τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;

“τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;” (κατα Ιωαννην 9:2).
Οι Μαθητες του Κυριου ημων Ιησου Χριστου ρωτησαν τον Δάσκαλό τους σχετικα με τον τυφλο εκ γενετης: “Δασκαλε γιατι γεννηθηκε τυφλος; για τις δικες του αμαρτιες ή για τις αμαρτιες των γονιων του;” Ο Κυριος τους απαντησε οτι, ουτε για τις δικες του αμαρτιες ουτε για τις αμαρτιες των γονιων του, αλλα για να γινη φανερο το εργο του Θεου πανω σ’ αυτον τον ανθρωπο, και στη συνεχεια εδωσε στον τυφλο το φως του. Ετσι, πανω σ’ αυτον τον ανθρωπο, εκανε φανερο το εργο του Θεου.
Εχω μια παρατηρηση σχετικα με την ερωτηση των Μαθητων. Ηταν βεβαια πιθανο να γεννηθηκε τυφλος εξ αιτιας των αμαρτιων των γονιων του. Πολλα παιδια γεννιουνται ελλατωματικα λογω αιμομιξιας ή αλλης αμαρτιας των γονιων τους, “αμαρτιαι γoνεων παιδευουσι τεκνα”, αλλα αποκλειται να γεννηθη παιδι ελλατωματικο εξ αιτιας δικης του αμαρτιας! Δηλαδη πότε εκανε την αμαρτια; οταν ητανε στη κοιλια της μαννας του;
Οσον αφορα την αποψη οτι τον τιμωρησε ο Θεος για τις αμαρτιες που θα εκανε στη ζωη του, που σαν Θεος τις γνωριζε, εχω να πω οτι πουθενα στην αγια Γραφη δεν αναφερεται οτι ο Θεος τιμωρει εκ των προτερων. Αυτο ειναι κατι που το κανουν οι ανθρωποι.

παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός,

“Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν ὀνομάζεται, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. Καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἐξαρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο ποιήσας. Ἐγὼ μὲν γὰρ ὡς ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρών, τὸν οὕτως τοῦτο κατεργασάμενον, ἐν τῷ ὀνόματι τοῦ Kυρίου ἡμῶν Ἰησοῦ Xριστοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ Kυρίου ἡμῶν Ἰησοῦ χριστοῦ, παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου Ἰησοῦ” (1η Προς Κορινθιους 5:1-5).
Με λιγα λογια ο αγιος Αποστολος Παυλος λεει στους Χριστιανους της Κορινθου οτι εμαθε οτι καποιος απο αυτους εχει σαρκικες σχεσεις με τη κορη του και θα πρεπει να παραδοθη στο σατανα (ανθρωπο οργανο του σατανα) για να τον κακοποιηση σωματικα, και μαλιστα υποστηριζει οτι αυτο το συνιστα στο ονομα του Χριστου.
Πανω σ’ αυτο, εχω να πω οτι ο ιδιος ο Κυριος ημων Ιησους Χριστος εχει πει: “Μὴ κρίνετε, ἵνα μὴ κριθῆτε·” (κατα Ματθαιον 7:1).
Επισης ο ιδιος αγιος Αποστολος στην επιστολη του στους Χριστανους της Ρωμης γραφει: “Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην;” (προς Ρωμαιους 14:4), “ποιος εισαι συ που θα κρινεις τον δουλο αλλου;”, εννοωντας βεβαια οτι καθε ανθρωπος ειναι δουλος του Θεου και συνεπως μονο ο Θεος δικαιουται να τον κρινει.
Eπιστρεφω το ερωτημα στον αγιο Αποστολο: “εσυ ποιος εισαι που θα κρινεις τον δουλο του Θεου;”

οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ

“οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ” [Ἔξοδος 23:18].
H σωστη μεταφραση ειναι: “να μη ψησεις αρνι που τρεφεται με το γαλα της μανας του, αρνι του γαλακτος”. Αρα [το Πασχα] να ψησεις ζγουρι, αρνι πανω απο ενος χρονου αλλα μικροτερο απο δυο, δηλαδη περιπου εναμισυ χρονου.

English translation of 22nd homily of saint John Chrysostom’s on the Gospel of John

See also here and here.
It is copied from here. I have made some changes for conform with current english.  Words in [ ] have been inserted by me and in< > are suggested for deletion.

In { } are remarks by Philip Schaff.
References to Bible are also his.
Citations of Old Testament refer to Septuagint.
                                        
