John § 37ctr
blessing of a church
And Jesus walked in the temple in Solomon's porch.
καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶντος.
И҆ хожда́ше і҆и҃съ въ це́ркви, въ притво́рѣ соломѡ́ни.
It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated?
Catena Aurea by Aquinas"It was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about Him, and said unto Him, How long dost thou keep our mind in suspense? If thou be the Christ, tell us plainly." They were not desiring the truth, but preparing a calumny. "It was winter," and they were chill; because they were slow to approach that divine fire. For to approach is to believe: he who believes, approaches; who denies, retires. The soul is not moved by the feet, but by the affections. They had become icy cold to the sweetness of loving Him, and they burned with the desire of doing Him an injury. They were far away, while there beside Him. It was not with them a nearer approach in believing, but the pressure of persecution.
Tractates on John 48As to the place: "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.
Commentary on John, Chapter 10Jesus also came to this feast. Now He already often walked in Judea, because the sufferings were at the door. As long as winter lasts, that is, the present life, which always has disturbances from the spirits of evil, strive also to celebrate the renewal of your spiritual temple, constantly renewing yourself and setting "ascents in your heart" (Ps. 83:6). Then Jesus will come to you and help accomplish the feast of this renewal, in Solomon's porch, protecting you with His shelter and granting you peace from the passions. For He Himself will be Solomon, which means "peaceful." So whoever, in the words of the prophet, "dwells in the shelter" (Ps. 90:1) of Christ, the Peaceful One, with him Christ Himself celebrates the renewal of his soul, as long as winter lasts, that is, the present life. For the age to come is like spring; then all things will come alive and receive a new existence; then no one can renew the soul; all such works will end with the present age.
Commentary on JohnThen he describes the place, and Jesus was walking in the temple, in the portico of Solomon. He describes it first in a general way, in the temple: "The Lord is in his holy temple" (Ps 11:4); secondly, in more detail, saying, in the portico of Solomon. We have to know that the temple included not just its main building, but the surrounding porticos as well; it was on these porticos that the people stood and prayed, for only the priests prayed in the temple. It was called the portico of Solomon because it was the place where Solomon stood and prayed when the temple was being dedicated: "Then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel" (1 Kgs 8:22).
One might object that the temple which Solomon built was destroyed, and so was his portico. I answer that the temple was rebuilt according to the specifications of the previous one; and so just as that portico was called the portico of Solomon in the first instance, it was called the same later out of respect for him.
Commentary on JohnThen came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ· ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ Χριστός, εἰπὲ ἡμῖν παρρησίᾳ.
Ѡ҆быдо́ша же є҆го̀ і҆ꙋде́є и҆ глаго́лахꙋ є҆мꙋ̀: доко́лѣ дꙋ́шы на́шѧ взе́млеши; а҆́ще ты̀ є҆сѝ хрⷭ҇то́съ, рцы̀ на́мъ не ѡ҆бинꙋ́ѧсѧ.
We have heard of the patience of God, and of salvation preached amid revilings. They obstinately preferred tempting Him to obeying Him.
Catena Aurea by AquinasThey accuse Him of keeping their minds in suspense and uncertainty, who had come to save their souls.
Catena Aurea by Aquinas(Tract. xlviii. 3) The Jews cold in love, burning in their malevolence, approached Him not to honour, but persecute. Then came the Jews round about Him, and said unto Him, How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly. They did not want to know the truth, but only to find ground of accusation.
(Tract. xlviii) They wanted our Lord to say, I am the Christ. Perhaps, as they had human notions of the Messiah, having failed to discern His divinity in the Prophets, they wanted Christ to confess Himself the Messiah, of the seed of David; that they might accuse Him of aspiring to the regal power.
Catena Aurea by AquinasAs to the manner of inquiring, he says:
"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": the Psalm: "Many young bulls have surrounded me," so that he could not escape: the 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.: the Psalm: "They mount up to the heavens"; Augustine: "They did not desire the truth, but were preparing a calumny."
Commentary on John, Chapter 10The envy which embitters them takes away all keenness to perceive what might lead to faith, but the greatness of the works He performed forces them to admiration. Nevertheless they find fault with His words, and say that the obscurity of His teaching stood in the way of their being able to understand what they ought to learn. They accordingly request Him to speak more clearly, although they had often heard Him and had received a long instruction on this point. For though He did not say distinctly: "I am the Christ," yet He brought forward in His public teaching many statements of the honourable names which naturally belonged to Him, at one time saying: I am the Light of the world; and again at other times: I am the Resurrection and the Life; I am the Way; I am the Door; I am the Good Shepherd. Surely by these names which He gives Himself, He signifies that He is the Christ. For the Scripture is wont by such honourable names to decorate the Christ, although the Jews required Him to call Himself plainly by that title. Yet it would perhaps have been in vain and not very easy of acceptance to say in simple words: "I am the Christ," unless actions followed for proof, by which it might have been reasonably believed that He was the Christ. And it is beyond comparison better that He should be recognised as the Christ, not from the words which He said, but from the attributes which naturally belong to Him, and from which the Divine Scriptures concerning Him foretell and declare that He would be manifestly known. Which things the Jews in their littleness of soul not understanding, they say: How long dost Thou hold us in suspense? For it is usual for those who are contemptuous to speak thus.
