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he neither changed his teaching, nor betrayed those who believe, but he stood firm, and chose to die. For this reason he said again and again, I am the good shepherd. Then, since what was said seemed to be without witness (for the one part, I lay down my life, not long after received its proof; but the other, that they might have life, and have it more abundantly, was going to happen after the departure from here, in the age to come), what does he do? He confirms the one from the other. 59.329 He confirms, from the giving of his life, that he also gives life. Which Paul also said, that If, when we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved. And again elsewhere; He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things? But for what reason do they not accuse him now, as they did before, saying, You bear witness of yourself, your witness is not true? Because he often silenced them, and his confidence towards them became greater from the signs. Then, since he said above, And the sheep hear his voice, and follow him, lest anyone say, What then about those who did not believe? hear what he added; And I know my own, and am known by my own. Which Paul also, making clear, said, God has not cast away His people whom He foreknew; and Moses, The Lord knows those who are His; I mean those, he says, whom I foreknew. Then, lest you think the measure of knowledge is equal, hear how he corrects it by what follows; I know my own, he says, and am known by my own. But the knowledge is not equal; but where is it equal? In the case of the Father and me. For there, As the Father knows me, I also know the Father. For if he did not wish to establish this, for what reason did he add it? For since in many places he places himself in the rank of the many, lest anyone think that he knew in this way as a man, he added; As the Father knows me, I also know the Father. I know him so exactly, as he knows me. For this reason he also said, No one knows the Son, except the Father, and the Father, except the Son, speaking of a certain separate knowledge, and such a kind as no one else is able to have. I lay down my life. He says this continually, showing that he is not a deceiver. For the Apostle also, when he wished to show himself to be a genuine teacher, and set his words in contrast to the false apostles, commended himself by dangers and deaths, saying, In stripes above measure, in deaths often. For to say, that I am Light, and, I am Life, seemed to be of arrogance among the foolish; but to say, I wish to die, had no malice, nor envy. For this reason they do not even say to him, You bear witness of yourself; your witness is not true. For the saying showed great care, if indeed he was willing to give himself up for those who were stoning him. 2. For this reason also he seasonably introduces the discourse concerning the Gentiles. For I also have other sheep, he says, which are not of this fold; them also I must bring. Behold again the word, must, being used, is not of necessity, but indicative of what will certainly be; as if he said; Why do you marvel, if these are going to follow me, and the sheep to hear my voice? For when you see others also following me, and hearing my voice, then you will be astonished more greatly. But if he says, Which are not of this fold, be not troubled. For the difference is about the law only, just as Paul also says, Neither circumcision avails anything, nor uncircumcision. Them also I must bring. He shows both to be scattered and mixed and not having shepherds, both those and these, the good shepherd not yet having come. 59.330 Then he also proclaims beforehand their future union, that There will be one flock. Which Paul again also made clear, saying, That he might create in himself of the two one new man. For this reason the Father loves me, because I lay down my life, that I may take it again. And what could be more humble than this saying, if indeed for our sake the