                                     John 2:4-10
1.    ““Woman, why do you involve me?” Jesus replied. “My hour has not yet come.”” [John 2:4]. [saint John Chrysostom instructs his listeners:]  In preaching the Word there is some toil; and Apostle Paul declares this when says: “The elders who direct the affairs of the Church well, are worthy of double honor, especially those whose work is preaching and teaching.” [1 Timothy 5:17]. Yet gentlemen, it is in your power to make this labor light or heavy. For, if you reject [ward off] our words, or, if without actually rejecting them, you do not show them forth in your works, my toil will be heavy, because I labor uselessly and in vain; while if you heed them, and give proof of it by your works, I shall not even feel the toil; because the fruit produced by my labor will not permit the pain of that labor to appear. So that if you like rouse my zeal, and not quench or weaken it, show me, I beseech you, your fruit, that I may behold the crop waving {κομῶντα}, and being supported by hopes of an abundant crop, and reckoning up my riches, may not be slothful [benumb, deaden] {lit. “numb”, al. “be weary”} in carrying on this good traffic.
2.    It is not slight question which is proposed to us also today. For first, when the Mother of Jesus said: “they have no more wine.” Jesus replied: “Woman, why do you involve me? My hour has not yet come.”” [John 2:3-4];  and then, having spoken so, He did as His mother had said. An action with reason for inquiry no less than previous. Let us then, after calling upon Him who wrought the miracle, proceed to the explanation. The words “my hour has not yet come” are not used in this place only, but in others also, for the same Evangelist, later on, says: “Yet no one seized him, {οὐδεὶς ἐπίασεν αὐτόν, G. T.} because His hour had not yet come” [John 8:20]; and again: “no one laid a hand on Him, because His hour had not yet come.” [John 7:30]; and again: “Father the hour has come; glorify your Son, … [John 17:1].
3.    I have brought together more instances, said through the whole saint John’s Gospel, that I may give one explanation of all. What then do the words mean? And what is that explanation? Christ said: “my hour has not yet come” not as being subject to the necessity of seasons, or the observance of an “hour”; how can He be so, who is Maker of seasons, and Creator of the years and the ages? But by these words, He desires to show {Ben. Morel. and ms. in Bodl. read: ἀλλὰ διὰ τῶν οὕτως εἰρημένων τοῦτο δηλῶσαι κ.τ.λ.} this, that He works all things at their convenient season, not doing all at once; because a kind of confusion and disorder would have ensued, if, instead of working all at their proper seasons, He had mixed all together, His Birth, His Resurrection, and His coming to Judgment [comment: probably Orator means men birth, death, resurrection and judjement].
4.    Observe this; creation was to be, yet not all at once; man and woman were to be created, yet not even these together. Mankind were to be condemned to death, and there was to be a resurrection, yet the interval between the two was to be great [comment: to the dead, time does not exist]. The Law was to be given [through Moses], but not Grace with it, each was to be dispensed at its proper time.
5.    Now Christ was not subject to the necessity of seasons, but rather settled their order, since He is their Creator. But John [Evangelist] introduces Christ here saying: “my hour is not yet come”, declaring that as yet was not manifest {Morel. and ms. in Bodl. read: ἀλλὰ ̓Ιωάννης ἐνταῦθα τὸ Οὔπω ἤκει ἡ ὥρα μου εἰσάγει τὸν Χριστὸν λέγοντα δεικνὺς ὅτι κ.τ.λ.} to the many, nor had He even His whole company of disciples, Andrew followed Him, and next to {al. “beside”} him Philip, but no one else; and moreover, none of these, not even His mother nor His brethren, knew Him as they ought. For after His many miracles, the Evangelist says of His brethren: “For even His own brothers did not believe in Him.” [John 7:5].
6.    And those at the wedding did not know Him either, for, if they know He is the Christ, in their need, they would certainly have come to, and entreated Him. Therefore He said: “My hour has not yet come”. That is: “I am not yet known to the company, nor are they even aware that there is no more wine. Let them first be sensible of this. I ought not to have been told it from You; You are my Mother, and renders the miracle suspicious. They who wanted the wine should have come and besought Me, not that I need this, but that they might with an entire assent accept the miracle. For one who knows that he is in need, is very grateful when he obtains assistance; but one who has not a sense of his need, will never have a plain and clear sense of the benefit.”
7.    And someone may say: “why then after He had said: «my hour is not yet come» and given Her a denial, did He what His mother desired?” Chiefly it was, that they who opposed Him, and thought that He was subject to the “hour”, might have sufficient proof that He was not subject to “hour”. For had He been so, how could He, before the proper “hour” was come, have done what He did? And in the next place, He did it to honor His mother, that He might not seem entirely to contradict Her, that He might not seem unable to do miracle, that He might not shame Her that bare Him, in the presence of so many; and also, that She brought the servants to Him. Besides, even while saying to the Canaanite woman: ““It is not right to take the children’s bread and toss {βαλεῖν, G. T.} it to the dogs.”” [Mat. 15:26], He still gave the bread, as considering her perseverance. And though just before say that, He was saying: «I was sent only to the lost sheep of Israel.» [Mat. 15:24]; yet even after saying this, He healed the woman’s daughter.
8.    Hence we learn, that although we be unworthy, we often, by perseverance, make ourselves worthy to receive. And for this reason His mother persisted, and wisely brought to Him the servants that the request might be made by many [comment: the many (servants) did not make any request]. And therefore She added: “do whatever He tells you.” [John 2:5]. For She knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without request {ἁπλῶς} cast {ἐπιῤῥίπτειν} to Himself the miracle [that is to work miracle without request]; and therefore She brought the servants. {Morel. and ms. in Bodl. read: δι’ ὁ καὶ τὴν ὑπακοὴν ἀναβάλλεται} 
9.   “Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons. Jesus said to the servants: “Fill the jars with water”; so they filled them to the brim.” [John 2:6-7]. It is not without reason that the Evangelist says: “the kind used by the Jews for ceremonial washing”, but in order that none of the unbelievers might suspect that lees having been left in the vessels, and water having been poured upon and mixed with them, a very weak wine had been made. Therefore he says: “the kind used by the Jews for ceremonial washing”, to show that those vessels were never receptacles for wine.
10.   For, because Palestine is a country with but little water, and brooks and fountains were not everywhere to be found, they always used to fill water pots with water, so that they might not have to hasten to the rivers when were defiled, but might have the means of purification at hand. And why was it, that He did not work the miracle before they filled them, which would have been more marvelous by far? For it is one thing to change given matter to a different quality, and another to create matter out of nothing; latter would indeed have been more wonderful. But would not have seemed so credible to the many.
11.   And therefore He, often, purposely lessens [lit. “clips round”] the greatness of His miracles, that it may be the more readily received. One may say: “But why, did not He Himself produce the water which He afterwards presented to be wine, instead of bidding the servants bring it?” For the very same reason, and also that, He might have those who drew it out, as witnesses of the miracle, and of that what had been effected was no delusion. Since if any had been inclined to be shameless, those who ministered might have said to them: “We ourselves drew the water”.
12.   And besides what we have mentioned, He thus overthrows those doctrines which spring up against the Church. For since there are some who say that the creator of the world is another, and that the things which are seen are not His works [of the Being God], but those of a certain other opposing god [see gnosticism]; to curb these men’s madness He does most of His miracles on material substances [comment: most of Jesus Christ miracles were healings]. [ὑποκειμένων]. Because, had the creator of these been opposed to Him, He would not have used what was another’s to set forth His own power. But now to show that it is He who transforms water in the wine of vine plants, and who converts the rain, by its passage through the root, into wine, which in the plant is long in doing, He effected that in a moment at the wedding.
13.   When they had filled the water pots, He said:“Now draw some out and take it to the master of the banquet. They did so. And the master of the banquet tasted the water that had been turned into wine, but did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside and said: “Everyone brings out the choice wine first, and then the cheaper wine, after the guests have had too much to drink; but you have saved the best till now.”” [John 2:8-10]. Here again some mock, {al. “impeach”} saying: “this was an assembly of drunken men, their sense of  judge was corrupted, and not able to understand {ἀντιλαβέσθαι} what was made, or to decide on what was done, so that they did not know whether what was made was water or wine; for that they were drunk, it is alleged, the ruler himself has shown by what he said.” [comment: master of banquet saying doesn’t mean the quests were drunk. Fact that they had no more wine doesn’t mean they had been drunk].
14.   Now this is most ridiculous; yet the Evangelist has removed even this suspicion. For he does not say that the guests gave their opinion on the matter, but the master of the banquet who was sober, and had not as yet tasted anything. For of course you are aware, that those who are entrusted with the management {διακονίαν} of such banquets are the most sober, as having this one business, to dispose all things in order and regularity. And therefore the Lord called such a man’s sober sense to testify to what was done.
15.   For He did not say: “Pour forth to them that sit at meat,” but, “… take it to the master of the banquet. They did so. And the master of the banquet tasted the water that had been turned into wine, but did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside, …. And why did he not call the servants? [my answer: he thought servants were instructed by bridegroom bring the good wine] for so the miracle would have been revealed. Because Jesus had not Himself revealed what had been done, but desired that the power of His miracles should be known gently, little by little.
16.   And suppose that it had then been examined, the servants who related it, would never have been believed; but would have been thought mad to bear such testimony to one, who at that time seemed to the many a mere man. And although they knew the certainty of the thing by experience, for they were not likely to disbelieve their own hands, yet they were not sufficient to convince others. And so He did not reveal it to all, but to him who was best able to understand what was done, reserving the clearer knowledge of it, for a future time. Since after the manifestation of other miracles, this also would be credible.
17.   Thus when He was about to heal the son of the royal official, the Evangelist has shown, by what he says there, that, it [miracle in Cana] had already become more clearly known. For, that, he called upon Him, it was chiefly because the royal official had become acquainted with the miracle, as I said. John Evangelist incidentally shows that, when he says: “Once more He visited Cana in Galilee, where He had turned the water into wine.” [John 4:46]; and not common wine, but the best.
18.   For such are the miraculous works of Christ, they are far more perfect and better than that worked by Nature. This is seen also in other instances, when He restored any infirm member of the body, He made {lit. “showed”} it better than the sound. That it was wine then, and had been made the best wine, not the servants only, but the bridegroom and the master of the banquet would testify; and that it was made by Christ, those who drew the water. So that although the miracle were not then revealed, yet it could not in the end be passed in silence; so, many and constraining testimonies it had provided Him for the future.
19.   That He had made the water wine, He had the servants for witnesses; that the wine had been made good, the master of the banquet and the bridegroom. It might be expected that the bridegroom would reply to this (master of the banquet’s speech), and say something, but the Evangelist, hastening to more pressing matters, has only touched upon this miracle, and passed on. For what we need to learn is that Christ made the water wine, and that good wine; but what the bridegroom said to the master of banquet, he did not think it necessary to add.
20.   And many miracles, at first somewhat obscure, have in process of time become more plain, when were reported more exact by those who knew them from the beginning. At that time then, Jesus made of water wine; and both then and now He doesn’t cease to change our weak and unstable {lit. “flowing away”} wills. For there are, yes, there are men who in nothing differ from water, so cold and weak and unsettled. But let us bring those of such disposition to the Lord, that He may change their will to the quality of wine, so that they be no longer washy {διαῤῥεῖν}, but have astringency {τὸ ἐπεστυμμένον, “astringency.”}, and be the cause of gladness in themselves and others.
21.   But who can these cold ones be? They are those who give their minds to the fleeting things of this present life, who despise not this world’s luxury, who are lovers of glory and power. For all these things are flowing waters, never stable, but ever rushing violently down the steep. The today rich is poor tomorrow; he who one day appears with herald, and girdle, and chariot, and numerous attendants, is often on the next the inhabitant of a dungeon, having unwillingly got out of that way to make room for another.
22.   Again, the gluttonous and dissipated {διασπώμενος} man, when he has filled himself to bursting {lit. “has burst his stomach”}, cannot retain, even for a single day, the supply {χορηγίαν} conveyed by his delicacies, but when that is dispersed, again he is obliged to put in more, differing in nothing from a torrent. For as in the torrent, when the first body of water is gone others in turn succeed; so in gluttony, when one meal is removed, we again require another. And such is the nature and the lot of earthly things, never to be stable, but to be always pouring and hurrying by.
23.   But in the case of luxury, it is not merely the flowing and hastening by, but many other things that trouble us. By the violence of its course, it wears away {ἀποξύει, “abrades”} the strength of the body, and strips the soul of its manliness; and the strongest currents of rivers do not so easily eat away their banks, and make them sink down, as do luxury and wantonness silently sweep away all the bulwarks of our health. And if you enter a hospital and ask about, you will find that almost all the causes of diseases arise from this.
24.   For austerity and plain {λιτὴ} table is the mother of health. Therefore physicians {lit. “children of physicians”} have thus named it, for they have called the not being satiated, health. Because be no satiated with food, is health; calling sparing diet, mother of health. Now if the condition of want {ἔνδεια} is the mother of health, it is clear that satiety is the mother of sickness and debility, and produces calamities (diseases) which are beyond even the skill of physicians.
25.   For, gout in the feet, apoplexy, dimness of sight, pains in the hands, tremors, paralytic attacks, jaundice, lingering and inflammatory fevers, and other diseases many more than these (for we have not time to go over them all), are the natural offspring, not of abstinence and moderate {φιλοσόφου} diet, but of gluttony and repletion.
26.   And if you will look the diseases of the soul that arise from them, you will see that, feelings of coveting, sloth, melancholy, dullness, impurity, and folly of all kinds, have their origin here. For, after such banquets, the soul of those living softly become no better than asses, being torn to pieces by such wild beasts as these (passions). Shall I say also how many body pains and dislikes they have who wait upon luxury? I could not enumerate them all; but by a single principal point I will make the whole clear.
27.   At a table, such as I speak, a luxurious, men never eat with pleasure. For lack of food as is mother of health so is of pleasure; while satiety as is source and root of diseases, so is of displeasure. For where there is satiety, desire cannot be, and where there is no desire, how can there be pleasure? And therefore we should find that the poor are not only of better understanding and healthier than the rich, but also that they enjoy a greater degree of pleasure [comment: it is the rule. Indeed there are exceptions].
28.   Let us, when we reflect on this, flee strong drink and luxury, not that of the table alone, but all other which is found in the things of this life; and let us take in exchange for it, the pleasure arising from spiritual things, and, as the Prophet says, delight ourselves in the Lord. “Take delight in the Lord, and He will give you the requests of your heart.” [Psalm 36:4 pdf page 564 (23 sur 80)]; so that we may enjoy the good things both, here and hereafter, through the Grace and Loving kindness of our Lord Jesus Christ, by Whom and with Whom, be Glory to the Father and the Holy Ghost, for ever and ever. Amen.

22nd homily of saint John Chrysostom on Gospel according to John, (greek text in english syntax, Migne edition)

22nd homily of saint John Chrysostom on Gospel according to John, (greek text in english syntax, Migne edition)

See also here and here
I have been consulted English translation of 19th century, here.

Words in [ ] have been inserted by me and in < > are suggested for deletion.
Citations of Old Testament refer to Septuagint.