Commentary on the Gospel of John, Book 7"If thou be the Christ, tell us plainly."
He did not reply, "What enquire ye of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?" But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, "How long dost thou make us to doubt?" seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, "Tell us"; yet He had often told them. For He said to the woman of Samaria, "I Am that speak unto thee" (c. iv. 26); and to the blind man, "Thou hast both seen Him, and it is He that talketh with thee." (c. ix. 37.) And He had told them also, if not in the same, at least in other words. And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresseth them, and instructeth them by His words, they say, "What sign showest thou us?" (c. vi. 30.) But when He giveth them proofs by His works, they say to Him, "Art thou the Christ? Tell us plainly"; when the works cry aloud, they seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary.
Homily on the Gospel of John 61For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, "If I speak of Myself, My witness is not true." And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, "If Thou art the Christ, tell us plainly."
AGAINST CELSUS 1.48The Jews surrounded Him and, seemingly out of a certain zeal for Him and a desire to learn the truth, asked Him to tell them "whether He is the Christ"; but in reality their question was idle and malicious. For while His works proved that He is the Christ, they demanded words for persuasion. This is more characteristic of pranksters and mockers. Nevertheless, their question, full of ingratitude and pretense, reveals their corruption. They say: "Tell us plainly." Yet He had said so plainly many times when He came to the feasts, and He said nothing in secret, calling Himself the Son of God and the Light, and the Way, and the Door, and appealing to the testimony of Moses.
Commentary on JohnThe persons who question Christ are described as to their malice; thus he says, so the Jews gathered round him, unwarmed by loving charity, but burning with the desire to harm him. They came to attack him, surrounding and pressing him in on all sides: "Many bulls encompass me" (Ps 22:12); "Ephraim has encompassed me" (Hos 11:12).
Then when he says, and said to him, we see the Jews questioning him. First, he mentions the pretended reason for their questions when he says, How long will you keep us in suspense? Their manner is flattering because they want it to appear that they desire to know the truth about him. It is like they were saying: We are hanging in anticipation. How long will you keep us unsatisfied? "Hope deferred makes the heart sick" (Prv 13:12).
Secondly, they state their question, If you are the Christ, tell us plainly. Note their perversity; for since they resent Christ's calling himself the Son of God (5:18), they do not ask him if he is the Son of God, but If you are the Christ, tell us plainly. They hoped by this to obtain grounds for accusing him before Pilate for inciting sedition and making himself king - which was in opposition to Caesar and offensive to the Romans. Thus it was that when the Jews accused Christ of making himself the Son of God, Pilate was not very impressed; but when they said: "Every one who makes himself a king sets himself against Caesar" (19:12), he was swayed against Christ. This is why they say, If you are the Christ, or a king, or anointed, tell us plainly.
Secondly, notice their wickedness, because they say, plainly. It was like saying: Up to now you have not taught in public, but more or less in secret; but in reality, Christ said everything openly and was present for the festival days, and said nothing in secret: "I have spoken openly to the world…I have said nothing secretly" (18:20).
Commentary on JohnJesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· εἶπον ὑμῖν, καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
Ѿвѣща̀ и҆̀мъ і҆и҃съ: рѣ́хъ ва́мъ, и҆ не вѣ́рꙋете: дѣла̀, ꙗ҆̀же а҆́зъ творю̀ ѡ҆ и҆́мени ѻ҆ц҃а̀ моегѡ̀, та̑ свидѣ́тельствꙋютъ ѡ҆ мнѣ̀:
And thus they intended to give Him into the hands of the Proconsul for punishment, as an usurper against the emperor. Our Lord so managed His reply as to stop the mouths of His calumniators, open those of the believers; and to those who enquired of Him as a man, reveal the mysteries of His divinity: Jesus answered them, I told you, and ye believed not; the works that I do in My Father's name, they bear witness of Me.
Catena Aurea by Aquinas"Jesus answered them, I tell you, and ye believe not: the works that I do in my Father's name, they bear witness of me: but ye believe not; because ye are not of my sheep." Ye have already learned above who the sheep are: be ye sheep. They are sheep through believing, sheep in following the Shepherd, sheep in not despising their Redeemer, sheep in entering by the door, sheep in going out and finding pasture, sheep in the enjoyment of eternal life. What did He mean, then, in saying to them, "Ye are not of my sheep"? That He saw them predestined to everlasting destruction, not won to eternal life by the price of His own blood.
Tractates on John 48"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.
