Gregory the Dialogist — Commentary on Scripture

John 8:53

(ut sup.) For being given over to eternal death, which death they saw not, and thinking only, as they did, of the death of the body, their minds were darkened, even while the Truth Himself was speaking. They add: Whom makest Thou Thyself?

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 8:56

And it should be noted that the Lord saw them resisting Him with open hostility, and yet He did not cease to preach to them with repeated words, saying: "Your father Abraham rejoiced to see my day; he saw it, and was glad." For Abraham saw the day of the Lord when, as a figure of the supreme Trinity, he received three angels as guests; and having received them, he spoke to the three as if to one, because although there is a number of Trinity in the persons, there is a unity of divinity in nature.

Forty Gospel Homilies, Homily 18

John 8:56

(Hom. xv. in Evang.) Abraham saw the day of the Lord even then, when he entertained the three Angels, a figure of the Trinity.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 8:57

(Hom. xviii. in Evang.) The carnal minds of the Jews are intent on the flesh only; they think only of His age in the flesh: Then said the Jews unto Him, Thou art not fifty years old, and hast Thou seen Abraham? that is to say, Many ages have passed since Abraham died; and how then could he see thy day? For they took His words in a carnal sense.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 8:57

But the carnal minds of the listeners do not raise their eyes above the flesh, while they consider only the age of His flesh, saying: "You are not yet fifty years old, and have you seen Abraham?"

Forty Gospel Homilies, Homily 18

John 8:58

Our gracious Redeemer draws them away from gazing at His flesh and leads them to the contemplation of His divinity, saying: "Amen, amen, I say to you, before Abraham was made, I am." For "before" belongs to past time, "I am" to present time. And because the Divinity has neither past nor future time, but always has being, He did not say "Before Abraham I was," but "Before Abraham I am." Hence also it is said to Moses: "I am who am." And: "You shall say to the children of Israel: He who is has sent me to you." Therefore Abraham had both a before and an after, because he was able both to arrive through the manifestation of his presence and to depart through the course of his life. But Truth always has being, because nothing in it either begins at an earlier time or ends at a later one. But the minds of the unbelievers, unable to endure these words of eternity, ran to stones, and sought to overwhelm Him whom they could not understand.

Forty Gospel Homilies, Homily 18

John 8:58

(ut sup.) Our Saviour mildly draws them away from their carnal view, to the contemplation of His Divinity; Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Before is a particle of past time, am, of present. Divinity has no past or future, but always the present; and therefore He does not say, Before Abraham was, I was: but, Before Abraham was, I am: (Exod. 3:14) as it is in Exodus, I am that I am. Before and after might be said of Abraham with reference to different periods of his life; to be, in the present, is said of the truth only.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 8:59

But what the Lord did against the fury of those stoning Him is shown when it is immediately added: "But Jesus hid Himself and went out of the temple." It is very remarkable, dearest brothers, why the Lord avoided His persecutors by hiding Himself, when if He had wished to exercise the power of His divinity, He could have bound them in their very blows by a silent command of His mind, or overwhelmed them with the punishment of sudden death. But because He had come to suffer, He did not wish to exercise judgment. Indeed, at the very time of His passion He both showed how much He could do, and yet endured that for which He had come. For when He said to His persecutors seeking Him, "I am He," by this voice alone He struck down their pride and laid them all flat on the ground. He who therefore could have escaped the hands of those stoning Him in this place without hiding Himself—why did He hide Himself, unless because our Redeemer, made man among men, speaks some things to us by word, other things by example? But what does He say to us by this example, except that even when we are able to…

But what the Lord did against the fury of those stoning Him is shown when it is immediately added: "But Jesus hid Himself and went out of the temple." It is very remarkable, dearest brothers, why the Lord avoided His persecutors by hiding Himself, when if He had wished to exercise the power of His divinity, He could have bound them in their very blows by a silent command of His mind, or overwhelmed them with the punishment of sudden death. But because He had come to suffer, He did not wish to exercise judgment. Indeed, at the very time of His passion He both showed how much He could do, and yet endured that for which He had come. For when He said to His persecutors seeking Him, "I am He," by this voice alone He struck down their pride and laid them all flat on the ground. He who therefore could have escaped the hands of those stoning Him in this place without hiding Himself—why did He hide Himself, unless because our Redeemer, made man among men, speaks some things to us by word, other things by example? But what does He say to us by this example, except that even when we are able to resist, we should humbly avoid the wrath of the proud? Hence it is also said through Paul: "Give place to wrath." Let man consider with how great humility he ought to flee the anger of his neighbor, if God avoided the furies of the wrathful by hiding Himself. Let no one therefore raise himself up against insults received, let no one return reproach for reproach. For in imitation of God, it is more glorious to flee injury by keeping silent than to overcome it by responding.

