1414 The reason for this sign, that is, of his laying down his life for his sheep, is the knowledge he has of the Father. Concerning this he says, as the Father knows me and I know the Father, and I lay down my life for the sheep . This statement can be explained in two ways. In one way, so that "as" indicates just a similarity in knowledge; and taken this way, such knowledge can be given to a creature: "I shall know even as I am known" [1 Cor 13:12], i.e., as I am known without obscurity, so I will know without obscurity. In another way, the "as" implies an equality of knowledge. And then to know the Father as he is known by him is proper to the Son alone, because only the Son knows the Father comprehensively, just as the Father knows the Son comprehensively: "No one knows the Son except the Father, and no one knows the Father except the Son" (Matt 11:27), that is, with a comprehensive knowledge. Our Lord says this because in knowing the Father, he knows the will of the Father that the Son should die for the salvation of the human race. He is also saying here that he is the mediator between God and man. For as he is related to the sheep as known by them and as knowing them, so also he is related to the Father, because as the Father knows him, so he knows the Father.
1415 Then when he says, and I lay down my life for the sheep , he gives the sign: "By this we know love, that he laid down his life for us" (1 Jn 3:16). But since there are three substances in Christ, namely the substance of the Word, of the soul, and of the body, one might ask who is speaking when he says, I lay down my life ["my life" can also be literally translated as "my soul"]. If you say that the Word is speaking here, it is not true, because the Word never laid down his soul, since He was never separated from his soul. If you say that the soul is speaking, this too seems impossible, because nothing is separated from itself. And if you say that Christ says this referring to his body, it does not seem to be so, because his body does not have the power to take up its soul. Therefore, one must say that when Christ died, his soul was separated from his flesh, otherwise Christ would not have been truly dead. But in Christ, his divinity was never separated from his soul or his flesh; but was united to his soul, as it descended to the lower world, and to his body, as it lay in the tomb. And therefore, his body, by the power of his divinity, laid down his soul [or life] by the power of his divinity, and took it up again. [21]
1416 Then when he says, and I have other sheep , he sets down the fruit of Christ's death, which is the salvation not only of the Jews but of the Gentiles as well. For since he had said, "I lay down my life for the sheep," the Jews, who regarded themselves as God's sheep - "We thy people, the flock of thy pasture" (Ps 79:13) - could have said that he laid down his life for them alone. But our Lord adds that it is not only for them, but for others too: "He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad" (11:51).
1417 In regard to this fruit our Lord does three things. First, he mentions the predestination of the Gentiles; secondly, their vocation through grace; and thirdly their justification.
As to the first he says, and I have other sheep , that is, the Gentiles, that are not of this fold, i.e., of the family of the flesh of Israel, which was in a way a flock: "I will surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a fold, so the Jews were kept enclosed within the precepts of the Law, as we read in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have from my Father through an eternal predestination: "Ask of me, and I will make the nations your heritage" (Ps 2:8); "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).
1418 As to the second he says, I must bring them also , i.e., according to the plans of divine predestination it is time to call them to grace.
This seems to conflict with what our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the house of Israel." I answer that Jesus was sent only to the sheep of the house of Israel in the sense of preaching to them personally, as we read in Romans (15:8): "Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs." It was through the apostles that he brought in the Gentiles: "From them I will send survivors to the nations" (Is 66:19).
1419 In regard to the third he says, and they will heed my voice . Here he mentions three things necessary for righteousness in the Christian religion. The first is obedience to the commandments of God. Concerning this he says, and they will heed my voice , i.e., they will observe my commandments: "Teaching them to observe all that I have commanded you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve, served me. As soon as they heard of me they obeyed me" (Ps 18:43).
The second is the unity of charity, and concerning this he says, so there shall be one flock , i.e., one Church of the faithful from the two peoples, the Jews and the Gentiles: "One faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).
The third is the unity of faith, and in regard to this he says, one shepherd : "They shall all have one shepherd," that is, the Jews and the Gentiles (Ez 37:24).
1420 Now our Lord explains his proof: first, he amplifies on the reason for the sign [his death for his sheep]; secondly, he explains the sign, or the effect (v 18); thirdly, he shows that the reason is appropriate (v 18b).
1421 Our Lord says that the reason for his death is the knowledge he has of the Father, saying, "as the Father knows me and I know the Father, and I lay down my life for the sheep." In explaining this he says, for this reason the Father loves me . From this it is clear that the Father knows him with a knowledge joined with approval, for this reason , I say, because I lay down my life, that I may take it again .
1422 But is it true that his death is the cause of the Father's love? It seems not, because something temporal is not the cause of something eternal. But Christ's death is in the temporal order, while the love of God for Christ is eternal. I answer that Christ is speaking here of the Father's love for him as having a human nature. Accordingly, this passage can be understood in three ways. In one way, so that because indicates a cause, while in the other way it indicates the term or sign of love.
