Lecture 2
Lectio 2
Parable of the sheep
Parabolum ovium
18:12 What think you? If a man has a hundred sheep, and one of them were to go astray, does he not leave the ninety-nine in the mountains, and go to seek that which has gone astray? [n. 1509]
18:12 Quid vobis videtur? Si fuerint alicui centum oves, et erraverit una ex eis, nonne relinquet nonaginta novem in montibus, et vadit quaerere eam quae erravit? [n. 1509]
18:13 And if it be that he finds it, amen I say to you, he rejoices more for that, than for the ninety-nine that did not go astray. [n. 1512]
18:13 Et si contigerit ut inveniat eam, amen dico vobis, quia gaudet super eam magis quam super nonaginta novem, quae non erraverunt. [n. 1512]
18:14 Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. [n. 1513]
18:14 Sic non est voluntas ante Patrem vestrum qui in caelis est, ut pereat unus de pusillis istis. [n. 1513]
18:15 But if your brother should offend you, go and rebuke him between you and him alone. If he hears you, you will gain your brother. [n. 1514]
18:15 Si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum. Si te audierit, lucratus eris fratrem tuum. [n. 1514]
18:16 And if he will not hear you, take with you one or two more, that in the mouth of two or three witnesses every word may stand. [n. 1520]
18:16 Si autem non te audierit, adhibe tecum adhuc unum vel duos, ut in ore duorum vel trium testium stet omne verbum. [n. 1520]
18:17 And if he does not hear them, tell the Church. And if he does not hear the Church, let him be to you as a heathen and publican. [n. 1521]
18:17 Quod si non audierit eos, dic Ecclesiae. Si autem Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. [n. 1521]
18:18 Amen I say to you, whatever you will bind upon earth, will be bound also in heaven; and whatever you will loose upon earth, will be loosed also in heaven. [n. 1524]
18:18 Amen dico vobis, quaecumque alligaveritis super terram, erunt ligata et in caelo: et quaecumque solveritis super terram, erunt soluta et in caelo. [n. 1524]
18:19 Again I say to you, that if two of you should consent upon earth, concerning anything, whatever they will ask, it will be done to them by my Father who is in heaven. [n. 1525]
18:19 Iterum dico vobis, quia si duo ex vobis consenserint super terram, de omni re quacumque petierint, fiet illis a Patre meo, qui in caelis est. [n. 1525]
18:20 For where there are two or three gathered together in my name, there am I in the midst of them. [n. 1527]
18:20 Ubi enim sunt duo, vel tres congregati in nomine meo, ibi sum in medio eorum. [n. 1527]
18:21 Then Peter came to him and said: Lord, how often will my brother offend against me, and I forgive him? Till seven times? [n. 1528]
18:21 Tunc accedens Petrus ad eum, dixit: Domine, quotiens peccabit in me frater meus, et dimittam ei? Usque septies? [n. 1528]
18:22 Jesus said to him: I do not say to you, till seven times; but till seventy times seven times. [n. 1530]
18:22 Dicit illi Iesus: non dico tibi usque septies, sed usque septuagies septies. [n. 1530]
1509. What think you? Here a likeness is set out. And
1509. Quid vobis videtur? Hic ponitur similitudo. Et
first, the diligent search is set out;
primo ponitur diligens inquisitio;
second, the joy over the sheep which was found.
secundo gaudium de inventa ove.
1510. Hence he says, what think you? So it was said, that the Son of man came to save that which was lost (Matt 18:11) because the shepherd seeks the sheep that has been lost. If a man has a hundred sheep. The hundred signifies the universality of rational creatures. Ninety-nine is the same number as nine, only multiplied, for nine multiplied by ten makes ninety. This number, namely nine, falls short of ten in unity. Hence by these sheep he signifies all rational creatures. My sheep hear my voice (John 10:27); we are his people and the sheep of his pasture (Ps 99:3).