κατὰ Ἰωάννην 2:4-10

  1. ““Tί ἐμοὶ καὶ σοὶ, γύναι; Ἡ ὥρα μου oὔπω ἥκει.”[κατά Ἰωάννην 2:4]. Tὸ λέγειν ἔχει μέν τινα πόνον· καὶ ὁ Παῦλος δηλῶν τοῦτο, ἔλεγεν: “Οἱ πρεσβύτεροι, [oἱ]  καλῶς προεστῶτες, ἀξιούσθωσαν διπλῆς τιμῆς· μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ” [1η Τιμόθεον 5:17]. Ἀλλὰ κύριοι, ὑμεῖς [δύνασθε] μὲν ποιῆσαι τοῦτον τὸν πόνον <καὶ> [εἴτε] κοῦφον <καὶ> [εἴτε] βαρύν. Ἂν γὰρ μὲν ἀποπτύητε τὰ λεγόμενα, ἢ, μὴ ἀποπτύητε μὲν, μὴ δεικνύητε δὲ [ταῦτα] ἐν τοῖς ἔργοις [ὑμῶν], ὁ ἡμῖν κόπος ἔσται βαρὺς, διὰ τὸ πονεῖν εἰκῆ καὶ μάτην· ἂν δὲ προσέχητε καὶ παρέχητε τὴν ἐπίδειξιν διὰ τῶν ἔργων, οὐδὲ ληψόμεθα αἴσθησιν τῶν ἱδρώτων· ὁ γὰρ καρπὸς [ὁ] τικτόμενος ἀπὸ τῶν πόνων [ἡμῶν], οὐκ ἀφήσει τὸ σφοδρόν τοῦ πόνου φαίνεσθαι. Ὥστε εἰ βούλεσθε διεγεῖραι τὴν ἡμῖν προθυμίαν, καὶ μὴ σβέσαι μηδὲ ποιῆσαι ἀσθενεστέραν, δείξατε ἡμῖν, παρακαλῶ, τὸν καρπὸν, ἵνα ὁρῶντες τὰ λήϊα κομῶντα, καὶ ἡμεῖς τρεφόμενοι ταῖς ἐλπίσι τῆς εὐθηνίας, καὶ ἀναλογιζόμενοι τὸν ἡμῶν πλοῦτον, μὴ ναρκῶμεν ἐμπορευόμενοι ταύτην τὴν καλὴν πραγματείαν.
  2. Οὐδὲ γὰρ μικρὸν ζήτημα πρόκειται ἡμῖν καὶ τήμερον. Τῆς γὰρ Mητρὸς τοῦ Ἰησοῦ εἰπούσης ὅτι: ““oἶνον οὐκ ἔχουσιν”, ὁ Χριστός φησι, “τί ἐμοὶ καὶ σοὶ, γύναι; Ἡ ὥρα μου oὔπω ἥκει”” [κατὰ Ιωάννην 2:3-4]· καὶ εἰπὼν τοῦτο, ἔπραξεν ὅπερ ἡ Mήτηρ εἶπεν. Τοῦτο δὲ οὐκ ἔστιν ἔλαττον τοῦ προτέρου εἰς λόγον ζητήσεως. Παρακαλέσαντες οὖν Αὐτὸν Tοῦτον, τὸν ἐργασάμενον τὸ θαῦμα, οὕτως ἔλθωμεν ἐπὶ τὴν λύσιν. Tοῦτο [“ἡ ὥρα μου oὔπω ἥκει”] γὰρ oὐκ εἴρηται ἐνταῦθα μόνον, ἀλλὰ καὶ ὁ αὐτὸς Eὐαγγελιστὴς, προϊὼν, φαίνεται λέγων: “καὶ οὐδεὶς ἐπίασεν Aὐτόν, ὅτι ἡ ὥρα Aὐτοῦ οὔπω ἐληλύθει”. [Κατὰ Ἰωάννην 8:20]· καὶ πάλιν: “Oὐδεὶς ἐπέβαλεν τὴν χεῖρα ἐπʼ Aὐτὸν, ὅτι ἡ ὥρα Aὐτοῦ οὔπω ἐληλύθει.” [Κατὰ Ἰωάννην 7:30]· καὶ πάλιν: ““Πάτερ, ἡ ὥρα ἐλήλυθεν· δόξασόν Σου τὸν Yἱόν,”” [κατὰ Ἰωάννην 17:1]
    3. Συνήγαγον ἐνταῦθα πάντα ταῦτα, εἰρημένα δι’ ὅλου τοῦ Εὐαγγελίου, ἵνα ἐπαγάγω μίαν τὴν λύσιν πᾶσι. Τίς ποτ’ οὖν ἐστι τῶν λεγομένων ἡ λύσις; Ὁ Χριστὸς ἔλεγεν: “ἡ ὥρα μου oὔπω ἥκει”, oὐχ ὑποκείμενος ἀνάγκῃ καιρῶν, οὐδὲ παρατηρήσει ὥρας· πῶς γὰρ ὁ ποιητὴς τῶν καιρῶν καὶ τῶν χρόνων, καὶ δημιουργός τῶν αἰώνων; Ἀλλὰ διὰ τῶν οὕτως εἰρημένων, βούλεται δηλῶσαι τοῦτο, ὅτι ἐργάζεται πάντα μετὰ τοῦ προσήκοντος καιροῦ, οὐ ποιῶν πάντα ὁμοῦ· ἐπεὶ σύγχυσίς τις καὶ ἀταξία ἔμελλεν ἔσεσθαι ἐντεῦθεν, εἰ μὴ ἐδημιούργει ἕκαστον τοῖς προσήκουσι καιροῖς, ἀλλ’ ἔφυρεν ὁμοῦ πάντα, καὶ γέννησιν, καὶ ἀνάστασιν, καὶ κρίσιν. 
    4.    Σκόπει δέ· τὴν κτίσιν ἔδει γενέσθαι, ἀλλ’ οὐ πᾶσαν ὁμοῦ· καὶ τὸν ἄνθρωπον [ἄνδρα] δὲ μετὰ τῆς γυναικὸς, ἀλλ’ οὐδὲ τούτους ὁμοῦ. Tὸ γένος τῶν ἀνθρώπων ἔδει καταδικασθῆναι θανάτῳ, καὶ γενέσθαι τὴν ἀνάστασιν, ἀλλὰ πολὺ τὸ μέσον ἑκατέρων. Tὸν Nόμον ἐχρῆν δοθῆναι, ἀλλ’ οὐχ ὁμοῦ καὶ τὴν Xάριν, ἀλλ’ ἕκαστα οἰκονομεῖσθαι τοῖς προσήκουσι καιροῖς. 
    5.    Οὐ τοίνυν ὁ Χριστὸς ὑπέκειτο τῇ ἀνάγκῃ τῶν καιρῶν, ὃς μάλιστα καὶ ἐπέθηκε τοῖς καιροῖς τάξιν, ἐπεὶ καὶ ἐστι Ποιητὴς αὐτῶν. Ἀλλ’ Ἰωάννης εἰσάγει τὸν Χριστὸν ἐνταῦθα λέγοντα τὸ: “ἡ ὥρα μου oὔπω ἥκει”, δεικνὺς ὅτι οὔπω ἦν δῆλος τοῖς πολλοῖς, καὶ ὅτι οὐδὲ εἶχε πάντα τὸν χορὸν τῶν μαθητῶν, ἀλλ’ Ἀνδρέας ἠκολούθει Aὐτῷ καὶ μετ’ αὐτοῦ Φίλιππος, οὐδείς δὲ ἄλλος· μᾶλλον δὲ οὐδὲ πάντες οὗτοι, οὐδὲ ἡ Mήτηρ, οὐδὲ οἱ ἀδελφοί, ἐγίγνωσκον Aὐτὸν ὡς ἐχρῆν. Μετὰ γὰρ τὰ πολλὰ θαύματα, ὁ Eὐαγγελιστὴς ἔφησε τοῦτο περὶ τῶν ἀδελφῶν ὅτι: “Οὐδὲ γὰρ οἱ ἀδελφοὶ Aὐτοῦ ἐπίστευον εἰς Aὐτόν” [κατὰ Ἰωάννην 7:5]. 
    6.    Ἀλλ’ οὐδὲ οἱ ἐν τῷ γάμῳ ᾔδεισαν Aὐτὸν· ἦ γὰρ ἂν [ᾔδεισαν Aὐτὸν], καταστάντες ἐν χρείᾳ, αὐτοὶ προσῆλθον καὶ παρεκάλεσαν. ∆ιὰ τοῦτό φησιν: “ἡ ὥρα μου oὔπω ἥκει”. [Ἐννοεῖ:] “oὐδέπω γνώριμός εἰμι τοῖς παροῦσιν, ἀλλ’ οὐδὲ ἴσασιν ὅτι ὑστέρησεν ὁ οἶνος. Ἔασον αὐτοὺς αἰσθέσθαι πρῶτον τοῦτο. Οὐδὲ γὰρ ἐχρῆν με ἀκούειν παρὰ Σοῦ ταῦτα. Μήτηρ γὰρ εἶ, καὶ ποιεῖς τὸ θαῦμα ὕποπτον . Ἐχρῆν δὲ τοὺς δεομένους προσελθεῖν καὶ δεηθῆναι, οὐκ ἐπειδὴ χρῄζω τούτου, ἀλλ’ ἵνα αὐτοὶ, μετὰ πολλῆς τῆς συγκαταθέσεως, δέξωνται τὸ γινόμενον. Ὁ μὲν γὰρ εἰδὼς ὅτι καθέστηκεν ἐν χρείᾳ, πολλὴν ἔχει τὴν χάριν ἐπειδὰν τύχῃ ὧνπερ αἰτεῖ· ὁ δὲ μὴ λαβὼν αἴσθησιν τῆς χρείας, οὐδὲ λήψεται σαφῆ καὶ τρανὴν αἴσθησιν τῆς εὐεργεσίας”. 
    7.    Καί τις φησὶ: “τίνος ἕνεκεν, εἰπὼν: «ἡ ὥρα μου oὔπω ἥκει», καὶ παραιτησάμενος, ἔπραξεν ὅπερ ἡ μήτηρ εἶπεν;” Μάλιστα μὲν, ὥστε καὶ τοῖς ἀντιλέγουσι, καὶ νομίζουσιν Aὐτὸν ὑποκεῖσθαι ὥρᾳ, γενέσθαι ἱκανὴν ἀπόδειξιν τοῦ Aὐτὸν μὴ ὑποκεῖσθαι ὥρᾳ. Εἰ γὰρ ὑπέκειτο, πῶς ἂν τῆς προσηκούσης ὥρας μὴ παραγενομένης, ἔπραξεν ἂν ὅπερ ἔπραξεν; Ἔπειτα δὲ, καὶ τιμῶν τὴν Mητέρα, ἵνα μὴ διαπαντὸς δόξῃ ἀντιλέγειν Aὐτῇ, ἵνα μὴ λάβῃ δόξαν ἀσθενείας, ἵνα μὴ αἰσχύνῃ τὴν τεκοῦσαν, παρόντων τοσούτων· καὶ γὰρ προσήγαγεν τοὺς διακόνους Aὐτῷ. Ἐπεὶ καὶ λέγων τῇ Χαναναίᾳ: “Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις” [κατὰ Ματθαῖον 15:26], μετὰ τὸ εἰπεῖν, ἔδωκε [τὴν θεραπείαν τοῦ θυγατρίου της], αἰδεσθείς τὴν αὐτῆς προσεδρεία. Καίτοι γε μετ’ ἐκείνου, εἶπε καὶ τοῦτο ὅτι: «Οὐκ ἀπεστάλην, εἰ μὴ εἰς <τὰ> τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ» [κατά Ματθαῖον 15:24]· ἀλλ’ ὅμως, καὶ εἰπὼν ταῦτα, ἐθεράπευσε τὸ θυγάτριον τῆς γυναικός. 
    8.    Ἐντεῦθεν μανθάνομεν, ὅτι κἂν ὦμεν ἀνάξιοι, πολλάκις, τῇ προσεδρείᾳ, ποιοῦμεν ἑαυτοὺς ἀξίους τοῦ λαβεῖν. ∆ιὰ τοῦτο καὶ ἡ Mήτηρ καὶ παρέμενε [ἐπέμενε], καὶ, σοφῶς προσῆγε τοὺς διακόνους ὥστε τὴν αἴτησιν γενέσθαι παρὰ πλειόνων. ∆ιὰ τοῦτο καὶ προσέθηκε τὸ: «ποιήσατε ὅ τι ἂν λέγῃ ὑμῖν». [κατὰ Ἰωάννην 2:5]. Ἤδει γὰρ ὅτι ἡ παραίτησις ἦν οὐκ ἀσθενείας, ἀλλὰ τοῦ ἀκομπάστου, καὶ τοῦ μὴ ἁπλῶς δόξαι ἐπιῤῥίπτειν ἑαυτὸν τῷ θαύματι· διὸ καὶ τοὺς διακόνους προσῆγεν. 
