to the sheep following, which it was fitting for him to say inasmuch as he is the source of life. 83

Jo 12,27-28 Here the human element is greatly shown, and he shows the nature that does not wish to die, that he was not outside of human passions. For lest some should say that he easily advised despising death, being himself outside of dangers, he shows that he also said these things in agony, providentially, as a man who was troubled and seeking to be delivered, if it were not useful. What he says, therefore, is this. Even if I am now troubled, fearing death, I do not speak so as to flee it; for it is necessary to bear what is coming; for I do not say, deliver me from this hour, but glorify your name, that is, lead me now to the cross. And he says these things for an example of courage,

leading us in. 84 Jo 12,28-30 There is no dialogue in a voice from the Father to the Son, because the divine is beyond voice, but a sound is sent from heaven to human ears from the person of the Father to the Son, so that those who hear might reflect more greatly on Christ and recognize his superhuman divinity. Nor does glory accrue to the Father, who is always the same, except insofar as he shines forth and is made known for the recognition of men, nor must the Son be considered to be glorified from a state of ingloriousness, except insofar as he who was formerly unseen is made manifest in the eyes of men according to the flesh. The voice did not reach the ears of those present, but another glorifies how it happened; for it was a doctrine among them from their fathers that audible voices are not brought forth from the mouth of God, since both Moses and all the rest, as many as have spoken of the words of God being heard, have indicated to men that the manner of the speech was that of an angel; so if we too should posit that an angel was the one who brought forth the voice, it is fitting for the paternal voice to be heard from above by a human person through an angel. Jesus answered and said: This voice has not come for my sake; for he who knew the Father and the things of the Father had no need of it. He does not, therefore, allow one to think anything small about him, nor, as in the case of the prophets, for the purpose of knowing who he might be with God. But see that “glorify your name” is not the same as what is referred to the Savior, who is the Word of God. So also the name of the Father, but a name not of syllables nor signified in sounds, but that which manifests the property of the Father. According to this it is possible to understand the name of God and what was said by the psalmist: "I will declare your name to my brethren"; since how else is there a declaration by the name [to understand] of God? 85 Jo 12,34 They convict their ignorance concerning the prophets and show their inaccurate knowledge of the scriptures; for they have received from such voices that the Christ remains forever, but the mystery of his death which occurs in the meantime and the brief separation of the soul from the body they did not understand nor comprehend accurately. 86 Jo 12, 36 He does not wish to be seized while moving about in their midst nor while conversing among them, but by withdrawing and concealing himself; for in this he was convicting the wickedness of the betrayer who was earning wages for the hiring of his teacher, and he preserved his gentleness, which was entirely removed from rashness, coming into their midst only so long as to bear witness to the truth; for their deed against the Savior was not to be an act of anger, but a counsel of malice; for anything dared out of anger is less for condemnation, but to act wickedly with counsel is the height of evil. 87 Jo 12,40 But let us not think that the hardening of the heart and obduracy brought on by God is an operation of the holy power, but a concession of divine judgment, and an operation of the wicked and

of the opposing power. 89 Jo 12,44-45 Evidently before the one just now revealed

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τοῖς ἀκολουθοῦσι προ βάτοις, ὅπερ ἥρμοσεν αὐτῷ λέγειν καθὸ πηγάζει τὴν ζωήν. 83

Jο 12,27-28 Ἐνταῦθα πολὺ τὸ ἀνθρώπινον δείκνυται καὶ τὴν φύσιν μὴ βουλομένην ἀποθανεῖν δεικνύς, ὅτι οὐκ ἔξω τῶν ἀνθρωπίνων παθῶν ἦν. ἵνα γὰρ μὴ εἴπωσί τινες, ὅτι εὐκόλως παρῄνει θανάτου καταφρονεῖν αὐτὸς ἔξω κινδύνων ὢν δείκνυ σιν, ὅτι καὶ αὐτὸς ἀγωνιῶν ταῦτα ἔλεγεν οἰκονομικῶς ὡς ἄνθρωπος ταραχθεὶς καὶ ζητῶν ἀπαλλαγῆναι, εἰ μὴ ἦν χρήσιμον. ὃ οὖν λέγει, τοιοῦτόν ἐστιν. κἂν ταράττωμαι νῦν δεδιὼς τὸν θάνατον, οὐ λέγω ὥστε φυγεῖν αὐτόν· δεῖ γὰρ φέρειν τὸ ἐπιόν· οὐ γὰρ λέγω ἀπάλλαξόν με ἐκ τῆς ὥρας ταύτης, ἀλλὰ δόξασόν σου τὸ ὄνομα, τοῦτ' ἔστιν ἄγε νῦν ἐπὶ τὸν σταυρόν. ταῦτα δέ φησιν εἰς ἀνδρείας ὑπογραμμὸν

