Door, shepherd, other sheep (John 10:4–27)
guides all toward the truth.
By strangers he means those around Theudas, whose hearers were scattered, and the other false christs.
He calls the saying a proverb because through one saying two matters' meanings are understood.
As God, knowing they did not understand, he clarifies the saying to them from the start, that they may still be benefited.
He is door as shutting in the sheep and keeping thieves out and convicting them; or because only through faith in him we enter toward the Father and are made his own; or because through him we come to rule peoples; or because he receives the worthy into the holy court and shuts entrance to the unworthy.
Saying "all" the Lord does not mean the holy prophets but those pretending to be good and slipping into ruling peoples, whom those under them did not endure—or he means the false christs or those around Theudas.
The faithful are sent on through Christ as through a door into eternal life.
Pasture is the divine teachings which the faithful enjoy. The Word of God is a door leading into knowledge of God; and those who enter through him become outside the world.
By pasture he means security, which happened for the apostles, who as lords of the inhabited world went in and out and no one could cast them out.
By "more abundantly" he means the kingdom of the heavens, which he calls life because the name is familiar to them; hinting at the resurrection he said the abundance. Or the abundance means participation in the Spirit, which only the saints enjoy, though all rise commonly, wicked and good; for only the saints are changed into glory. Here he speaks about the saving passion into which he came willingly.
When all had been slaughtered and destroyed, Christ came to save and give life.
He names hireling neglecting the sheep each of the people's rulers, since they did nothing for the peoples' benefit but used them as foreigners; for they were not their own, therefore they were not grieved at the peoples' destruction.
We do not know God otherwise unless first we are known from him. Therefore he also set that first; for first he was made akin to us by becoming man, and so we too to him.
"I am the shepherd" he said because of those who disbelieved; for not all the sheep heard him, but those known from him and knowing him.
Through identity of nature as consubstantial with the Father I know him and am known by him.
From laying down his own soul that they may be saved he establishes himself as good shepherd and not a deceiver such as those around Theudas; for he offered himself as ransom for all.
Saying "I lay down" he showed that he suffered willingly.