1510. Unde dicit quid vobis videtur? Ita dictum est, quod Filius hominis venit salvare quod perierat, quia pastor quaerit ovem perditam. Si alicui fuerint centum oves. Per centenarium universitas rationalis creaturae significatur: nonaginta novem idem est numerus qui novem, sed solum multiplicatus, quia novem multiplicata per decem faciunt nonaginta; qui numerus, scilicet novem, deficit a denario in unitate; unde per istas oves omnes rationales creaturas significat; Io. X, 27: oves meae vocem meam audiunt; in Ps. XCIV, v. 7: nos autem populus eius et oves pascuae eius.
The sheep which went astray signifies the human race. And why does he signify the human race by a sheep which went astray? Because through one man all men have gone astray; for you were as sheep going astray (1 Pet 2:25).
Per ovem quae erravit, significatur humanum genus. Et quare significavit per ovem quae erravit? Quia per unum hominem omnes erraverunt; I Petr. II, 25: eratis sicut oves errantes.
1511. Does he not leave the ninety-nine in the mountains? The text is not in the desert, but in the mountains, as is had in the Greek.
1511. Nonne relinquit nonaginta novem in montibus? Non est littera in deserto, sed in montibus, sicut habetur in Graeco.
And this is explained in three ways. First, that these ninety-nine signify angels who were left in the mountains, i.e., in the heavens; I will feed them in the mountains of Israel (Ezek 34:13). Or, ninety-nine signify the just, and the lost sheep sinners. And thus he left them in the mountains, i.e., in the loftiness of justice; your justice is as the mountains of God (Ps 35:7). Or the ninety-nine signify the proud, the one sheep the humble; hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek that which has gone astray? I have gone astray like a sheep that is lost: seek your servant (Ps 118:176).
Hoc tripliciter exponitur. Primo quia istae nonaginta novem significant Angelos qui relicti sunt in montibus, idest in caelestibus; Ezech. c. XXXIV, 13: pascam eos in montibus Israel. Vel per nonaginta novem significantur iusti, per ovem perditam peccatores; et sic reliquit in montibus, idest in altitudine iustitiae; Ps. XXXV, 7: iustitiae tuae sicut montes Dei. Vel per nonaginta novem superbi, per ovem humiles: unde nonne relinquit nonaginta novem in montibus, idest in superbia sua, et vadit quaerere eam, quae erravit? Ps. CXVIII, v. 176: erravi sicut ovis quae periit, require servum tuum, domine.
1512. Next, he treats of the joy: and if it be that he finds it. Here also, three reasons can be given. That the Lord rejoices over the good is said in he will rejoice over you with gladness (Zeph 3:17). If the angels are signified by the ninety-nine, and man by the sheep, the reason is plain, for man was worthy of reparation; for no where does he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16). If we take the ninety-nine to mean the just, the reason is similarly plain, for a leader loves a soldier who falls in battle after fighting manfully more than one who has never fallen and always fights half-heartedly. In the same way, when someone has sinned, and afterward rises up again strongly, and always carries himself manfully, he loves him more; now I am glad . . . because you were made sorrowful unto penance (2 Cor 7:9); therefore the Lord rejoices more over the one, since his zeal is greater. Yet it should not be extended to every case, because the just man can have so much zeal that he pleases God more than he would in penance. The reason is plain according to the third explanation as well, because he rejoices more over the one who acknowledges sin, as is clear with the publican and the Pharisee.
1512. Consequenter agitur de gaudio et si contigerit quod inveniat eam et cetera. Hic etiam triplex ratio potest assignari. Quod Dominus gaudet de bonis, habetur Soph. III, v. 17: gaudebit super te Deus tuus in laetitia. Si per nonaginta significentur angeli, per ovem homo, plana est ratio, quia dignus erat homo reparatione; ad Hebr. II, 16: nusquam angelos apprehendit, sed semen Abrahae apprehendit. Si per nonaginta intelligamus iustos, similiter plana est ratio, quia dux plus diligit militem, qui cadit in bello, et post viriliter pugnat semper, quam illum qui numquam cecidit, et semper tepide pugnat. Sic, cum aliquis peccavit, et post fortiter resurgit, et semper viriliter se habet, plus eum diligit; II ad Cor. VII, 9: gaudeo quia contristati estis ad poenitentiam; ideo plus gaudet Dominus de eo etc., cum maioris est zeli. Tamen non est extendendum ad omnes, quia potest habere iustus tantum zelum quod plus placet Deo, quam in poenitente. Secundum etiam tertiam expositionem patet ratio, quia plus gaudet de eo, qui recognoscit peccatum, ut patet de publicano et Pharisaeo.
