Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my mind; nevertheless let it be accepted [only] by such as are willing. For I think that in these words He means by "knowledge" not simply "acquaintance," but rather employs this word to signify "friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they "know" not only those who are of more distant family relationship, but also, even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relationship with Him: Many will say to Me in that day, namely, in the Day of judgment, Lord, Lord, did we not by Thy Name do many mighty works, and cast out devils? Then will I profess unto them, Verily, I say unto you, I never knew you. Again if "knowledge" means simply "acquaintance," how can He Who has all things naked and laid open before |83 His eyes, as it is written. Who even knows all things before they be,----how can He be without knowledge of any living beings? It is therefore quite unintelligible, or rather it is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: "I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works. " Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and thou hast found grace in My sight; which signifies: "Thou, more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace. " And when we say this, we do not take away the signification of "acquaintance" from the word "knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: "I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father. " For just as God the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath given Me.
And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offspring of God, and in what |84 way partakers of the Divine Nature? For not in the mere will of Christ to receive us into friendly relationship have we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even when in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are we joined with the Father. For Christ is a sort of link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so different: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.
But perhaps some one will say, "Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word 'Mine?' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have?"
For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word 'Mine? ' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have? "
We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through |85 unbelief, but rather will be allotted as a distinguishing reward to those who love Him. For just as the doctrine of the resurrection extends to all men, through the Resurrection of the Saviour, Who causes to rise with Himself the nature of man in its entirety, yet it will profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and un-holiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.
Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: "Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: "We did not first know Him, but He first knew us." For instance, Paul when writing to some of the Gentiles says something of this sort, as follows:----Wherefore remember, ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in |86 Christ Jesus ye that once were far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: "It was not we who began this state of things, but the Only-Begotten Son of God." For we did not lay hold of the Godhead which is above our nature, but He Who is in His Nature God took hold of the seed of Abraham, as Paul says, and became Man, so that being made like unto His brethren in all things, except sin, He might receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.
> > And I lay down My life for the sheep.
Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him. > > And I lay down My life for the sheep.
Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings; but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because I am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.
Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able |87 to escape the suffering, if He willed not to suffer. Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.
> > 16 And other sheep I have, which are not of this fold: them also I must bring; and they shall hear My voice; and they shall become one flock, one shepherd.
Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness. > > 16 And other sheep I have, which are not of this fold: them also I must bring; and they shall hear My voice; and they shall become one flock, one shepherd.
In divers manners He rattles His blows around the lawless Pharisees; for that they would almost immediately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them, He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God; not suffering Himself to be known in Judaea only, as was the case in early times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows, Well then, God the Father somewhere says with regard to Christ: Behold, I have given Him for a witness to the Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: O clap your |88 hands, all ye Gentiles; shout unto God with the voice of exultation. But if it may seem good to any one to inquire into the cause of such a glorious and noble act of praise, he will find it clearly expressed: For God is the king of all the earth: sing ye praises with understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Sear this, all ye Gentiles; give ear, all ye inhabitants of the world, both the low-born and the nobles, rich and poor together. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with, He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But "For what reason," some one who is more keenly searching into the signification of this passage may say, "does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? "What then shall we say to this, and how shall we explain it?
Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could do; for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to |89 convert the Gentiles also to the knowledge of God: on this account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly" declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.
> > 17 Therefore doth the Father love Me, because I lay down My life, that 1 may take it again.
He publicly" declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold. > > 17 Therefore doth the Father love Me, because I lay down My life, that 1 may take it again.
He replies oftentimes not only to the words uttered at the time with the tongue, but to the reasonings in the depth [of the heart]; for being Very God, He has a clear knowledge of all things. Accordingly, when the unholy Jews mocked at His words, especially because He promised that He would struggle on behalf of His own sheep to such a degree and so very earnestly that He was actually ready even to die for them, thinking that He now talked foolishly and deeming Him mad; forcibly now at length He shows those who were mockers, because of the ignorance and at the same time the unbounded impiety that was in them, that they are guilty both in words and in deeds of dishonouring that which God the Father recognises as worthy of great honour. For the Father loveth Me, He says, for this very thing that you through your great lack of understanding so utterly despise. Are ye not therefore arrogant and chargeable with gross impiety, when ye say that is a fit object for mockery which to God is most acceptable and well-pleasing? And somehow also He gives them to understand from these words, that they were greatly hated by God. For if God loves the One Who lays down His life for the sheep of the fold entrusted to His care, it is of course necessary to suppose that He holds in detestation the one who beholdeth the wolf coming and leaveth the herd [a prey] to the prowling and ravenous beast, and turneth to flight; just what Christ had convicted those, whose lot it was then to rule the people or flock of the Jews, of doing. At the same time therefore He reproves |90 them both as hated by God and as being ungodly, because they did not shrink from laughing at what God honoured most highly. Moreover, Christ declares that He was loved by God the Father, not merely because He lays down His life, but because He lays it down that He may also take it again: for of course it is in this point especially that the greatness of the benefits He wrought for us appears conspicuous. For if He had only died, and had not risen again, what would have been the advantage? And how would He appear to have benefitted our nature, if He had remained amongst us, dead, under the bonds of death, and subjected to consequent corruption in the same way as others? But since He laid it down that He might also take it again, He in this way saved our nature perfectly, bringing to naught the power of death; and He will display us as a new creation.
