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an easy prey to their enemies. Through this we shall know all who are shepherds and who are not shepherds. What does "Into the fold" mean? To the sheep and their care. For he who does not use the Scriptures, but climbs up some other way; that is, cutting another and an unusual path for himself, this man is a thief. Do you see how from this he agrees with the Father, by bringing forward the Scriptures? For this reason he also said to the Jews, "Search the Scriptures;" and he brought Moses forward, and called him a witness, and all the prophets. For "All," he says, "who have heard the prophets will come to me;" and, "If you believed Moses, you would believe me." Here he put the same thing metaphorically. And by saying, "Climbing up some other way," he alluded to the scribes, because they taught commandments, the doctrines of men, and transgressed the law, which indeed he himself said, reproaching them: "None of you keeps the law." And he well said, "Climbing up," not, "Entering," which is what a thief does, wanting to leap over a wall, and doing everything dangerously. Did you see how he has described the robber? Consider also the mark of the shepherd. What is this then? "He who enters by the door is the shepherd of the sheep." "To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and when he leads them out, he goes before them." He has set forth the signs both of the shepherd and of the destroyer. Let us see again how he applied what follows to them. "To him," he says, "the doorkeeper opens." He persisted in the metaphor, so as to make the discourse more expressive. But if you wish to examine the parable literally, nothing prevents us from understanding the doorkeeper here to be Moses. For he was the one entrusted with the oracles of God; of whom it is said, "And the sheep hear his voice, and he calls his own by name." For since they were constantly saying that he was an imposter, and they confirmed this from their own unbelief, saying, "Which of the rulers has believed in him?" he shows that he should not be called a destroyer and a deceiver because of their unbelief; but that they, because they did not heed him, should consequently be cast out of the rank of the sheep. For if it is the mark of a shepherd to enter by the accustomed door, and he entered by it, then all who followed could be sheep; but those who broke away did not slander the shepherd, but cast themselves out of the kinship of the sheep. And if, as he goes on, he says that he himself is the door, again one must not be disturbed. For he calls himself a shepherd, and a sheep, and in different ways he proclaims his own