    9.    κεῖ δὲ ἦσαν κείμεναι ἓξ λίθιναι ὑδρίαι, κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, χωροῦσαι ἀνὰ δύο ἢ τρεῖς μετρητὰς. Ὁ Ἰησοῦς λέγει αὐτοῖς: «Γεμίσατε τὰς ὑδρίας ὕδατος». Καὶ ἐγέμισαν αὐτὰς ἕως ἄνω”. [κατὰ Ἰωάννην 2:6-7]. Οὐχ ἁπλῶς <εἶπεν> [ὁ Εὐαγγελιστὴς γράφει:] “Κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, ἀλλ’ ἵνα μή τινες τῶν ἀπίστων ὑποπτεύσωσιν, ὅτι, τρυγὸς ἀπομεινάσης ἔνδον, εἶτα τοῦ ὕδατος ἐπιβληθέντος καὶ κραθέντος, λεπτότατος οἶνος γέγονε. ∆ιὰ τοῦτό φησι: “Κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, δεικνὺς ὅτι ἐκεῖνα τὰ σκεύη οὐδέποτε γέγονε δοχεῖα οἴνου. 
    10.   Ἐπειδὴ γὰρ ἡ Παλαιστίνη ἐστὶν ἄνυδρος, καὶ κρήνας καὶ πηγὰς οὐκ ἦν πολλαχοῦ εὑρίσκειν, ἀεὶ ἐπλήρουν τὰς ὑδρίας ὕδατος, ὥστε μὴ τρέχειν εἰς ποταμοὺς, εἴποτε γένοιντο ἀκάθαρτοι. Ἀλλ’ ἔχειν τὸν τρόπον τοῦ καθαρσίου ἐγγύθεν. Καὶ τί δήποτε οὐκ ἐποίησε τὸ σημεῖον, πρὶν ἢ γεμίσαι, ὃ ἦν πολλῷ θαυμαστότερον; Ἕτερον γάρ ἐστιν [τὸ] μεταβαλεῖν ὑποκειμένην ὕλην εἰς [κατὰ τὴν] ποιότητα, καὶ [ἕτερον τὸ] ποιῆσαι αὐτὴν τὴν οὐσίαν ἐξ οὐκ ὄντων· ἐκεῖνο μὲν γὰρ θαυμαστότερον. Ἀλλ’ οὐχ ἂν ἔδοξεν εἶναι οὕτω πιστὸν τοῖς πολλοῖς. 
    11.   ∆ιὰ τοῦτο γοῦν, πολλάκις, ἑκὼν περικόπτει τὸ μέγεθος τῶν θαυμάτων, ὥστε γενέσθαι μᾶλλον εὐπαράδεκτον. Τὶς φησὶ: «Καὶ τίνος ἕνεκεν, οὐχὶ τὸ ὕδωρ Aὐτὸς παρήγαγε, καὶ τότε τὸν οἶνον ἔδειξεν, ἀλλ’ ἐκέλευσε τοῖς διακόνοις;» Πάλιν διὰ τὴν αὐτὴν αἰτίαν, καὶ ἵνα ἔχῃ αὐτοὺς τοὺς ἀντλήσαντας, μάρτυρας τοῦ γινομένου, καὶ [τοῦ] ὅτι τὸ τελούμενον οὐδεμία ἦν φαντασία. Εἰ γάρ τινες ἔμελλον ἀναισχυντεῖν, οἱ διακονησάμενοι ἠδύναντο λέγειν πρὸς αὐτοὺς: «Ἡμεῖς ἠντλήσαμεν τὸ ὕδωρ». 
    12.   Πρὸς δὲ τοῖς εἰρημένοις, ἀνατρέπει καὶ τὰ ἀναφυόμενα δόγματα κατὰ τῆς Ἐκκλησίας. Ἐπειδὴ γὰρ εἰσί τινες οἵ φασι δημιουργὸν τοῦ κόσμου εἶναι ἕτερον [τοῦ Ὄντος Θεοῦ], καὶ τὰ ὁρώμενα ἔργα οὐκ Aὐτοῦ [τοῦ Ὄντος Θεοῦ], ἀλλ’ ἑτέρου τινὸς ἐναντίου θεοῦ· καὶ ἐπιστομίζων τούτων τὴν μανίαν, ποιεῖ τὰ πλείονα τῶν θαυμάτων οὕτω, ἐκ τῶν ὑποκειμένων οὐσιῶν. Εἰ γὰρ ὁ δημιουργὸς ἦν ἐναντίος Aὐτῷ, οὐκ ἂν ἐχρήσατο τοῖς ἀλλοτρίοις πρὸς τὴν ἐπίδειξιν τῆς οἰκείας δυνάμεως. Νῦν μέντοι δεικνὺς ὅτι, Aὐτός ἐστιν ὁ μεταβάλλων τὸ ὕδωρ ἐν ταῖς ἀμπέλοις, καὶ τρέπων τὸν ὑετὸν, διὰ τῆς ῥίζης, εἰς οἶνον, ὅπερ ἐν τῷ φυτῷ διὰ πολλοῦ χρόνου γίνεται, εἰργάσατο τοῦτο ἀθρόον ἐν τῷ γάμῳ.
    13.   Ἐπειδὴ δὲ ἐγέμισαν τὰς ὑδρίας, φησί: “«Nῦν ἀντλήσατε καὶ φέρετε τῷ ἀρχιτρικλίνῳ». Καὶ ἤνεγκαν. Ὡς δὲ ὁ ἀρχιτρίκλινος ἐγεύσατο τὸ ὕδωρ γεγενημένον οἶνον, καὶ οὐκ ᾔδει πόθεν ἐστὶν, οἱ δὲ διάκονοι οἱ ἠντληκότες τὸ ὕδωρ ᾔδεισαν. Ὁ ἀρχιτρίκλινος φωνεῖ τὸν νυμφίον, καὶ λέγει αὐτῷ· «Πᾶς ἄνθρωπος τίθησι τὸν καλὸν οἶνον πρῶτον, καὶ τὸν ἐλάσσω τότε, ὅταν μεθυσθῶσι· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.»” [κατὰ Ἰωάννην 2:8-10]. Πάλιν ἐνταῦθά τινες ἐπισκώπτουσι λέγοντες: «oὕτω ὁ σύλλογος ἦν μεθυόντων ἀνθρώπων, καὶ ἡ αἴσθησις τῶν κρινόντων διεφθαρμένη, καὶ οὐχ ἱκανὴ ἀντιλαβέσθαι τῶν γινομένων, οὐδὲ κρῖναι τοῖς πραττομένοις, ὡς μηδὲ εἰδέναι πότερον τὸ γινόμενον ἦν ὕδωρ ἢ οἶνος· ὅτι γὰρ ἐμέθυον, αὐτὸς ὁ ἀρχιτρίκλινος ἔδειξε δι’ ὧν εἶπεν». 
    14.   Kαὶ τοῦτο μὲν μάλιστα γελοῖον· πλὴν ἀλλὰ ὁ Eὐαγγελιστής ἐξέκοψε καὶ ταύτην τὴν ὑποψίαν αὐτῶν. Οὐ γὰρ φησι τοὺς δαιτυμόνας εἶναι τοὺς ψηφιζομένους περὶ τοῦ γενομένου, ἀλλὰ τὸν ἀρχιτρίκλινον τὸν νήφοντα καὶ οὐδενὸς οὐδέπω γεγευμένον. Πάντες γὰρ δήπου ἴστε τοῦτο, ὅτι, οἱ ἐμπεπιστευμένοι τὴν διακονίαν τῶν τοιούτων δείπνων, μάλιστα πάντων οὗτοι εἰσὶν οἱ μάλιστα νήφοντες, ἔχοντες ἓν ἔργον, τὸ διατιθέναι πάντα ἐν κόσμῳ καὶ ἐν τάξει. ∆ιὰ τοῦτο ἐκάλεσεν ταύτην τὴν νήφουσαν αἴσθησιν εἰς μαρτυρίαν τῶν γινομένων. 
    15.   Οὐ γὰρ εἶπεν: «Οἰνοχοήσατε τοῖς ἀνακειμένοις», ἀλλὰ, «… φέρετε τῷ ἀρχιτρικλίνῳ». Καὶ ἤνεγκαν. Ὡς δὲ ὁ ἀρχιτρίκλινος ἐγεύσατο τὸ ὕδωρ γεγενημένον οἶνον, καὶ οὐκ ᾔδει πόθεν ἐστὶν, οἱ δὲ διάκονοι οἱ ἠντληκότες τὸ ὕδωρ ᾔδεισαν. Ὁ ἀρχιτρίκλινος φωνεῖ τὸν νυμφίον, …”. Καὶ τίνος ἕνεκεν μὴ ἐφώνησε τοὺς διακόνους; οὕτω γὰρ ἂν καὶ τὸ θαῦμα ἐξεκαλύφθη. Ὅτι οὐδὲ Aὐτὸς ὁ Ἰησοῦς ἐξεκάλυπτε τὸ γεγονὸς, ἀλλ’ ἐβούλετο τὴν δύναμιν τῶν σημείων γνωρισθῆναι ἠρέμα καὶ κατὰ μικρὸν. 
    16.   Εἰ μὲν οὖν τότε ἠλέγχθη, οὐκ ἂν οἱ διάκονοι, διηγούμενοι ταῦτα, ἐπιστεύθησαν ἂν· ἀλλ’ ἔδοξαν ἂν μαίνεσθαι, μαρτυροῦντες τοιαῦτα ἀνθρώπῳ, τότε δοκοῦντι τοῖς πολλοῖς εἶναι ψιλῷ. Kαὶ αὐτοὶ μὲν γὰρ ἔγνωσαν τὸ σαφὲς διὰ τῆς πείρας, οὐ γὰρ δὴ ἔμελλον ἀπιστεῖν ταῖς ἑαυτῶν χερσὶν, οὐκ ἦσαν δὲ ἱκανοί πιστοῦσθαι ἑτέρους. ∆ιὰ τοῦτο οὐδὲ Aὐτὸς ἐξεκάλυψεν ἅπασιν, ἀλλὰ τῷ μάλιστα δυναμένῳ συνιδεῖν τὸ γεγονὸς, τηρῶν τὴν σαφεστέραν γνῶσιν αὐτοῦ, τῷ μέλλοντι χρόνῳ. Μετὰ γὰρ τὴν ἐπίδειξιν τῶν λοιπῶν σημείων, καὶ τοῦτο ἔμελλεν εἶναι πιστόν. 
    17.   Ὅτε γοῦν ὕστερον θεραπεύει τὸν υἱὸν τοῦ βασιλικοῦ, ὁ Eὐαγγελιστὴς δείκνυσι, δι’ ὧν λέγει ἐκεῖ, καὶ ὅτι τοῦτο γέγονε σαφέστερον. ∆ιὰ γὰρ μάλιστα τοῦτο [ὁ βασιλικὸς] ἐκάλεσεν Aὐτὸν, ἐπειδὴ ἐκεῖνος [ὁ βασιλικὸς] ἦν ἐγνωκὼς τὸ σημεῖον, ὥσπερ ἔφην. Ὃ καὶ Ἰωάννης δηλῶν ἔλεγεν: “Ἦλθεν ὁ Ἰησοῦς εἰς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησε τὸ ὕδωρ οἶνον” [κατὰ Ἰωάννην 4:46]· οὐ δὲ ἁπλῶς οἶνον, ἀλλ’ οἶνον κάλλιστον. 
