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But if he were sympathetic, it would become debatable for what reason this happened. And "he gave himself for our sins". It is also said that the Father gave him up; for this too happened by the Father's good pleasure. But if Judas is also said to have handed him over, he handed him over in another way; he became his betrayer. 15-16 But I have hoped in you, O Lord; I said, You are my God. In your hands are my lots. Even if they have acted thus and gathered together against me, having plotted to take my soul and having done the other things, yet I did not cease to hope in you. "I said, You are my God. In your hands are my lots." The patristic explanations say this, that the lots are in the hands of God, such as the diaconate, the presbyter, the episcopate. And it is blessed to have in the hands of God the lots which one has been allotted. Such a one is safe from plotting; for "no one" snatches "from the Father's hand". "In your hands are my lots," says the Savior. And that we may agree with the given interpretation, we say that: those whom I chose by lot to minister to me, whom I appointed in the church as apostles and prophets and teachers, are in your hands. And it is possible—since even Israel, when it was called "my people", was said to be his portion and inheritance—: all the nations have been given as an inheritance to the Son. The nations are many lots. These lots are in your hands, secured by your active and protective powers, so that it is not possible for anyone to snatch from your hand; for "no one" 149 "can snatch from the Father's hand". It did not say: unless someone places himself outside the hand, he cannot be snatched by anyone. Since some will say: and yet earnest men were later drawn away into impiety. And that I may not speak from conjecture, such as Judas himself who placed himself outside the hand; for it was night when he was planning the things concerning the betrayal, he says: "he went out; for it was night". "My lots," therefore; "each of those believing in me is my lot." It happens to be in your hands, equal to an inheritance; for the lot also follows the inheritance when it is reckoned for many. And we say this also more abundantly: the hands of God are the two testaments. If anyone happens to be his lot, he is in his hands. 