John CHAP. 10
10:22–30
22. And it was at Jerusalem the feast of the dedication, and it was winter.
23. And Jesus walked in the temple in Solomon’s porch.
24. 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,
25. 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.
26. But ye believe not, because ye are not of my sheep, as I said unto you.
27. My sheep hear my voice, and I know them, and they follow me.
28. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
29. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
30. I and my Father are one.
AUGUSTINE. (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.
CHRYSOSTOM. (Hom. lxi. 1) It was the feast of the dedication of the temple, after the return from the Babylonish captivity.
ALCUIN. 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.
BEDE. Judas Maccabeus instituted an annual commemoration of this dedication.
THEOPHYLACT. The Evangelist mentions the time of winter, to shew that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem.
GREGORY. (i. Mor. e. 11) Or because the season of cold was in keeping with the cold malicious hearts of the Jews.
CHRYSOSTOM. (Hom. lxi. 1.) Christ was present with much zeal at this feast, and thenceforth stayed 1in Judæa; His passion being now at hand. And Jesus walked in the temple in Solomon’s porch.
ALCUIN. 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?
THEOPHYLACT. 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.
AUGUSTINE. (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.
CHRYSOSTOM. (Hom. lxi) Being able to find no fault with His works, they tried to catch Him in His words. And mark their perversity. When He instructs by His discourse, they say, What sign shewest Thou? When He demonstrates by His works, they say, If Thou be the Christ, tell us plainly. Either way they are determined to oppose Him. There is great malice in that speech, Tell us plainly. He had spoken plainly1, when up at the feasts, and had hid nothing. They preface however with flattery: How long dost Thou make us2 to doubt? as if they were anxious to know the truth, but really only meaning to provoke Him to say something that they might lay hold of.
ALCUIN. They accuse Him of keeping their minds in suspense and uncertainty, who had come to save their soulsa.
AUGUSTINE. (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.
ALCUIN. 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.
CHRYSOSTOM. (Hom. lxi. 2) He reproves their malice, for pretending that a single word would convince them, whom so many words had not. If you do not believe My works, He says, how will you believe My words? And He adds why they do not believe: But ye believe not, because ye are not of My sheep.
AUGUSTINE. (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.
THEOPHYLACT. After He had said, Ye are not of My sheep, He exhorts them to become such: My sheep hear My voice.
ALCUIN. 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.
AUGUSTINE. (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; (οὐ μὴ ἀπόλλυνται εἰς τὸν αἴωνα) as if to say, Ye shall perish eternally, because ye are not of My sheep.
THEOPHYLACT. But 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.
AUGUSTINE. (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.
HILARY. (de Trin. vii. c. 22) This is the speech of conscious power. Yet to shew, that though of the Divine nature He hath His nativity from God, He adds, My Father which gave Me them is greater than all. He does not conceal His birth from the Father, but proclaims it. For that which He received from the Father, He received in that He was born from Him. He received it in the birth itself, not after it; though He was born when He received it.
AUGUSTINE. (Tract. xlviii) The Son, born from ever lasting of the Father, God from God, has not equality with the Father by growth, but by birth. This is that greater than all which the Father gave Himb; viz. to be His Word, to be His Only-Begotten Son, to be the brightness of His light. Wherefore no man taketh His sheep out of His hand, any more than from His Father’s hand: And no man is able to pluck them out of My Father’s hand. If by hand we understand power, the power of the Father and the Son is one, even as Their divinity is one. If we understand the Son, the Son is the hand of the Father, not in a bodily sense, as if God the Father had limbs, but as being He by Whom all things were made. Men often call other men hands, when they make use of them for any purpose. And sometimes a man’s work is itself called his hand, because made by his hand; as when a man is said to know his own hand, when he recognises his own handwriting. In this place, however, hand signifies power. If we take it for Son, we shall be in danger of imagining that if the Father has a hand, and that hand is His Son, the Son must have a Son too.
HILARY. (vii. de Trin. c. 22) The hand of the Son is spoken of as the hand of the Father, to let thee see, by a bodily representation, that both have the same nature, that the nature and virtue of the Father is in the Son also.
CHRYSOSTOM. (Hom. lxi) Then that thou mayest not suppose that the Father’s power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.
AUGUSTINE. (Tract. xxxvi. non occ.) Mark both those words, one and are, and thou wilt be delivered from Scylla and Charybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are both Father and Son. And if one, then there is no difference of persons between them.
AUGUSTINE. (vii. de Trin. c. 2) We are one. What He is, that am I, in respect of essence, not of relation.
HILARY. (viii. de Trin. c. 5) The heretics, since they cannot gainsay these words, endeavour by an impious lie to explain them away. They maintain that this unity is unanimity only; a unity of will, not of nature; i. e. that the two are one, not in that they are the same, but in that they will the same. But they are one, not by any economy merely, but by the nativity of the Son’s nature, since there is no falling off of the Father’s divinity in begetting Him. They are one whilst the sheep that are not plucked out of the Son’s hand, are not plucked out of the Father’s hand: whilst in Him working, the Father worketh; whilst He is in the Father, and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but nature accomplisheth. But we deny not therefore the unanimity of the Father and Son; for the heretics, because we refuse to admit concord in the place of unity, accuse us of making a disagreement between the Father and Son. We deny not unanimity, but we place it on the ground of unity. The Father and Son are one in respect of nature, honour, and virtue: and the same nature cannot will different things.