    18.   Τοιαῦτα γὰρ τὰ θαύματα τοῦ Χριστοῦ, γίνεται πολλῷ ὡραιότερα καὶ βελτίω τῶν τελουμένων διὰ [τῆς] Φύσεως. Οὕτω καὶ ἐπὶ τῶν ἄλλων, ὅτε διώρθου χωλεῦον μέλος σώματος, ἐδείκνυ τοῦτο ἄμεινον τῶν ὑγιαινόντων. Ὅτι μὲν οὖν ἦν οἶνος, καὶ γεγενημένος ὁ κάλλιστος οἶνος, οὐχ οἱ διάκονοι μόνοι, ἀλλὰ καὶ ὁ νυμφίος καὶ ὁ ἀρχιτρίκλινος ἔμελλον μαρτυρεῖν· ὅτι δὲ γεγενημένος ὑπὸ τοῦ Χριστοῦ, οἱ ἀντλήσαντες τὸ ὕδωρ. Ὥστε εἰ καὶ τὸ θαῦμα μὴ τότε ἐξεκαλύφθη, ἀλλ’ ὅμως οὐκ εἶχεν εἰς τέλος σιγηθῆναι· οὕτω, πολλὰς καὶ ἀναγκαίας μαρτυρίας [τὸ θαῦμα] προαπέθετο Aὐτῷ πρὸς τὸ μέλλον. 
    19.   Τοῦ μὲν γὰρ ποιῆσαι τὸ ὕδωρ οἶνον, εἶχε τοὺς διακόνους μάρτυρας· τοῦ δὲ τὸν οἶνον γενέσθαι καλὸν, τὸν ἀρχιτρίκλινον καὶ τὸν νυμφίον. Εἰκὸς μὲν οὖν τὸν νυμφίον ἀποκρίνασθαί τι πρὸς ταῦτα, καὶ εἰπεῖν· πλὴν ἀλλ’ ὁ Eὐαγγελιστὴς, ἐπειγόμενος πρὸς τὰ ἀναγκαιότερα τῶν πραγμάτων, ἁψάμενος μόνον τούτου τοῦ σημείου, παρέδραμε τὰ λοιπά. Τὸ γὰρ ἀναγκαῖον μαθεῖν ἦν ὅτι ἐποίησε τὸ ὕδωρ οἶνον, καὶ καλόν οἶνον· τί δὲ ὁ νυμφίος εἶπε πρὸς τὸν ἀρχιτρίκλινον, οὐκ ἔτι ἐνόμισεν εἶναι ἀναγκαῖον προσθεῖναι. 
    20.   Πολλὰ γὰρ τῶν σημείων, πρότερον ὄντα ἀμυδρότερα, προϊόντος τοῦ χρόνου γέγονε σαφέστερα, ἀγγελθέντα ἀκριβέστερον ὑπὸ τῶν εἰδότων αὐτὰ ἐξ ἀρχῆς. Τότε μὲν οὖν, ὁ Ἰησοῦς ἐποίησεν ἐξ ὕδατος οἶνον· καὶ τότε δὲ καὶ νῦν, οὐ παύεται μεταβάλλων χαύνας καὶ διαῤῥεούσας προαιρέσεις. Εἰσὶ γὰρ, εἰσὶν, ἄνθρωποι οὐδὲν διαφέροντες ὕδατος, οὕτω ψυχροὶ καὶ χαῦνοι καὶ οὐδέποτε ἑστηκότες. Προσάγωμεν δὴ τοὺς οὕτω διακειμένους, τῷ Κυρίῳ, ὥστε μεταθεῖναι τὴν αὐτῶν προαίρεσιν εἰς τὴν ἕξιν τοῦ οἴνου, ὥστε μηκέτι διαῤῥεῖν, ἀλλ’ ἔχειν τὸ ἐπεστυμμένον, καὶ γίνεσθαι αἰτίους εὐφροσύνης καὶ ἑαυτοῖς καὶ ἑτέροις. 
    21.   Τίνες δ’ ἂν εἶεν οὗτοι οἱ ψυχροὶ, ἢ oἱ προσέχοντες τοῖς ῥέουσι πράγμασι τοῦ παρόντος βίου, οἱ μὴ καταγελῶντες τῆς ἐνταῦθα τρυφῆς, οἱ ἐρασταί δόξης καὶ δυναστείας; Πάντα γὰρ ταῦτα ἐστι ῥεύματα, ἱστάμενα μὲν οὐδαμοῦ, ἀεὶ δὲ φερόμενα, μετὰ πολλῆς τῆς ῥύμης, κατὰ πρανοῦς. Καὶ γὰρ ὁ σήμερον πλούσιος, πένης αὔριον· ὁ σήμερον φαινόμενος μετὰ κήρυκος καὶ ζώνης καὶ ὀχήματος καὶ πολλῶν τῶν ῥαβδούχων, πολλάκις τῇ ἑξῆς ἡμέρᾳ ᾤκησε τὸ δεσμωτήριον, <καὶ> ἄκων παραχωρήσας ἐκείνης τῆς φαντασίας ἑτέρῳ. 
    22.   Πάλιν, ὁ τρυφῶν καὶ διασπώμενος, ἐπειδὰν διαῤῥήξῃ τὴν ἑαυτοῦ γαστέρα, οὐ δύναται κατασχεῖν, μέχρι μιᾶς ἡμέρας, τὴν χορηγίαν ἐγγενομένην αὐτῷ ἐκ τούτων, ἀλλὰ, ἐκείνης διαπνευσθείσης, πάλιν ἀναγκάζεται ἐπεμβάλλειν ἕτερα, οὐδὲν διαφέρων χειμάῤῥου. Καθάπερ γὰρ ἐκεῖ, τοῦ προτέρου ῥεύματος προχωροῦντος ἕτερα ἐπέρχεται πάλιν· οὕτω δὴ καὶ ἐνταῦθα, τῆς προτέρας τροφῆς ἐξισταμένης, πάλιν δεῖ ἡμῖν ἑτέρας. Καὶ τοιαύτη ἡ φύσις τῶν βιωτικῶν, τὸ μηδέποτε λαχοῦσα ἑστάναι, ἀλλ’ ἀεὶ ῥεῖν καὶ παρασύρεσθαι. 
    23.   Ἐπὶ δὲ τῆς τρυφῆς, οὐ μόνον ἐστὶ τοῦτο, τὸ παραῤῥεῖν καὶ παρατρέχειν, ἀλλὰ καὶ πολλὰ ἕτερα πράγματα παρέχει ἡμῖν. Ἐν τῷ γὰρ παριέναι μετὰ ῥύμης, ἀποξύει τὸ <τε> ἰσχυρὸν τοῦ σώματος, [καὶ] παρασύρει τῆς ψυχῆς τὸ <τε> ἀνδρεῖον· καὶ τὰ σφοδρὰ τῶν ποταμίων ῥευμάτων οὐκ εἴωθεν οὕτω διατρώγειν τὰς ὄχθας, καὶ ποιεῖν ὑφιζάνειν, ὡς τρυφὴ καὶ σπατάλη ῥᾳδίως ὑποσύρει πάντα τὰ ἐρείσματα τῆς ἡμῶν ὑγείας. Κἂν ἔλθῃς εἰς ἰατρεῖον, καὶ προσελθὼν ἐρωτήσῃς, εὑρήσεις σχεδὸν πάσας τὰς αἰτίας τῶν νοσημάτων οὔσας ἐκεῖθεν. 
    24.   Ἡ μὲν γὰρ εὐτέλεια καὶ ἡ λιτὴ τράπεζα, ἐστὶ μήτηρ ὑγείας. ∆ιὰ τοῦτο καὶ ἰατρῶν παῖδες ὠνόμασαν αὐτὴν οὕτως, καλέσαντες γε τὸ μὴ κορέννυσθαι, ὑγείαν· Ἀκορίη γὰρ τροφῆς, ὑγιείη· [καὶ] εἰπόντες τὸ <τε> ἐνδεῶς ἑστιᾶσθαι, μητέρα ὑγείας. Εἰ δὲ ἡ ἔνδεια μήτηρ ὑγείας, εὔδηλον ὅτι ἡ πλησμονὴ ἐστὶ μήτηρ νόσου καὶ ἀῤῥωστίας, καὶ τίκτει πάθη ὑπερβαίνοντα καὶ τὴν τέχνην αὐτῶν τῶν ἰατρῶν. 
    25.   Καὶ γὰρ, ποδαλγίαι, καὶ καρηβαρίαι, καὶ ἀμβλυωπίαι, καὶ χειραλγίαι, καὶ τρόμοι, καὶ παρέσεις, καὶ ἴκτερος, καὶ μακροὶ καὶ φλογώδεις πυρετοὶ, καὶ ἕτερα πολλῷ πλείονα τούτων (οὐ γὰρ καιρὸς ἐπιέναι πάντα), πέφυκε τίκτεσθαι οὐκ ἀπὸ ἐνδείας καὶ φιλοσόφου διαίτης, ἀλλ’ ἐξ ἀδηφαγίας καὶ πλησμονῆς. 
    26.   Εἰ δὲ βούλει ἰδεῖν καὶ τὰς νόσους τῆς ψυχῆς τὰς φυομένας ἐντεῦθεν, ὄψει ὅτι, πλεονεξίαι, βλακεῖαι, μελαγχολίαι, νωθεῖαι, ἀσέλγειαι, πᾶσα ἀμαθία, ἔχει τὴν ἀρχήν ἐντεῦθεν. Ἀπὸ γὰρ τῶν τοιούτων τραπεζῶν αἱ τρυφῶσαι ψυχαὶ γίνονται οὐδὲν ἄμεινον ὄνων, διασπώμεναι ὑπὸ τοιούτων θηρίων [παθῶν]. Εἴπω καὶ ὅσας λύπας καὶ ἀηδίας ἔχουσι οἱ προσεδρεύοντες τῇ τρυφῇ; Ἀλλὰ μὲν οὐ δυνατόν ἐπελθεῖν πάσας· ἑνὶ δὲ καὶ τούτῳ κεφαλαίῳ ποιήσω τὸ πᾶν φανερόν. 
    27.   Τῆς γὰρ τραπέζης, ταύτης δὲ λέγω τῆς πολυτελοῦς, οὐδέποτε ἀπογεύονται μεθ’ ἡδονῆς. Ἡ μὲν γὰρ ἔνδεια, ὥσπερ ἐστὶ μήτηρ ὑγείας, οὕτω καὶ ἡδονῆς· ἡ δὲ πλησμονὴ ὥσπερ ἐστὶ πηγὴ καὶ ῥίζα νόσων, οὕτω καὶ ἀηδίας. Ἔνθα γὰρ ἂν ᾖ κόρος, ἐπιθυμίαν οὐκ ἔστιν εἶναι· οὐ δὲ οὔσης ἐπιθυμίας, πῶς ἂν εἴη ποτὲ ἡδονή; ∆ιὰ τοῦτο εὕροιμεν ἂν τοὺς πενομένους οὐ μόνον συνετωτέρους καὶ ὑγιεινοτέρους τῶν πλουσίων, ἀλλὰ καὶ καρπουμένους πλείονα τὴν εὐφροσύνην. 
    28.   Ἅπερ πάντα ἐννοήσαντες, φύγωμεν μέθην τε καὶ τρυφὴν, μὴ μόνον, ἀλλὰ καὶ ἅπασα τὴν ἄλλην τὴν ἐν πράγμασι βιωτικοῖς· καὶ ἀντ’ ἐκείνης ἀνταλλαξώμεθα τὴν ἡδονὴν ἀπὸ τῶν πνευματικῶν, καὶ, κατὰ τὸν Προφήτην, κατατρυφήσωμεν τοῦ Κυρίου. Φησὶ γὰρ: «Κατατρύφησον τοῦ Κυρίου, καὶ δώσει σοι τὰ αἰτήματα τῆς καρδίας σου» [Ψαλμὸς 36:4]· ἵνα ἀπολαύσωμεν [τῶν] ἀγαθῶν, καὶ τῶν ἐνταῦθα καὶ τῶν μελλόντων, Xάριτι καὶ Φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ Oὗ καὶ μεθ’ Oὗ ἡ Δόξα τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