παρεισάγων ἡμᾶς. 84 Jο 12,28-30 ∆ιάλεξις μὲν ἐν φωνῇ πατρὸς πρὸς υἱὸν οὐκ ἔστιν, ὅτι καὶ φωνῆς ἐπέκεινα τὸ θεῖον, εἰς δὲ ἀνθρώπων ἀκοὰς ἦχος ἐξ οὐρανοῦ πέμπεται ἐκ προσώπου τοῦ πατρικοῦ πρὸς τὸν υἱόν, ἵνα οἱ ἀκούσαντες μειζόνως ἐνθυμηθῶσιν Χριστὸν καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ θεότητα γνωρίσωσιν. οὔτε δὲ πατρὶ προσγίνεται δόξα ὡσαύτως ἀεὶ ἔχοντι, πλὴν ὅσον εἰς τὴν τῶν ἀνθρώπων ἐπίγνωσιν ἐκλάμπει καὶ γνωρίζεται, οὔτε τὸν υἱὸν ἐξ ἀδοξίας δοξάζεσθαι λογιστέον, πλὴν ὅσον ἐν ὀφθαλμοῖς ἀνθρώπων κατὰ τὴν σάρκα ὁ πρότερον ἀφανὴς ἐπιφανὴς καθίσταται. οὐκ ἔλαβε δὲ τὰς τῶν παρόντων ἀκοὰς ἡ φωνή, ἀλλὰ τὸ ὅπως γέγονεν ἕτερος δοξάζει· δόγμα γὰρ ἦν παρ' αὐτοῖς ἐκ πατέρων τὸ μὴ φέρεσθαι φωνὰς ἀκουστὰς ἐκ θεοῦ στόματος, ἐπεὶ καὶ Μωυσῆς καὶ οἱ λοιποὶ πάντες, ὅσοι περὶ θεοῦ λόγων εἰρήκασιν ἀκουσθέντων, ἀνθρώποις ἐσημειώσαντο καὶ τὸν τῆς ὁμιλίας τρόπον ἀγγέλου εἶναι εἰπόντες· εἰ δὴ καὶ ἡμεῖς ἄγγελον θήσομεν εἶναι τὸν ἐξενεγκόντα τὴν φωνήν, ἔχει καλῶς πρὸς τὸ ἀνθρώπινον πρόσωπον ἄνωθεν ἀκουσθῆναι δι' ἀγγέλου τὴν πατρῴαν φωνήν. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν· οὐ δι' ἐμὲ γέγονεν ἡ φωνὴ αὕτη· καὶ γὰρ οὐδὲν ἐδεῖτο ὁ εἰδὼς τὸν πατέρα καὶ τὰ τοῦ πατρός. οὐ τοίνυν ἐᾷ τι μικρὸν περὶ αὐτοῦ νομίζειν οὐδὲ οἷον ἐπὶ προφητῶν πρὸς τὸ γνῶναι τίς εἴη παρὰ θεῷ. ὅρα δὲ μὴ ταὐτόν ἐστι τὸ δόξασόν σου τὸ ὄνομα ὡς ἀναφερόμενον ἐπὶ τὸν σωτῆρα ὄντα ὡς λόγον θεοῦ. οὕτω καὶ ὄνομα τοῦ πατρός, ἀλλ' ὄνομα οὐ τὸ ἐκ συλλαβῶν οὐδὲ σημαινόμενον ἐν φωναῖς, ἀλλὰ τὸ τὴν ἰδιότητα ἐμφαῖνον τοῦ πατρός. κατὰ τοῦτο ἔστι νοῆσαι ὄνομα θεοῦ καὶ τὸ τῷ ψαλμωδῷ εἰρημένον· "διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου" · ἐπεὶ πῶς ἐστιν ἄλλως διήγησις ὀνόματι [νοῆσαι] τοῦ θεοῦ; 85 Jο 12,34 Ἄγνοιαν δὲ αὐτῶν ἐλέγχουσι τὴν περὶ τοὺς προφήτας καὶ τὴν οὐκ ἀκριβῆ γνῶσιν τῶν γεγραμμένων ἐπιδεικνύουσιν· τὸ μὲν γὰρ εἰς αἰῶνα μένειν τὸν Χριστὸν ἀπὸ τῶν τοιούτων εἰλήφασιν φωνῶν, τὸ δὲ τοῦ θανάτου μυστήριον μεταξὺ γινόμενον καὶ τὴν πρὸς ὀλίγον διάλυσιν τῆς ψυχῆς ἀπὸ τοῦ σώματος οὐ συνίεσαν οὐδὲ ἐξηκρίβουν. 86 Jο 12, 36 Οὐκ ἐν μέσοις ἀναστρεφόμενος οὐδὲ μεταξὺ διαλεγόμενος κατασχεθῆναι βούλεται, ἀλλ' ὑποχωρῶν καὶ συσκιάζων ἑαυτόν· ἐν τούτῳ γὰρ ἤλεγχε μὲν τοῦ προδότου τὴν πονηρίαν ἐπὶ μισθώσει διδασκάλου μισθοφοροῦντος, ἐφύλαττε δὲ αὐτοῦ τὸ πρᾷον καὶ παντελῶς ἀφεστηκὸς θρασύτητος, ἄχρι τοσούτου παριὼν εἰς μέσον ἄχρι τοῦ διαμαρτυρῆσαι τὴν ἀλήθειαν· οὐ γὰρ ὀργῆς τόλμημα κατὰ τοῦ σωτῆρος ἔργον αὐτῶν ἔδει γενέσθαι, ἀλλὰ κακίας βούλευμα· ἔλαττον γὰρ εἰς κατάκρισιν ἅπαν τὸ ἐξ ὀργῆς τολμώμενον, ἄκρον δὲ ἐν κακίᾳ τὸ μετὰ βουλῆς πονηρεύεσθαι. 87 Jο 12,40 Πώρωσιν δὲ καρδίας καὶ σκληρισμὸν ἐπαγόμενον ὑπὸ θεοῦ μὴ τῆς ἁγίας δυνάμεως ἐνέργημα εἶναι νομίσωμεν, ἀλλὰ συγχώρησιν μὲν τῆς θείας κρίσεως, ἐνέργημα δὲ τῆς πονηρᾶς καὶ

ἀντικειμένης δυνάμεως. 89 Jο 12,44-45 ∆ηλονότι πρὸ τῆς ἀρτίως δεδηλωμένης

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