Lecture 2
Lectio 2
Explanation of the parable
Explanatio paraboli
10:6 This proverb Jesus spoke to them, but they did not understand what he was saying to them. [n. 1379]
10:6 Hoc proverbium dixit eius Iesu. Illi autem non cognoverunt quid loqueretur eis. [n. 1379]
10:7 Jesus therefore said to them again: amen, amen I say to you, I am the door of the sheep. [n. 1382]
10:7 Dixit ergo eis iterum Iesus: amen, amen dico vobis: quia ego sum ostium ovium. [n. 1382]
10:8 All others, as many as have come, are thieves and robbers, and the sheep did not hear them. [n. 1383]
10:8 Omnes quotquot venerunt, fures sunt et latrones: sed non audierunt eos oves. [n. 1383]
10:9 I am the door. If any man enter by me, he will be saved. He will go in and out, and he will find pastures. [n. 1387]
10:9 Ego sum ostium. Per me si quis introierit, salvabitur. Et ingredietur et egredietur, et pascua inveniet. [n. 1387]
10:10 The thief only comes to steal, to kill and to destroy. I have come that they may have life and have it more abundantly. [n. 1395]
10:10 Fur non venit, nisi ut furetur, et mactet, et perdat. Ego veni, ut vitam habeant, et abundantius habeant. [n. 1395]
1378. Here the Evangelist tells why it was necessary to explain the above similitude; and this necessity was caused by the failure of his listeners to understand.
1378. Hic ponit Evangelista necessitatem exponendi supra positam similitudinem, quae quidem necessitas causatur ex audientium ignorantia.
First, he mentions the reason why they failed to understand;
Primo vero tangit ignorantiae causam;
second, he explains that they failed to understand.
secundo ipsam ignorantiam manifestat.
1379. The cause of their failure to understand was that Christ was speaking in figures. The Evangelist says, this proverb Jesus spoke to them. A ‘figure,’ properly speaking, is the use of one word in place of another, when it is intended that one word be understood from its likeness to the other. This is also called a parable.
1379. Causa autem ignorantiae fuit proverbialis Christi locutio; et hoc est quod dicit hoc proverbium dixit eis Iesus. ‘Proverbium’ autem dicitur proprie quando loco alterius ponitur aliud; cum scilicet unum verbum ex similitudine alterius datur intelligi: quod etiam parabola dicitur.
Our Lord spoke in figures, first of all, because of the wicked, in order to conceal from them the mysteries of the kingdom of heaven: to you it has been given to know the mysteries of the kingdom of God; but for others they are in parables (Luke 8:10). Second, because of the good, so that his figures might stir them up to make further inquiry. So, after our Lord spoke his figures or parables to the crowds, his disciples questioned him in private, as mentioned elsewhere (Matt 13:10; Mark 4:10). This is the reason why Augustine says: our Lord feeds the believing crowds with clear words, and stirs up his disciples with things that are obscure.
Loquebatur autem in proverbiis Dominus primo quidem propter malos, ut mysteria regni caelestis eis occultaret; Lc. VIII, 10: vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis. Secundo vero propter bonos, ut ex proverbiis exercerentur ad inquirendum; unde postquam Dominus turbis proverbia seu parabolas proposuit, discipuli seorsum Christum interrogabant, ut habetur Matth. XIII, 10 et Mc. IV, 10. Unde et Augustinus dicit: pascit Dominus manifestis (scilicet fideles turbas), exercet obscuris, scilicet discipulos.
1380. The Evangelist discloses their failure to understand when he says, but they did not understand what he was saying to them. The ignorance which resulted from Christ’s figures was both useful and harmful. For the good and the just it was useful for giving praise to God; for although they did not understand, they believed and praised the Lord and his wisdom which was so far above them: it is the glory of God to conceal the word (Prov 25:2). But for the wicked, it was a source of harm, because, failing to understand, they blasphemed: but these men revile whatever they do not understand (Jude 1:10). As Augustine observes, when both the good and the wicked hear the words of the Gospel, and neither of them understands, the good person says that what was said was true and good, but that he does not understand it. Such a person is knocking and deserves to have the door opened, provided he perseveres. But the wicked person says that what was said had no meaning or was evil.
1380. Ignorantiam manifestat, cum dicit illi autem non intellexerunt quid loqueretur. Ignorantia autem quae proveniebat ex proverbiis a Christo propositis, utilis quidem erat, et damnosa. Sed utilis bonis et iustis ad exercitium in Dei laudem quaerentibus: nam dum ea non intelligunt, credunt, glorificant Dominum, et eius sapientiam supra se existentem; Prov. XXV, 2: gloria Dei est celare verbum. Damnosa autem malis, quia non intelligentes, blasphemant, secundum illud in Canon. Iudae v. 10: quaecumque ignorant, blasphemant. Nam, ut Augustinus dicit, cum verba Evangelii audiunt pius et impius, et ambo non intelligunt, pius dicit: verum est et bonum est quod dicit sed non nos intelligimus. Et hic quidem iam pulsat, cui dignum est aperiri, sed si persistat. Impius dicit: nihil dixit, malum est quod ait.