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?
Commentary on John, Chapter 10Even Christ therefore considered it superfluous to say the same things over again to those who had often heard them and had not been persuaded by them. For every one's nature ought to be estimated from the quality of his works, and we ought by no means to look [solely] at his words. And He says of Himself that He accomplishes His works in His Father's Name, not enjoying the use of power from above in the manner of an ordinary saint, nor accusing Himself of want of power, being God of God, Consubstantial with the Father, the Power of the Father; but as ascribing to the Divine Glory the Power of His performances, He says that He does His works in His Father's Name. Yet He also gives the honour to the Father, lest He might give the Jews a pretext for attacking Him. Moreover He also thought it fitting not to overpass the limit of the form of a servant, although He was God and Lord. And by saying that in His Father's Name He did His works, He teaches that the Jews blasphemed when they said that He cast out devils by Beelzebub. And since the Father does the marvellous deeds, not because He is a Father, but because He is in His Nature God; so the Son also, not because He is a Son, but as God of God, is able Himself to do the works of the Father: wherefore suitably to His Nature He said He did His works in His Father's Name.
Commentary on the Gospel of John, Book 7"I told you often," He saith, "and ye believe not: the works that I do in My Father's Name, they are they that bear witness of Me."
A remark which the more tolerable among them continually made to one another; "A man that is a sinner cannot do such miracles." And again, "A devil cannot open the eyes of the blind": and, "No man can do such miracles except God be with him." (c. iii. 2.) And beholding the miracles that He did, they said, "Is not this the Christ?" Others said, "When Christ cometh, will He do greater miracles than those which this Man hath done?" (c. vii. 31.) And these very persons as many as then desired to believe on Him, saying, "What sign showest thou us, that we may see, and believe thee?" (c. vi. 30.) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, "If ye believe not My works, how will ye believe My words? so that your questioning is superfluous."
"But," He saith, "I told you, and ye believe not, because ye are not of My sheep."
"For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep."
Homily on the Gospel of John 61But I shall not linger long over this point for Christ's own definition comes to our aid at once.
Against Marcion Book IITherefore, exposing them for asking with evil intent, the Lord answers them: "I have told you many times, and you do not believe." And in another sense: "Why do you pretend that you would obey a simple word? You do not accept the works which I do not as an opponent of God, but in the name of My Father. How then will you believe a simple word?" For it is undeniable that works are far more convincing than words. Even the most moderate among them expressed this: "A sinful man cannot do such miracles" (John 9:16).
Commentary on JohnNow we have the answer of Christ, where he shows their unbelief, proving they were deceitful in saying they wished to know the truth when they said, "How long will you keep us in suspense?" He shows this in two ways. First, because they did not believe his words; and about this he says, I told you, and you do not believe. As if to say: You say to me, "If you are the Christ," the king, "tell us." But I told you, that is, I told you the truth, and you do not believe. "If I tell you, you will not believe" (Lk 22:67).
He shows this in a second way because they do not believe his works. And about this he says: the works that I do in my Father's name, they bear witness to me. He first shows their unbelief in his works; secondly, the reason for their unbelief (v 26).
As to the first he says, the works that I do. This was like saying: You cannot be persuaded and satisfied by my words, nor even by those great works which I do in my Father's name, i.e., for his glory. They bear witness to me, because they can be performed by God alone. Thus they clearly show that I have come from God: "The tree is known by its fruit" (Matt 12:33); "These very works which I am doing, bear witness" (5:36). But you do not believe: "Though he had done so many signs before them, yet they did not believe in him" (12:37). For this reason they are inexcusable: "If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father" (15:24).
Commentary on JohnBut ye believe not, because ye are not of my sheep, as I said unto you.
ἀλλ’ ὑμεῖς οὐ πιστεύετε· οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, καθὼς εἶπον ὑμῖν.
но вы̀ не вѣ́рꙋете, нѣ́сте бо ѿ ѻ҆ве́цъ мои́хъ, ꙗ҆́коже рѣ́хъ ва́мъ:
(Tract. xlviii. c. 4) He saw that they were persons predestinated to eternal death, and not those for whom He had bought eternal life, at the price of His blood. The sheep believe, and follow the Shepherd.
Catena Aurea by Aquinas"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."
Commentary on John, Chapter 10"You," He says, "do not believe in Me because you are not of My sheep." I, as the good shepherd, for My part have fulfilled everything that I was supposed to do; but if you do not follow Me, it is not I who am unworthy of the title of shepherd, but you who are unworthy of the title of sheep.
Commentary on JohnAfter He had said, Ye are not of My sheep, He exhorts them to become such: My sheep hear My voice.
Catena Aurea by AquinasThe reason for their unbelief is that they are separated from Christ's sheep. So he says, but you do not believe, because you do not belong to my sheep. He does three things concerning this. First, he says that they are excluded from membership in the sheep of Christ; secondly, he shows the dignity of his sheep (v 27); thirdly, he proves that no one will snatch his sheep out of his hands (v 29).
