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and of doctrines and of one mind. He who is the giver forms the request for the sake of the hearers. And as a man He is said to receive what is His by nature, and He speaks of the grace of the spirit. 573 {3Jο 17, 24}3Through what He says, He reveals the hypostases of the giver and the receiver, of the Father and the Son. And again, by saying that He was before the world, He refutes the heretics who say that Christ had His beginning from the times of Mary, since He had glory before the world. He said, before the foundation of the world; for the statement "you have given me" is one of condescension. He did not say that they might share in His glory, but that they might behold it, which is the greatest rest and glory of the faithful.

574 {3Jο 18, 1-2}3In order to persuade the disciples that He came willingly to the passion, He went away to a place familiar to Judas, so that He might not be hidden and <οὐχ> did not shut Himself up as if in a prison. 575 {3Jο 18, 4}3He does not ask as one who is ignorant, but so that we might know that even when present He was not seen or recognized, except when He wished. And knowing all things, He did and said everything calmly and neither Judas nor the others recognized Him from His voice, if

except when He willed it. 576 {3Jο 18, 8-9}3On account of the disciples' weaknesses, as God He keeps them out of temptations; He always protects the disciples, allowing only Judas to perish by his own chosen wickedness. 577 {3Jο 18, 10}3As wanting to die for his teacher, he did this. Peter, taking courage from what Jesus had done, also did this. And let no one accuse Peter as a murderer, since he did this not defending himself, but his teacher; however, they were still imperfect. Through the type, He shows that the Jews will be destitute of all right hearing. 578 {3Jο 18, 12}3By binding Him, they fulfilled what was said by Isaiah, "Let us bind the just one." The Lord was bound, so that He might free us from diabolical bonds. 579 {3Jο 18,

15-16}3John entered with Jesus with the crowd, unrecognized, and then, as an acquaintance, he spoke to the doorkeeper and brought Peter in. 580 {3Jο 18, 19}3He was asking what He taught His disciples, he was asking Him if He agrees with the things through Moses or if He introduces another teaching and what things His disciples obey, so that if he should find Him opposing the things of Moses, he might hand them over also as fighters against God to the Jews. 582 {3Jο 18, -21}3He refutes him for pretending to be ignorant of the things spoken openly. But if He taught all things openly, the apocryphal things about Him mentioned by some are not to be accepted. Ask the officers who formerly marveled at the teaching, but now are arresting me. 583 {3Jο 18,

22-23}3And though not commanded, the officer struck Christ, because Christ Himself had indicated him, saying, "See, these men know," who had once heard and praised, and wanting to free himself from the suspicion that he was one of those who did not marvel, he himself did this; for he would not have said anything consistent, so that, moved by this, he would strike Him. He refutes the officer for doing wrong not only because he simply struck Him, but because having formerly marveled, now having condemned Him for no reason, he dishonored Him. 584 {3Jο 18, 25}3When the evil one sifted Peter, he was defeated in his promise. 585 {3ςο 18, 28}3They did not kill him themselves, as they were under the Romans, so that they might not be punished by Pilate. 586 {3Jο 18, 28}3Honoring the type, they did not enter, which is a sheep; for they were about to sacrifice the Passover according to the law, which had no force among them. Or by Passover he means the whole feast, or that it was on the day of preparation, when the Passover of old also took place. 587 {3Jο 18,

30-31}3Without cause they declared that He was justly handed over; they call His arrest by them a reasonable cause, as though they themselves, being deluded, do nothing unjust. If your law punishes even the guiltless, you judge Him. a clear proof that

