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shutting in the sheep, and both keeping away and exposing the thieves. 106 Jo 10, 8 For this reason he also used the word precisely, saying "all who came," but not "all who were sent"; for the prophets of God came, having been sent, but the false prophets, with no one having sent them, came for the perversion of those who were deceived. 107Jo 10, 8 He calls thieves and robbers not the holy men and prophets, but those who came before his coming for the ruin of human souls, such as was Theudas and Judas the Galilean, who "came," they were not "sent"; for the name "to have been sent" is more suitable for prophets. 108Jo 10, 9 For those who believe in him and become his rational flock enter and go out with security, grazing on the shepherd's care now, and in the age to come being sent through him as through a door into eternal life. 109Jo 10, 10 He calls the adversary a thief, who, by leading the sheep astray and casting them into destruction, made it necessary for the common savior to come, who not only secured the flock from the plot of the robbers, but also, by giving eternal life, prepares it to be in glory and honor. 110Jo 10, 12-13 He names each of the rulers of the people a hireling who neglects the sheep, having the name of shepherd, but doing nothing for the safety of the peoples; <but> they treated them as belonging to another; for they were not their own. Therefore, seeing the wolf, they fled, leaving the flock exposed to the beasts, not at all grieving over the peoples whom they saw being destroyed by the devil, the spiritual wolf. 111Jo 10, 14-15 He calls his own sheep those from the Jews who had by then believed and recognized their own shepherd through his benefactions toward them. Just as, he says, it is clear to know and to be known by the sheep, so also the knowledge of the Father for the Son and of the Son for the Father is established by direct sight. But he establishes two persons, in order to show that he was not the Father himself. And what he said, not long after he did, offering himself as a ransom for all. 112 Jo 10, 16 As God the foreknower, he says this about the people from the gentiles, as they are about to be joined to Israel, and at that time he said it in word, but later it happened in deed, and he has made his holy church one out of both. 113Jo 10, 16-18 He himself was the one who formerly was shepherding Israel invisibly, but since Israel in time fell into destruction through impiety, it was necessary for him to come in person to the lost sheep of the house of Israel, so that, in addition to his other benefactions and for the salvation of the sheep, by