He mentions that they are not among his sheep when he says, you do not belong to my sheep, i.e., you are not predestined to believe, but foreknown to eternal destruction. For the very fact that we believe is due to God: "For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil 1:29); "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph 2:8). And this is given only to those for whom it was prepared from eternity; thus, only those believe in him who have been ordained to this by God through an eternal predestination: "As many as were ordained to eternal life believed" (Acts 13:48); "We believe that we shall be saved through the grace of the Lord Jesus" (Acts 15:11).
But should anyone be told that he is not predestined? It seems that he should not be told: for since no one can be saved unless he is predestined, if one is told that he is not predestined, he would be driven to despair. And so our Lord was driving the Jews to despair when he said to them, you do not believe, because you do not belong to my sheep. My answer to this is that in this group there was something common to all, that is, they were not preordained by God to believe at that time; and there was also something special, that is, some of them were preordained to believe later. Thus, some of them did believe later, for we read in Acts (c 2) that three thousand of them believed in one day. But some were not preordained to do this. Therefore, it did not militate against hope to say to a group, some of whom were preordained to believe later, that they did not belong to his sheep, because no one of them could apply this definitely to himself. But it would militate against hope if Christ had said this to some definite person.
Commentary on JohnMy sheep hear my voice, and I know them, and they follow me:
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσί μοι,
[Заⷱ҇ 38] ѻ҆́вцы моѧ̑ гла́са моегѡ̀ слꙋ́шаютъ, и҆ а҆́зъ зна́ю и҆̀хъ, и҆ по мнѣ̀ грѧдꙋ́тъ:
i. e. Obey My precepts from the heart. And I know them, and they follow Me, here by walking in gentleness and innocence, hereafter by entering the joys of eternal life: And I give unto them eternal life.
Catena Aurea by AquinasWhat is the voice of the shepherd? "And that repentance and forgiveness of sins should be preached in his name throughout all the nations, beginning from Jerusalem." There is the voice of the shepherd. Recognize it and follow if you are a sheep.
SERMON 46.32"My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life." This is the pasture. "I will give," He says, "unto them," unto my sheep, "eternal life." Ye are on the search for calumnies, just because your only thoughts are of the life that is present.
Tractates on John 48(Tract. xlviii. 5, 6) This is the pasture of which He spoke before: And shall find pasture. Eternal life is called a goodly pasture: the grass thereof withereth not, all is spread with verdure. But these cavillers thought only of this present life. And they shall not perish eternally; as if to say, Ye shall perish eternally, because ye are not of My sheep.
Catena Aurea by Aquinas"My sheep hear my voice." Here the presentation of a certain sign is noted, 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."
Commentary on John, Chapter 10"And other sheep there are also," saith the Lord, "which are not of this fold" - deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow.
The Stromata Book 6The mark of Christ's sheep is their willingness to hear and obey, just as disobedience is the mark of those who are not his. We take the word hear to imply obedience to what has been said. People who hear God are known by him. No one is entirely unknown by God, but to be known in this way is to become part of his family. Therefore, when Christ says, "I know mine," he means I will receive them and give them a permanent mystical relationship with myself.It might be said that inasmuch as he has become man, he has made all human beings his relatives, since all are members of the same race. We are all united to Christ in a mystical relationship because of his incarnation. Yet those who do not preserve the likeness of his holiness are alienated from him.… "My sheep follow me," says Christ. By a certain God-given grace, believers follow in the footsteps of Christ. No longer subject to the shadows of the law, they obey the commands of Christ and guided by his words rise through grace to his own dignity, for they are called "children of God." When Christ ascends into heaven, they also follow him.
COMMENTARY ON THE GOSPEL OF JOHN 7.1A willing readiness to obey characterises the sheep of Christ, as disobedience marks those that are not His. For thus we understand the word "hear," as equivalent to "obey," namely, the words that are spoken: and they who thus hear God are known by Him, and "known" signifies "brought into friendly relationship:" for no one is altogether unknown by God. When therefore He saith: I know Mine, He saith this: "I will receive them and bring them into friendly relationship both mystically and firmly. And any one might say that, inasmuch as He has become Man, He brought all men into friendly relationship by being of the same race; so that we are all united to Christ in a mystical relationship, inasmuch as He has become Man: but they are alienated from Him, who do not preserve the correspondent image of His holiness. For in this way also the Jews, who are united in a family relationship with Abraham the faithful, because they were unbelieving, were deprived of that kinship with him on account of the dissimilarity of character. And He saith: And My sheep follow Me; for they who are obedient and follow, by a certain God-given grace, in the footsteps of Christ, no longer serving the shadows of the Law, but the commandments of Christ, and giving heed to His words, through grace shall rise to His honourable Name, and be called sons of God. For when Christ ascends into the heavens, they also shall follow Him. And He says that He gives to those that follow Him as a recompense and reward, eternal life and exemption from death, or corruption, and from the torments that will be brought upon the transgressors by the Judge. And by the fact of His giving life, He shows that He is in His Nature Life, and that He furnishes this from Himself and not as receiving it from another. And we understand by eternal life, not [only] the length of days which all, both good and bad, are going to enjoy after the resurrection, but also the spending it in bliss.