If it is taken casually, then the meaning is: because I lay down my life , i.e., endure death, for this reason the Father loves me , that is, he grants me the effect of his love, which is the glory and exaltation of my body: "He humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him a name which is above every name" (Phil 2:8).
But one might object to this that good works cannot merit the divine love. For since our works are meritorious to the extent that they are given life by charity - "If I give away all I have�but have not love, I gain nothing" (1 Cor 13:3) - and since God is the first to love - "In this is love, not that we love God but that he first loved us" [1 Jn 4:10] - it is clear that his love precedes all our merit. This can be answered by saying that no one can merit God's love; nevertheless, we can merit by our good works the effect of God's love, that is, an increase of grace and the reception of the good of glory, both of which God bestows on us because of his love. Thus we can say that for this reason God loves this or that person, that is, bestows on him the effect of his love, because he obeys his commandments. And so we can say about Christ as man, that for this reason the Father loves him, that is, has exalted him and given him the brightness of glory, because he laid down his life in death.
But if because indicates a sign of love, then he meaning is this: for this reason the Father loves me, because I lay down my life , as if to say: This is a sign that the Father loves me, because I lay down my life, that I may take it again , that is, I fulfill his commands and will and endure death. For an obvious sign of love is that a person, out of charity, fulfills the commands of God. [22]
1423 Now he explains the effect of the sign. And since the sign was "I lay down my life for the sheep," he explains how he lays it down. First, he excludes violence; secondly, he speaks of his power.
1424 The violence he excludes is that which could be employed in taking a life: such violence was not accomplished in Christ. Concerning this he says, no one takes it from me , that is, my life, by violence, but I lay it down , by my own power, that is, of my own accord : "Can the prey be taken from the mighty?" (Is 49:24).
But did not the Jews use violence against Christ? They did insofar as it was in them; but this violence was not in Christ because he laid down his life voluntarily, when he willed. Thus we read above (7:30) that the Jews wanted to arrest him but were unable "because his hour had not yet come." It was voluntary "not as though he was forced to die, but he condescended to be killed," [23] as Augustine says.
1425 He adds something about his power when he says, I have power to lay it down . Apropos of this it should be noted that since the union of the soul and body is natural, their separation is natural. And although the cause of this separation and death can be voluntary, yet among human beings death is always natural. Now nature is not subject to the will of any mere human, since nature, as well as the will, are from God. Therefore, the death of any mere human person must be natural. But in Christ, his own nature and every other nature are subject to his will, just like artifacts are subject to the will of the artisan. Thus, according to the pleasure of his will, he could lay down his life when he willed, and he could take it up again; no mere human being can do this, although he could voluntarily use some instrument to kill himself. This explains why the centurion, seeing that Christ did not die by a natural necessity, but by his own [will] - since "Jesus cried again with a loud voice and yielded up his spirit" (Matt 27:50) - recognized a divine power in him, and said: "Truly, this was the Son of God" (Matt 27:54). Again, the Apostle says in 1 Corinthians (1:18): "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God," that is, his great power was revealed in the very death of Christ. [24]
1426 Here he shows that the above-mentioned reason is appropriate, for to fulfill a command shows love for the one commanding. Thus he says, this charge I have received from my Father , that is, to lay down my life and take it up again: "If a man loves me, he will keep my word, and my Father will love him" (14:23).
LECTURE 5
19 There was again a division among the Jews because of these words. 20 Many of them said, "He has a demon, and he is mad; why listen to him?" 21 Others said, "These are not the sayings of one who has a demon. Can a demon open the eyes of the blind?" 22 It was the feast of the Dedication at Jerusalem; 23 it was winter, and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered round him and said to him, "How long will you keep us in suspense? If you are the Christ, tell us plainly." 25 Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name, they bear witness to me; 26 but you do not believe, because you do not belong to my sheep. 27 My sheep hear my voice, and I know them, and they follow me; 28 and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand. 29 What my Father has given to me is greater than all, and no one is able to snatch them out of the Father's hand. 30 I and the Father are one." [25]
1427 After showing that he has power to give life and showing his manner of doing so, our Lord here shows how this power to give life belongs to him. First, the Evangelist mentions the dispute which arose among the crowd on his point; secondly, he gives the discussion between the Jewish leaders and Christ (v 22). Concerning the first he does three things. First, he mentions the dispute within the crowd; secondly, he gives the opinion of one side; and then states the reasonable position of the other side.
1428 The dispute arose within the crowd which was listening to Christ because of what he said. The Evangelist says, There was again a division among the Jews because of these words . Since some of them understood his words correctly, and others did not, they argued among themselves: "I have not come to bring peace, but a sword," that is, the sword of gospel teaching, which some believed and others deny (Matt 10:34). "He pours contempt upon princes" (Ps 107:40).