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to be offered with consent. And Nicodemus, from the fact that he came to him by night, signified that he did this out of fear, believing, but not daring to come to him openly, lest he be cast out of the synagogue and lose the glory of men, on account of which they also fell away from the hope laid up with God; for it is necessary not only to believe in one's mind, but also to confess this openly. 211 Jo 12, 44-45 He sends the disposition of those who believe through faith in him to the Father; for by the things in which one honors me, he says, he honors the one who sent me. and being the image of God, he spoke truly when he said, "He who sees me sees the Father." 213 Jo 12, 46 For having come as a light into the world, he granted us the illumination of knowledge and did not allow us to be in the darkness of unbelief. 214 Jo 12, 47-48 For the purpose of his present coming was not to judge, but to save the faithful. But if some did not believe and were not saved, let it be charged to themselves, as not having been willing to be saved, not being persuaded by him who came to save. And lest he give them a pretext for unbelief, he traces the cause of their unbelief in him to the Father, they being condemned without any defense at the time of his second coming; for the word of his humility will judge them. 215 Jo 12, 49-50 He names the Father and says he has been sent from him and speaks his words, in order to shame them into being persuaded, even in this way, by his words. And since the commandment from the Father makes those who keep it enjoy eternal life, he called it life. And in saying, "what the Father has said, I also speak," he shames not only the Jews, but also the Sabellians; for he indicates to us two persons: that of the one commanding and that of the one who received the commandment.

216 Jo 13, 1 And in many places he calls the feast of the Passover the "hour," in which it was necessary for him, having fulfilled the economy of the passion and offered himself as a ransom for us, to pass from this world to the Father, not making the transition locally as God; for neither the Father nor the Son is in a place, for these are properties of bodies, but according to the economy which he made for our sake. 217 Jo 13, 1 In many places he calls the feast of the Passover the "hour," in which, having suffered, he ascended to the Father, having risen. Having so loved his own as to show them every form of love, through which he became man, through which he gave them the dignity of adoption, through which he did and said all that was expedient, through which he was slain for them, then through which he did not disdain to serve his disciples. 