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If anyone does not take up his cross, and follow Me, he is not worthy of Me; and He is about to say many other things, reproaching them, He says: Do you think that being grieved is to suffer from love? For not being grieved was a sign of love. And because He wishes to establish this throughout, proceeding to it He summed up His argument. For if you loved Me, He says, you would have rejoiced, because I am going to My Father. For now you suffer this from cowardice. But to be so disposed towards death, is not to act as those who remember My commandments; for you ought to have been crucified, if indeed you truly loved Me. For My word exhorts not to be afraid of those who kill the body. Such people the Father also loves, and I. And I will manifest Myself to them. Then Judas says, And what is it that you are about to manifest yourself to us? 3. Do you see their soul compressed by cowardice, for it was confounded and troubled, and he thought that, just as we see the dead in a dream, so also He was about to be seen. Therefore, so that they might not suspect this, hear what He says: I and the Father will come to him, and we will make our home with him; almost saying: Just as the Father manifests Himself, so also do I. And not by this only, but also by saying, that We will make Our home with him, He removed the suspicion; which is not the case with dreams. But you, observe for me the disciple both disturbed and not daring to say clearly what he desired to say. For he did not say: Woe to us, because you are dying, and like the departed 59.407 you are about to appear to us; but he did not speak thus, but, What is it that you are about to manifest yourself to us, and not to the world? Therefore He says, that I accept you, because you keep my commandment. For lest after these things, seeing Him, they might think Him a phantom, for this reason He says these things beforehand. And lest they think, as I said, that He appears to them thus, He also states the reason: because of the keeping of My commandments, He says that the Spirit also is about to appear thus. But if after having been with Him for so long a time, they still do not bear that substance, or rather, do not even understand it; what would they have suffered, if from the beginning He had appeared to them thus? For this reason He also eats with them, so that the matter might not be thought a phantom. For if seeing this on the waters they thought this, although the same appearance was visible, and not long after He had departed, what would they have suspected, if indeed they had seen Him immediately risen, whom they had seen seized and wrapped in grave-clothes? For this reason He continually tells them that He will appear, and why He will appear and how, so that they might not think Him a phantom. He who does