It is possible also to understand by "life" the mystical blessing by which Christ implants in us His own life through the participation of His own Flesh by the faithful, according to that which is written: He that eateth My Flesh and drinketh My Blood hath eternal life.
Commentary on the Gospel of John, Book 7Of which sheep indeed he says again: "My sheep hear my voice, and I know them, and they follow me, and I give them eternal life." Of which he also says a little earlier: "If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.
Forty Gospel Homilies, Homily 14Observe how in renouncing He exciteth them to follow Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they who follow, these are of the flock." This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.
Homily on the Gospel of John 61The custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word. And joyfully it draweth towards Him and receiveth Him, even as our Lord said in His Gospel, "My sheep hear My voice and come after Me." Wherever natural faith is preserved in its original state, that man, with whom this faith is preserved, is a sheep of the Shepherd.
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on SimplicityHaving told them that they are not of His sheep, He now inclines them to become His sheep. For this reason He also adds: "My sheep hear My voice, and they follow Me."
Commentary on JohnNow he reveals the dignity of his sheep when he says, my sheep hear my voice. He here mentions four things: two of them are what we do in reference to Christ; the other two, which correspond to the first two are what Christ does in us.
The first thing we do is to obey Christ. Concerning this he says, my sheep, through predestination, hear my voice, by believing and obeying my precepts: "O that today you would harken to his voice! Harden not your hearts" (Ps 95:7).
The second thing, corresponding to this, is what Christ does, which is to give his love and approval. Concerning this he says, and I know them, that is, I love and approve of them: "The Lord knows those who are his" (2 Tim 2:19). This is like saying: The very fact that they hear me is due to the fact that I know them by an eternal election.
But if a person cannot believe unless God gives this to him, it seems that unbelief should not be imputed to anyone. I answer that it is imputed to them because they are the cause why it is not given to them. Thus, I cannot see the light unless I am enlightened by the sun. Yet if I were to close my eyes, I would not see the light; but this is not due to the sun but to me, because by closing my eyes I am the cause of my not being enlightened. Now sin, for example, original sin, and in some persons actual sin, is the cause why we are not enlightened by God through faith. This cause is in everyone. Thus, all who are left by God are left by reason of the just judgment of God, and those who are chosen are lifted up by God's mercy.
The third thing, which is what we do, concerns our imitation of Christ. So he says, and they follow me: "My foot has held fast his steps" (Job 23:11); "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21).
Commentary on JohnAnd I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.
и҆ а҆́зъ живо́тъ вѣ́чный да́мъ и҆̀мъ, и҆ не поги́бнꙋтъ во вѣ́ки, и҆ не восхи́титъ и҆́хъ никто́же ѿ рꙋкѝ моеѧ̀:
"And they shall never perish." Hear the undertone, as if He had said to them, Ye shall perish for ever, because ye are not of my sheep. "No one shall pluck them out of my hand." Give still greater heed to this.
Tractates on John 48(Tract. xlviii. 6) And He adds why they do not perish: Neither shall any man pluck them out of My hand. (2 Tim. 2:19) Of those sheep of which it is said, The Lord knoweth then that are His, the wolf robbeth none, the thief taketh none, the robber killeth none. Christ is confident of their safety; and He knows what He gave up for them.
Catena Aurea by Aquinas"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.
It is asked here 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."
Commentary on John, Chapter 10Christ promises his followers eternal life as a compensation and reward. They receive exemption from death and corruption and from the torments the judge inflicts upon transgressors. By giving life, Christ shows that by nature he is life. He does not receive it from another but supplies it from his own resources. And by eternal life we understand not only length of days which all, both good and bad, shall possess after the resurrection but also the passing of those days in bliss.It is also possible to understand by "life" a reference to the mystical blessing [of the Eucharist] by which Christ implants in us his own life through the participation of his own flesh by the faithful, according to the text, "He who eats my flesh and drinks my blood has eternal life."
COMMENTARY ON THE GOSPEL OF JOHN 7.1The faithful also have the help of Christ, and the devil is not able to snatch them. Those who have an endless enjoyment of good things remain in Christ's hand, no one thereafter snatching them away from the bliss that is given to them. [No one can throw them] into punishment or torments. For it is not possible that those who are in Christ's hand should be snatched away to be punished because of the great might Christ has. For "the hand" in the divine Scripture signifies "the power." It cannot be doubted therefore that the hand of Christ is unconquerable and mighty to all things.