1513. So he concludes: even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they should be saved; who will have all men to be saved (1 Tim 2:4). For if he did not will it, he would not send angels. Is it my will that a sinner should die, says the Lord God (Ezek 18:23).
1513. Concludit ergo sic non est voluntas ante Patrem vestrum qui in caelis est, ut pereat unus de pusillis istis. Minus dicit, et plus significat, quia voluntas eius est ut salventur; I Tim. II, 4: qui vult omnes homines salvos fieri. Si enim non vellet, non mitteret angelos. Ez. XVIII, 23: numquid voluntatis meae est mors impii? Dicit Dominus.
1514. But if your brother should offend you. Here he treats of scandal which needs to be sent away. And
1514. Si ergo peccaverit in te frater tuus et cetera. Hic agitur de scandalo dimittendo. Et
first, the order is set down;
primo ponitur ordo;
second, the number, at then came Peter to him.
secundo numerus, ibi tunc accedens Petrus ad eum et cetera.
Concerning the first, three things:
Circa primum tria.
first, he sets out the secret rebuke;
Primo ponit secretam admonitionem;
second, the witness, at and if he does not hear you;
secundo testimonium, ibi si autem non te audierit etc.,
third, the declaration, at and if he does not hear them: tell the Church.
tertio Annuntiationem, ibi quod si non audierit eos, dic Ecclesiae.
Concerning the first,
Circa primum
first, he gives his instruction;
primo dat suum documentum;
second, he gives a reason, at if he hears you, you will gain your brother.
secundo assignat rationem dati, ibi si autem te audierit, lucratus eris fratrem tuum.
1515. Thus he said that very little ones are not to be despised, but what should be done if someone is scandalizing them? Here he teaches. But if your brother offends against you, go, and rebuke him between you and him alone.
1515. Ita dixi quod non sunt contemnendi pusilli, sed quid faciendum est si aliquis scandalizat? Hic docet. Si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum.
Notice first that he says, should offend: he is speaking of a sin which has been committed. Hence one should proceed in one way with a sin which has been committed, and another way with a sin which is yet to be committed, because what has been committed cannot be not committed; hence in the case of a sin which is yet to be committed, one should make sure it does not happen. Loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Hence it is not necessary to follow such an order in the case of a sin which is yet to be committed, but in the case of a sin committed it is necessary.
Notate primo quod dicit peccaverit: unde loquitur de peccato perpetrato. Unde aliter procedendum est in peccato perpetrato, aliter in perpetrando, quia perpetratum non potest esse non perpetratum; unde in perpetrando est operam dare quod non fiat; Is. c. LVIII, 6: dissolve colligationes impietatis, solve fasciculos deprimentes et cetera. Unde in perpetrando non oportet quod servetur talis ordo, in perpetrato oportet.
Likewise, he says, offend you. The Gloss: if he has inflicted an injury or slander on you. Hence he wished to say that we should forgive a sin committed against us; but we cannot forgive a sin which is committed against God, as the Gloss says. If a man should sin against the Lord, who will pray for him? (1 Sam 2:25).
Item dicit in te. Glossa: si iniuriam vel contumeliam intulerit tibi. Unde vult dicere quod peccatum factum contra nos, remittamus; sed peccatum quod fit contra Deum, nos remittere non possumus, ut dicit Glossa. I Reg. II, 25: qui peccaverit contra Deum, quis orabit pro eo?
Likewise, you should attend first of all to the injuries done by him who is with you in one society; one should pay attention to the others, but not so much. For what have I to do to judge them that are without? (1 Cor 5:12).
Item debes praecipue curare iniurias factas ab eo, qui tecum est in eadem societate; de aliis etiam habenda est cura, sed non tanta. I Cor. V, 12: quid nobis de eis qui foris sunt iudicare?