He said this because of those who disbelieved; for not all the sheep heard him, but those known from him and knowing him.
All are sheep, yet because of difference of mind he says they are not of this fold, which is the world.
He shows that when the Pharisees are cast out he was going as God to rule the nations and lead all into knowledge of God, Jews and Greeks, the one proclaimed beforehand by Moses and many prophets as going to do this.
He says he is loved because of the virtuous deed. Clearly virtue is to die for impiety. He speaks lowly because of the incarnation; for he did not now begin to be loved by the Father.
The command declares the concord with the Father, even if he speaks lowly. And the command is to die for the world.
Since what was said was beyond human, they called him demon-possessed. And by being silent when he heard these things the Lord taught us to bear insults against ourselves gently.
Even if he did not say himself plainly Christ, yet by calling himself light, shepherd, way, he signified this; for with these names Scripture is accustomed to call the Christ.
Since Judas also was one of those given to the Son and fell into wickedness, humans are shown not evil by nature and essence, but
Greek
ὁδηγεῖ πάντας πρὸς τὴν ἀλήθειαν. 328 {3Jο 10, 5}3Ἀλλοτρίους λέγει τοὺς περὶ Θευδᾶν, ὧν οἱ ἀκούσαντες διεσκορπίσθησαν, καὶ τοὺς λοιποὺς ψευδοχρίστους. 329 {3Jο 10, 6}3Παροιμίαν καλεῖ τὸν λόγον διὰ τὸ <δι'> ἑνὸς λόγου νοεῖσθαι δύο πραγ μάτων σημασίας. 330 {3Jο 10, 7}3Ὡς θεὸς γνοὺς μὴ νοήσαντας αὐτοὺς ἄνωθεν αὐτοῖς σαφηνίζει τὸν λόγον, ἵνα καὶ οὕτως ὠφεληθῶσιν. 331 {3Jο 10, 7–8}3Θύρα ἐστὶν ὡς ἀποκλείων τὰ πρόβατα, τοὺς δὲ κλέπτας ἀπείργων καὶ ἐλέγχων· ἤτοι ὅτι διὰ μόνης τῆς εἰς αὐτὸν πίστεως εἰσερχόμεθα πρὸς τὸν πατέρα καὶ οἰκειούμεθα αὐτῷ ἢ ὅτι δι' αὐτοῦ ἐρχόμεθα εἰς τὸ κατάρξαι λαῶν ἢ ὅτι τοὺς ἀξίους εἰσδέχεται εἰς τὴν ἱερὰν αὐλήν, τοῖς δὲ ἀναξίοις ἀποκλείει τὴν εἴσοδον. 332 {3Jο 10, 8}3Εἰπὼν ὁ κύριος πάντες οὐ τοὺς ἁγίους λέγει προφήτας, ἀλλὰ τοὺς ὑπο κρινομένους ἀγαθοὺς καὶ ὑπεισελθόντας τὸ ἄρχειν λαῶν, ὧν οὐδὲ ἠνέσχοντο οἱ ὑπὸ χεῖρα ἤτοι τοὺς ψευδοχρίστους λέγει ἢ τοὺς περὶ Θευδᾶν. 333 {3Jο 10, 9}3Οἱ πιστοὶ ὡς διὰ θύρας διὰ Χριστοῦ εἰς τὴν αἰώνιον ζωὴν παραπέμπονται. 334 {3Jο 10, 9}3Νομή ἐστι τὰ θεῖα διδάγματα, ὧν ἀπολαύουσιν οἱ πιστοί. θύρα ἐστὶν ὁ τοῦ θεοῦ λόγος εἰσάγων εἰς θεογνωσίαν· καὶ οἱ δι' αὐτοῦ εἰσελθόντες ἔξω τοῦ κόσμου γίνονται. 335 {3Jο 10, 9}3Νομὴν λέγει τὴν ἀσφάλειαν, ὃ γέγονεν ἐπὶ τῶν ἀποστόλων, οἵτινες ὡς κύριοι τῆς οἰκουμένης εἰσῄεσαν καὶ ἐξῄεσαν καὶ οὐδεὶς ἴσχυσεν ἐκβαλεῖν. 