16 Deliver me from the hand of my enemies and from those who persecute me. Not all enemies persecute; but all who persecute are enemies. So that the not persecuting here is not for the purpose of taking, but for lying in wait; "The enemy said, 'Pursuing I will overtake'." This persecution does not happen for the sake of imitation. But one must love those who pursue righteousness. Those who pursue righteousness pursue it for the sake of partaking in it and being made like it. As if someone were to pursue knowledge in order to also contemplate according to knowledge. Thus also the saying, "seek peace and pursue it", must be understood. It can also be taken more morally in this way: since the hand of my enemies and persecutors is wickedness, a forbidden action, deliver me from the action of these men, lest I fall into their evils, into their action. 17 Make your face shine upon your servant, save me in your mercy. If you raise me up and place me outside of my persecutors, you have made your face to shine. But I am your face, the "express image of your substance", your "image of the invisible God". But since I took the "form of a servant", "make your face shine upon your servant". Show that this servant has your form, that your face has tabernacled in this servant, so that "deliver me" may be said according to the concept of the servant, but "face" according to the concept of the truth, of the express image of the divine substance. "In your mercy," therefore, "save me." Raise me from the dead. Perhaps he also calls his own salvation the salvation on behalf of those for whom he came, that he might become for them the "author of eternal salvation". 18 Let me not be ashamed, because

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εἰ δὲ ἦν συνπαθών, ἀμφήριστον ἐγίνετο, τίνος ἕνεκα τοῦτο γέγονεν. καὶ "ἑαυτὸν παρέδωκεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν". λέγεται δὲ καὶ ὁ πατὴρ παραδεδωκέναι αὐτόν· εὐδοκίᾳ γὰρ πα τρὸς καὶ τοῦτο γέγονεν̣. ἐὰν δὲ καὶ Ἰούδας λέγηται αὐτὸν παραδεδωκέναι, ἑτέρῳ τρόπῳ αὐτὸν ἐκεῖνος παρέδωκεν· προδότης αὐτοῦ γέγονεν. 15-16 ἐγὼ δὲ ἐπὶ σὲ ἤλπισα, κύριε· εἶπον Σὺ εἶ ὁ θεός μου. ἐν ταῖς χερσίν σου οἱ κλῆροί μου. εἰ καὶ ἐκεῖνοι οὕτω πεποίηκαν καὶ ἐπισυνήχθησαν ἅμα ἐπ' ἐμὲ λαβεῖν τὴν ψυχήν μου βουλευσάμενοι καὶ τὰ ἄλλα ποιήσαντες, ἀλλ' οὖν γε ἐγὼ οὐκ ἀπέστην τοῦ ε᾿̣πὶ σὲ ἐλπίσαι. "εἶπα Σὺ εἶ ὁ θεός μου. ἐν ταῖς χερσίν σου οἱ κλῆροί μου". αἱ παπατικαὶ ἐξηγήσεις τοῦτο λέγουσιν, ὅτι οἱ κλῆροι ἐν ταῖς χερσὶν τοῦ θεοῦ τυγχάνουσιν οἷον ἡ διακονία, ὁ πρεσβύτερος, ἡ ἐπισκοπή. μακάριον δέ ἐστιν τὸ ἐν ταῖς χερσὶν τοῦ θεοῦ τοὺς κλήρους ἔχειν οὕς τις κεκλήρωται. ἀνεπιβούλευτός ἐστιν ὁ τοιοῦτος· "οὐδεὶς" γὰρ ἁρπάζει "ἐκ τῆς χειρὸς τοῦ πατρός". "ἐν ταῖς σαῖς χερσὶν οἱ κλῆροί μού" εἰσιν, λέγει ὁ σωτήρ. καὶ ἵνα συνέλθωμεν τῇ δοθείσῃ ἐκδοχῇ, λέγομεν ὅτι· οὓς ἐκληρωσάμην ἵνα μοι ὑπηρετῶσιν, οὓς ἐθέμην ἐν τῇ ἐκκλησίᾳ ἀποστόλους καὶ προφήτας