a mind like to rocks or to iron, persistently refusing to accept any profitable instruction of any sort. Wherefore it was said to them by the voice of Joel the Prophet: Rend your hearts and not your garments. Joel ii.
And again, the writer of the Book seems to me not ' inconsiderately to have said: This 'parable spake Jesus unto them: but they understood not, he says, wJiat things they were ivhich He spake unto them; and he utters this with no little emphasis. For it is just the same as if he said plainly: So far are the Pharisees from being able to
Book 6 understand any necessary matter, althougli absurdly wise * ■ ' in their own conceits, that they understood not this parable, so clear to see, and so transparent, in which there is nothing hard to lay hold of, or tortuous to follow, or difficult to comprehend. And with propriety he mocks at the ill counsel of the Jews, since Christ appeared of no account to them, although He taught what was higher than the Law, and exhibited a system of instruction much more pleasing than that of Moses.
7 Jesus therefore said unto them, Verily, I say unto you, I am the Door of the sheep.
He most thoroughly knew, being by nature God, and beholding that which lies in the depth, that the Pharisees understood none of His sayings, although accustomed to pride themselves greatly on their learning in the Law, and excessively supercilious in thinking themselves wise. Therefore He gives them a very clear explanation, and winding up as it were the long thread of the argument. He tells them in few words the main scope of the parable. For being naturally good. He leads on towards a clear comprehension those even who do not deserve it, that perhaps by some method the light may reach them. And He distinctly says that Himself is the Door of the sheep, teaching something which is generally acknowledged; for only through faith in Him are we admitted into relationship with God, and He Himself is a witness to this, say-
Inf. xiv. ing: No one conieth unto the Father, but by Me. Either therefore He wishes to signify something of this sort, or, as is more suitable to the questions we are considering He once more makes it clear that we come to the rule and leadership of rational flocks through Him, according
Heb. V. to what is said by Paul: For no man taketh the honour unto himself, but he that is called of God. For instance,
6 oi/e'S€j|6 no one of the holy Prophets ^consecrated himself; no, nor even will the great and shining company of the Apostles be found to have been self-called to this offi^ce. For they were consecrated through the will of Christ, Who called them to the apostleship by name, and individually, Chap. i. as He says in the parable before us. For we know how in the Gospel according to Matthew the names of the Apostles are set down in order, and immediately following is the manner of their public proclamation: for. These S. Matt. twelve, he says, the Saviour consecrated; whom also lie S. Luke named Apostles. Seeing therefore that the foolish Pharisees wished to be rulers, and were immoderately boastful of the name and character of leadership, He profitably teaches that Himself is the bestower of leadership upon men and mighty to conduct them to it without difiiculty. For being the Door of the sacred and Divine fold, He both will admit him who is fit, and also will block the entrance against him who is not.
8 All that came are thieves and robbers: but the sheep did not
Practising all kinds of enchantment upon the obstinate mind of the Pharisees, and trying to turn them to sound reason. He attempts to show them that it is a bootless and perilous thing to dare to act as leaders, without the election from above or the Divine counsel, but thinking that rule may be obtained by human folly, although the Bestower of it may be unwilling. Wherefore, having plainly said that Himself is the Door, which signifies the only means of admitting such as are fit to the leadership. He straightway brings forward the attempts of those who lived in earlier times, so that, beholding delineated as in a picture the result to which such action leads, they might then clearly understand that the ability to govern and lead flocks of people comes only through grace given from above, and not from ambitious endeavours. Therefore here also his speech is profitable, bringing to mind the history of those who lived in earlier times: All that came are thieves and robbers: but the sheep did not hear them. For certain men came forward publicly, pretending to have the ofiice of good shepherds; but since there was none who committed the leadership unto them, and who
Book 6. could persuade those wliom they ought to have ruled to obey them, the multitude of the sheep ran away from them.