COMMENTARY ON THE GOSPEL OF JOHN 7.1[Daniel 5:19] "'He slew whomever he would and smote to death whomever he wished to; those whom he wished he set on high, and brought low whomever he would.'" Thus he sets forth the example of the king's great-grandfather, in order to teach him the justice of God and make it clear that his great-grandson too was to suffer similar treatment because of his pride. Now if Nebuchadnezzar slew whomever he would and smote to death whomever he wished to; if he set on high those whom he would and brought low whomever he wished to, there is certainly no Divine providence or Scriptural injunction behind these honors and slayings, these acts of promotion and humiliation. But rather, such things ensue from the will of the men themselves who do the slaying and promoting to honor, and all the rest. If this be the case, the question arises as to how we are to understand the Scripture: "The heart of a king reposes in the hand of God; He will incline it in whatever direction He wishes" (Proverbs 21:1). Perhaps we might say that every saint is a king, for sin does not reign in his mortal body, and his heart therefore is kept safe, for he is in God's hand (Romans 6:1-23). And whatever has once come into the hand of God the Father, according to the Gospel, no man is able to take it away (John 10:28). And whoever is taken away, it is understood that he never was in God's hand at all.
St. Jerome, Commentary on Daniel, CHAPTER FIVE"What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?" By no means. And in order that thou mayest learn that the expression, "The Father which gave them to Me," is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, "No man plucketh them out of My hand," He proceedeth to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, "The Father which gave them to Me is greater than all, and no man can pluck them out of My hand." But He said not so, but, "out of My Father's hand." Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, "I and the Father are One." As though He had said "I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One." Speaking here with reference to Power, for concerning this was all His discourse; and if the power be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; "For the sheep are in My Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy walls." (Isa. xlix. 16.) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father's. But when thou hearest the word "hand," do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, "I and the Father are One." Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, "Wherefore do ye these things? I spake not thus to testify that my power and the Father's are equal"; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him.
Homily on the Gospel of John 61For "no one snatches us away from his hands," according to what was said in the Gospel according to John. Yet it is not written that just as no one snatches us away, no one also falls from his hands. For one who is self-determined is free. And, I say, no one will snatch us away from the hand of God, no one can take us. But we are able to fall from his hands if we are negligent.
HOMILIES ON JEREMIAH 18.3Even though there are many deceivers, [Jesus says], "No one will snatch them out of my hand." It is impossible—even in the face of ten thousand enemies—that someone stronger than me may snatch them from my hands. And this is the difference between you and my [followers]: you do not believe after you heard my words and saw my miracles, while they, even though they may suffer ten thousand afflictions, will never recede from my presence. For this reason they will receive the reward due to their good will, namely, eternal life, because, he said, "No one will snatch them out of my hand," that is, they cannot separate them from me.
COMMENTARY ON JOHN 4.10.28-29Then, urging them on, He also tells what those who follow Him will receive. "I," He says, "give them eternal life, and they shall never perish" and so forth. Of course, with such words He rouses them and instills in them zeal and desire to follow Him, since He bestows such gifts. How then does He say "My sheep will follow Me, and they will not perish"? Yet we see that Judas perished. But he perished because he did not follow Jesus and did not remain a sheep to the end. The Lord speaks of His true followers and sheep, that they will not perish. But if anyone strays from the flock of sheep and ceases to follow the Shepherd, that one will soon perish. What happened with Judas can also be used against the Manichaeans. Judas was holy and a sheep of God, but fell away: he fell away precisely by his own choice and free will. Therefore, evil or good exists not by nature, but appears and ceases by free volition.
Commentary on JohnBut how then did Judas perish? Because he did not continue to the end. Christ speaks of them who persevere. If any sheep is separated from the flock, and wanders from the Shepherd, it incurs danger immediately.
Catena Aurea by AquinasThe corresponding fourth part, which is what Christ does, is the bestowing of a reward. Concerning this he says, and I give them eternal life. This is like saying: They follow me by walking the path of gentleness and innocence in this life, and I will see that afterwards they will follow me by entering into the joys of eternal life.
Our Lord shows in three ways that this reward will never end. Something can end in three ways. First of all, by its very nature, for example, if it is corruptible. But this reward is incorruptible of its very nature. Thus He says, I give them eternal life, which is incorruptible and ever-living enjoyment of God: "This is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent" (17:3). As Augustine says, this is the pasture which he spoke before (v 9). Indeed, eternal life is called a good pasture because it is entirely verdant and nothing withers away. Secondly, a thing can end because the one receiving it ends, or does not guard it well. But this will not happen to that reward; so he says, and they shall never perish, that is, the sheep will never perish. This conflicts with Origen, for he said that the saints in glory are able to sin. Yet our Lord says, they shall never perish, because they will be preserved forever: "He who conquers I will make him a pillar in the temple of my God; never shall he go out of it" (Rev 3:12). Thirdly, a thing can end by being snatched by force: for perhaps Adam would not have been cast out if the Deceiver had not been there. But this will not happen in eternal life, and so he says, and no one shall snatch them, that is, the sheep, out of my hand, that is, from my protection and loyalty: "The souls of the righteous are in the hand of God" (Wis 3:1). As Augustine says: "There the wolf does not snatch, nor the thief steal, nor the robber kill."