English translation of 21st homily of saint John Chrysostom’s on the Gospel of John

See also here and here.
It is copied from here. I have made some changes for conform with current english.  Words in [ ] have been inserted by me and in< > are suggested for deletion.

In { } are remarks by Philip Schaff.
References to Bible are also his.
Citations of Old Testament refer to Septuagint.
                                  John 1:49 – 2:4
1.    “Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel.” Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” [John 1:49-50]. Beloved, we need much care, much watchfulness, to be able to look into the depth of the divine Scriptures. For it is not possible to discover their meaning in a careless way, or while we are asleep, but there needs close search, and there needs earnest prayer, that we may be enabled to see some little way into the secrets of the divine words. Today, for instance, here is no trifling question proposed to us, but one which requires much zeal and enquiry. For when Nathanael said: “You are the Son of God”, Christ replied: “You believe because I told you I saw you under the fig tree. You will see greater things than that.”. 
2.    Now what is the question arising from this passage? It is this. {Morel. and ms. in Bodleian read the passage thus: πολλοὶ τῶν ἀναγινωσκόντων τὸ ῥητὸν τοῦτο διαποροῦντες φάσι· τί δήποτε Πέτρος κ.τ.λ.} Peter, when after so many miracles, and such high doctrine, he confessed that: “You are the Messiah, the Son of the Living God.” [Mat. 16:16], is called “blessed,” as having received the revelation from the Father; while Nathanael, though he said the very same thing, before seeing miracles or hearing doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought {al. “led forward”} to things greater still.
3.    What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be “The Son of God” but as being Very God; Nathanael, as being mere man [comment: Both Peter and Nathanael confessed Jesus to be Son of God. My opinion is that, both by sense “only Begotten Son of God and Very God”]. And whence does this appear? From what he said after these words. For after have said: “You are the Son of God,” he adds: “You are the King of Israel”. But the Son of God is not only “King of Israel”, but of all the world [comment: jews were awaiting Christ (Messiah) as their King].
4.    And what I say is clear, not only from this, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession [comment: not upon him as catholics claim] of his, He would build the Church. But in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession, He added what follows. For what said He? [comment: my opinion is that Jesus Christ said that Peter for Peter confessed Jesus is the only Begotten Son of God, in presence of His disciples]
5.    “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on’ the Son of Man.” [John 1:51, Genesis 28:12]. Do you see how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? [comment: it is possible to a righteous man]. For this reason He said: You will see greater things than that.”; and in proof of this, He introduces the ministry of angels. And what He means is this: “O Nathanael, it seems to you a great matter, and for this you have confessed me to be King of Israel; what then will you say, when you see the angels ascending and descending upon Me?” persuading him by these words, to agree He is Lord also of the Angels.
6.    For on Him, as on king’s own son, the royal ministers ascended and descended, once at the season of the Crucifixion [?], again at the time of the Resurrection [?] and the Ascension [?], and before this also, when they “came and attended Him” [Matthew 4:11], when they proclaimed the glad tidings of His birth, and cried: “Glory to God in the highest heaven, and on earth peace [Luke 2:14]; when they came to Mary, when they came to Joseph [comment: my opinion is that Lord meant the time of His Second Coming].
7.    And He does now what He has done in many instances. He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, “I saw you while you were still under the fig tree before Philip called you.”; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion [?], the Resurrection [?], and the Ascension [?]; and this He renders credible, by His words, even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too.
8.    What then does Nathanael? To this he makes no reply. And therefore Christ stopped His discourse with him at this point, allowing him to consider in private what had been said, and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure. And this He has shown in another place, where He said: “The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, …” {Matt. 13:24-25, slightly varying from G. T.}
9.   “On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, and Jesus and his disciples had also been invited to the wedding. [John 2:1-2] {The reading is different in G. T.}. I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes. For He looked not to His own honor, but to our benefit. Who did not disdain to take the very nature of a servant [Philipp. 2:7], would much less disdain to be present at the marriage of servants; He who sat down with publicans and sinners [Mat. 9:10-13], would much less refuse to sit down with those present at the marriage.
10.   Surely they who invited Him had not formed a proper judgment of Him, nor did they invite Him as some great one, but merely as an ordinary acquaintance. And this the Evangelist has hinted at, being said: “Jesus’ mother was there,” <and His brethren>. Just as they invited Her and His brethren, they invited Jesus.
11.   “When the wine was gone, Jesus’ mother said to him: “They have no more wine.”” [John 2:3]. Here it is worth while to inquire whence it came into His Mother’s mind to imagine anything great of Her Son. For He had as yet done no miracle. Since Evangelist said: “What Jesus did here in Cana of Galilee was the first of the signs …” [John 2:11].
12.    Now if any say that this is not a sufficient proof that it was the “beginning of His miracles”, because there is added simply “in Cana of Galilee”, as allowing it to have been the first done there [comment: it is clear that miracle at Cana was Jesus Christ’s first miracle in general, not just His first miracle at Cana, for He did not work any other miracle at Cana], but not altogether and absolutely the first, for He probably might have done others, before that, elsewhere; we will make answer to him of that which we have said before. And of what kind? The words of John the Baptist: ““I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”” [John 1:31]. Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judæa, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself [Mat. 4:24]; for immediately and from the first His fame went abroad everywhere;
13.   He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all; was much less likely if, while a child, He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger, as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child; save only that one to which Luke has testified [Luke 2:46-47], that, at the age of twelve years, He sat hearing the doctors, and was thought admirable for His questioning; besides, it was in accordance with likelihood and reason, that, He did not begin His signs at once from an early age. For they would have deemed the thing a delusion. For, if when He was of full age, many suspected this, much more, if while quite young, He entirely had wrought miracles, would they have hurried Him sooner, and before the proper time, have brought Him to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.
14.   One may ask: “how then came it into the mind of His Mother to imagine anything great of Him?” He was now beginning to reveal Himself, and was plainly discovered by the witness of John, and by what He had said to John’s disciples; and before all this, the Conception itself, and all that took place after His birth, had inspired Her with a very great opinion of the Child; Saint Evangelist Luke says: “But His Mother treasured all these things in Her heart.” {This is the common reading, but the passage ( Luke 2:51 ) is not so found in G. T.; Morel. and ms. in Bodleian read: τοῦτο καὶ ὁ Λουκᾶς ἡμῖν δείκνυσι λέγων· ἡ δὲ Μαριὰμ συνετήρει τὰ ῥήματα πάντα συμβάλλουσα ἐν τῇ κ.}.
15.   One may say: “why then did not She speak this before?” {i.e. as She spoke at the marriage} Because, as I said, it was now at last that He was beginning to manifest Himself. Before this time He lived as one of the many; therefore His Mother had not confidence to say any such thing to Him. But when She heard that John had come on His account, and that he had borne such witness to Him as he did, and that He had disciples, after that, She took confidence, and, when they wanted wine, called and said Him: “They have no more wine.”
16.   For She desired both, to do them a favor, and, through Her Son, to render Herself more conspicuous. Perhaps too, She had some human feelings, like His brethren when they said: “… show yourself to the world.” [John 7:4] desiring to gain glory from His miracles. Therefore He answered somewhat vehemently {σφοδρότερον}, saying:
17.   “Woman, why do you involve me? my hour has not yet come.” [John 2:4]. That He greatly respected His Mother, hear Luke relating how He was subject to His parents [Luke 2:51], and our own Evangelist declare, how He had forethought for Her at the very season of the Crucifixion [John 19:26-27]. For where parents cause no impediment or hindrance in things belonging to God, it is our bounden duty to give way to them, and there is great danger in not doing so; but when they require anything unseasonably, and cause hindrance in any spiritual [God’s] matter, it is unsafe to obey.
18.   And therefore He answered thus in this place, and again elsewhere: ““Who is my mother, and who are my brothers?”” [Mat. 12:48]. Because they did not yet think rightly of Him; and She, because She had borne Him, claimed, according to the custom of other mothers, to direct Him in all things, when she ought to have reverenced and worshiped Him [comment: Jesus Holy Mother offered Him the flesh only. True miracles are work of God, and He was offered Godhood by Holy Spirit].
19.   This then was the reason why He answered as He did, on that occasion. For consider what a thing it was, that when all the people, high and low, were standing round Him, when the multitude was intent on hearing {lit. “hanging on the hearing”} Him, and His doctrine had begun to be set forth, She should come into the midst and take Him away from the work of exhortation, and converse with Him apart, and not even endure to come within [to be His disciple], but draw Him outside merely to Herself.
20.   This is why He said: “Who is My mother and My brethren?” Not to insult Her Who had borne Him, away with the thought!; but to procure Her the greatest benefit, and not to let Her think meanly of Him [think that He is mere tool of Her]. For if He cared for others [‘s soul], and used every means to implant in them a becoming opinion of Himself, much more would He do so in the case of His Mother. And since it was probable that if these words had been addressed to Her by Her Son, She would not readily have chosen even then to be convinced, but would in all cases have claimed the superiority as being His Mother; therefore He replied as He did to them who spake to Him.
21.   Otherwise He could not have led up Her thoughts from His present lowliness to His future exaltation, had She expected that She should always be honored by Him, as by a son, and not that He should come as Her Master. It was then from this motive that He said in this place: ““Woman, why do you involve me?”” [John 2:4]. And also for another reason not less pressing. What was that? It was, that His miracles might not be suspected. The request ought to have come from those who needed, not from His mother. And why so? Because what is done at the request of one’s friends, great though it be, often causes offense to the spectators [comment: it was possible that house-lord were saying Lord: “I did not require you transform water into wine”. Also it was possible that if Lord obeyed His Holy Mother, others were saying: “water is transformed into wine thanks to Mariam, for She instructed Her Son do so”]; but when they make the request who have the need, the miracle is free from suspicion, the praise unmixed, the benefit great.
22.   So, if some excellent physician should enter a house where there were many sick, and do not hear anything said by patients or their relatives, but be directed only by his own mother, he would be suspected {[and tiresome] Morel} and disliked by the sufferers, nor would any of the patients or their attendants deem him able to exhibit anything great or remarkable. And so this was a reason why He rebuked Her on that occasion, saying: “Woman, why do you involve me?” instructing Her to not do the like in the future. Because, though He was careful to honor His Mother, yet He cared much more for the salvation of Her soul, and for doing good to the many, for which He took upon Him the flesh.
23.   Then, these words were not of one speaking rudely to his mother, but belonging to a wise dispensation, which brought Her into a right frame of mind, and provided that the miracles should be worked with the moral value which belongs to. And setting other things aside, this very appearance which these words have of having been spoken censorious, critical, is sufficient enough to show that He held Her in high honor. For by His displeasure, He showed that He reverenced Her greatly. In what manner, we will say in the following discourse.
24.   Think of this then, and when you hear a certain woman saying: ““Blessed is the mother who gave you birth and nursed you.”” and He replying: ““Blessed rather are those who hear the word of God and obey it.”” {ἀκούοντες τὸν λόγον τοῦ Θεοῦ, G. T.} [Luke 11:27-28], suppose that those other words [“Woman, why do you involve me?”] also were said with the same intention. For the answer was not that of one rejecting his mother, but of One who would show that Her having borne Him would have nothing profited Her, had She not been very good and faithful [comment: Lord’s words: “Woman, why do you involve me?” do not show that He reverenced Her greatly, as saint John Chrysostom stated earlier. Indeed when on the Cross, He instructed His most loved disciple John, to care of Her, as his own Mother, He showed that reverenced Her greatly (John 19:27). Also by instructing Her to not involve in His godly affairs, He saved Her soul from Lucifer’s extreme sin that is to be above God (Isaiah 14:12-13 pdf page 835 (13 sur 54)).].
25.   Now if, setting aside the excellence of Her soul, it profited Mary nothing that the Christ was born of Her; much less it will be able to benefit us, to have a father or a brother, or a child, of virtuous and noble disposition, if we ourselves be far removed from his virtue. David said: ““A brother does not ransom; shall anyone ransom?”” [Psalm 48:8 pdf page 571 (30 sur 80)]. We must place our hopes of salvation in nothing else, but only in our own righteous deeds (done) after {or “next to,” μετὰ ; with acc.} the Grace of God.
26.   For if this by itself could have profited the Virgin, {[the Virgin] Morel. and ms.} it would have profited the Jews (for Christ was their kinsman according to the flesh), it would have profited the town in which He was born, it would have profited His brethren. But as long as His brethren cared not for themselves, the honor of their kindred profited them nothing, but they were condemned with the rest of the world; and then only were approved, when they shone by their own virtue.
27.   And the city fell, and was burnt, having gained nothing from this [comment: saint John Chrysostom means Jerusalem, but Lord was born in Bethlehem]; and His kinsmen according to the flesh were slaughtered and perished very miserably, having gained nothing, towards being saved, from their relationship to Him, because they had not the defense of virtue. The Apostles, on the contrary, appeared greater than any, because they followed the true and excellent way of gaining relationship with Him, that by obedience.
28.   And from this we learn that, we have always need of Faith, and a life shining and bright. Since this alone will have power to save us. For though His relatives were for a long time everywhere held in honor, being called the Lord’s kinsmen {Δεσπόσυνοι, Eus. H. E. i. 7}; yet now we do not even know their names [see remark in greek text with english grammar (syntax)], while the lives and names of the Apostles are everywhere [comment: obvious exaggeration] celebrated.
29.   Let us then not be proud of nobleness of birth {al. “relationship”} according to the flesh, but though we have ten thousand famous ancestors, let us use diligence ourselves to go beyond their excellencies, knowing that we shall gain nothing from the diligence of others to help us in the judgment that is to come, nay, this will be the more grievous condemnation. That though born of righteous parents and having an example at home, we do not, even thus, imitate our teachers.
30.   And this I say now, because I see many heathens, {lit. “Greeks”} when we lead them to the faith, and exhrt them to become Christians, fly to their kinsmen and ancestors and house, and say: “All my relations and friends and companions are faithful Christians”. [saint John Chrysostom addresses these heathens:] “What is that to you, you wretched and miserable? This very thing will be especially your ruin, that you having not respected the number of those around you, did not run to the truth”.
31.   Others again who are believers but live a careless life, when exhorted to virtue, make the very same defense saying: “My father and my grandfather and my great-grandfather were very pious and earnest, serious”. [saint John addresses believers live a careless life:] “But this will surely most condemn you, that being descended from such men, you has acted unworthily of the root from whence you are sprung. For hear what the Prophet says Jews: “Ιsrael was subject because of a wife, and because of a wife he kept watch.” [Hosee 12:12 pdf page 788 (12 sur 47)]; and again Christ: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” [John 8:56]. And everywhere the righteous acts of their fathers, not only do not praise them, but also make the charge against their descendants more heavy.
32.   Knowing then this, let us use every means that we may be saved by our own works, lest having deceived ourselves by vain trusting on others, we learn that we have been deceived, when the knowledge of it will profit us nothing. David said: “in Hades who will acknowledge you?” [Psalm 6:6 pdf page 549 (8 sur 80)]. Let us then repent here, that we may obtain the everlasting goods, which may God grant we all do, through the grace and loving kindness of our Lord Jesus Christ, by Whom and with Whom be Glory to the Father and the Holy Ghost, for ever and ever. Amen.