336 {3Jο 10, 10}3Περισσότερον λέγει τὴν τῶν οὐρανῶν βασιλείαν, ἣν ζωὴν καλεῖ διὰ τὸ εἶναι αὐτοῖς τὸ ὄνομα γνώριμον· τὴν ἀνάστασιν αἰνιττόμενος εἶπεν τὸ περισσόν. ἤτοι τὸ περισσὸν λέγει τὴν τοῦ πνεύματος μέθεξιν, ἧς μόνοι οἱ ἅγιοι ἀπο λαύουσι κοινῶς πάντων ἀνισταμένων πονηρῶν τε καὶ ἀγαθῶν· μόνοι γὰρ οἱ ἅγιοι ἀλλάσσονται εἰς δόξαν. περὶ τοῦ σωτηριώδους ὧδε διαλέγεται πάθους εἰς ὅπερ ἑκὼν ἦλθεν. 337 {3Jο 10, 10}3Πάντων σφαγέντων καὶ ἀπολομένων ἦλθεν ὁ Χριστὸς σῶσαι καὶ ζωὴν δοῦναι. 339 {3Jο 10, 12}3Μισθωτὸν ἀμελοῦντα τῶν προβάτων ἕκαστον τῶν ἀρχόντων τοῦ λαοῦ ὀνομάζει, ἐπειδὴ οὐδὲν ἐποίουν εἰς ὠφέλειαν τῶν λαῶν, ἀλλ' ὡς ἀλλοτρίοις ἐκέχρηντο· οὐ γὰρ ἦσαν αὐτῶν ἴδια, διὸ οὐδὲ ἤχθοντο ἐν τῇ ἀπωλείᾳ τῶν λαῶν. 342 {3ςο 10, 14}3Οὐκ ἄλλως δὲ γιγνώσκομεν τὸν θεόν, εἰ μὴ πρῶτον ἐξ αὐτοῦ γνωσθῶμεν. διὸ καὶ πρῶτον ἐκεῖνος ἔταξε· πρῶτον μὲν γὰρ αὐτὸς οἰκειώθη ἡμῖν γεγονὼς ἄνθρωπος καὶ οὕτω καὶ ἡμεῖς αὐτῷ. 343 {3Jο 10, 14}3Τὸ δὲ ἐγώ εἰμι ὁ ποιμὴν διὰ τοὺς ἀπιστήσαντας εἶπε τοῦτο· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. 344 {3Jο 10, 15}3∆ιὰ ταὐτὸν τῆς φύσεως ὡς ὁμοούσιος τῷ πατρὶ οἶδα αὐτὸν καὶ γινώσκομαι ὑπ' αὐτοῦ. 345 {3Jο 10, 15}3Ἐξ ὧν τίθησι τὴν ἑαυτοῦ ψυχήν, ἵνα σωθῶσιν, συνίστησιν ἑαυτὸν ὄντα ποιμένα καλὸν καὶ οὐ πλάνον, οἷοι ἦσαν οἱ περὶ Θευδᾶν· προσήνεγκεν γὰρ ἑαυτὸν ὑπὲρ ἁπάντων λύτρον. 346 {3Jο 10, 15}3Εἰπὼν τίθημι ἔδειξεν, ὅτι ἑκὼν ἔπαθεν. 347 {3Jο 10, 16}3Τοῦτο εἶπε διὰ τοὺς ἀπιστήσαντας· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. 348 {3Jο 10, 16}3Πάντες μέν εἰσι πρόβατα, πλὴν διὰ τὸ τῆς γνώμης διάφορον λέγει μὴ εἶναι αὐτὰ ἐκ τῆς αὐλῆς ταύτης, ὅ ἐστι τοῦ κόσμου. 349 {3Jο 10, 16}3∆είκνυσιν, ὅτι τῶν Φαρισαίων ἐκβαλλομένων αὐτὸς ἔμελλεν ὡς θεὸς ἄρξαι τῶν ἐθνῶν καὶ εἰς θεογνωσίαν πάντας ἀγαγεῖν, Ἰουδαίους τε καὶ Ἕλληνας, ὁ ὑπὸ Μωυσέως καὶ πολλῶν προφητῶν προανακηρυχθεὶς τοῦτο μέλλων ποιεῖν. 352 {3Jο 10, 17}3∆ιὰ τὴν ἐνάρετον πρᾶξιν ἀγαπᾶσθαι λέγει ἑαυτόν. ἐναργῶς δὲ ἀρετὴ τὸ ἀποθανεῖν ὑπὲρ ἀσεβείας. ταπεινῶς λαλεῖ διὰ τὴν ἐνανθρώπησιν· οὐ γὰρ νῦν ἤρξατο ἀγαπᾶσθαι παρὰ τοῦ πατρός. 353 {3Jο 10, 18}3Ἡ ἐντολὴ δηλοῖ τὴν ὁμόνοιαν τὴν πρὸς τὸν πατέρα, εἰ καὶ ταπεινῶς λαλεῖ. ἡ δὲ ἐντολή ἐστιν ἀποθανεῖν ὑπὲρ τοῦ κόσμου. 354 {3Jο 10, }3Ἐπειδὴ ὑπὲρ ἄνθρωπον ἦν τὰ λαλούμενα, ἐκάλουν αὐτὸν δαιμονῶντα. δι' ὧν δὲ ταῦτα ἀκούων ὁ κύριος ἐσίγα, ἐδίδαξεν ἡμᾶς πρᾴως φέρειν τὰς καθ' ἑαυτῶν ὕβρεις. 355 {3Jο 10, 25}3Εἰ καὶ μὴ εἶπεν ἑαυτὸν λευκῶς Χριστόν, ἀλλ' εἰπὼν ἑαυτὸν φῶς, ποιμένα, ὁδόν, ἐσήμανε τοῦτο· τούτοις γὰρ εἴωθεν ἡ γραφὴ τοῖς ὀνόμασι καλεῖν τὸνΧριστόν. 356 {3Jο 10, 27}3Ἐπειδὴ καὶ Ἰούδας εἷς ἦν τῶν δοθέντων τῷ υἱῷ καὶ μετέπεσεν εἰς κακίαν, δείκνυνται οἱ ἄνθρωποι οὐ φύσει καὶ κατ' οὐσίαν ὄντες κακοί, ἀλλ' ®
About this text
Ammonius of Alexandria, Fragmenta in Joannem (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 85 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.