Accordingly, the Son is beloved by God the Father; not as though He would have remained without that love, had not His work for us been done; for He was always and at all times beloved. And we will proceed towards the comprehension of what is here said. The qualities which naturally are inherent in any thing, or which happen to be possessed by it, are most strikingly manifested at any particular time when they are exhibited with special intensity. For example, fire naturally has in itself its own heat, but when it displays it upon pieces of wood, then especially we recognise what force and what power there is in it. Similarly, the man who has acquired a knowledge perhaps of grammar or of some other such science, would not be admired for it, I suppose, if he remained silent, but rather when he has exhibited to the appreciation of others the excellence of the knowledge he possesses. In like manner therefore the Divine and ineffable Nature, when it strongly exhibits any of Its own inherent qualities, or any of the attributes naturally belonging to It; at such a time It also is by Itself most strikingly manifested, and so is seen by us. For instance, Wisdom saith in the Book of Proverbs: I it was in Whom He rejoiced, and daily I was |91 delighted, [being] always in His presence; when He was delighted at having finished the world, and was taking delight in the sons of men: although joy always belongs to God, and His gladness is without end. Surely nothing whatever grieves Him Who possesses authority over all; yet He rejoices in His own Wisdom at having finished the world. For when He beholds the energy of His own Wisdom exhibited in His work, then most especially He thought that He must more abundantly rejoice. In this way therefore we will understand what is said in this place. For God the Father being love, according to the language of John, and not simply good but rather goodness itself, when He saw His own Son laying down His life for us through His love towards us, and His surpassing goodness keeping unaltered the exact characteristics of His own Nature, reasonably loved Him; not bestowing His love upon Him as a sort of reward for the things that had been done for us, but, as we have said, beholding in His Son that which was true to His own Essence, and being drawn to love Him as if by certain necessary and irresistible impulses of nature. Therefore, just as even among ourselves, if any one beholds perchance in his own child the image of his own form exactly represented, he is drawn to an intensity of love whensoever he looks at him: after this manner I think God the Father is said to love His own Son, Who for us lays down His own life, and takes it again. For it is a work of love to have chosen even to suffer, and to suffer ignominiously, for the salvation of some; and not to die only, but also to take again the life that was laid down, in order to destroy death and to take away sorrow from [the thought of] corruption. Therefore, being always beloved by reason of His Nature, He will be understood to have been beloved also on account of His love towards us, causing thereby gladness of heart to His Father: since He in that very thing was enabled to see the Image of His own Nature shining forth quite unclouded and unadulterated.
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Some expositors' notion as to devil: their dread of Advent. 651 652 Time of Advent devils called the time. Satan, Cain, the Jews. Devil's first and second wickedness. 653 654 Cain's wickedness and imitation of the devil. Jews imitate. Christ died for all. 655 656 The Jews and such as they like Cain, Christ like the Father, He His Very Son. 657 658 Sin here falsehood: their sin exposed, teachers to repeat. Jews calling God Father, self-contradicted. Questions of affirmation. 659 660 Some Jews better. Of God, threefold in meaning. Heareth holdeth in the heart. Christ Son of God. 661 662 Jews' idea in saying Samaritan and possessed: themselves having the devil. The Son God of God. 663 664 I honour My Father, disowning you: no love of glory in Him Who emptied Himself. The Father's vengeance. 665 666 The Son God Who quickens: we may not presume. Life life for ever, death, punishment. All rise. 667 668 Now we know the Jews' condemnation. Their madness. 669 670 Death of body remains. Jews knew not that the Only-Begotten was made Man. 671 672 Their anger. Envy leads to love of sin. Human glory nought. Christ honours saints. 673 674 The Father is the Son is: Each the glory of Other. Jews' ignorance of God. 675 676 Son God because Son of the Father, and Eternal. Witness to self a form of reproof. 677 678 Word may mean totality of Essence. Christ's Day: through His Passion all auspicious to us. 679 680 Christ, God the Son rejoiced in of Abraham. Jews understood not, Christ then spake clearly. 681 682 Amen an oath. I am, God. Christ departing bereaves of joy. Born-blind type of Gentiles. 683 684 Jews, wise, fell, Gentiles, foolish, succeeded. 2 Christ refutes error. Jewish history appealed to. 3 4 God's mercy revealed by His proclamation concerning Himself. 5 6 God is surely better than men. Argument from context. 7 8 True explanation of Exod. xxxiv. 7. Unchangeable perfection of God. 9 10 An illustration from history of the true meaning of Exod. xxxiv. 7. 11 12 Two errors corrected. Connexion of sickness and sin. 13 14 Man's knowledge is imperfect. Christ checks undue curiosity. 15 16 S. Paul's language illustrates Christ's. Christ never fails to do His work. 17 18 The blind man a type of the Gentiles, and his illumination of theirs. 19 20 Virtue of Christ's Body. Effects of miracle on different minds. 21 22 How the blind man esteems Christ. Ill temper of the Jews. 23 24 Conduct of Jews explained. Their rage increases. 25 26 The man's gratitude and delight. False argument of some Pharisees. 27 28 Others argue more justly. Consequent division of opinion. 29 30 They again question the man, who gives a hold and just answer. 31 32 Testimony of the man, and of his parents. Tactics of the Pharisees. 33 34 Timidity of the man's parents. Tyranny of the Pharisees. 35 36 Their design frustrated. They try another method. 37 38 This miracle fulfilled a prophecy. Paraphrase of the man's answer. 39 40 The Pharisees cross-question him further. He indirectly confesses Christ. 41 42 Some of the rulers recognised Christ. But the majority rejected Him. 43 44 Pretended knowledge real ignorance, and vice versa. 45 46 The man rebukes the Pharisees. Various prophecies of Christ. 47 48 The man's excellent argument. Christ shown to be greater than Moses. 49 50 Christ greater than any saint. Miraculous powers indicate holiness. 51 52 Magical effects are of a lower kind. The Pharisees persist in error. 53 54 Profession of faith is rewarded.