1381. Now our Lord explains the similitude.
1381. Hic Dominus exponit similitudinem.
If the above similitude is examined correctly, it contains two principal clauses, followed by others. The first is: he who does not enter by the door into the sheepfold but climbs in another way is a thief and a robber (John 10:1). The second is: he who enters in by the door is the shepherd of the sheep (John 10:2). Accordingly, this section is divided into two parts.
Si autem recte consideretur praedicta similitudo, duas principales clausulas continebat, ad quas aliae consequuntur. Quarum prima est: qui non intrat per ostium in ovile ovium . . . ille fur est et latro. Secunda vero est: qui intrat per ostium, pastor est ovium. Et ideo ista pars dividitur in duas:
First, he explains the first clause;
primo enim exponit primam clausulam;
then the second clause, at I am the good shepherd.
secundo secundam, ibi ego sum pastor bonus.
Concerning the first he does two things:
Circa primum duo facit.
first, he explains the first clause;
Primo exponit quae prima clausula continebat;
second, he proves it, at I am the door.
secundo probat ea, ibi ego sum ostium.
The first clause mentions a door, a thief and a robber;
Fit autem mentio in prima clausula de ostio, fure et latrone.
first he explains the door,
Primo exponit primum;
then the thief and then the robber, at all others, as many as have come, are thieves and robbers.
secundo secundum, ibi omnes quotquot venerunt, fures sunt et latrones.
1382. Concerning the first he says, Jesus therefore said to them again, to gain their attention and have them understand the similitude: the man of understanding may acquire skill to understand a proverb and a figure (Prov 1:6). Jesus said, amen, amen, I say to you, I am the door. Now the purpose of a door is that through itself it conduct one to the rooms of the house; and this is fitting to Christ, for one must enter into the secrets of God through him: this is the gate of the Lord, that is, Christ, the righteous will enter through it (Ps 118:20).
1382. Quantum ad primum dicit: dixit ergo eis iterum Iesus, ut scilicet eos attentiores reddat, et intelligerent similitudinem; Prov. I, 6: animadvertet parabolam et interpretationem etc. Amen, amen dico vobis, idest vere, ego sum ostium. Officium enim ostii est ut per ipsum quis ad domus interiora ingrediatur; et hoc Christo convenit: nam per eum oportet quemlibet ad Dei secreta intrare; Ps. CXVII, 10: haec porta Domini, scilicet Christus, et iusti intrabunt in eam.
He says, I am the door of the sheep, because through Christ not only the shepherds are brought into the present Church or enter into everlasting happiness, but the sheep also. Thus he says below: my sheep hear my voice . . . and they follow me; and I give them eternal life (John 10:27–28).
Dicit autem ovium, quia non solum pastores per Christum introducuntur in praesentem Ecclesiam, vel in aeternam beatitudinem per Christum ingrediuntur, sed etiam oves; unde infra eodem oves meae vocem meam audiunt . . . et sequuntur me, et ego vitam aeternam do eis.
1383. Then when he says, all others, as many as have come, are thieves and robbers, he explains what he had said about thieves and robbers. First, he shows who the thieves and robbers are; second, their sign.
1383. Consequenter cum dicit omnes quotquot venerunt, fures sunt et latrones, exponit quod dixit de fure et latrone: et primo ostendit quis sit fur et latro; secundo ponit signum huius.
1384. In regard to the first, we should avoid the error of the Manicheans, who rejected the Old Testament on the ground that it says here all others, as many as have come, are thieves. They maintained that the fathers of the Old Testament, who came before Christ, were evil and have been damned.
1384. Circa primum autem cavendus est error Manichaeorum, qui damnantes Vetus Testamentum ex hoc quod dicitur omnes quotquot venerunt, fures sunt, dicunt, patres Veteris Testamenti, qui fuerunt ante Christum, malos fuisse et damnatos.
The falsity of this view is clear from three things. First, from what this parable says. For the statement, all others, as many as have come, is intended as a description of the previous statement, which mentioned those who do not enter by the door. Therefore, all others, as many as have come, but not through me, that is, not entering by the door, are thieves and robbers. It is clear that all the patriarchs and prophets, whom the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For although he took flesh and became man in time, he was the Word of God from all eternity: Jesus Christ is the same yesterday and today and for ever (Heb 13:8). Indeed, the prophets were sent by the Word and wisdom of God: in every generation she, the wisdom of God, passes into holy souls and makes them friends of God, and prophets (Wis 7:27). Accordingly, we expressly read in the prophets that the word of the Lord came to this or that prophet, who prophesied by participating in the Word of God.