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οὔτε τῆς διδασκαλίας μετέθετο, οὔτε τοὺς πιστεύοντας προὔδωκεν, ἀλλ' ἔστη, καὶ εἵλετο ἀποθανεῖν. ∆ιὰ τοῦτο ἄνω καὶ κάτω ἔλεγεν· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Εἶτα ἐπειδὴ ἀμάρτυρα ἐδόκει τὰ λεγόμενα εἶναι (τὸ μὲν γὰρ, Τὴν ψυχήν μου τίθημι, οὐ μετὰ πολὺ τὴν ἀπόδειξιν ἔλαβε· τὸ δὲ, Ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι, μετὰ τὴν ἐντεῦθεν ἔμελλεν ἀποδημίαν συμβήσεσθαι, κατὰ τὸν αἰῶνα τὸν μέλλοντα), τί ποιεῖ; Θάτερον ἀπὸ θατέρου. 59.329 πιστοῦται, ἀπὸ τοῦ δοῦναι τὴν ψυχὴν, ὅτι καὶ τὴν ζωὴν δίδωσιν. Ὅπερ καὶ ὁ Παῦλος ἔλεγεν, ὅτι Εἰ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα. Καὶ πάλιν ἀλλαχοῦ· Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, πῶς οὐχὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαριεῖται; Ἀλλὰ τίνος ἕνεκεν οὐκ ἐγκαλοῦσιν αὐτῷ νῦν, ἃ καὶ πρότερον, λέγοντες· Σὺ περὶ σεαυτοῦ μαρτυρεῖς, ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής; Ὅτι πολλάκις ἐπεστόμισεν αὐτοὺς, καὶ πλείων ἡ παῤῥησία πρὸς αὐτοὺς ἀπὸ τῶν σημείων ἐγένετο. Εἶτα, ἐπειδὴ εἶπεν ἀνωτέρω, Καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ ἀκολουθεῖ αὐτῷ, ἵνα μή τις εἴπῃ· Τί οὖν πρὸς τοὺς μὴ πιστεύσαντας; ἄκουσον τί ἐπήγαγε· Καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Ὅπερ καὶ ὁ Παῦλος δηλῶν, ἔλεγεν· Οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω· καὶ ὁ Μωϋσῆς, Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ· ἐκείνους λέγω, φησὶν, οὓς προέγνων. Εἶτα, ἵνα μὴ τῆς γνώσεως ἴσον τὸ μέτρον νομίσῃς, ἄκουσον πῶς διορθοῦται αὐτὸ τῇ ἐπαγωγῇ· Γινώσκω τὰ ἐμὰ, φησὶ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Ἀλλ' οὐκ ἴση ἡ γνῶσις· ἀλλὰ ποῦ ἴση; Ἐπὶ τοῦ Πατρὸς καὶ ἐμοῦ. Ἐκεῖ γὰρ, Καθὼς γινώσκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα. Ἐπεὶ εἰ μὴ τοῦτο ἐβούλετο κατασκευάσαι, τίνος ἕνεκεν αὐτὸ ἐπήγαγεν; Ἐπειδὴ γὰρ πολλαχοῦ ἑαυτὸν τίθησιν ἐν τάξει τῶν πολλῶν, ἵνα μή τις νομίσῃ ὅτι ὡς ἄνθρωπος οὕτως ἐγίνωσκεν, ἐπήγαγε· Καθὼς γινώσκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα. Οὕτως ἀκριβῶς αὐτὸν ἐπίσταμαι, ὡς αὐτὸς ἐμέ. ∆ιὰ τοῦτο καὶ ἔλεγεν· Οὐδεὶς γινώσκει τὸν Υἱὸν, εἰ μὴ ὁ Πατὴρ, καὶ τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, κεχωρισμένην τινὰ γνῶσιν λέγων, καὶ τοιαύτην, οἵαν οὐδεὶς ἕτερος δύναται σχεῖν. Ἐγὼ τίθημι τὴν ψυχήν μου. Συνεχῶς τοῦτο λέγει, δηλῶν ὅτι οὐκ ἔστι πλάνος. Ἐπεὶ καὶ ὁ Ἀπόστολος, ὅτε αὐτὸν ἐβούλετο δεῖξαι γνήσιον ὄντα διδάσκαλον, καὶ πρὸς τοὺς ψευδαποστόλους ἀντιπαρεξήγαγε τὸν λόγον, ἀπὸ τῶν κινδύνων καὶ τῶν θανάτων ἑαυτὸν συνίστησι λέγων· Ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις. Τὸ μὲν γὰρ λέγειν, ὅτι Φῶς εἰμι, καὶ, Ζωή εἰμι, ἐδόκει εἶναι τύφου παρὰ τοῖς ἀνοήτοις· τὸ δὲ λέγειν, Ἀποθανεῖν βούλομαι, οὐδεμίαν βασκανίαν εἶχεν, οὐδὲ φθόνον. ∆ιὰ τοῦτο οὐδὲ λέγουσιν αὐτῷ· Σὺ μαρτυρεῖς περὶ σεαυτοῦ· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. Πολλὴν γὰρ ἐδείκνυ τὸ ῥῆμα κηδεμονίαν, εἴ γε ὑπὲρ τῶν λιθαζόντων ἐβούλετο ἑαυτὸν ἐκδοῦναι. βʹ. ∆ιὰ τοῦτο καὶ εὐκαίρως τὸν περὶ τῶν ἐθνῶν εἰσάγει λόγον. Καὶ γὰρ καὶ ἄλλα πρόβατα ἔχω, φησὶν, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνά με δεῖ ἀγαγεῖν. Ἰδοὺ πάλιν τὸ, ∆εῖ, ῥῆμα κείμενον, οὐκ ἀνάγκης ἐστὶν, ἀλλὰ τοῦ πάντως ἐσομένου δηλωτικόν· ὡσανεὶ ἔλεγε· Τί θαυμάζετε, εἰ οὗτοί μοι μέλλουσιν ἕπεσθαι, καὶ τὰ πρόβατα τῆς φωνῆς μου ἀκούειν; Ὅταν γὰρ καὶ ἄλλα ἴδητέ μοι ἀκολουθοῦντα, καὶ τῆς φωνῆς μου ἀκούοντα, τότε ἐκπλαγήσεσθε μειζόνως. Εἰ δὲ λέγει, Ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, μὴ θορυβηθῇς. Ἡ γὰρ διαφορὰ περὶ τὸν νόμον μόνον, καθάπερ καὶ ὁ Παῦλός φησιν· Οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία. Κἀκεῖνά με δεῖ ἀγαγεῖν. ∆είκνυσιν ἀμφοτέρους ἐσκορπισμένους καὶ μεμιγμένους καὶ ποιμένας οὐκ ἔχοντας, κἀκείνους καὶ τούτους, οὔπω τοῦ καλοῦ παραγενο 59.330 μένου ποιμένος. Εἶτα καὶ τὴν μέλλουσαν αὐτῶν προαναφωνεῖ συνάφειαν, ὅτι Ἔσονται μία ποίμνη. Ὅπερ καὶ αὐτὸ πάλιν ὁ Παῦλος ἐδήλωσεν εἰπών· Ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον. ∆ιὰ τοῦτό με ἀγαπᾷ ὁ Πατὴρ, ὅτι ἐγὼ τὴν ψυχήν μου τίθημι, ἵνα πάλιν λάβω αὐτήν. Καὶ τί τοῦ ῥήματος τούτου ταπεινότερον γένοιτ' ἂν, εἴ γε δι' ἡμᾶς ὁ