218 Jo 13, 2-5 Therefore each one must be on guard; for behold, to what evil the devil made Judas come, that he delivered his own teacher and God to death. And the evangelist, by saying that the Son had all things in his hand and washed the feet of the disciples with his own hands, shows <that> in washing the feet of the disciples, he <undertook> the excess of humility. And knowing that not long after he was about to ascend to the Father into the heavens, he was not ashamed to do this in the role of a servant. 219 Jo 13, 6 As if out of reverence, Peter was preventing him. And it is likely that for this reason Jesus washed their feet, through the touch equipping their feet for the preparation of the gospel, imparting to them an ineffable power. But Peter, not knowing this, was preventing him, seeing his own master putting on himself such a servile and humble appearance. 221 Jo 13, 8 Jesus silences him with a threat. 222 Jo 13, 9 Just as at first he seemed to object out of humility, so now, having heard this, he beseeches out of an excess of reverence that his hands and head also be washed. 223 Jo 13, 10-11 To Peter and the others he testified to their purity, having been sanctified through the regeneration of the word. and he necessarily added "not all" on account of the wickedness of the betrayer

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συγκαταθέσεως προσφέρεσθαι. Καὶ ὁ Νικόδημος, ἐξ ὧν νυκτὸς ἦλθεν πρὸς αὐτόν, ἐσήμαινεν, ὅτι διὰ φόβον τοῦτο ἐποίησε, πιστεύων μέν, οὐ μὴν παρρησίᾳ πρὸς αὐτὸν ἐλθεῖν τολμῶν, ἵνα μὴ ἀποσυνάγωγος γένηται καὶ τὴν τῶν ἀνθρώπων ἀπολέσῃ δόξαν, δι' ἣν καὶ τῆς ἀποκειμένης παρὰ θεῷ ἐλπίδος ἐξέπεσαν· οὐ γὰρ μόνον δεῖ κατὰ διάνοιαν πιστεύειν, ἀλλὰ καὶ παρρησίᾳ τοῦτο ὁμολογεῖν. 211 Jo 12, 44-45 Τῶν πιστευόντων τὴν διάθεσιν διὰ τῆς εἰς αὐτὸν πίστεως παραπέμπει πρὸς τὸν πατέρα· δι' ὧν γάρ τις ἐμὲ τιμᾷ, φησίν, τὸν ἀποστείλαντά με τιμᾷ. εἰκὼν δὲ ὢν τοῦ θεοῦ ἀληθεύων ἔλεγε ὁ ἐμὲ θεωρῶν θεωρεῖ τὸν πατέρα. 213 Jo 12, 46 Φῶς γὰρ εἰς τὸν κόσμον ἐλθὼν ἐχαρίσατο ἡμῖν τὸν φωτισμὸν τῆς γνώσεως καὶ οὐκ εἴασεν ἐν σκότει τῆς ἀπιστίας εἶναι. 214 Jo 12, 47-48 Ὁ σκοπὸς γὰρ τῆς νῦν παρουσίας οὐ διὰ τὸ κρῖναι γέγονεν, ἀλλὰ διὰ τὸ σῶσαι τοὺς πιστούς. εἰ δέ τινες οὐκ ἐπίστευσαν οὐδὲ ἐσώθησαν, ἑαυτοῖς ἐπι γραφέσθωσαν ὡς μὴ θελήσασι σωθῆναι τῷ ἐλθόντι σῶσαι μὴ πεισθέντες. ἵνα δὲ μὴ δῷ αὐτοῖς ἀφορμὴν ἀπιστίας, ἐπὶ τὸν πατέρα ἀνάγει τῆς εἰς αὐτὸν ἀπιστίας τὴν αἰτίαν δίχα ἀπολογίας πάσης ἐν τῷ καιρῷ τῆς δευτέρας αὐτοῦ παρουσίας κατακριθηJoμένους· ὁ γὰρ λόγος τῆς ταπεινοφροσύνης αὐτοῦ κρι νεῖ αὐτούς. 215 Jo 12, 49-50 Τὸν πατέρα ὀνομάζει καὶ ἐξ αὐτοῦ λέγει πεπέμφθαι καὶ τὰ αὐτοῦ λαλεῖν, ἵνα δυσωπήσῃ αὐτοὺς κἂν οὕτω πεισθῆναι τοῖς αὐτοῦ λόγοις. ἐπειδὴ δὲ ἡ παρὰ τοῦ πατρὸς ἐντολὴ ποιεῖ ζωῆς αἰωνίου ἀπολαύειν τοὺς φυλάσJoντας αὐτήν, ζωὴν αὐτὴν ἐκάλεσεν. εἰπὼν δέ, ὅτι ἃ εἶπεν καὶ ὁ πατὴρ λαλῶ οὐ μόνον Ἰουδαίους ἐντρέπει, ἀλλὰ καὶ τοὺς Σαβελλιανούς· δύο γὰρ ἡμῖν πρόσωπα ὑποσημαίνει τὸ τοῦ ἐντελλομένου καὶ τοῦ λαβόντος τὴν ἐντολήν.