dispensations. For when he brings us to the Father, he calls himself the door; but when he takes care of us, the shepherd. For lest you think that his only work is to bring us, he also calls himself a shepherd. "And the sheep hear his voice, and he calls his own sheep, and leads them out, and he himself goes before them." And yet shepherds do the opposite, following behind them 59.325. But he, showing that he will guide all to the truth, does the opposite of them; just as when he sent the sheep, [he sent them not outside the wolves, but in the midst of the wolves.] For this kind of shepherding is much more paradoxical than ours. 3. But it seems to me that he is also alluding to the blind man. For he called him and led him out from the midst of the Jews, and he heard his voice and recognized it. "But a stranger they will not follow, because they do not know the voice of strangers." Here he means either those around Theudas and Judas (for "All who believed them," it says, "were scattered"); or the false christs who were going to deceive in the future. For lest they say that this man is one of them, he distinguishes himself from them by many things. And first he sets down a difference, the teaching from the Scriptures; for he drew them through these, but they did not attract them from there. Second, the obedience of the sheep; for not only while he was alive, but also after he died, all believed in him; but them immediately

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εὐχείρωτοι τοῖς ἐχθροῖς. ∆ιὰ ταύτης καὶ τοὺς ποιμένας καὶ τοὺς οὐ ποιμένας εἰσόμεθα ἅπαντας. Τί δέ ἐστιν, Εἰς τὴν αὐλήν; Πρὸς τὰ πρόβατα καὶ τὴν ἐκείνων πρόνοιαν. Ὁ γὰρ μὴ ταῖς Γραφαῖς χρώμενος, ἀλλὰ ἀναβαίνων ἀλλαχόθεν· τουτέστιν, ἑτέραν ἑαυτῷ καὶ μὴ νενομισμένην τέμνων ὁδόν· οὗτος κλέπτης ἐστίν. Ὁρᾷς κἀντεῦθεν τῷ Πατρὶ συμφωνοῦντα, τῷ τὰς Γραφὰς εἰς μέσον προφέρειν; ∆ιὰ τοῦτο καὶ τοῖς Ἰουδαίοις ἔλεγεν, Ἐρευνᾶτε τὰς Γραφάς· καὶ Μωϋσέα παρήγαγεν εἰς μέσον, καὶ μάρτυρα αὐτὸν ἐκάλει, καὶ τοὺς προφήτας πάντας. Πάντες γὰρ, φησὶν, οἱ ἀκούσαντες τῶν προφητῶν, ἥξουσι πρός με· καὶ, Εἰ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί. Ἐνταῦθα δὲ τὸ αὐτὸ μεταφορικῶς ἔθηκεν. Εἰπὼν δὲ, Ἀναβαίνων ἀλλαχόθεν, καὶ τοὺς γραμματέας ᾐνίξατο, ὅτι ἐδίδασκον ἐντάλματα, διδασκαλίας ἀνθρώπων, καὶ τὸν νόμον παρέβαινον, ὅπερ οὖν καὶ αὐτὸς ὀνειδίζων ἔλεγεν· Οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. Καὶ καλῶς εἶπεν, Ἀναβαίνων, οὐκ, Εἰσιὼν, ὅπερ ἐστὶ κλέπτου θριγκὸν ὑπερπηδῆσαι βουλομένου, καὶ ἐπικινδύνως πάντα πράττοντος. Εἶδες πῶς ὑπέγραψε τὸν λῃστήν; Σκόπει καὶ τοῦ ποιμένος τὸ γνώρισμα. Τί οὖν τοῦτό ἐστιν; Ὁ εἰσερχόμενος διὰ τῆς θύρας, οὗτός ἐστιν ὁ ποιμὴν τῶν