Sed hoc esse falsum apparet ex tribus. Primo quidem ex his quae in parabola dicta sunt. Quod enim hic dicitur omnes quotquot venerunt, ponitur ut expositivum praecedentium; ibi autem dicitur, quod intraverunt, etc. Illi ergo omnes quotquot veniunt, scilicet non per me, idest non intrantes per ostium, fures sunt et latrones. Constat autem quod patriarchae et prophetae omnes per ostium, idest Christum, intraverunt, quos Christus venturus praecones mittebat. Licet enim ex tempore carnem acceperit, et factus fuerit homo, ab aeterno tamen erat verbum Dei; Hebr. XIII, 8: Iesus Christus heri et hodie, ipse et in saecula. Prophetae autem missi sunt per verbum Dei et sapientiam; Sap. VII, 27: per nationes in animas sanctas se transfert (scilicet Dei sapientia) prophetas et amicos Dei constituit. Et ideo signanter in prophetis legimus, verbum domini factum esse ad hunc vel ad illum prophetam, qui per participationem verbi Dei prophetaverunt.
Second, the falsity of the teaching of the Manicheans is seen when our Lord says, have come, implying that they were thrusting themselves forward on their own authority and were not sent by God: I did not send the prophets, yet they ran (Jer 23:21). Indeed, such prophets have not come from the Word of God: woe to the foolish prophets who follow their own spirit, and have seen nothing (Ezek 13:3). But the fathers of the Old Testament were not of this type, as has been said.
Secundo ex hoc quod Dominus dicit venerunt; quasi dicat, propria auctoritate et non a Deo missi, seipsos ingerentes; de quibus Ier. XXIII, 21: non mittebam eos, et ipsi currebant. Isti quidem non venerunt a verbo Dei; Ez. XIII, 3: vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident. Tales non fuerunt patres Veteris Testamenti, ut dictum est.
Third, this falsity is seen from the fact that he shows what effect their words had, for we read, but the sheep did not hear them. Therefore, those whom the sheep did heed were not thieves and robbers. Now the people of Israel did listen to the prophets, and those who did not heed them were rebuked in Sacred Scripture: which of the prophets did not your fathers persecute? (Acts 7:52) O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! (Matt 23:37)
Tertio ex ipso facto, quod ostendit verborum consequentia, nam hic dicitur non audierunt eos oves. Illi ergo quos audierunt oves, non fuerunt fures et latrones. Populus autem Israel prophetas audivit. Propterea illi qui non audierunt, in Sacra Scriptura vituperantur; Act. VII, 52: quem prophetarum non sunt persecuti patres vestri? Matth. XXIII, v. 37: Ierusalem, Ierusalem, quae occidis prophetas, et lapidas eos qui ad te missi sunt.
1385. Having excluded this error, it must be said that all others, as many as have come, that is, independently of me, without divine inspiration and authority, and not with the intention of seeking the glory of God but acquiring their own, are thieves, insofar as they take for themselves what is not theirs, that is, the authority to teach: your princes are rebels and companions of thieves (Isa 1:23); and robbers, because they kill with their corrupt doctrine: you make it a den of robbers (Matt 21:13); as robbers lie in wait for a man . . . they murder on the way (Hos 6:9). But the sheep, that is, the predestined, did not hear them, the thieves and robbers, otherwise they would not have been Christ’s sheep, because, as was said before, a stranger they do not follow but fly from him (John 10:5). Furthermore, this is commanded: you will not listen to the words of that prophet or to that dreamer of dreams (Deut 13:3).
1385. Sic ergo errore excluso, dicendum est omnes quotquot venerunt scilicet praeter me, et praeter divinam inspirationem et auctoritatem, et non cum intentione divinae gloriae quaerendae, sed propriae usurpandae, fures sunt, inquantum quod non suum est, scilicet docendi auctoritatem, sibi usurpant, Is. I, 23: principes tui infideles, socii furum, et latrones, quia per pravam doctrinam occidunt; Matth. XXI, 13: vos autem fecistis illam speluncam latronum; Oseae VI, v. 9: particeps latronum interficientium in via pergentes. Sed eos, scilicet fures et latrones, oves, praedestinatae, non audierunt, scilicet perseveranter; alias non fuissent de ovibus Christi, quia alienum non sequuntur, sed fugiunt ab eo: ut dicitur supra eodem. Hoc etiam praecipitur Deut. III, 1: non audias verba illius prophetae aut somniatoris.
1386. I am the door. Here he clarifies his explanation:
1386. Ego sum ostium. Hic manifestat expositionem, et
first, of the door;
primo expositionem ostii;
second, of the thief, at the thief only comes.
secundo furis, ibi fur non venit.
Concerning the first, he does two things:
Circa primum duo facit.
first, he repeats what he intends to explain;
Primo resumit quod intendit exponere;