Against this: The Prophets and Patriarchs and John the Baptist came; therefore according to this all were evil, as the heretics say.
It is answered to this that the emphasis should be placed on what is said, came, namely by their own authority, not by divine authority, as the false prophets, of whom Jeremiah twenty-three says: I did not send them, and they ran; but the good ones did not come, but were sent. Whence Augustine says: "They did not come apart from him, but they came with him." For he himself is the truth; and therefore all who preached the truth came with him.
15. Question III. Likewise it is asked concerning what he says, that he will go out and will find pasture.
Against this: No one putting his hand to the plow should look back; therefore no one who enters will go out.
I respond: It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: They went out from us, but they were not of us. The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."
16. I am the good shepherd. The Lord showed himself to be the good shepherd with regard to the good shepherd's entrance; here he shows secondly with regard to the good shepherd's affection; and he does this indeed in the following manner. First, Christ's friendship toward his sheep is shown; second, his diligence; third, his providence; fourth, his munificence; fifth, from this, the discord of the Jews.
(Verse 11). First, therefore, Christ's true friendship toward the sheep is shown in comparison to the love of hirelings, which is not true love. Therefore he says: I am the good shepherd, and he shows this: the good shepherd lays down his life for his sheep, from the vehement love which he has for them; whence he himself said below in the fifteenth chapter: "Greater love has no one than this, that one lay down his life for his friends." Such a shepherd was Paul, who said in Second Corinthians twelve: "Most gladly will I spend and be spent for your souls." Not so the hireling; on account of which he says:
17. (Verse 12.). But the hireling, and he who is not the shepherd, whose own the sheep are not, because he does not love them, but the profit for which he serves. On this Gregory says: "A hireling is one who holds the place of the shepherd, but does not seek the profit of souls, who yearns for earthly advantages, who rejoices in the honor of prelacy, who is delighted by the reverence shown to him by men"; of whom can be said that word from Matthew 6: "Amen I say to you, they have received their reward." This one, namely, sees the wolf coming and leaves the sheep and flees, because he fears the wolf and does not love the sheep. "The wolf, as Gregory says, comes upon the sheep when any unjust person oppresses the faithful and the humble." Of such wolves, Acts 20: "I know," Paul says, "that after my departure ravenous wolves will enter in among you, not sparing the flock." At the coming of such a wolf the hireling leaves the sheep; Zechariah 11: "O shepherd and idol, abandoning the flock"! Upon this hireling's flight follows the scattering of the sheep; and therefore he says: And the wolf seizes and scatters the sheep: Ezekiel 34: "My flocks were scattered over the face of the earth, and there was none who sought them." And the reason for the aforesaid is given, namely the defect of true friendship; on account of which he says:
18. (Verse 13.). But the hireling flees, because he is a hireling, and the sheep are not his concern, that is, because he loves the reward and not the sheep. Whence Gregory: "He who, in presiding over the sheep, does not love the sheep but seeks earthly gain, cannot stand firm in danger for the sheep." Of such is said Ezekiel 13: "You did not go up against the adversary, nor did you set yourselves as a wall for the house of Israel, to stand in battle on the day of the Lord." Gregory: "He flees, because he kept silent," because he was afraid: for fear is flight.
19. (Verse 14.). I am the good shepherd. Here the second point is touched upon, namely Christ's diligence toward the sheep, which consists in the discernment and knowledge of the sheep, on account of which he calls himself the good shepherd: wherefore he says: I am the good shepherd, and I know my sheep, and my sheep know me; and in this is noted his diligence, according to that word of Proverbs 27: "Be diligent to know the countenance of your cattle, and consider your flocks"; 2 Timothy 2: "The Lord knows who are his." This diligence he makes manifest through a comparison; whence he adds:
20. (Verse 15.). As the Father knows me, and I know the Father, so, supply, I know my own, and my own know me. Chrysostom: " As is a mark of similitude, not of equality," just as below in chapter 17 the Son, praying to the Father for his disciples, says, "that they may be one, as we also are." This diligence he also makes manifest through its effect: whence he says: And I lay down my life for my sheep. So the Apostle, 1 Corinthians 15: "I die daily for your glory, brethren"; and the Lord himself, Jeremiah 12: "I have given my beloved soul into the hands of the wicked."