προβάτων. Τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὴν φωνὴν αὐτοῦ ἀκούει τὰ πρόβατα, καὶ τὰ ἴδια καλεῖ κατ' ὄνομα, καὶ ὅταν ἐξαγάγῃ αὐτὰ, πορεύεται ἔμπροσθεν αὐτῶν. Ἔθηκε καὶ τοῦ ποιμένος καὶ τοῦ λυμεῶνος τὰ δείγματα. Ἴδωμεν πάλιν πῶς αὐτοῖς ἐφήρμοσε τὰ ἑξῆς· Τούτῳ, φησὶν, ὁ θυρωρὸς ἀνοίγει. Ἐπέμεινε τῇ μεταφορᾷ, ὥστε ἐμφαντικώτερον ποιῆσαι τὸν λόγον. Εἰ δὲ καὶ κατὰ λέξιν ἐθέλοις τὴν παραβολὴν ἐξετάζειν, οὐδὲν κωλύει θυρωρὸν ἐνταῦθα νοεῖν τὸν Μωϋσέα. Ἐκεῖνος γὰρ ὁ τὰ λόγια τοῦ Θεοῦ ἐμπιστευθείς· οὗ Καὶ τὴν φωνὴν αὐτοῦ ἀκούει τὰ πρόβατα, καὶ τὰ ἴδια καλεῖ κατ' ὄνομα. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἔλεγον αὐτὸν ἀπατεῶνα εἶναι, καὶ τοῦτο ἐκ τῆς ἀπιστίας τῆς ἑαυτῶν ἐβεβαίουν λέγοντες· Τίς τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν; δείκνυσιν, ὅτι οὐκ αὐτὸν ἐκ τῆς ἐκείνων ἀπιστίας λυμεῶνα καὶ πλάνον δεῖ καλεῖν· ἀλλ' αὐτοὺς ἐκ τοῦ μὴ προσέχειν αὐτῷ, καὶ τῆς τῶν προβάτων ἀκολούθως ἐκβληθῆναι τάξεως. Εἰ γὰρ ποιμένος ἐστὶ τὸ διὰ τῆς νενομισμένης εἰσιέναι θύρας, αὐτὸς δὲ εἰσῆλθε διὰ ταύτης· οἱ μὲν ἀκολουθήσαντες ἅπαντες δύναιντ' ἂν εἶναι πρόβατα· οἱ δὲ ἀποῤῥαγέντες οὐ τὸν ποιμένα διέβαλον, ἀλλὰ τῆς τῶν προβάτων συγγενείας ἐξέβαλον ἑαυτούς. Εἰ δὲ λέγει προϊὼν τὴν θύραν ἑαυτὸν εἶναι, πάλιν οὐ χρὴ θορυβεῖσθαι. Καὶ γὰρ καὶ ποιμένα ἑαυτὸν λέγει, καὶ πρόβατον, καὶ διαφόρως τὰς οἰκονομίας κηρύττει τὰς ἑαυτοῦ. Ὅταν γὰρ προσάγῃ ἡμᾶς τῷ Πατρὶ, θύραν ἑαυτὸν καλεῖ· ὅταν δὲ ἐπιμελῆται, ποιμένα. Ἵνα γὰρ μὴ τοῦτο ἔργον εἶναι νομίσῃς αὐτοῦ μόνον τὸ προσαγαγεῖν, λέγει καὶ ποιμένα ἑαυτόν. Καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ καλεῖ τὰ ἴδια πρόβατα, καὶ ἐξάγει αὐτὰ, καὶ αὐτὸς ἔμπροσθεν αὐτῶν πορεύεται. Καὶ μὴν τοὐναντίον οἱ ποιμένες ποιοῦσιν, ὄπισθεν αὐτῶν 59.325 ἀκολουθοῦντες. Ἀλλ' αὐτὸς, δεικνὺς ὅτι ἅπαντας ὁδηγήσει πρὸς τὴν ἀλήθειαν, ἀπεναντίας ἐκείνοις ποιεῖ· ὥσπερ οὖν καὶ ὅτε τὰ πρόβατα ἔπεμπε, [οὐκ ἔξω τῶν λύκων, ἀλλ' ἐν μέσῳ τῶν λύκων ἔπεμπε.] Πολὺ γὰρ παραδοξοτέρα αὕτη ἡ ποιμαντικὴ τῆς παρ' ἡμῖν. γʹ. ∆οκεῖ δέ μοι καὶ περὶ τοῦ τυφλοῦ αἰνίττεσθαι. Καὶ γὰρ ἐκεῖνον ἐξήγαγε καλέσας ἐκ μέσου τῶν Ἰουδαίων, καὶ ἤκουσε αὐτοῦ τῆς φωνῆς, καὶ ἐπέγνω. Ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν. Ἤτοι τοὺς περὶ Θευδᾶν λέγει ἐνταῦθα καὶ Ἰούδαν (καὶ γὰρ Ἅπαντες, ὅσοι ἐπίστευσαν αὐτοῖς, διεσκορπίσθησαν, φησίν)· ἢ τοὺς μετὰ ταῦτα μέλλοντας ἀπατᾷν ψευδοχρίστους. Ἵνα γὰρ μὴ λέγωσιν ἕνα ἐκείνων τοῦτον εἶναι, διὰ πολλῶν ἑαυτὸν ἀπ' ἐκείνων διαιρεῖ. Καὶ πρῶτον μὲν τίθησι διαφορὰν, τὴν ἀπὸ τῶν Γραφῶν διδασκαλίαν· αὐτὸς μὲν γὰρ διὰ τούτων αὐτοὺς προσήγετο, ἐκεῖνοι δὲ οὐκ ἐντεῦθεν αὐτοὺς ἐφείλκοντο. ∆ευτέραν τὴν τῶν προβάτων ὑπακοήν· αὐτῷ μὲν γὰρ οὐ ζῶντι μόνον, ἀλλὰ καὶ τελευτήσαντι πάντες ἐπίστευσαν· ἐκείνους δὲ εὐθέως