giving his own life he might demonstrate the disposition of the good shepherd. And about the passion he speaks thus, teaching that this happens for the salvation of the world and that he does not come to it unwillingly. Then he speaks of the marks of the shepherd and of the hireling and shows himself to have power just as the Father, seeing that he is shepherd and the sheep are his own. Therefore, speaking loftily in parables, he obscures the meaning, so as not to give a clear handle to his hearers. 115Jo 10, 17 "Not now," he says, "does the Father love me, but always, from before eternal ages, except that, since by the Father's good pleasure I give myself over to death, this is pleasing to the Father." 116 Jo 10, 18 For not by necessity, but willingly he came to the passion and had the authority to raise himself from the dead.117Jo 10, 18 This one is foolish who says that the body of Christ is soulless and that divinity is in place of a soul; for it is foolish to conceive of a passible divinity, but the soul is passible. And for this reason they say the divinity of the Son is passible, so that they may show him to be less than the Father. Yet in the case of the Father also we find, he says, the phrase "my soul," by which we understand, he says, the divinity of the Father. 118Jo 10, 19-21 Those who had slipped into the depth of evils said that the one who freed us from the tyranny of demons had a demon. But those who were a little sober refuted them, saying that these were not the words of one possessed by a demon. And for proof of the

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ἀποκλείων τὰ πρόβατα, τοὺς δὲ κλέπτας ἀπείργων τε καὶ ἐλέγχων. 106 Jo 10, 8 ∆ιὰ τοῦτο γὰρ καὶ ἀκριβῶς τῇ λέξει ἐχρήσατο εἰπὼν ὅJoι ἦλθον, ἀλλ' οὐχ ὅJoι ἀπεστάλησαν· οἱ μὲν γὰρ τοῦ θεοῦ προφῆται ἀποσταλέντες παρεγένοντο, οἱ δὲ ψευδοπροφῆται μηδενὸς ἀποστείλαντος ἤρχοντο ἐπὶ δια στροφῇ τῶν ἀπατωμένων. 107Jo 10, 8 Κλέπτας λέγει καὶ λῃστὰς οὐ τοὺς ἁγίους ἄνδρας καὶ προφήτας, ἀλλὰ καὶ τοὺς πρὸ τῆς αὐτοῦ παρουσίας ἐπὶ λύμῃ τῶν ἀνθρωπίνων ψυχῶν ἐλθόντας οἷος ἦν Θευδᾶς καὶ Ἰούδας ὁ Γαλιλαῖος, οἵτινες ἦλθον,, οὐκ ἀπεστάλησαν· τὸ γὰρ τοῦ ἀπεστάλθαι ὄνομα ἐπιτηδειότερόν ἐστι κατὰ προφητῶν. 108Jo 10, 9 Οἱ γὰρ εἰς αὐτὸν πιστεύοντες καὶ ὑπὸ τὴν λογικὴν αὐτοῦ γινόμενοι ποίμνην μετὰ ἀδείας εἰσέρχονται καὶ ἐξέρχονται νεμόμενοι τὴν τοῦ ποιμένος κηδεμονίαν νῦν, ἐν δὲ τῷ μέλλοντι αἰῶνι διὰ αὐτοῦ ὡς διὰ θύρας εἰς τὴν αἰώνιον ζωὴν παραπεμπόμενοι. 109Jo 10, 10 Κλέπτην λέγει τὸν ἐναντίον οὗ ἀποπλανῶντος τὰ πρόβατα καὶ εἰς ἀπώ λειαν ἐμβάλλοντος ἐδέησεν ἐλθεῖν τὸν κοινὸν σωτῆρα, ὃς οὐ μόνον ἠσφαλίσατο τὴν ποίμνην ἐκ τῆς τῶν λῃστῶν ἐπιβουλῆς, ἀλλὰ καὶ δοὺς ζωὴν ἀΐδιον ἐν δόξῃ καὶ τιμῇ παρασκευάζει εἶναι. 