καὶ διδασκάλους, ἐν ταῖς χερσίν σού εἰσιν. δυνατὸν δέ-καὶ ὁ Ἰσραὴλ ὅτε ἐχρημάτισεν "λαός μου", ἐλέγετο αὐτοῦ μερὶς καὶ κληρονομία-· τὰ ἔθνη πάντα κληρονομία δέδοται τῷ υἱῷ. πολλοὶ κλῆροί εἰσιν τὰ ἔθνη. οὗτοι οἱ κλῆροι ἐν ταῖς σαῖς χερσίν εἰσιν, ἠσφαλισμένοι ὑπὸ τῶν δραστηρίων καὶ σκεπαστικῶν σου δυνάμεων, ὥστε μη δένα οἷόν τε εἶναι ἁρπάσαι ἐκ τῆς χειρός σου· "οὐδεὶς" 149 γὰρ "δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός". οὐκ εἶπεν· εἰ μὴ ἔξω τις ἑαυτὸν ποιήσῃ τῆς χειρός, οὐ δύναται ἁρπασθῆναι ὑπό τινος. ἐπεὶ λέξουσίν τινες· καὶ μὴν σπουδαῖοι ὕστερον ὑπεσύρησαν εἰς ἀσέβειαν. καὶ ἵνα μὴ ἐξ εἰκότων λέγω, οἷον ὁ Ἰούδας αὐτὸς ἔξω πεποίηκεν ἑαυτὸν τῆς χειρός· νυκτὸς γὰρ οὔσης ὅτε τὰ περὶ τῆς προδοσίας ἐλογίζετο, λέγει· "ἐξῆλθεν ἔξω· νὺξ γὰρ ἦν". "οἱ κλῆροι" οὖν "μου"· ἕκαστος τῶν πιστευόντων εἰς ἐμὲ κλῆρός μού ἐστιν. ἐν ταῖς χερσίν σου τυγχάνει ἴσος κλη̣ρονομίᾳ· ἕπεται γὰρ τῇ κληρονομίᾳ καὶ ὁ κλῆρος ὅταν εἰς πολλοὺς λογίζεται. ἀμφιλαφεστέρως λ̣έγομεν καὶ τοῦτο· χεῖρες τοῦ θεοῦ εἰσιν αἱ δύο διαθῆκαι. εἴ τις κλῆρος αὐτοῦ τυγχάνει, ἐν ταῖς χερσὶν αὐτοῦ. 16 ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου καὶ ἐκ τῶν καταδιωκόντων με. οὐ πάντες οἱ ἐχθροὶ καταδιώκουσιν· οἱ δὲ καταδιώκοντες πάντες ἐχθροί. ἵνα τὸ τὸ μὴ καταδιῶξαι ὧδε μὴ ἐπὶ τῷ λαβεῖν, ἀλλὰ ἐπὶ τῷ ἐνεδρεῦσαι· "εἶπεν ὁ ἐχθρὸς ∆ιώξας καταλήμψομαι". οὗτος ὁ διωγμὸς οὔκ ἐστιν μιμήσεως χάριν γινόμενος. διώκοντας δὲ δικαιοσύνην δεῖ ἀγαπᾶν. οἱ διώκοντες τὴν δικαιοσύνην ἕνεκεν τοῦ μετασχεῖν αὐτῆς καὶ ποιωθῆναι κατ' αὐτὴν διώκουσιν α̣ὐτήν. ὡς ἐάν τις διώκοι ἐπιστήμην ἵνα κατὰ τὴν ἐπιστήμην καὶ θεωρῇ. οὕτω καὶ τό· "ζήτησον εἰρήνην καὶ καταδίωξον αὐτήν", ἐκλαβεῖν δεῖ. δύναται ἠθικώτερον καὶ οὕτω λημφθῆναι· ἐπεὶ ἡ χεὶρ τῶν ἐχθρῶν καὶ τῶν καταδιωκόντων με κακία ἐστίν, πρᾶξις ἀπηγορευμένη, ῥῦσαί με ἐκ τῆς πράξεως τούτων, μὴ ὑποπέσοιμι τοῖς αὐτῶν κακοῖς, τῇ αὐτῶν πράξει. 17 ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου, σῶσόν με ἐν τῷ ἐλέει σου. ἐάν με ε᾿̣γείρῃς καὶ ἔξω ποιήσῃς τῶν διωκόντων, ἐπέφανες τὸ πρόσωπόν σου. ἐγὼ δέ εἰμι τὸ πρόσωπόν σου, ὁ "χαρακτὴρ τῆς ὑποστάσεώς" σου, ἡ "εἰκών" σου "τοῦ θεοῦ τοῦ ἀοράτου". ἐπειδὴ δὲ "μορφὴν" ἔλαβον "δούλου", "ἐπὶ τὸν δοῦλόν σου ἐπίφανον τὸ πρόσωπόν σου". δεῖξον ὅτι οὗτος ὁ δοῦλος μορφὴν τὴν σὴν ἔχει, τὸ σὸν πρόσωπον ἐσκήνωσεν ἐν τῷ δούλῳ τούτῳ, ἵνα τὸ "ῥύσῃ με" κατ' ἐπίνοιαν τοῦ δούλου λέγηται, τὸ δὲ "πρόσωπον" κατ' ἐπίνοιαν τῆς ἀληθείας, τοῦ χαρακτῆρος τῆς θεικῆς ὑποστάσεως. "ἐν τῷ ἐλέει" οὖν "τῷ σῷ σῶσόν με". ἔγειρόν με ἐκ νεκρῶν. τάχα δὲ καὶ σωτηρίαν ἑαυτοῦ λέγει τὴν σωτηρίαν τὴν ὑπὲρ ὧν ἐλήλυθεν, ἵν' "αἴτιος" αὐτοῖς "σωτηρίας αἰωνίου" γένηται. 18 μὴ καταισχυνθείην, ὅτι