21. (Vers. 16.). And other sheep I have. Here the third point is touched upon, namely Christ's providence toward the sheep, which consists in the gathering together of his sheep, just as a shepherd gathers the sheep into one, lest they suffer attack.
Therefore he says: And other sheep I have, that are not of this fold, namely the faithful predestined from among the Gentiles: and them I must bring, as those who are straying: whence First Peter chapter two: "You were as sheep going astray, but are now converted to the shepherd and bishop of your souls." And they shall hear my voice, and there shall be one fold and one shepherd, on account of the union of the Church from Jews and Gentiles: whence Ephesians chapter two: "He is our peace, who has made both one," namely Gentiles and Jews into one fold. And he himself is the one shepherd; Ezekiel chapter thirty-four: "I will raise up over them one shepherd, who shall feed them, my servant David."
22. (Vers. 17.). Therefore the Father loves me. Here the fourth point is touched upon, namely Christ's munificence toward the sheep, in this, that he himself, since he was not a debtor to death, not compelled by necessity, but by sheer liberality laid down his life for the sheep; and this at the Father's command, by reason of which he merited the Father's love. Therefore he says: Therefore the Father loves me, because I lay down my life, namely in death and passion: that I may take it again, that is, in the resurrection, and thus from power, because it is mine to lay down and mine to take up again; and this he makes manifest:
23. (Vers. 18.). No man takes it from me: but I lay it down of myself, and thus I lay it down freely; whence he says: And I have power to lay it down, that is, to set it aside, and I have power to take it again; whence Isaiah chapter fifty-three: "He was offered because he himself willed it." And why? He gives the reason: because this commandment I have received from my Father: whence Philippians chapter two: "He became obedient" to the Father "unto death," etc.; whence below in chapter eighteen he said to Peter: "The chalice which the Father has given me, will you not have me drink it?" As if to say: I will to obey.
24. (Vers. 19.). There was a division again. Here the fifth point is touched upon, namely the discord of the Jews arising from the Lord's instruction, because some, not understanding, thought that he was mad; others, however, that he was speaking sublime things. Therefore he says: There was again a division among the Jews, because above there was a division on account of the miracle, above in chapter nine, on account of these words, because they did not understand; on account of which:
25. (Vers. 20.). And many of them said: He has a devil and is mad: whence they thought that he was mad. These were of those concerning whom First Corinthians chapter two says: "The sensual man does not perceive the things that are of God; for it is foolishness to him, and he cannot understand, because they are spiritually examined." Whence they refused to hear; therefore they say: Why do you hear him? Whence the Lord said above in chapter eight: "Because you cannot hear my word."
26. (Vers. 21.). Others were saying: These are not the words of one having a demon: these were beginning to be illuminated in some way, whence they take refuge in the miracle of illumination: Can a demon open the eyes of the blind? Chrysostom: "Because they could not shut their mouths with words, they made their demonstration from works"; whence works give credence to words; therefore below in the same chapter: "And if you do not believe me, believe the works."
QUESTIONS.
27. Question I. It is asked here concerning the hireling, whether he should be cast out and prohibited.
That he should be prohibited from the sheep seems to be indicated here, because he is censured.
But that he should be tolerated seems to follow: Philippians 1: Whether by occasion or by truth Christ is announced, in this also I rejoice and shall rejoice.
But that he should be praised; Luke 15: How many hirelings in my father's house abound in bread? There Ambrose says that they abound in faith, hope, and charity.
I respond: It must be said that the hireling differs from the thief: because the hireling speaks the truth and preserves the sheep, but the thief speaks falsehood and tears the sheep apart, like a heretic; and this one is entirely to be cast out, but the hireling is to be tolerated. But here there is a twofold distinction: because some serve for a temporal reward, and such a one is to be tolerated, but nevertheless censured: some serve for an eternal reward, and such a one is to be tolerated and approved, but nevertheless is not entirely to be extolled; but one who serves from love alone is to be extolled with praises.
28. Question II. It is asked concerning what he says: The good shepherd lays down his life for his sheep.