110Jo 10, 12-13 Μισθωτὸν ἀμελοῦντα τῶν προβάτων ἕκαστον τῶν ἀρχόντων ὀνομάζει τοῦ λαοῦ ἔχοντας μὲν ὄνομα ποιμένος, μηδὲν δὲ ποιοῦντας εἰς ἀσφάλειαν τῶν λαῶν· <ἀλλ'> ὡς ἀλλοτρίοις αὐτοῖς ἐκέχρηντο· οὐ γὰρ ἦσαν αὐτῶν ἴδια. διὸ ὁρῶντες τὸν λύκον ἔφευγον ἔκδοτον τοῖς θηρίοις τὴν ποίμνην καταλιμπάνοντες οὐδὲν ἀχθόμενοι ἐφ' οὓς ἑώρων τοὺς λαοὺς ὑπὸ τοῦ διαβόλου τοῦ νοητοῦ λύκου δια φθειρομένους. 111Jo 10, 14-15 Ἴδια ἑαυτοῦ πρόβατα λέγει τοὺς τέως ἐξ Ἰουδαίων πιστεύσαντας καὶ ἐπεγνωκότας διὰ τῶν εἰς αὐτοὺς εὐεργεσιῶν τὸν ἑαυτῶν ποιμένα. ὥσπερ, φησίν, ἐναργές ἐστι τὸ γινώσκειν καὶ γινώσκεσθαι ὑπὸ τῶν προβάτων, οὕτω καὶ ἡ γνῶσις τοῦ πατρὸς πρὸς τὸν υἱὸν καὶ ἡ τοῦ υἱοῦ πρὸς τὸν πατέρα διὰ αὐτοψίας συνίσταται. τὰ δὲ δύο συνίστησι πρόσωπα, ἵνα δείξῃ, ὅτι οὐκ ἦν αὐτὸς ὁ πατήρ. ὅπερ δὲ εἶπεν, μετ' οὐ πολὺ ἐποίησε προσενέγκας ἑαυτὸν ὑπὲρ πάντων λύτρον. 112 Jo 10, 16 Ὡς θεὸς προγνώστης λέγει τοῦτο περὶ τοῦ ἐξ ἐθνῶν λαοῦ ὡς μέλλοντος συνάπτεσθαι τῷ Ἰσραὴλ καὶ τότε μὲν λόγῳ εἶπεν, ὕστερον δὲ ἔργῳ γέγονε καὶ μίαν ἐξ ἀμφοτέρων τὴν ἁγίαν αὐτοῦ πεποίηκεν ἐκκλησίαν. 113Jo 10, 16-18 Αὐτὸς μὲν ἦν ὁ πρῴην ἀοράτως ποιμαίνων τὸν Ἰσραήλ, ἀλλ' ἐπειδὴ ὁ Ἰσραὴλ χρόνῳ ὑπὸ ἀσεβείας εἰς ἀπώλειαν ἔπεσεν, ἐδέησε καὶ αὐτοψεὶ αὐτὸν ἐλθεῖν ἐπὶ τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ, ὅπως πρὸς ταῖς ἄλλαις εὐεργεσίαις καὶ ὑπὲρ τῆς τῶν προβάτων σωτηρίας δοὺς τὴν ἑαυτοῦ ψυχὴν τὴν ἀγαθοῦ ποιμένος ἐπιδείξηται διάθεσιν. περὶ τοῦ πάθους δὲ ὧδε διαλέγεται διδάσκων, ὅτι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας τοῦτο γίνεται καὶ οὐκ ἄκων ἐπὶ τοῦτο ἔρχεται. λοιπὸν λέγει τὰ δείγματα τοῦ ποιμένος καὶ τοῦ μισθωτοῦ καὶ δείκνυσιν οὕτω κρατοῦντα αὐτὸν ὡς τὸν πατέρα, ὅπου γε ποιμήν ἐστι καὶ ἴδια αὐτοῦ τὰ πρόβατα. ὑψηλῶς οὖν φθεγγόμενος ἐν ταῖς παραβολαῖς συσκι άζει τὸν λόγον, ἵνα μὴ δῷ φανερὰν λαβὴν τοῖς ἀκροαταῖς. 115Jo 10, 17 Οὐ νῦν, φησίν, ἀγαπᾷ με ὁ πατήρ, ἀλλὰ πρὸ χρόνων αἰωνίων ἀεί, πλὴν ἐπείπερ εὐδοκίᾳ πατρὸς ἐπιδίδωμι ἐμαυτὸν εἰς θάνατον, ἀρέσκει τοῦτο τῷ πατρί. 116 Jo 10, 18 Οὐ γὰρ ἀνάγκῃ, ἀλλ' ἑκὼν ἦλθεν ἐπὶ τὸ πάθος καὶ ἐξουσίαν εἶχε τοῦ ἀναστῆσαι ἑαυτὸν ἐκ νεκρῶν.117Jo 10, 18 Ἀνόητος οὗτος ὁ λέγων ἄψυχον τὸ τοῦ Χριστοῦ σῶμα καὶ θεότητα ἀντὶ ψυχῆς εἶναι· ἀνόητον γὰρ ἐννοῆσαι παθητὴν θεότητα, παθητὴ δὲ ἡ ψυχή. διὰ τοῦτο δὲ λέγουσι παθητὴν τοῦ υἱοῦ τὴν θεότητα, ἵνα ἐλάττονα αὐτὸν δείξωσι τοῦ πατρός. πλὴν καὶ ἐπὶ τοῦ πατρὸς εὑρίσκομεν, φησίν, τὸ ἡ ψυχή μου, δι' οὗ νοοῦμεν, φησίν, τοῦ πατρὸς τὴν θεότητα. 118Jo 10, 19-21 Οἱ εἰς βάθος κακῶν ὀλισθήσαντες ἔλεγον δαιμόνιον ἔχειν τὸν ἐλευ θερώσαντα ἡμᾶς τῆς τῶν δαιμόνων τυραννίδος. οἱ δὲ ὀλίγον νήφοντες διήλεγχον ἐκείνους λέγοντες μὴ εἶναι ταῦτα τὰ ῥήματα δαιμονιζομένου. εἰς ἀπόδειξιν δὲ τῆς