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καὶ δογμάτων καὶ ὁμοψυχίας. αὐτὸς ὢν ὁ διδοὺς διὰ τοὺς ἀκούοντας σχηματίζεται τὴν αἴτησιν. καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν τὰ φύσει προσόντα αὐτῷ, λέγει δὲ τὴν τοῦ πνεύματος χάριν. 573 {3Jο 17, 24}3∆ι' ὧν λέγει τὸν δεδωκότα καὶ τὸν λαβόντα τὰς ὑποστάσεις δηλοῖ πατρὸς καὶ υἱοῦ. καὶ πάλιν εἰπὼν εἶναι ἑαυτὸν πρὸ κόσμου ἐλέγχει τοὺς αἱρετικοὺς τοὺς λέγοντας, ὅτι ἐκ τῶν χρόνων Μαρίας ἔσχε τὴν ἀρχὴν ὁ Χριστὸς ὡς πρὸ κόσμου ἔχων τὴν δόξαν. εἶπε πρὸ καταβολῆς κόσμου· τὸ γὰρ λεχθὲν δέδωκάς μοι συγκαταβάσεώς ἐστιν. οὐκ εἶπεν δὲ ἵνα μετασχῶσι τῆς δόξης αὐτοῦ, ἀλλ' ἵνα αὐτὴν θεωρῶσιν, ὅπερ ἐστὶ τῶν πιστῶν μεγίστη ἀνάπαυσις καὶ δόξα.

574 {3Jο 18, 1-2}3Ἵνα πείσῃ τοὺς μαθητάς, ὅτι ἑκὼν ἐπὶ τὸ πάθος ἦλθεν, εἰς τόπον γνώριμον τῷ Ἰούδα ἀπῆλθεν, ἵνα μὴ λάθῃ καὶ <οὐχ> ὥσπερ ἐν φυλακῇ ἑαυτὸν ἀπέ κλεισεν. 575 {3Jο 18, 4}3Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλ' ἵνα γνῶμεν, ὅτι καὶ παρὼν οὐχ ἑωρᾶτο ἢ ἐγνωρίζετο, εἰ μὴ ὅτε ἤθελεν. ὡς εἰδὼς δὲ πάντα ἀταράχως ὅλα ἐποίει καὶ ἐλάλει καὶ οὐδὲ ἀπὸ τῆς φωνῆς οὔτε ὁ Ἰούδας οὔτε οἱ λοιποὶ ἐπεγίνωσκον αὐτόν, εἰ

μὴ ὅτε ἠθέλησεν. 576 {3Jο 18, 8-9}3∆ιὰ τὰς τῶν μαθητῶν ἀσθενείας ἔξω ποιεῖται αὐτοὺς πειρασμῶν ὡς θεός· φυλάσσει τοὺς μαθητὰς ἀεί, μόνον τὸν Ἰούδαν τῇ προαιρετικῇ κακίᾳ ἐάσας ἀπολέσθαι. 577 {3Jο 18, 10}3Ὡς θέλων ὑπεραποθανεῖν τοῦ διδασκάλου ἐποίησε τοῦτο. θαρρήσας ὁΠέτρος οἷς ἐποίησεν ὁ Ἰησοῦς καὶ αὐτὸς ἐποίησε τοῦτο. καὶ μὴ ὡς ἀνδροφόνον τις καταιτιάσθω τὸν Πέτρον, ὅπου γε οὐχ ὡς ἑαυτῷ ἀμύνων, ἀλλὰ τῷ διδα σκάλῳ ἐποίησε τοῦτο· πλὴν καὶ ἔτι ἀτελεῖς ἦσαν. διὰ τοῦ τύπου δείκνυσιν, ὅτι πάσης δεξιᾶς ἀκοῆς ἔρημοι ἔσονται οἱ Ἰουδαῖοι. 578 {3Jο 18, 12}3∆ήσαντες αὐτὸν ἐπλήρωσαν τὸ εἰρημένον Ἠσαΐου «δήσωμεν τὸν δίκαιον». ἐδεσμεύθη ὁ κύριος, ἵνα δεσμῶν ἡμᾶς ἀπαλλάξῃ διαβολικῶν. 579 {3Jο 18,