21st homily of saint John Chrysostom on Gospel according to John, (greek text in english syntax, Migne edition)

See also here and here
I have been consulted English translation of 19th century, here.
Words in [ ] have been inserted by me and in < > are suggested for deletion.
Citations of Old Testament refer to Septuagint.
                          Κατὰ Ἰωάννην 1:49 – 2:4
1.    “Ἀπεκρίθη Ναθαναήλ καὶ λέγει Aὐτῷ, Ῥαββί, σὺ εἶ ὁ Yἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ Bασιλεὺς τοῦ Ἰσραήλ. Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ὅτι εἶπόν σοι, εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; Μείζω τούτων ὄψει“. [κατὰ Ἰωάννην 1:49-50]. Ἀγαπητοὶ, ἡμῖν δεῖ πολλῆς τῆς μερίμνης, πολλῆς τῆς ἀγρυπνίας, ὥστε δυνηθῆναι κατοπτεῦσαι τὸ βάθος τῶν θείων Γραφῶν. Οὐ γὰρ ἔνι εὑρεῖν τὸ βούλημα αὐτῶν ἁπλῶς, οὐδὲ καθεύδοντας, ἀλλὰ δεῖ μὲν ἀκριβοῦς ἐρεύνης, δεῖ δὲ καὶ ἐκτενοῦς εὐχῆς, ἵνα δυνηθῶμεν διαβλέψαι μικρόν τι πρὸς τὰ ἄδυτα τῶν θείων λογίων. Ἰδοὺ γὰρ καὶ τήμερον οὐ μικρὸν ζήτημα πρόκειται ἡμῖν, ἀλλὰ δεόμενον πολλῆς καὶ τῆς σπουδῆς καὶ τῆς ἐρεύνης. Tοῦ Ναθαναὴλ γὰρ εἰπόντος: Σὺ εἶ ὁ Yἱὸς τοῦ Θεοῦ, ὁ Χριστός φησιν: Πιστεύεις ὅτι εἶπόν σοι, εἶδόν σε ὑποκάτω τῆς συκῆς; ὄψει μείζω τούτων. 
2.    Τί ποτ’ οὖν ἐστὶ τὸ ζητούμενον ἐν [τούτοις] τοῖς εἰρημένοις; Ὅτι Πέτρος μὲν, μετὰ τοσαῦτα θαύματα, καὶ τοιαύτην διδασκαλίαν, ὁμολογήσας ὅτι: “Σὺ εἶ ὁ Xριστός, ὁ Yἱὸς τοῦ Θεοῦ τοῦ Zῶντος” [κατὰ Ματθαῖον 16:16], μακαρίζεται ὡς δεξάμενος τὴν ἀποκάλυψιν παρὰ τοῦ Πατρὸς· ὁ δὲ Ναθαναὴλ εἰπὼν τὸ αὐτὸ τοῦτο, καὶ πρὸ τῶν σημείων καὶ πρὸ τῆς διδασκαλίας, οὐδὲν τοιοῦτον ἤκουσεν, ἀλλὰ καὶ ὡς οὐδὲν εἰρηκὼς τοσοῦτον, ὅσον ἐχρῆν εἰπεῖν, προσάγεται ἐπὶ μείζω.
3.    Τί ποτ’ οὖν τὸ αἴτιον; Ὅτι καὶ ὁ Πέτρος καὶ ὁ Ναθαναὴλ ἐφθέγξατο μὲν <τὰ> τὰ αὐτὰ ῥήματα, οὐ δὲ ἑκάτερος μετὰ τῆς αὐτῆς διανοίας, ἀλλ’ ὁ μὲν Πέτρος ὡμολόγησεν Υἱὸν τοῦ Θεοῦ, ὡς ἀληθῆ Θεὸν, ὁ δὲ [Ναθαναὴλ ὡμολόγησεν υἱὸν τοῦ Θεοῦ, ὡς] ἄνθρωπον ψιλόν. Καὶ πόθεν τοῦτο δῆλον ἡμῖν; Ἐκ τῶν εἰρημένων μετὰ ταῦτα. Εἰπὼν γὰρ: “Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ”, ἐπήγαγε: “Σὺ εἶ ὁ Bασιλεὺς τοῦ Ἰσραήλ”. Ὁ δὲ Υἱὸς τοῦ Θεοῦ, ἐστιν οὐ μόνον Bασιλεὺς τοῦ Ἰσραήλ, ἀλλὰ καὶ ἁπάσης τῆς οἰκουμένης.
4.    Tοῦτο δὲ [ἐστι] δῆλον oὐ μόνον ἀπὸ τούτου, ἀλλὰ καὶ ἐκ τῶν ἑξῆς. Ὁ γὰρ Χριστὸς, προσέθηκε μὲν ὕστερον, οὐδὲν τῷ Πέτρῳ, ἀλλὰ τῆς αὐτῷ πίστεως ἀπηρτισμένης, ἔφησεν ὡς ἐπὶ τὴν ὁμολογίαν τὴν ἐκείνου οἰκοδομήσειν τὴν Ἐκκλησίαν. Ἐνταῦθα δὲ ἐποίησεν οὐδὲν τοιοῦτον, ἀλλὰ καὶ τὸ ἐναντίον. Ὡς γὰρ πολλοῦ τινος καὶ τοῦ βελτίονος μέρους τῇ ὁμολογίᾳ λείποντος, προσέθηκε τὰ λοιπὰ. Τί γάρ φησιν;
5.   “Ἀμὴν ἀμὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε ‘τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας’ ἐπὶ τὸν Yἱὸν τοῦ ἀνθρώπου. [κατὰ Ἰωάννην 1:51ΓΕΝΕΣΙΣ 28:12]. Ὁρᾷς πῶς ἀνάγει αὐτὸν κατὰ μικρὸν ἀπὸ τῆς γῆς, καὶ ποιεῖ [αὐτὸν] μηκέτι φαντάζεσθαι [Aὐτὸν] ἄνθρωπον ἁπλῶς; Ὧ γὰρ ἄγγελοι διακονοῦσι, καὶ ἐφ’ ὃν ἄγγελοι ἀναβαίνουσι καὶ καταβαίνουσι, πῶς ἂν οὗτος εἴη ἄνθρωπος; ∆ιὰ τοῦτο εἶπε: Μείζω τούτων ὄψει· καὶ δεικνὺς αὐτὸ, ἐπήγαγε τὴν διακονίαν τῶν ἀγγέλων. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· [ὁ Χριστὸς] <φησὶν> [ἐννοεῖ]: “Ὦ Ναθαναὴλ τοῦτο ἔδοξέ σοι εἶναι μέγα, καὶ διὰ τοῦτo ὡμολόγησάς με Bασιλέα τοῦ Ἰσραὴλ· τί οὖν ἐρεῖς, ὅταν ἴδῃς τοὺς ἀγγέλους ἀναβαίνοντας καὶ καταβαίνοντας ἐπ’ Ἐμὲ;” πείθων [αὐτὸν] διὰ τούτων, ὁμολογῆσαι Aὐτὸν ∆εσπότην καὶ τῶν ἀγγέλων.
6.    Ὡς γὰρ ἐπὶ γνήσιον υἱὸν βασιλέως, οὕτως οἱ βασιλικοὶ <οἱ> διάκονοι ἀνῄεσαν καὶ κατῄεσαν, τοῦτο μὲν παρὰ τὸν καιρὸν τοῦ Σταυροῦ [;], τοῦτο δὲ παρὰ τὸν καιρὸν τῆς Ἀναστάσεως [;] καὶ τῆς Ἀναλήψεως [;], καὶ πρὸ τούτου δὲ, ὅτε προσῆλθον καὶ διηκόνουν αὐτῷ, ὅτε εὐηγγελίζοντο αὐτοῦ τὸν τόκον, ὅτε ἐβόων: ∆όξα [τῷ] Θεῷ ἐν ὑψίστοις, καὶ ἐπὶ γῆς εἰρήνη” [κατὰ Λουκᾶν 2:14]· ὅτε ἦλθον πρὸς τὴν Μαριὰμ, ὅτε πρὸς τὸν Ἰωσήφ.
7.    [Ὁ] δὲ [Χριστὸς] ποιεῖ καὶ νῦν τοῦτο, ὃπερ ἐποίησεν ἐπὶ πολλῶν περιστάσεων. Λέγει δύο προῤῥήσεις, δίδωσιν ἤδη τὸν ἔλεγχον τῆς μὲν, βεβαιοῖ δὲ καὶ τὴν μέλλουσαν ἀπὸ τῆς παρούσης. Καὶ γὰρ τῶν λεχθέντων τὰ μὲν ἔλαβε τὴν ἀπόδειξιν, οἶόν ἐστι, “εἶδόν σε ὄντα ὑπὸ τὴν συκῆν, πρὸ τοῦ Φίλιππον φωνῆσαι σε”· τὰ δὲ ἔμελλεν ἐκβήσεσθαι, καὶ ἐκ μέρους ἐξέβη, ἡ κατάβασις καὶ ἀνάβασις τῶν ἀγγέλων, ἡ ἐπὶ τοῦ σταυροῦ [;], ἡ ἐπὶ τῆς ἀναστάσεως [;], καὶ τῆς ἀναλήψεως [;]· ὃ ποιεῖ καὶ αὐτὸ ἀξιόπιστον, διὰ τῶν εἰρημένων, καὶ πρὸ τῆς ἐκβάσεως. Ὁ γὰρ [ἄνθρωπός τις] γνοὺς τὴν δύναμιν Aὐτοῦ ἐπὶ τοῖς παρελθοῦσιν, καὶ ἀκούων περὶ τῶν μελλόντων, εὐκολώτερον ἂν καταδέχοιτο καὶ ταύτην τὴν πρόῤῥησιν.