The proper object of faith. 55 56 "He is not two, but One Christ. " The man rightly and typically believes. 57 58 Faith produces spiritual worship. Obstinate unbelief blinds the eyes. 59 60 The malicious question of the Pharisees may be explained in two ways. 61 62 Self-condemnation of the Pharisees. Connection of ch. x. 1-5 with ch. ix. 63 64 Christ is the Door and the Porter. Parable means the same as proverb. 65 66 Meaning of 'the Door of the sheep. ' Lawful and unlawful leadership. 67 68 Limitations of the word "All. " Two explanations of "Thieves and robbers. " 69 70 Difference between 'climbing over' and 'entering. ' The Pharisees reject Christ's pleading. 71 72 Characteristics of the thief. Two kinds of future life. 73 74 Christ proclaims His own character. Impious behaviour of the Pharisees. 75 76 Christ has been a Good Shepherd. The Pharisees were bad shepherds. 77 78 Effect of bad shepherds on the flock. Christ's words recall Ezekiel's. 79 80 Prophecy foretold the Pharisees' fate. The blessedness of Christ's flock. 81 82 "Knowledge" is not mere "acquaintance" but implies a loving intimacy. 83 84 Christ "knows" all men, but not all in equal degree. 85 86 Christ willingly died for His sheep. His "sheep" include the Gentiles. 87 88 The call of the Gentiles had been foretold. Christ replies to His enemies' thoughts. 89 90 The Father always loved the Son, but especially for redeeming men. 91
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[Most of the footnotes, moved to the end and renumbered. The margin contains mainly biblical references and fragments of Greek. These have been omitted]
1. b Here the MS of S. Cyril gives the words, Κὰωσ τὸν νῦν ἄρχοντα τοῦ αἰῶνος τούτου, which Dr. Heyse, the careful and accomplished collator of S. Cyril's Commentaries, looked on as a gloss.
2. d εἰς εἰκόνα τοῦ θεωρουμένου. S. Cyril seems to mean that whereas there exists in good and had, whether angels or men, a kinness (τὸ συγγενὲς) of moral condition and likeness; in our Lord, His relation to His Father being that of Son by begetting, the (so to speak) moral relation is only alluded to improperly, εἰς εἰκόνα τοῦ θεωρουμένου, in regard of the Jews' lying joining them on to the devil, Christ's truth allying Him with the Father.
3. e There seems here to be something omitted in the text which is hardly translateable.
4. f The skilful Collator, Dr. Heyse, conjectured περιπλάσας for περιπλάνας, the reading of the single Manuscript in which have been preserved to us the fifth and sixth Books.
5. g This τι νοοῦσι is a conjecture of Aubert the original Editor, in place of τίνουσιν which the MS.gives.
6. l ἀπέθανεν, died. This word may perhaps have crept in by some carelessness of the scribe.
7. a The Introduction to this Sixth Book will be found in the First Volume of the translation.
5. g This τι νοοῦσι is a conjecture of Aubert the original Editor, in place of τίνουσιν which the MS. gives. 6. l ἀπέθανεν, died. This word may perhaps have crept in by some carelessness of the scribe. 7. a The Introduction to this Sixth Book will be found in the First Volume of the translation.
8. b The first verse of the ninth Chapter is commented on at the end of the Introduction to S. Cyril's Sixth Book, in the first volume of the Translation.
9. c Compare Vol. I of this Translation, pp. 90-99, especially the paragraph numbered 18.
10. d Pages 90-99 of Translation, Vol. I.
11. f "The same share is allotted to him who remains at home as to him who fights bravely." Homer, Iliad, ix. 318.
12. g Either οὐ should be inserted in the text, or φιλόμαχοι is ironical.
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