But by no means must we suspect, because He said: All, that the apostleship of the holy Prophets is set at naught by Our Saviour Christ; for the saying is not against them, but against others. For since His object was to speak about false shepherds and such as climbed up some other way into the fold of the sheep, of necessity the language was used with respect to those who had been clearly signified beforehand: He says: All, but we will in no wise think that the persons of the holy Prophets are hereby renounced; for how could they be renounced by Him Who established the truth of their plain declarations regarding His own
Hos. xii. coming; Who saith: I have multiplied visions, and used similitiides hy the ministry of the 'prophets; Who consecrated for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speah; and to the blessed Ezekiel:
?';1^-^ii-\ Soil of man, I will send thee to the house of Israel, ivho are 3. (LXX) 7., J > provoking Me bitterly? The scope of the language therefore is not directed against the company of the holy Prophets, but looks rather to such as at any time pretended to prophesy in Judaea, stating falsely that they came from Grod, and persuading the people not to obey those who were in truth God's prophets, but to join in undertakings and opinions devised by themselves; concerning whom the Lord Grod, the Sovereign of all. Himself somewhere says Jer. xxiii. again: I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. And unto the lb. xiv. blessed Jeremiah: The ptrophets prophesy lies in My name: I sent them not, neither did I speah unto them, neither did I command them: for they prophesy unto you visions and lb. xxvii. divinations and prophecies out of their own hearts. If they (xxxiv. be prophets, and if the word of the Lord be with them, let Ib.S? ^^'^"^ ^'^"^^ More Me. What hath the chaff to do with the 28. wheat? For the word that truly is from God has the power
Ps. civ. of nourishing greatly, and strengthens magi's heart, as it is written, but tliat of the unholy false prophets and false Chap. i. teachers, being thoroughly clean-threshed and chaff-like, conveys no profit to the hearers. When therefore He names those who preceded His coming thieves and robbers, He signifies either the lying and deceiving multitude of whom we have just spoken, or thou mayest apply the force of the words to those also who are mentioned in the Acts of the Apostles. For the rulers of the Jews having on one occasion gathered the holy Apostles together, and brought them into their own most lawless councilchamber, were taking counsel to banish them from Jerusalem, and to force them to be continually facing extreme dangers; but Gamaliel reminded them of certain false teachers in the following words: — Ye men of Israel, take Acts v.
heed to yourselves as touching these men, what ye are about to do. For before these days rose up Theudas, giving himself out to be some great one; to tvhom a number of men, about four hundred, joined themselves: ivho tvas slain; and all, as many as obeyed him, were dispersed, and came to naught. After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all who obeyed him were scattered abroad. From these considerations then thou seest clearly and indisputably that Christ^s words do not refer to the holy Prophets, but to those of the opposite description, in order that even against their will He might persuade the Pharisees not to seek in their own foolish notions a pretext for rashly making themselves guides, when God was not willing for them to be at the head of the people, but in all things to subject their authority to the Divine approbation; and to hasten to enter by the real Door rather than to endeavour to climb up by some other way into the sheepfold after the manner of plunderers.
9 I am the Door: bi/ Me if any man enter in, he shall he saved, and shall go in and go out, and shall find pasture.
After His usual manner. He moulds the form of His speech to a spiritual application as though it arose natu-
Book 6. rally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves. He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, efiect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. But herein I Chap. i. cannot help admiring the incomparable love for men shown ^' ^' ' by the Saviour. For the Lord is really compassionate and Ps. cxi. 4. merciful, offering to all a way' of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence. He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.
10 llie thief cometh not, but that he may steal, and kill, and destroy: I came that they tnay have life, and may have it abundantly.
While Our Saviour Christ was saying He Himself was the Door, and teaching that it was His both to admit those whom He would and to keep outside him who is unfit and quite useless for shepherd's work; and moreover, in addition to this, had denounced as thieves and robbers those who were self-appointed to an honour not given them from above; the wretched Pharisees again were taking counsel, deliberating Who this Man was that shewed so much boldness, and considering whether He ought not Himself perhaps to be numbered among those whose coming He reproved: for they thought that He too was a false shepherd and a false teacher, as merely selfconsecrated by His own determination; not that being God He had been made Man, according to the ancient declaration of the inspired Scripture. And it is indeed
Book 6. probable that even when they had gathered a true knowledge of Him, they rejected it as something which was intolerable to their unbelief, and refused to consider anything which was not in harmony with their own pleasure and their own dear delight; and this was to be leaders of the people and to be spoken of accordingly. When therefore He knew that such were their thoughts and that they so whispered one to another. He did not wait for them to express these ideas more openly, but answered them as was fitting, and declares that the question ought to be decided by testing their actions, as to who was the shepherd, and who was the thief; saying that it would be by no means difiicult to thus discriminate, if any one would consider the object and behaviour of each. For the thief Cometh, He says, for the destruction of the sheep, since the desire of taking plunder undoubtedly leads to this issue; but the really good shepherd will come without bringing any harm into the sheepfold, but rather will work for their advantage, and whatever he may understand to be for their greatest good, that he will zealously labour for.
Therefore let us now pass as from another image to the truer matter to which the force of the words applies, and let us again consider the Pharisees, how they at that time were acting like false shepherds and false teachers towards such as were cheated by them; and then let us consider what Christ came to give, and what happiness He came to bring us. They certainly never scrupled to speak falsely, and feigning themselves to be sent from God, they pro- Jer. xxiii. phesied (according to that which is written) out of their own 16- hearts, and not out of the mouth of the Lord; and be-
Acts V. sides these, that Theudas also, and Judas of Galilee, draw- ^^- ing away people after them, were destroyed together with those who had been led to join them: but Our Lord Jesus Christ came to bestow upon us eternal life, out of the love which He had towards us. And their aims being so opposite, and the manner of their coming so different, how can it be explained except that their dispositions and offices were of opposite character? Therefore by the test of tlieir behaviour in office we ought to discern, He says, Chap. i. on the one hand what they were, and on the other what He was. For thus it was possible perhaps to persuade the rulers not to think unreasonably of Him any longer by supposing Him to be one of the false shepherds, or one of those who climb up some other way into the sheepfold: but that rather Christ, the Door and the Porter and the Shepherd, had come, not only that the sheep may have Ufe, saith He, but also something ^ more; for besides i\xe i TTipmiv restoration to life of those who believe in Him, there is also the certain hope of being blessed with all good things. And probably the word more refers also to this life, meaning what is more abundant or more honourable, and implying the most perfect participation of the Spirit, although very secretly. For the restoration to life is common to both saints and sinners, to both Greeks and Jews, as well as ourselves, for: The dead shall arise, and they that Isa.xxvi. are in the tombs shall awake, and they that are in the earth (LxX) shall rejoice, according to the sure promise of the Saviour. But the participation of the Holy Spirit is not thus common to all, being the more than life, as it were something beyond that which is common to all; and will be bestowed only upon those who are justified by faith in Christ: and the Divine Paul also will prove this to us, saying: Behold,, i cor. xv. I tell you a mystery: We shall all sleep, hut ive shall not all ^^' ^^' he changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall he raised incorruptible, and ive shall be changed. For indeed all shall rise from the dead, because this is granted to all nature, through the grace of the Resurrection; and in One, that is, Christ, Who was the first and foremost to break down the dominion of death and attain eternal life, the common lot of humanity was changed and made incorruptible, even as also in one, that is, the first Adam, it was condemned to death and corruption. But there will be at that time an important difference among those who ai-e raised, and very widely distinct will be their destiny. Fur those who have gone to their rest with faith in Christ, appointed time of their bodily life, will obtain the most perfect grace, and will be changed to the glory which shall be given from God. But those who have not believed the Son, and have deemed such an excellent reward of no account, shall be once more condemned by His voice, and, sharing with the rest in nothing save in the restoration to life, shall pay the penalty of such prolonged unbelief. For they shall depart down into Hades to be punished, and S. Matt, shall feel unavailing remorse. For, saith He, there shall be the weeping and gnashing of teeth.
Having previously well and clearly shown how grievously those who lived in earlier times suffered from the hypocrisy of the false prophets and false shepherds, and having made manifest the advantages to be brought about by His own coming; having now also shewn His own superiority by comparing the future destinies of the sheep, and being crowned as Conqueror by the votes of truth; He appropriately utters the words, I am the Good Shepherd. ' Certainly therefore,' He says, ' your plans against Me will be vain, since without being able to complain that I wish in any thing to damage the interests of the sheep, ye hesitate not to number Me with those who are wont to do this, and Him Who is truly good ye call evil, losing through your self-regard the ability to judge each matter fairly according to the injunction of the lawgiver.' Therefore He rebukes the rulers as unjust, as quite regardless of the words of Moses, as ignorant of the object of His coming, so that henceforth the prophet Isaiah may be acknowledged to speak truly concerning Isa. V. 20. them, for he says: Woe unto them that call evil good, and good evil; that call sweet bitter, and bitter siveet; that put darkness for light, and light for darkness. For indeed will they not be found to do this, who treat the True Light, that is. Our Lord Jesus Christ, as darkness, by scrupling not to reckon our Good Shepherd as one of the falsely-named sTieplierds, or perhaps daring to esteem Him even less Chap. i. honourable than they? For such as professed themselves ' ' utterers of the Divine Word, and exercised themselves under the guise of prophecy in robbing the understanding of the common people and in cunningly stealing them from the way of truth, and led their followers astray to do their own pleasure instead of God's, — such as these were held in high esteem by those who seemed to be in power at that time. Certainly Shemaiah the Salamite opposed his own falsehood to God's words, and made himself bold against the reputation of Jeremiah; for the latter was in bonds, and the former had honour from Zedekiah as a reward for his lies. And now the wretched Pharisees going far beyond similar impiety, and characterised by more daring insolence, do not assign to Christ even the position allowed to false teachers. For indeed what did they actually say to some who were listening with great pleasure to His discourse? He hath a devil, and is mad: Inf- ver.
why hear ye Him? Wherefore Himself also says concerning them, by the prophet Isaiah: Woe unto them! for Hos. vii. they have fled from Me; wretched are they, for they have been impious towards Me: though I have redeemed them, yet they have spoken lies against Me. And again: Their lb. 16. rulers shall fall by the sword for the rage of their tongue. For are they not worthy of every punishment, who foolishly whet their tongue to such a sharpness as to dare to say against Christ such things as are not becoming in any way for us, but only for those who hold similar opinions, either to receive within the ears or heedlessly to repeat?
12 The Good Shepherd layeth down His life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, heholdeth the wolf coming, and leaveth the sheep, and flee th, and the ivolf snatcheth them, and scattereth them:
Having made a skilful comparison between the prating speeches and lawless daring of some and the splendour of
"' ' the former as thieves and robbers and climbers into the sheepfold by some other way, and Himself as the really Good Shepherd; He now passes on to speak of the rulers of the Jews themselves, and shews His own leadership to be better than that of the Pharisees. And the demonstration of this again He makes most evident to them by means of a comparison. For He sets in contrast as it were with their heedlessness and indifference His own watchfulness and love; and again accuses them of caring nothing for the flock, whereas He says His care for it was so intense that He despised even life, which to all is so dear. And He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the
8 awrnpia 8 salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to Grod. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Chi'ist was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts. He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolish-
Col. ii. ing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accord-
Ps. xlix. ingly^ the father of sin used to put us in Hades like sheep,