But against this pride says in the heart: It is shameful that, having received an injury, you remain silent. Whoever observes that you receive an insult and remain silent does not think that you are showing patience, but that you are acknowledging guilt. But from where does this voice arise in our heart against patience, unless because we have fixed our thought on base things, and while we seek glory on earth, we do not care to please Him who watches us from heaven? Therefore, having received an insult, let us meditate in our work on the voice of God: I do not seek my own glory; there is one who seeks and judges. Moreover, what is written about the Lord, He hid himself, can be understood in another way. For He had preached many things to the Jews, but they mocked the words of His preaching. They also became worse from the preaching, who went so far as to throw stones. And what does the Lord signify by hiding Himself, except that the truth itself is hidden from those who disdain to follow His words? For truth flees the mind which it does not find humble. And how many are there today who detest the hardness of the Jews, because they refused to hear the preaching of the Lord, and yet such as they accuse those of having been toward the faith, such are they themselves toward works. They hear the precepts of the Lord, they recognize the miracles, but they refuse to turn from their depravities. Behold, He calls, and we do not wish to return. Behold, He waits, and we disregard His patience. Therefore, while there is time, brothers, let each one abandon his depravity, let him fear the patience of God, lest he whom one now despises as tranquil, one may by no means be able to escape when He is angry.

Forty Gospel Homilies, Homily 18

John 8:59

(ut sup.) Their unbelieving minds, however, were unable to support these indications of eternity; and not understanding Him, sought to destroy Him: Then they took up stones to cast at Him.

Who, had He chosen to exert the power of His Divinity, could, without a word, by His mere nod, have seized them, with the very stones in their hands, and delivered them to immediate death. But He who came to suffer, was slow to execute judgment.

(ut sup.) What does our Lord mean by hiding Himself, but that the truth is hidden to them, who despise His words. The truth flies the company of an unhumbled soul. His example shows us, that we should in all humility rather retreat from the wrath of the proud, when it rises, than resist it, even though we might be able,

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 9:1-7

(in Præf. Moral. c. 5) One stroke falls on the sinner, for punishment only, not conversion; another for correction; another not for correction of past sins, but prevention of future; another neither for correcting past, nor preventing future sins, but by the unexpected deliverance following the blow, to excite more ardent love of the Saviour's goodness.

(viii. Moral. c. xxx. [49.]) Or thus: By His spittle understand the savour of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendour even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the soul's enlightenment, and restoration of the human understanding from its original blindness.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 9:3

One blow falls on the sinner for punishment only, not conversion. Another occurs for correction; still another happens not in order to correct past sins but for the prevention of future sins. Another blow happens neither for correcting past nor preventing future sins. Rather, the unexpected deliverance following the blow serves to excite a love more focused on the Savior’s goodness.

MORALS ON THE BOOK OF JOB, PREFACE 5.12

John 9:8-17

(viii. Moral. c. xxx. [49.]) Or thus: By His spittle understand the savour of inward contemplation. It runs down from the head into the mouth, and gives us the taste of revelation from the Divine splendour even in this life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the soul's enlightenment, and restoration of the human understanding from its original blindness.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 10:9

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 10:9

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as…

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

Forty Gospel Homilies, Homily 14

John 10:11

(Hom. xiv. in Evang.) And He adds what that goodness (forma bonitatis) is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shown us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 10:11

For behold, he who is good not by an accidental gift but essentially, says: "I am the good shepherd." And he adds the pattern of that same goodness for us to imitate, saying: "The good shepherd lays down his life for his sheep." He did what he taught; he showed what he commanded. The good shepherd laid down his life for his sheep, so that in our sacrament he might transform his body and blood, and satisfy with the nourishment of his flesh the sheep he had redeemed. The way has been shown to us through contempt of death that we should follow; the pattern has been set before us upon which we should be formed. First it is ours to mercifully spend our external goods on his sheep; but finally, if necessary, even to offer our death for those same sheep. From that first and lesser thing one arrives at the final and greater. But since the soul by which we live is incomparably far better than the earthly substance we possess externally, when will someone who does not give his substance for his sheep give his life for them? And there are some who, because they love earthly substance more than…