216 Jo 13, 1 Ὥραν δὲ πολλαχοῦ ὀνομάζει τὴν τοῦ πάσχα ἑορτήν, ἐν ᾗ ἔδει αὐτὸν τὴν τοῦ πάθους οἰκονομίαν πληρώσαντα καὶ ἑαυτὸν λύτρον ὑπὲρ ἡμῶν προσ ενεγκόντα μεταβῆναι ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, οὐ το πικῶς ὡς θεὸν ποιούμενον τὴν μετάβασιν· οὔτε γὰρ ὁ πατὴρ οὔτε ὁ υἱὸς ἐν τόπῳ, σωμάτων γὰρ ἴδια ταῦτα, ἀλλὰ κατὰ τὴν οἰκονομίαν ἣν δι' ἡμᾶς ἐποίησεν. 217 Jo 13, 1 Ὥραν πολλαχοῦ λέγει τὴν τοῦ πάσχα ἑορτήν, ἐν ᾗ παθὼν ἀνέβη πρὸς τὸν πατέρα ἀναστάς. τοJoῦτον ἀγαπήσας τοὺς ἰδίους ὡς πᾶν εἶδος ἀγάπης εἰς αὐτοὺς ἐνδείξασθαι, δι' ὧν γέγονεν ἄνθρωπος, δι' ὧν δέδωκεν αὐτοῖς τὸ τῆς υἱοθεσίας ἀξίωμα, δι' ὧν πάντα ἐποίησε καὶ εἶπεν, ὅσα συνέφερε, δι' ὧν ὑπὲρ αὐτῶν ἐσφάγη, ἔπειτα δι' ὧν τοῖς μαθηταῖς διακονῆσαι οὐκ ἀπηξίωσεν. 218 Jo 13, 2-5 Ὥστε παραφυλακτέον ἑκάστῳ· ἰδοὺ γὰρ εἰς ποῖον κακὸν ἐποίησεν ὁ διά βολος ἐλθεῖν τὸν Ἰούδαν, ὅτι τὸν διδάσκαλον ἑαυτοῦ καὶ θεὸν παρέδωκεν εἰς θάνατον. εἰπὼν δὲ ὁ εὐαγγελιστής, ὅτι πάντα εἶχεν ὑπὸ χεῖρα ὁ υἱὸς καὶ ταῖς ἰδίαις χερσὶν ἔνιπτε τοὺς πόδας τῶν μαθητῶν, δείκνυσι <ὅτι> τοὺς πόδας νίψας τῶν μαθητῶν τῆς ταπεινοφροσύνης τὴν ὑπερβολὴν <ἀνέλαβεν>. εἰδὼς δέ, ὅτι καὶ μετ' οὐ πολὺ ἤμελλε πρὸς τὸν πατέρα ἀνελθεῖν εἰς τοὺς οὐρανούς, οὐκ ᾐσχύνθη ἐν τάξει ὑπηρέτου τοῦτο ποιῆσαι. 219 Jo 13, 6 Ὡς δι' εὐλάβειαν ἐκώλυεν αὐτὸν ὁ Πέτρος. εἰκὸς δέ, ὅτι διὰ τοῦτο ἔνιπτεν αὐτῶν ὁ ἸηJoῦς τοὺς πόδας διὰ τῆς ἐπαφῆς καταρτίζων αὐτῶν τοὺς πόδας εἰς ἑτοιμασίαν τοῦ εὐαγγελίου δυνάμεως αὐτοῖς ἀρρήτου μεταδιδούς. ἀλλ' ἀγνοῶν τοῦτο ὁ Πέτρος ἐκώλυεν ὁρῶν τὸν ἑαυτοῦ δεσπότην οὕτω δουλικὸν καὶ ταπεινὸν σχῆμα ἑαυτῷ περιθέντα. 221 Jo 13, 8 ∆ι' ἀπειλῆς ἐπιστομίζει αὐτὸν ὁ ἸηJoῦς. 222 Jo 13, 9 Ὥσπερ τὴν ἀρχὴν διὰ ταπεινοφροσύνην ἀντιλέγειν ἐδόκει, οὕτω νῦν ἀκού σας τοῦτο παρακαλεῖ δι' ὑπερβολὴν εὐλαβείας καὶ τὰς χεῖρας καὶ τὴν κε φαλὴν νιφθῆναι. 223 Jo 13, 10-11 Πέτρῳ καὶ τοῖς ἄλλοις ἐμαρτύρει καθαρότητα διὰ τῆς τοῦ λόγου ἀναγεν νήσεως ἁγιασθεῖσιν. προσέθηκε δὲ ἀναγκαίως τὸ οὐχὶ πάντες διὰ τὴν τοῦ προδότου κακίαν