Commentary on John
And it was at Jerusalem the feast of the dedication, and it was winter.
Ἐγένετο δὲ τὰ ἐγκαίνια ἐν τοῖς Ἱεροσολύμοις, καὶ χειμὼν ἦν·
Бы́ша же (тогда̀) ѡ҆бновлє́нїѧ во і҆ерⷭ҇ли́мѣхъ, и҆ зима̀ бѣ̀.
Or, it was in memory of the dedication under Judas Maccabeus. The first dedication was that of Solomon in the autumn; the second that of Zorobabel, and the priest Jesus in the spring. This was in winter time.
Catena Aurea by AquinasListen to the Gospel: "And it was at Jerusalem the Encoenia." Encoenia was the festival of the dedication of the temple. For in Greek kainos means new; and whenever there was some new dedication, it was called Encoenia. And now this word is come into common use; if one puts on a new coat, he is said "encoeniare" (to renovate, or to hold an encoenia). For the Jews celebrated in a solemn manner the day on which the temple was dedicated; and it was the very feast day when the Lord spake what has just been read.
Tractates on John 48(Tract. xlviii. 2) And it was at Jerusalem the feast of the dedication. Encænia is the feast of the dedication of the temple; from the Greek word καινὸν, signifying new. The dedication of any thing new was called encænia.
Catena Aurea by AquinasThe first dedication of the temple was by Solomon in the autumn; the second was by Zerubbabel and the priest Jeshua around that same time of year; a third dedication was conducted by Judas Maccabeus during the winter time when he instituted an annual commemoration of the dedication and cleansing of the temple by the priests.
EXPOSITION ON THE GOSPEL OF JOHN 10.22Judas Maccabeus instituted an annual commemoration of this dedication.
Catena Aurea by Aquinas"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"; 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.
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."
Commentary on John, Chapter 10But the Lord was not present at the feasts as one Who would share the feasting, for how could He? He Who said: I hate, I reject your feast days: but in order that He might speak His most profitable words in the presence of many people, showing Himself openly to the Jews, and to mingle Himself with them without being sought. And we must suppose that the feast of the dedication here signifies, either the chief feast [called by this name], in memory of that when Solomon performed the dedication; or [the other], when Zorobabel at a later time, together with Jeshua, rebuilt the temple, after the return from Babylon. And as it was winter and rainy weather at this time, probably all the people flocked to the porch. Therefore Christ also went there, in order that He might make Himself known to all who were willing to see Him, and distribute blessings to them. For those who saw Him were provoked to ask somewhat of Him, because at holidays more than at other times men are naturally given to stir up anxiously such arguments.
Commentary on the Gospel of John, Book 7(i. Mor. e. 11) Or because the season of cold was in keeping with the cold malicious hearts of the Jews.
Catena Aurea by AquinasNow seeing that heretics cannot deny these things because they are so clearly stated and understood, they nevertheless pervert them by the most foolish and wicked lies so as afterwards to deny them. For the words of Christ, "I and the Father are one," they endeavour to refer to a mere concord of unanimity, so that there may be in them a unity of will not of nature, that is, that they may be one not by essence of being, but by identity of will...
The Lord prayed on our behalf for our union with God, but God keeps His own unity and abides in it. It is not through any mysterious appointment of God that they are one, but through a birth of nature, for God loses nothing in begetting Him from Himself. They are one, for the things which are not plucked out of His hand are not plucked out of the hand of the Father, for, when He is known, the Father is known, for, when He is seen, the Father is seen, for what He speaks the Father speaks as abiding in Him, for in His works the Father works, for He is in the Father and the Father in Him. This proceeds from no creation but from birth; it is not brought about by will but by power; it is no agreement of mind that speaks, it is nature; because to be created and to be born are not one and the same, any more than to will and to be able; neither is it the same thing to agree and to abide.
Thus we do not deny a unanimity between the Father and the Son,-for heretics are accustomed to utter this falsehood, that since we do not accept concord by itself as the bond of unity we declare Them to be at variance. But let them listen how it is that we do not deny such a unanimity. The Father and the Son are one in nature, honour, power, and the same nature cannot will things that are contrary.
On the Trinity, Book 8, Sections 5, 18-19"It was," It saith, "at Jerusalem, the Feast of the dedication, and it was winter." This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judaea, because the Passion was nigh. "Then came the Jews round about Him, and said, How long dost thou make us to doubt?"