For behold, he who is good not by an accidental gift but essentially, says: "I am the good shepherd." And he adds the pattern of that same goodness for us to imitate, saying: "The good shepherd lays down his life for his sheep." He did what he taught; he showed what he commanded. The good shepherd laid down his life for his sheep, so that in our sacrament he might transform his body and blood, and satisfy with the nourishment of his flesh the sheep he had redeemed. The way has been shown to us through contempt of death that we should follow; the pattern has been set before us upon which we should be formed. First it is ours to mercifully spend our external goods on his sheep; but finally, if necessary, even to offer our death for those same sheep. From that first and lesser thing one arrives at the final and greater. But since the soul by which we live is incomparably far better than the earthly substance we possess externally, when will someone who does not give his substance for his sheep give his life for them? And there are some who, because they love earthly substance more than the sheep, deservedly lose the name of shepherd.

Forty Gospel Homilies, Homily 14

John 10:12-13

(Hom. in Evang. xiv.) Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station. (Hom. in Evang. xiv.) But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock. (Hom. in Evang. xiv.) The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against t…

(Hom. in Evang. xiv.) Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.

(Hom. in Evang. xiv.) But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock.

(Hom. in Evang. xiv.) The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffering of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because he is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 10:12

He is called not a shepherd but a hireling who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a hireling is one who holds the position of shepherd but does not seek the profit of souls; he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal gains, and delights in the reverence shown him by men. For these are the wages of the hireling: that for the very labor he performs in governance, he finds here what he seeks, and remains a stranger to the inheritance of the flock hereafter. But whether one is truly a shepherd or a hireling cannot be known with certainty if no occasion of necessity arises. In times of tranquility, the hireling often stands guard over the flock just as the true shepherd does; but when the wolf comes, it reveals with what spirit each one was standing guard over the flock. For the wolf comes upon the sheep when any unjust man and plunderer oppresses the faithful and humble. But he who appeared to be a shepherd and was not abandons the sheep and flees, because while he fears danger to himself from th…

He is called not a shepherd but a hireling who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a hireling is one who holds the position of shepherd but does not seek the profit of souls; he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal gains, and delights in the reverence shown him by men. For these are the wages of the hireling: that for the very labor he performs in governance, he finds here what he seeks, and remains a stranger to the inheritance of the flock hereafter. But whether one is truly a shepherd or a hireling cannot be known with certainty if no occasion of necessity arises. In times of tranquility, the hireling often stands guard over the flock just as the true shepherd does; but when the wolf comes, it reveals with what spirit each one was standing guard over the flock. For the wolf comes upon the sheep when any unjust man and plunderer oppresses the faithful and humble. But he who appeared to be a shepherd and was not abandons the sheep and flees, because while he fears danger to himself from the wolf, he does not presume to resist his injustice. He flees not by changing his location but by withdrawing his support. He flees because he saw injustice and remained silent. He flees because he hid himself in silence.

But there is another wolf who without ceasing daily tears apart not bodies, but minds, namely the malignant spirit, who prowling around lies in wait for the sheepfolds of the faithful and seeks the deaths of souls. Concerning this wolf it is soon added: "And the wolf seizes and scatters the sheep." The wolf comes and the hireling flees, because the malignant spirit tears apart the minds of the faithful in temptation, and he who holds the place of pastor has no care of solicitude. Souls perish, and he himself rejoices in earthly advantages. The wolf seizes and scatters the sheep when he drags one person into lust, inflames another with avarice, raises another up in pride, divides another through wrath, goads this one with envy, trips up that one in deceit. The devil, as it were, scatters the flock like a wolf when he slays the faithful people through temptations. But against these things the hireling is kindled by no zeal, aroused by no fervor of love: because while he seeks only external advantages, he negligently permits the internal losses of the flock.

Forty Gospel Homilies, Homily 14

John 10:13

Hence it is soon added: "But the hireling flees, because he is a hireling, and the sheep do not pertain to him." For the sole reason why the hireling flees is because he is a hireling. As if it were said openly: He who in presiding over the sheep does not love the sheep but seeks earthly gain cannot stand firm in danger to the sheep. For while he embraces honor, while he rejoices in temporal advantages, he trembles to oppose himself against danger, lest he lose what he loves. But because our Redeemer made known the faults of the false pastor, He again shows the form upon which we ought to be imprinted.

Forty Gospel Homilies, Homily 14

John 10:14

(Hom. in Evang. xiv.) As if He said, I love My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas