Lord, so that we might not be destroyed before sin, having undertaken such a supervision also died to sin for us. But they, having given the sheep over to sin, were feeding " themselves" as Ezekiel says and "not the sheep". Therefore God also said: "I will shepherd the sheep" and has fulfilled this through the Lord

shepherding. 60 Jn 10,14-15 Having said that the sheep also know him, he has also attributed the likeness to this, saying that the knowledge of the sheep toward him is as great as his own toward the Father. This, however, is in men the knowledge of the Lord according to virtue, but in the Lord it is the knowledge of the Father according to nature; for the likeness according to virtue imitates the good by nature. And knowing his own

he also says he cares for them by also laying down his life for them. 61 Jn 10, 28-33 Death was seizing those still being led according to the law, not having perfection in the law nor being able to remain in the house forever as slaves, as has been said, and not yet having received adoption. But death no longer seizes those who have been freed in Christ; for grace now always guards such people with God, and the power of God delivers them from death. And so the Lord also acquires us, not as being outside of his creative power, since he also "came to his own" and naturally all things are his own, but as having fallen outside of his holiness because of sin, but being made his own through his coming; for having acquired a kingdom according to the flesh over those who had fallen, he himself and not another is the king from the beginning and by nature, through whom the Father reigns. Because of this, he says that the things given to him and ruled by him are ruled by the Father. Therefore the Jews took up stones to stone him, bringing punishment upon the one who both from the beginning ordained this against the impious and alone was able to deliver from it through philanthropy those who now run to his grace. At these things the Lord was untroubled, since indeed he himself had authority to suffer, not being able to in any other way unless he himself willed it. And he asks for what work of those he showed them from the Father they are stoning him. And he calls them good, showing that the wonders from him all happen because of what is good and nothing is for the sake of wonder alone; for he was present not to astound, but to do good. The Jews answered him, rightly confessing because of the wise question; for they could not say that they had not seen good works, but they slander the truth of the words, which they should have rather believed because of the display of good works. 62 Jn 10, 39 So that he might not make his divinity very manifest by being for a long time with those hurrying to seize him and not being seized, and so distort the order of the human state.

64 Jn 11, 7-11 He does not immediately make it plain that he is coming for this purpose; for with him all things are without boasting and far from all pomp, being accomplished for truth, not for glory. Jesus answered: Are there not twelve hours in the day? And the Lord teaches that before the time of the passion he would not suffer anything from the Jews. And he teaches through a parable, calling the time before the passion 'day', but the time of the passion he calls 'night', because a person walking in the day does not stumble until the twelve hours of the day are fulfilled. But if one should walk in the night, one stumbles. And he says the reason for not stumbling in the day is that there is light, but for stumbling in the night, the absence of light. From these things making it clear that it is according to the will from above for him not to suffer or to suffer, according to the presence or absence of the light to see or

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κύριος, ἵνα μὴ πρὸ τῆς ἁμαρτίας ἀπολλυώμεθα, τὴν τοιαύτην ἐπιστασίαν ἀναδεξάμενος καὶ ἀπέθανεν τῇ ἁμαρτίᾳ δι' ἡμᾶς. ἐκεῖνοι δὲ ἔκδοτα τῇ ἁμαρτίᾳ τὰ πρόβατα παρέντες ἔβοσκον " ἑαυτοὺς" ὡς Ἰεζεκιήλ φησιν καὶ "οὐ τὰ πρόβατα". διὸ καὶ ἔλεγεν ὁ θεός· "ἐγὼ ποιμανῶ τὰ πρόβατα" καὶ πεπλήρωκε τοῦτο διὰ τοῦ κυρίου

ποιμαίνοντος. 60 Jο 10,14-15 Εἰπὼν ὅτι καὶ τὰ πρόβατα αὐτὸν ἐπιγινώσκει καὶ τούτῳ τὴν ὁμοίωσιν ἀποδέδωκε τοσαύτην εἶναι λέγων τοῖς προβάτοις τὴν πρὸς αὐτὸν γνῶσιν οἵαν αὐτῷ τὴν πρὸς τὸν πατέρα. αὕτη δέ ἐστιν ἐν μὲν τοῖς ἀνθρώποις ἡ κατ' ἀρετὴν ἐπίγνωσις τοῦ κυρίου, ἐν τῷ κυρίῳ δὲ ἡ κατὰ φύσιν γνῶσις τοῦ πατρός· μιμεῖται γὰρ τὸ φύσει ἀγαθὸν ἡ κατ' ἀρετὴν ὁμοιότης. γινώσκων δὲ τὰ ἴδια

καὶ κήδεσθαί φησιν αὐτῶν τῷ καὶ τὴν ψυχὴν ὑπὲρ ἐκείνων θεῖναι. 61 Jο 10, 28-33 Θάνατος ἥρπαζεν τοὺς ἔτι κατὰ νόμον ἀγομένους οὐκ ἔχοντας ἐν τῷ νόμῳ τὴν τελείωσιν οὐδὲ δυναμένους ἐν τῇ οἰκίᾳ μένειν εἰς τὸν αἰῶνα ὡς δούλους, καθάπερ εἴρηται, καὶ μήπω τετυχηκότας υἱοθεσίας. οὐκέτι δὲ θάνατος ἁρπάζει τοὺς ἐν Χριστῷ ἠλευθερωμένους· χάρις γὰρ ἤδη τοὺς τοιούτους ἀεὶ παρὰ θεῷ φυλάσσει καὶ θεοῦ δύναμις ἐκ θανάτου ῥύεται. οὕτω δὲ ἡμᾶς καὶ ὁ κύριος κτᾶται οὐχ ὡς ἐκτὸς τῆς δημιουργικῆς αὐτοῦ δυνάμεως ὄντας, ἐπειδὴ καὶ "ἦλθεν εἰς τὰ ἴδια" καὶ φυσικῶς ἴδια πάντα αὐτοῦ, ἀλλ' ὡς ἐκτὸς τῆς ἁγιότητος αὐτοῦ πεπτωκότας διὰ τὴν ἁμαρτίαν, οἰκειουμένους δὲ αὐτῷ διὰ τὴν παρου σίαν· καὶ βασιλείαν γὰρ κατὰ σάρκα κτησάμενος τὴν ἐπὶ τοῖς ἐκπεσοῦσιν αὐτὸς καὶ οὐχ ἕτερός ἐστιν ὁ ἐξ ἀρχῆς καὶ φύσει βασιλεύς, δι' οὗ βασιλεύει πατήρ. διὰ τοῦτό φησι τὰ διδόμενα αὐτῷ καὶ βασιλευόμενα ὑπ' αὐτοῦ βασιλεύεσθαι ὑπὸ τοῦ πατρός. ἐβάστασαν οὖν λίθους οἱ Ἰουδαῖοι, ἵνα λιθάσωσιν αὐτὸν τιμωρίαν ἐπάγοντες τῷ καὶ ἐξ ἀρχῆς ταύτην ὁρίσαντι κατὰ τῶν ἀσεβούν των καὶ μόνῳ ταύτης ἐξελέσθαι διὰ φιλανθρωπίας δυναμένῳ τοὺς τὴν χάριν αὐτοῦ τὴν νῦν ὑποτρέχοντας. ἐπὶ τούτοις ἀτάραχος ὁ κύριος ἅτε δὴ ἔχων αὐτὸς ἐξουσίαν τοῦ παθεῖν οὐκ ἄλλως δυνάμενος, εἰ μὴ αὐτὸς βούλοιτο. καὶ πυνθάνεται διὰ ποῖον ἔργον ὧν ἔδειξεν αὐτοῖς ἐκ τοῦ πατρὸς λιθάζουσιν αὐτόν. καλὰ δὲ αὐτά φησι δεικνύς, ὅτι τὰ παρ' αὐτοῦ τεράστια διὰ τὸ καλὸν ἅπαντα γίνεται καὶ οὐδὲν ἕνεκεν θαύματος μόνου· οὐ γὰρ ἐκπλήξων, ἀλλ' εὐεργετήσων παρῆν. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι διὰ τῆς σοφῆς ἐρωτήσεως ὀρθῶς ὁμο λογοῦντες· οὐ γὰρ ἔσχον εἰπεῖν, ὅτι οὐχ ἑωράκασιν ἔργα καλά, ἀλλὰ τὴν τῶν λόγων συκοφαντοῦσιν ἀλήθειαν, οἷς πιστεύειν μᾶλλον ἐχρῆν διὰ τὴν τῶν καλῶν ἔργων ἐπίδειξιν. 62 Jο 10, 39 Ἵνα μὴ ἐκφανῆ σφόδρα τὴν θεότητα καταστήσῃ συνὼν ἐπὶ πλέον τοῖς κατέχειν ἐπειγομένοις καὶ μὴ κατεχόμενος καὶ τῆς ἀνθρωπίνης τάξεως παραχα ράξῃ τὸν ῥυθμόν.

64 Jο 11, 7-11 Οὐκ εὐθέως ἐμφανίζει, ὅτι ἐπὶ τοῦτο ἔρχεται· ἀκόμπαστα γὰρ παρ' αὐτῷ πάντα καὶ πόρρω παντὸς ὄγκου πρὸς ἀλήθειαν, οὐ πρὸς δόξαν ἐπιτελούμενα. ἀπεκρίθη Ἰησοῦς· οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; διδάσκει δὲ ὁ κύριος, ὅτι πρὸ τοῦ καιροῦ τοῦ πάθους οὐκ ἂν ὑπὸ Ἰουδαίων τι πάθῃ. διδάσκει δὲ διὰ παραβολῆς ἡμέραν μὲν καιρὸν ὀνομάζων τὸν πρὸ τοῦ πάθους, τὸν δὲ τοῦ πάθους νύκτα φησίν, ὅτι ἄνθρωπος μὲν ἐν ἡμέρᾳ βαδίζων οὐ προσκόπτει μέχριπερ ἂν αἱ δώδεκα τῆς ἡμέρας ὥραι πληρωθῆναι. εἰ δὲ ἐν νυκτὶ βαδίζοι, προσκόπτει. αἴτιον δὲ τοῦ ἐν ἡμέρᾳ μὴ προσπταίειν τοῦτο τὸ φῶς εἶναί φησιν, τοῦ δὲ ἐν νυκτὶ προσπταίειν τὴν τοῦ φωτὸς ἀπουσίαν. ἐκ τούτων δηλῶν, ὅτι κατὰ τὴν ἄνωθεν βουλήν ἐστιν τὸ μὴ παθεῖν ἢ παθεῖν αὐτόν, κατὰ τὴν τοῦ φωτὸς παρουσίαν ἢ ἀπουσίαν τὸ βλέπειν ἢ

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