15'lxX)' delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or tlie recesses of tlie sea. Wherefore also He somewhere Chap. i. says to us: Fear not, little flock; for it is your Father's good g' j V' * pleasure to give you the kingdom. These words apply to ^"- ^2. the sheep tended by Christ: but let us now consider the state of the flocks of those others. Surely, by him who looks carefully and fairly into their condition, those others will be detected as nothing else than hirelings and false shepherds and wretches and betrayers and cowards, who have never taken any thought for the benefit of the sheep, but eagerly grasp on every side at whatever seems pleasing in any way to themselves individually. For they were hirelings, according to the Saviour's words, whose own the sheep were not. No: the sheep were Christ's, Who hired those men from the beginning, and appointed the priests to the highest honours and headships over the people of the Jews: but they, [dishonouring] so dignified [a position], and altogether neglecting the sheepfold, betrayed the sheep to the wolf, and we will briefly explain how they did it. In earlier times the numerous people of the Jews acknowledged God only for their king: to Him they paid the half-shekel, to Him they ofl'ered sacrifices and brought S.Matt. the observance of the Law as a sort of tribute. But there ^^"' ' came upon them like some savage wolf a man of foreign race, imposing on them the name and the reality of slaverv, and laying on them the yoke of a human sovereignty, compelling them somehow to adopt a strange and unwonted manner of life, demanding tribute, plundering the kingdom of God. For it was of course necessary for them when reduced to such distress to submit to the enactments of their conqueror. The foreigner came, overthrowing the rule which is from God, that is, the tribe ordained to minister in holy things, to whom judgment and the magistracy were committed by God; changing everything and exercising oppression; causing his own image to be struck on the coins, and practising all manner of arrogance. Against such intolerable insolence the shepherds did not show vigilance. They saw the v;olf coming, and abandoned the flock, and fled, for the sheep were not their own; they did
Book 6. not Call upon Him Who was able to help, Who delivered ^'^' ' them out of the hands of the people of Babylon, and turned Isa. away the Assyrians, Who slew by the hand of an angel a se.'^^' hundred and eiijhty five thousand of the foreigners. And that the people of Israel were in no small degree injured and demoralised by the acceptance of the rule of the aliens, I mean under those of foreign race, thou mayest learn from the actual result. For at one time Pilate rebuked the unlawful boldness of the Jews, because they bade him Inf. xix. crucify the Lord, and when he publicly said: Shalll crucify your King? they then actually at once threw aside their servitude under God, and burst asunder the bonds of their old allegiance, and proceeded to subject themselves as it lb. were to a new yoke, exclaiming without more ado: We have no king but Caesar. And these things, both what the people did and what they cried out, appeared to their leaders to be right and proper; certainly therefore we must ascribe to them the authorship of all the people's misfortunes. So they are condemned, and very reasonably, as betrayers of the sheep, as wretches and cowards and most certainly sfond of fighting, even refusing altogether to protect and defend the sheep placed in their charge. Jer. X. 21. Wherefore also God reproves them, saying: For the shepherds became brutish, and did not seek the Lord; therefore none of the flock had understanding, and they were scattered. From the events themselves therefore it is made manifest that Christ is a really Good Shepherd of sheep, but that the others are corrupters rather than good [shepherds] and are altogether to be excluded from any praise for sincerity.
Again He exults in having gained the victory and obtained the suffrages [of His hearers to the effect] that He ought to be acknowledged as ruler of the Jews, suffrages not expressed by the open testimony of any, but arising from the investigation of facts which has just been unders Either oii should be inserted in the text, or <pi\6fxaxoi is ironical.
with the villainies brought about by the false-prophets, and shewed the result of His doings to be better than that of their falsehood: for He says that they came, unbidden, merely to steal and to kill and to destroy, to tell lies and to say things unlawful; but that He Himself was come that the sheep might have not life merely, but also something more; beautifully and rightly He exclaimed: I am the Good Shepherd: so also here, after characterising the really good shepherd as one who is ready to die on behalf of the sheep, and willing to lay down his life for them, whereas the hireling, even the foreign ruler, is a wretch and a coward and worthy of all such names previously given him; since He knows that He Himself is going to lay down His life for the sheep, with good reason He again cries aloud: I am the Good Sheplierd. For He Who in all Col. i. things hath the pre-eminence must of course be superior to all, so that the Psalmist once more may appear truthful, when he says somewhere unto Him: That Thou mightest y^'}^' ^• he justified in Thy ivords and victorious when Thou art LXX.) judged.