not love Me, does not keep My words. And the word, which you have heard, is not Mine, but His who sent Me. So that he who does not hear these words loves neither Me nor the Father. For if this is the proof of love, to hear the commandments, and these are of the Father, he who hears, has loved not only the Son, but also the Father. But how yours, and not yours? That is, that I speak nothing apart from the Father, nor anything of My own other than what seems good to Him. These things I have spoken to you, while remaining with you. Since these things were unclear, and some they did not understand at all, and about most they were even in doubt, so that they might not be disturbed again, nor say, What commandments? He freed them from all anxiety, by saying: But the Paraclete, whom the Father will send in My name, He will teach you. Perhaps the things spoken are now unclear to you; but He is a clear teacher of these things. But the phrase, He remains with you, is an intimation that He Himself is going away. Then, so that they may not be grieved, He says, that as long as He remains with them, and the Spirit does not come, they will be able to comprehend nothing great nor lofty. And He says these things preparing them to bear His departure nobly, as it will be the cause of great goods for them. And He continually calls Him Paraclete, because of the afflictions then possessing them. Since therefore hearing these things also they were troubled, considering the burdens, the wars, His departure, see how He calms them again, saying: Peace I leave with you; almost saying, How are you harmed by the tumult of the world, as long as you are at peace with Me? For this peace is not of such a kind. The one indeed

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Ἐὰν μή τις λάβῃ τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθήσῃ μοι, οὐκ ἔστι μου ἄξιος· μέλλει δὲ καὶ ἕτερα πλείονα λέγειν, ὀνειδίζων αὐτούς φησιν· Νομίζετε ὑμεῖς ἐξ ἀγάπης πάσχειν τὸ λυπεῖσθαι; Τὸ μὴ λυπεῖσθαι μὲν οὖν ἀγάπης ἦν. Ὅτι δὲ τοῦτο δι' ὅλου κατασκευάσαι βούλεται, εἰς αὐτὸ προϊὼν τὸν λόγον ἀνεκεφαλαίωσεν. Εἰ γὰρ ἠγαπᾶτέ με, φησὶν, ἐχάρητε ἂν, ὅτι πρὸς τὸν Πατέρα μου πορεύομαι. Νῦν γὰρ ὑπὸ δειλίας τοῦτο πάσχετε. Τὸ δὲ οὕτω διακεῖσθαι πρὸς θάνατον, οὐκ ἔστι τῶν ἐμῶν ἐντολῶν μεμνημένους ποιεῖν· ἐχρῆν γὰρ ὑμᾶς σταυροῦσθαι, εἴ γε ὄντως ἠγαπᾶτέ με. Καὶ γὰρ ὁ ἐμὸς λόγος παραινεῖ μὴ φοβεῖσθαι ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα. Τοὺς τοιούτους καὶ ὁ Πατὴρ ἀγαπᾷ, καὶ ἐγώ. Καὶ ἐμφανίσω αὐτοῖς ἐμαυτόν. Εἶτα ὁ Ἰούδας, Καὶ τί, φησὶν, ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτόν; γʹ. Ὁρᾷς ἀπὸ δειλίας πεπιλημένην αὐτῶν τὴν ψυχήν, Συνεχύθη γὰρ καὶ ἐταράχθη, καὶ ἐνόμισεν, ὥσπερ τοὺς νεκροὺς ὁρῶμεν ὄναρ, οὕτω καὶ αὐτὸν μέλλειν ὁρᾶσθαι. Ἵν' οὖν μὴ τοῦτο ὑποπτεύσωσιν, ἄκουσον τί φησιν· Ἐγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα πρὸς αὐτὸν, καὶ μονὴν παρ' αὐτῷ ποιήσομεν· μονονουχὶ λέγων· Ὥσπερ ὁ Πατὴρ ἐμφανίζει ἑαυτὸν, οὕτω καὶ ἐγώ. Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ εἰπεῖν, ὅτι Μονὴν παρ' αὐτῷ ποιήσομεν, ἀνεῖλε τὴν ὑποψίαν· ὅπερ ὀνειράτων οὐκ ἔστι. Σὺ δέ μοι θέα τὸν μαθητὴν καὶ θορυβούμενον καὶ οὐ τολμῶντα σαφῶς εἰπεῖν, ὅπερ εἰπεῖν ἐπεθύμει. Οὐ γὰρ εἶπεν· Οὐαὶ ἡμῖν, ὅτι ἀποθνήσκεις, καὶ ὡς οἱ τετελευτηκότες 59.407 μέλλεις ἡμῖν ἐφίστασθαι· ἀλλ' οὐκ εἶπεν οὕτως, ἀλλὰ, Τί ἔστιν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν, καὶ οὐχὶ τῷ κόσμῳ; Λέγει οὖν, ὅτι Ὑμᾶς ἀποδέχομαι, ὅτι ὑμεῖς τὴν ἐντολήν μου τηρεῖτε. Ἵνα γὰρ μὴ μετὰ ταῦτα ὁρῶντες αὐτὸν φάντασμα νομίσωσι, διὰ τοῦτο ταῦτα προλέγει. Καὶ ἵνα μὴ οὕτως, ὡς εἶπον, νομίσωσιν αὐτοῖς φαίνεσθαι, λέγει καὶ τὴν αἰτίαν· διὰ τὸ τὰς ἐντολάς μου τηρεῖν, λέγει ὅτι καὶ τὸ Πνεῦμα οὕτω μέλλει φαίνεσθαι. Εἰ δὲ τοσοῦτον αὐτῷ συγγενόμενοι χρόνον, οὔπω φέρουσιν ἐκείνην τὴν οὐσίαν, μᾶλλον δὲ οὐδὲ νοοῦσιν αὐτήν· τί ἂν ἔπαθον, εἰ παρὰ τὴν ἀρχὴν οὕτως αὐτοῖς ἐφάνη; ∆ιὰ τοῦτο καὶ συνεσθίει, ἵνα μὴ φάντασμα τὸ πρᾶγμα νομισθῇ Εἰ γὰρ ἐπὶ τῶν ὑδάτων ἰδόντες τοῦτο ἐνόμισαν, καίτοι τῆς αὐτῆς ὄψεως φαινομένης, καὶ οὐ πρὸ πολλοῦ διαστάντος, τί ἂν ὑπώπτευσαν, εἴ γε εἶδον αὐτὸν εὐθέως ἀναστάντα, ὃν εἶδον κατεχόμενον καὶ ἐσπαργανωμένον; ∆ιὰ τοῦτο συνεχῶς αὐτοῖς λέγει, ὅτι φανεῖται, καὶ διατί φανεῖται καὶ πῶς, ἵνα μὴ φάντασμα νομίσωσιν. Ὁ μὴ ἀγαπῶν με, τοὺς λόγους μου οὐ τηρεῖ. Καὶ ὁ λόγος, ὃν ἠκούσατε, οὐκ ἔστιν ἐμὸς, ἀλλὰ τοῦ πέμψαντός με. Ὥστε οὐκ ἐμὲ μόνον, ἀλλ' οὐδὲ τὸν Πατέρα ἀγαπᾷ ὁ μὴ τούτων ἀκούων τῶν λόγων. Εἰ γὰρ τοῦτο τεκμήριον ἀγάπης, τὸ ἀκούειν τῶν ἐντολῶν, αὗται δὲ τοῦ Πατρός εἰσιν, ὁ ἀκούων, οὐχὶ τὸν Υἱὸν μόνον, ἀλλὰ καὶ τὸν Πατέρα ἠγάπησε. Πῶς δὲ σὸς, καὶ οὐ σός; Τουτέστιν, ὅτι Οὐδὲν ἔξω τοῦ Πατρὸς φθέγγομαι, οὐδὲ ἴδιόν τι ἄλλο παρὰ τὸ δοκοῦν αὐτῷ. Ταῦτα ἐλάλησα ὑμῖν, παρ' ὑμῖν μένων. Ἐπειδὴ ταῦτα ἀσαφῆ ἦν, καὶ τὰ μὲν οὐδὲ συνίεσαν, τὰ δὲ πλείονα καὶ ἀμφέβαλλον, ἵνα μὴ θορυβῶνται πάλιν, μηδὲ λέγωσι, Ποίας ἐντολάς; ἀπήλλαξεν αὐτοὺς τῆς ἀγωνίας ἁπάσης, εἰπών· Ὁ δὲ Παράκλητος, ὃν πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει. Τάχα ἀσαφῆ τὰ εἰρημένα νῦν ὑμῖν· ἀλλ' ἐστὶ τούτων σαφὴς διδάσκαλος ἐκεῖνος. Τὸ δὲ, Παρ' ὑμῖν μένει, αἰνιττομένου ἐστὶν, ὅτι αὐτὸς ἄπεισιν. Εἶτα ἵνα μὴ λυπῶνται, φησὶν, ὅτι ἕως ἂν παρ' αὐτοῖς μένῃ, καὶ τὸ Πνεῦμα μὴ ἔρχηται, οὐδὲν μέγα οὐδὲ ὑψηλὸν δυνήσονται συνιδεῖν. Ταῦτα δὲ λέγει παρασκευάζων αὐτοὺς γενναίως ἐνεγκεῖν αὐτοῦ τὴν ἀναχώρησιν, ὡς μεγάλων αἰτίαν ἐσομένην αὐτοῖς ἀγαθῶν. Συνεχῶς δὲ Παράκλητον καλεῖ, διὰ τὰς συνεχούσας αὐτοὺς τότε θλίψεις. Ἐπεὶ οὖν καὶ ταῦτα ἀκούοντες ἐταράττοντο ἐννοοῦντες τὰς ἐπαχθείας, τοὺς πολέμους, τὴν ἀναχώρησιν τὴν αὐτοῦ, ὅρα πῶς αὐτοὺς καταστέλλει πάλιν λέγων· Εἰρήνην ἀφίημι ὑμῖν· μονονουχὶ λέγων, Τί βλάπτεσθε ἀπὸ τῆς τοῦ κόσμου ταραχῆς, ἕως ἂν εἰρηνεύητε πρὸς μέ; Οὐ γὰρ τοιαύτη αὕτη ἡ εἰρήνη. Ἡ μὲν