Homily on the Gospel of John 61This means the dedication of Jerusalem itself—not because the city was established at that time, but because the city had been destroyed often by the enemies. In the end it was devastated by Antiochus, and after the enemies had been driven away by the Maccabees, the city regained its ancient appearance with the help of God. And so, every year they celebrated the day in which they had won, in memory of the victory obtained beyond any hope; and they called it the "Enkainia" of Jerusalem. Then, since all people had gathered on that day of celebration, Jesus walked in the temple, in the portico named after Solomon.
COMMENTARY ON JOHN 4.10.22-23What was the dedication in Jerusalem? Some say that the dedication was celebrated on the day on which the temple of Solomon was built. But others say not so, but that the Evangelist means here the dedication of the temple built after the return from captivity. This feast was splendid and well-attended. Since the city, after a prolonged captivity, received in the temple what was, as it were, its own adornment, the day of the dedication of the temple was considered a day of joy. It was winter, and after this winter, in the first month of spring, the Lord suffered. Therefore the evangelist also noted this time, with the purpose of showing that the time of suffering was near, and for this reason the Lord came to Jerusalem.
Commentary on JohnThe Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.
Be thou also careful, in the winter time, i. e. while yet in this stormy wicked world, to celebrate the dedication of thy spiritual temple, by ever renewing thyself, ever rising upward in heart. Then will Jesus be present with thee in Solomon's porch, and give thee safety under His covering. (τῇ σκέπῃ αὐτοῦ) But in another life no man will be able to dedicate Himself.
Catena Aurea by AquinasHere we see the dispute which the Jewish leaders initiated with Christ. First, the Evangelist gives the question asked by the Jews; secondly, Christ's answer (v 25); and thirdly, the effect of this answer (v 31). Concerning the first he does two things: first, he describes the circumstances of the questioning; secondly, he gives the question itself (v 24). The circumstances of the questioning are described with respect to three things: the time, the place, and the persons who ask the question.
He mentions the specific time first, saying, it was the feast of the Dedication at Jerusalem. To understand this we have to know, as Augustine says, that an "encaenia" was the feast of the dedication of a church. The Greek word, caenos, is the same as the Latin word for "new." Thus an encaenia is the same as a renewal; and even in everyday speech, when something is dedicated to some use, it is said to be "encaeniated," which is the same thing as being renewed. Thus the encaenia, the feast of the Dedication, was the feast and commemoration of the dedication of the temple, for when we newly dedicate some church to the divine worship, we celebrate its being set aside for a sacred purpose; and in memory of this we celebrate it every year on the same day. Thus every year the Jews celebrated the encaenia, the remembrance of the dedication of the temple.
To understand why there is a feast for the consecration of a church, we should note that all the feasts in the Church are celebrated in remembrance of God's blessings: "I will recount the steadfast love of the Lord" (Is 63:7). Again in Psalm 117, after David called to mind God's many blessings, saying, "Give praise to the Lord, for he is good," he adds, "Solemnize this day, with shady boughs, even to the horn of the altar."
We recall God's benefits to us as being of three kinds. Sometimes, as they are found in our head, the Lord Jesus Christ. Thus we celebrate the feast of his birth, and of his resurrection, and so on. Sometimes we recall them as found in our fellow members, that is, in the saints, who are members of the Church. This is fitting, for as the Apostle says: "If one member is honored, all rejoice together" (1 Cor 12:26). Thus we celebrate the feasts of Saints Peter and Paul, and the other saints. But at times we recall God's benefits as found in the entire Church: for example, the benefits of the sacraments and other things granted to the Church in general. Now a material church building is like a sign of the gathering of the faithful of the Church, and in this building all the sacraments of grace are dispensed. So it is in memory of these benefits that we celebrate the feast of the dedication of a church. Indeed, such a feast is greater than the feast of any saint, just as the benefits conferred upon the whole Church, which benefits we celebrate, exceed the benefits conferred on some saint and recalled during his feast.
Recall that the temple at Jerusalem had been consecrated three times: first by Solomon (1 Kgs c 8); secondly, during the time of Ezra by Zerubbabel and Jesus, the high priest (Ezra c 6); thirdly, by the Maccabees, for it says in 1 Maccabees (c 4) that they went up to Jerusalem to cleanse the holy places. Now this feast was not celebrated in memory of the dedication by Solomon, because that took place in the fall, i.e., in the seventh month; nor was it in memory of the dedication made at the time of Ezra, for this took place during the spring, i.e., the ninth day of March. But it was in memory of the dedication made by the Maccabees, which took place during the winter. And so to show this he mentions the specific time, saying, it was winter.
There is also a mystical reason for mentioning the time. As Gregory says, the Evangelist took care to mention the season as winter in order to indicate the chill of evil in the hearts of those listening, that is, the Jews: "As a well keeps its water cold, so she keeps cold her wickedness" (Jer 6:7); and we read of this winter: "The winter is past, the rain is over and gone" (Song 2:11).
Commentary on John