And besides what has been said, this other matter also deserves consideration. For my own part I think that teaching intended to be of great benefit to the people of the Jews was urged upon them by the Lord, not merely by His own words, but also the utterances of the Prophets, to persuade them to a willingness to think according to right reason, and to know of a certainty that He is the Good Shepherd and the others are not so. And whence? Surely it would not be unreasonable to suppose that even if they were not persuaded by words of His, yet at any rate they would not be unwilling to yield to those of their own Prophets. He accordingly says: I am the Good Shepherd, bringing to their remembrance as it were the words spoken by the voice of Ezekiel and recalling them to the minds of the Jews. For thus speaks the Prophet concerning Christ and those whose lot it was to rule the flock of the Jews: Ezek,
Book 6. herds feed themselves? do not shepherds feed their flocks? Behold, ye consume the milJc, and clothe yourselves with the ivool, and ye slay them that are fat; hut ye feed not My sheep. The diseased ye have not strengthened, neither have ye refreshed the sick, neither have ye hound up the hroken, neither have ye turned hack the strayed, neither have ye sought the lost; hut ye have killed even the strong with hardships. And My sheep were scattered hecause there were no shepherds, and they hecame tneat to all the heasts of the field: and My sheep were scattered on every mountain, and upon every high hill, and over the face of all the earth; and there ivas none who sought them or turned them hack. For the one aim of tlie rulers of the Jews was to look only for their own gain, and to make money out of the offerings of their subjects, and to collect tributes, and to impose burdens over and above the law, but certainly not to take any account of anything which was likely to benefit or able to keep in safety the people in their charge. Wherefore again the really excellent Shepherd speaks concerning them in these words:
Ezek. Thus saith the Lord God: Behold, I am aqainst the shepherds, and T will reqidremy sheep ai their hands, andltvill cause them to cease from feeding My sheep; neither shall the shepherds feed themselves any more: and I ivill deliver My sheep out of their mouth, and they shall no longer lb. 23-27. he unto them for meat. And again, after other words: Aiid I ivill set up One Shepherd over them, and He shall feed them, even My Servant David; and He shall he their Shepherd, and I the Lord will he their God, and David shall he a Prince among them: *J the Lord have spoken it. And I will make with David a covenant of peace, and Twill cause the evil heasts to disappear out of the land; and they shall dwell in the ivilderness and sleep in the luoods. And I will set them round ahout My hill, and I will give you rain, even the rain of hlessing, and the trees of the field shall yield their fruit, and the earth shall yield her increase. Surely in these words God very well and distinctly declares that tbe unholy multitude of the Pharisees shall be removed from the leadership of the Jews, and manifestly announces tliat after them shall be set over the rational flocks of Chap. i. believers He Who is of the seed of David according to the j^' * - ' flesh, even Christ. For by Him God hath concluded a 3. covenant of peace, namely, the Evangelic and Divine proclamation, which leads us to reconciliation with God, and wins the kingdom of heaven. Likewise also through Him comes the rain of blessing, that is, the first-fruits of the Spirit, making as it were a fruitful land of the soul in which it dwells. And since the Pharisees caused no small grief to their sheep, in no wise feeding them, but rather suffering them to be in many ways tormented, whereas Christ saved His sheep and was shown to be a giver and promoter of blessings from above. He appears to be right in this which He says of Himself: I am the Good Shepherd.
And let no one find it a stumbling-block, I pray you, that God the Father called Him Who was made Man of the seed of David a servant, although He is by Nature God and Very Son; but let it rather be understood, that He has humbled Himself, talcing the form of a servant. He is Phil. ii. therefore called by God the Father by a name suitable to ' His assumed form.
1 5 And I know Mine own, and Mine ow7i know Me, even as the Father knoweth Me, and I know the Father.
Without sufficient thought any one might say that by these words the Lord wished to signify nothing more than this: — that He would be well-known to His own people, and would freely bestow knowledge concerning Himself upon those who believe on Him; and also that He would recognize His own people, manifestly implying that the recognition would not be without profit to those whose lot it might be to experience it. For what shall we say is better than being known by God? But since what is here expressed somehow claims for itself a keener scrutiny, especially because He added: As the Father hioweth Me and I Jcnoiv the Father; come and let us proceed towards such an understanding of the words before us. For I do
Book G. not think tliat any living being who has a sound mind will say that he has power to be able to attain to such knowledge concerning Christ as that which we may suppose God the Father has concerning Him. For the Father 9 yivvr)ixa alouc knows His own ^ Offspring, and is known by His s. Matt, own Offspring alone. For no one Jcnoweth the Son, save the Father; nor again doth any Imoiv what the Father is, save the Son, according to the saying of the Saviour Himself. For that the Father is God and the Son likewise is their ineffable Nature is in its Essence is utterly incomprehensible to us and to all other rational creatures. How then shall we know the Son in like measure as the Father doth? For we must consider in what sense He declares that He will recognize us and be recognized by us, as He knoweth the Father and the Father Him.
Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my cf.Vol. I, mind; nevertheless let it be accepted [only] by such as
^yvwffis by "^knowledge^' not simply "^acquaintance," but rather '''^'^ employs this word to signify " friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they " know" not only those who are of more distant family relationship, but also even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relation-
Name do many mighty ivorJcs, and cast out devils? Then will I prof ess unto them, Verily, I say unto you, Ineverlcneio you. Again if "knowledge" means simply "acquaintance,"
Heb. iv. how can He Who has all things nailed and laid open before nis eyes, as it is written, Who even knows all things before Chap. i. they be, — how can He be without knowledge of any living Hist." Sus. beings? It is therefore quite unintelligible, or rather it ' is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: " I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works." Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and ^^^^:,„ thou hast found grace in My sight; which signifies: " Thou, (LXX) more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace.'* And when we say this, we do not take away the signification of " acquaintance" from the word " knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: " I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father." For just as Grod the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath Isa- viii. given Me. And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offsprinq of God, and in what Acts xvH.
2 s. Pet. ^^^^ °^ Christ to receive us into friendly relationship have i. 4. we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even Avhen in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are
3 /.fWpio// we joined with the Father. For Christ is a sort of ^ link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so difl"erent: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.
But perhaps some one will say, " Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word ' Mine? ' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have? "
We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through unbelief, but rather will be allotted as a distinguishing Chap. i. reward to those who love Him. For just as the doctrine ^'^' ' of the resurrection extends to all men, through the Vol. I. Resurrection of the Saviour, Who causes to rise with 4n, ' Himself the nature of man in its entirety, yet it will ^^ ^^'^^ profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and unholiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.
Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: '' Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: " We did not first know Him, but He first knew us.^' For instance, Paul when writing to some of the Gentiles says something of this sort, as follows: — Wherefoj'e rememher, ye, the Gentiles in the flesh, who are Eph. ii. called Uncircumcision by that which is called Circumcision, ^'■~^^' in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and loithout God in the ivorld. But now in
Book 6. Christ Jesus ye that once luere far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them
Supra before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: " It was not we who began this state of things, but the Only-Begotten Son of God.-" For we did not lay hold of the Godhead which is above our nature,
Heb. ii, but He Who is in His Nature God tooJc hold of the seed of 16..
Abraham, as Paul says, and became Man, so that being lb. 17. made like imto His brethren in all things, except sin, He migbt receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.
And I lay down My life for the sheep.
Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings: but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because / am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.
Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able \ to escape tlie suffering, if He willed not to suffer. There- Chap. i. fore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.
16 J7id other sheep I have, ivhich are not of this fold: them also I mnst bring, and they shall hear My voice; and they shall become one flock, one shepherd.
In divers manners He rattles His blows around the * lawless Pharisees; for that they would almost iramedi- 4 Sra/cTos ately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them. He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God; not suffering Himself to be known in Judaea only, as was the case in early cf. Ps., times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows. Well then, God the Father somewhere says with regard to Christ: Behold, I have given jsg,. iv. 4. JUm for a witness to tlie Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: 0 clap your Ps. xlvii.
Book 6. hands, all ye Gentiles; shout unto God ivith the voice of exidtation. But if it may seem good to any one to inquire into tlie cause of such a glorious and noble act of praise, Ps. xlvii, ]2e will find it clearly expressed: For God is the king of all the earth: sing ye praises ivith understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Ps. xlix. JJ^ear this, all ye Gentiles; give ear, all ye inhabitants of (xlviii. the world, both the low-born and the nobles, rich and 'poor to- LXX) gether. My mouth shall speak ofrvisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with. He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But " For what reason," some one who is more keenly searching into the signification of this passage may say, '' does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? " "What then shall we say to this, and how shall we explain it? Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could doj for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.
1 7 Therefore doth the Father love Me, because I lay down My life, that I may take it again.