15-16}3Συνεισῆλθεν ὁ Ἰωάννης τῷ Ἰησοῦ μετὰ τοῦ ὄχλου ἀγνώστως καὶ τότε ὡς γνωστὸς εἶπε τῇ θυρωρῷ καὶ εἰσήγαγε τὸν Πέτρον. 580 {3Jο 18, 19}3Ἠρώτα τί ἐδίδασκε τοὺς ἑαυτοῦ μαθητάς, ἠρώτα αὐτόν, εἰ συναινεῖ τοῖς διὰ Μωυσέως ἢ ἀλλοίαν διδασκαλίαν εἰσάγει καὶ ποῖα πείθονται οἱ αὐτοῦ μαθηταί, ἵνα ἐὰν εὑρήσῃ αὐτὸν τοῖς Μωυσέως ἐναντιούμενον παραδῷ καὶ αὐτοὺς ὡς θεομάχους τοῖς Ἰουδαίοις. 582 {3Jο 18, -21}3Ἐλέγχει αὐτὸν προσποιούμενον ἀγνοεῖν τὰ ἐν φανερῷ εἰρημένα. εἰ δὲ πάντα φανερῶς ἐδίδαξεν, τὰ λεγόμενα παρά τισι [τὰ] περὶ αὐτοῦ ἀπόκρυφα οὐκ εἰσὶ δεκτά. τοὺς ὑπηρέτας ἐρώτησον τοὺς πρῴην μὲν οὖν θαυμάσαντας τὴν διδασκαλίαν, νῦν δέ με συλλαμβανομένους. 583 {3Jο 18,

22-23}3Καὶ μὴ προσταχθεὶς ὁ ὑπηρέτης ἔτυψε τὸν Χριστόν, ἐπειδὴ αὐτὸς ὑπέ δειξεν ὁ Χριστὸς λέγων «ἴδε οὗτοι οἴδασιν» οἵ ποτε ἀκούσαντες καὶ ἐπαινέσαντες, καὶ θέλων ἑαυτὸν ἀπαλλάξαι τῆς ὑποψίας, ὅτι τῶν οὐ θαυμαζόντων ἦν, αὐτὸς ἐποίησε τοῦτο· οὐ γὰρ ἂν ἀκολούθως τι ἐλάλησεν, ἵνα ὡς ἐκ τούτου κινηθεὶς τύψῃ αὐτόν. ἐλέγχει τὸν ὑπηρέτην ἀδικοῦντα οὐ μόνον, ὅτι ἁπλῶς αὐτὸν ἔτυψεν, ἀλλ' ὅτι πρῴην θαυμάσας, νῦν δὲ ἐπ' οὐδενὶ καταγνοὺς ἠτίμασεν αὐτόν. 584 {3Jο 18, 25}3Τοῦ πονηροῦ σείσαντος τὸν Πέτρον ἡττήθη τῆς ὑποσχέσεως. 585 {3ςο 18, 28}3Ἑαυτοῖς οὐκ ἀνεῖλον ὡς ὑπὸ Ῥωμαίους ὄντες, ἵνα μὴ τιμωρηθῶσιν ὑπὸ τοῦ Πιλάτου. 586 {3Jο 18, 28}3Τὸν τύπον τιμῶντες οὐκ εἰσῆλθον, ὅ ἐστι πρόβατον· ἔμελλον γὰρ θύειν τὸ πάσχα κατὰ τὸν νόμον τὸν οὐδὲν ἰσχύοντα παρ' αὐτοῖς. ἢ πάσχα ὅλην τὴν ἑορτὴν λέγει ἢ ὅτι τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο πάσχα. 587 {3Jο 18,

30-31}3Ἄνευ αἰτίας ἀπεφήναντο δικαίως αὐτὸν παραδεδόσθαι, αἰτίαν εὔλογον λέγουσι τὸ ὑπ' αὐτῶν συλληφθῆναι ὡς πλανώμενοι μηδὲν ποιεῖν ἄδικον αὐτούς. εἰ ὁ νόμος ὑμῶν καὶ τὸν ἀναίτιον κολάζει, κρίνατε αὐτὸν ὑμεῖς.σαφὲς τεκμήριον ὅτι