He replies oftentimes not only to the words uttered at the time with the tongue, but to the reasonings in the depth [of the heart]; for being Very God, He has a clear knowledge of all things. Accordingly, when the unholy Jews mocked at His words, especially because He promised that He would struggle on behalf of His own sheep to such a degree and so very earnestly that He was actually ready even to die for them, thinking that He now talked foolishly and deeming Him mad; forcibly now at length He shows those who were mockers, because of the ignorance and at the same time the unbounded impiety that was in them, that they are guilty both in words and in deeds of dishonouring that which God the Father recognises as worthy of great honour. For the Father loveth Me, He says, for this very thing that you through your great lack of understanding so utterly despise. Are ye not therefore arrogant and chargeable with gross impiety, when ye say that is a fit object for mockery which to God is most acceptable and well-pleasing? And somehow also He gives them to understand from these words, that they were greatly hated by God. For if God loves the One Who lays down His life for the sheep of the fold entrusted to His care, it is of course necessary to suppose that He holds in detestation the one who heholdeth the wolf coming and leavetli the herd [a prey] to the prowling and ravenous beast, and tux-neth to flight; just what Christ had convicted those, whose lot it was then to rule the people or flock of the Jews, of doing. At the same time therefore He reproves
Book 6. them both as hated by God and as being ungodly, because they did not shrink from laughing at what God honoured most highly. Moreover, Christ declares that He was loved by God the Father, not merely because He lays down His life, but because He lays it down that He may also tal-e it again: for of course it is in this point especially that the greatness of the benefits He wrought for us appears conspicuous. For if He had only died, and had not risen again, what would have been the advantage? And how would He appear to have benefitted our nature, if He had remained amongst us, dead, under the bonds of death, and subjected to consequent corruption in the same way as others? But since He laid it down that He might also take it again, He in this way saved our nature perfectly, bringing to naught the power of death; and He will display us as a new creation.
Accordingly, the Son is beloved by God the Father; not as though He would have remained without that love, had not His work for us been done; for He was always and at all times beloved. And we will proceed towards the comprehension of what is here said. The qualities which nq,turally are inherent in any thing, or which happen to be possessed by it, are most strikingly manifested at any particular time when they are exhibited with special intensity. For example, fire naturally has in itself its own heat, but when it displays it upon pieces of wood, then especially we recognise what force and what power there is in it. Similarly, the man who has acquired a knowledge perhaps of grammar or of some other such science, would not be admired for it, I suppose, if he remained silent, but rather when he has exhibited to the appreciation of others the excellence of the knowledge he possesses. In like manner therefore the Divine and ineffable Nature, when it strongly exhibits any of Its own inherent qualities, or any of the attributes naturally belonging to It; at such a time It also is by Itself most strikingly manifested, and so is seen by us. For instance. Wisdom saith in the Book of
Prov.viii. Proverbs: I it was in Whom He rejoiced, and daihi I was 30,31. ■' '' deligJited, [being'] always in His presence; when He was de- Chap. 1. liglited at having finished the ivorld, and was taking delight in the sons of men: although joy always belongs to God, and His gladness is without end. Surely nothing whatever grieves Him Who possesses authority over all; yet He rejoices in His own Wisdom at having finished the world. For when He beholds the energy of His own Wisdom exhibited in His work, then most especially He thought that He must more abundantly rejoice. In this way therefore we will understand what is said in this place. For God the Father being love, according to the i S. John language of John, and not simply good but rather goodness itself, when He saw His own Son laying down His life for us through His love towards us, and His surpassing goodness keeping unaltered the exact characteristics of His own Nature, reasonably loved Him; not bestowing His love upon Him as a sort of reward for the things that had been done for us, but, as we have said, beholding in His Son that which was true to His own Essence, and being drawn to love Him as if by certain necessary and irresistible impulses of nature. Therefore, just as even among ourselves, if any one beholds perchance in his own child the image of his own form exactly represented, he is drawn to an intensity of love whensoever he looks at him: after this manner I think God the Father is said to love His own Son, Who for us lays down His own life, and takes it again. For it is a work of love to have chosen even to suffer, and to suffer ignominiously, for the salvation of some; and not to die only, but also to take again the life that was laid down, in order to destroy death and to take away sorrow from [the thought of] corruption. Therefore, being alway beloved by reason of His Nature, He will be understood to have been beloved also on account of His love towards us, causing thereby gladness of heart to His Father: since He in that very thing was enabled to see the Image of His own Nature shining forth quite unclouded and unadulterated.