8.    Τί οὖν ὁ Ναθαναήλ; Πρὸς τοῦτο oὐδὲν ἀποκρίνεται. ∆ιὸ καὶ ὁ Χριστὸς ἔστησε τὸν λόγον τὸν πρὸς αὐτὸν, μέχρι τούτου, συγχωρῶν ἀναλογίσασθαι κατ’ ἰδίαν τὰ λεχθέντα, καὶ οὐ βουλόμενος ἐκχέειν πάντα ἀθρόως, ἀλλὰ καταβαλὼν τὰ σπέρματα εἰς εὔφορον γῆν, λοιπόν, ἀφίησιν αὐτὴν βλαστῆσαι ἐπὶ σχολῆς. Ὅπερ δεικνὺς καὶ ἀλλαχοῦ, ἔλεγεν: “Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα ἐν τῷ αὐτοῦ ἀγρῷ· ἐν δὲ τῷ τοὺς ἀνθρώπους καθεύδειν, ἦλθεν ὁ αὐτοῦ ἐχθρὸς καὶ ἔσπειρε ζιζάνια ἀνὰ μέσον τοῦ σίτου, …” [κατὰ Ματθαῖον 13:24-25].
9.    “Καὶ τῇ τῇ τρίτῃ ἡμέρᾳ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἡ μήτηρ τοῦ Ἰησοῦ ἦν ἐκεῖ· καὶ ὁ Ἰησοῦς δὲ, καὶ οἱ μαθηταὶ Aὐτοῦ, ἐκλήθη εἰς τὸν γάμον.” [κατὰ Ἰωάννην 2:1-2]. Εἶπον καὶ φθάσας, ὅτι ἦν μᾶλλον γνώριμος ἐν τῇ Γαλιλαίᾳ· διὸ καὶ καλοῦσιν Aὐτὸν εἰς τὸν γάμον, καὶ παραγίνεται. Οὐδὲ γὰρ ἑώρα πρὸς τὴν Ἑαυτοῦ <τὴν> ἀξίαν, ἀλλὰ πρὸς <τὴν> τὴν ἡμετέραν εὐεργεσίαν. Ὁ γὰρ μὴ ἀπαξιώσας λαβεῖν μορφὴν δούλου [πρὸς Φιλιππησίους 2:7], πολλῷ μᾶλλον οὐκ ἂν ἐπηξίωσεν ἐλθεῖν εἰς γάμον δούλων· ὁ συναναπεσὼν τελώναις καὶ ἁμαρτωλοῖς [κατὰ Mατθαῖον 9:10-13], πολλῷ μᾶλλον οὐκ ἂν παρῃτήσατο συγκατακλίνεσθαι τοῖς παροῦσιν ἐν τῷ γάμῳ.
10.   Oἱ καλέσαντες oὐ μὴν εἶχον τὴν προσήκουσαν κρίσιν περὶ Aὐτοῦ, οὐδ’ ἐκάλουν ὡς μέγαν τινὰ, ἀλλ’ ἁπλῶς ὡς ἕνα τῶν πολλῶν, καὶ ὡς γνώριμον. Καὶ τοῦτο ὁ Eὐαγγελιστὴς ᾐνίξατο εἰπών: “καὶ ἡ μήτηρ τοῦ Ἰησοῦ ἦν ἐκεῖ·” καὶ οἱ <ἀδελφοὶ> [μαθηταὶ] Aὐτοῦ. Ὥσπερ οὖν Ἐκείνην καὶ τοὺς <ἀδελφοὺς> [μαθητὰς] ἐκάλεσαν, ἐκάλεσαν καὶ τὸν Ἰησοῦν.
11.   “Καὶ ὑστερήσαντος οἴνου, ἡ μήτηρ τοῦ Ἰησοῦ λέγει πρὸς Aὐτόν: Οἶνον οὐκ ἔχουσιν [κατὰ Ἰωάννην 2:3]. Ἐνταῦθα [ἐστὶν] ἄξιον ζητῆσαι, πόθεν ἐπῆλθε τῇ Mητρὶ φαντασθῆναι μέγα τι περὶ τοῦ Παιδός. Ἦν γὰρ πεποιηκὼς oὐδέν τι σημεῖον. [Ὁ] γὰρ [Εὐαγγελιστὴς] φησὶν: “Ὁ Ἰησοῦς ἐποίησεν ἐν Κανᾷ τῆς Γαλιλαίας, ταύτην τὴν ἀρχὴν τῶν σημείων, …” [κατὰ Ἰωάννην 2:11].
12.   Εἰ δὲ λέγοι τις, τοῦτο μὴ εἶναι ἱκανὸν τεκμήριον τοῦ εἶναι “ταύτην ἀρχὴν τῶν σημείων”, διὰ τὸ προσκεῖσθαι ἁπλῶς, “ἐν Κανᾷ τῆς Γαλιλαίας”, ὡς ἐγχωροῦν πρῶτον γεγενῆσθαι ἐκεῖ, μὴ μέντοι πάντως καὶ πρῶτον, εἰκὸς γὰρ Aὐτὸν πεποιηκέναι ἕτερα [πρὸ αὐτοῦ τοῦ θαύματος] ἀλλαχοῦ· ἐροῦμεν πρὸς αὐτὸν ἐκεῖνο, ὃ καὶ εἴπομεν ἔμπροσθεν. Ποῖον δὴ τοῦτο; Ὅπερ Ἰωάννης [ὁ Βαπτιστὴς] φησίν: ““Κἀγὼ οὐκ ᾔδειν Αὐτόν· ἀλλʼ ἐγὼ διὰ τοῦτο ἦλθον βαπτίζων ἐν τῷ ὕδατι ἵνα φανερωθῇ τῷ Ἰσραήλ.”” [κατὰ Ἰωάννην 1:31]. Εἰ δὲ ἐθαυματούργει κατὰ τὴν πρώτην ἡλικίαν, [οἱ] Ἰσραηλῖται οὐκ ἂν ἐδεήθησαν ἑτέρου τοῦ φανερώσοντος Aὐτόν. Ὁ γὰρ ἐλθὼν εἰς ἄνδρας, καὶ ἀπὸ τῶν θαυμάτων οὕτω γνωρισθεὶς οὐ μόνον τοῖς ἐν Ἰουδαίᾳ, ἀλλὰ καὶ τοῖς ἐν Συρίᾳ καὶ περαιτέρω, καὶ πεποιηκὼς ταῦτα <ταῦτα> ἐν τρισὶν ἔτεσι μόνον, μᾶλλον δὲ οὐδὲ δεηθεὶς τούτων τῶν τριῶν εἰς τὸ δεῖξαι Ἑαυτόν [κατὰ Ματθαῖον 4:24]· εὐθέως γὰρ καὶ ἐκ τῆς πρώτης, ἡ ἀκοὴ αὐτοῦ ἀπῆλθε πανταχοῦ·
13.   ὁ τοίνυν ἐν βραχεῖ καιρῷ οὕτως ἐκλάμψας διὰ τοῦ πλήθους τῶν θαυμάτων, ὥστε Aὐτοῦ τὸ ὄνομα γενέσθαι κατάδηλον πᾶσι· πολλῷ μᾶλλον εἰ, παῖς ὢν, ἐκ πρώτης ἡλικίας ἐθαυματούργει, οὐκ ἔμελλε λήσεσθαι ἐπὶ τοσοῦτον χρόνον. Τά τε γὰρ γινόμενα [θαύματα] ἔδοξεν ἂν εἶναι παραδοξότερα, ἅτε γινόμενα παρὰ μειρακίου, ὅ τε χρόνος ἄν ἦν [ἐπαρκὴς πρὸς ποίησιν] διπλασίων καὶ τριπλασίων καὶ πολλῷ πλείων [θαυμάτων]. Ἀλλὰ γὰρ οὐδὲν ἐποίησε παῖς ὤν· ἀλλ’ ἓν τοῦτο μόνον ἐμαρτύρησεν ὁ Λουκᾶς [κατὰ Λουκὰν 2:46-47], ὅτι, δωδεκαετὴς ὢν, ἐκαθέζετο ἀκροώμενος τῶν διδασκάλων, καὶ ἐδόκει εἶναι θαυμαστὸς διὰ <τῆς ἐρωτήσεως> [τῶν ἐρωτήσεων]· καὶ ἄλλως δὲ, εἰκότως καὶ κατὰ λόγον, οὐκ ἤρξατο τῶν σημείων εὐθέως ἐκ πρώτης ἡλικίας. Ἐνόμισαν γὰρ ἂν τὸ πρᾶγμα εἶναι φαντασίαν. Εἰ γὰρ, γενομένου ἐν ἡλικίᾳ, πολλοὶ ὑπώπτευσαν τοῦτο [τὸ πρᾶγμα (θαύμα) εἶναι φαντασίαν], πολλῷ μᾶλλον, ἐὰν, μειράκιον ὢν, κομιδῇ ἐθαυματούργει, καὶ θᾶττον δὲ, καὶ πρὸ τοῦ προσήκοντος καιροῦ, ὥρμησαν ἂν ἐπὶ τὸν Σταυρὸν, τηκόμενοι τῇ βασκανίᾳ· καὶ αὐτὰ δὲ τὰ πράγματα τῆς [θείας] Oἰκονομίας ἂν ἠπιστήθη.
14.   [Tὶς] φησί: “πόθεν οὖν ἐπῆλθε τῇ Mητρὶ φαντασθῆναι μέγα τι περὶ Aὐτοῦ;”. [Ὁ Χριστὸς] ἤρχετο ἀποκαλύπτεσθαι, ἦν λοιπὸν κατάδηλος καὶ ἐξ Ἰωάννου, καὶ ἀπὸ τῶν εἰρημένων πρὸς τοὺς αὐτῷ [Ἰωάννῃ] μαθητὰς· καὶ πρὸ ἁπάντων δὲ τούτων, αὐτὴ ἡ Σύλληψις [Εὐαγγελισμὸς τῆς Παρθένου Μαρίας], καὶ πάντα τὰ γενόμενα μετὰ τὴν γέννησιν, ἐνέθηκεν Aὐτῇ τὴν μεγίστην ὑπόνοιαν περὶ τοῦ Παιδὸς. [Ὁ ἅγιος Εὐαγγελιστὴς Λουκᾶς] φησὶ: “Καὶ ἡ Mήτηρ Aὐτοῦ διετήρει πάντα τὰ ῥήματα ταῦτα ἐν τῇ καρδίᾳ Aὐτῆς” [κατὰ Λουκὰν 2:51].
15.   [Τὶς] φησὶ: “τίνος οὖν ἕνεκεν οὐκ ἔλεγε ταῦτα πρὸ τούτου;” Ὅτι, ὅπερ ἔφην, τότε λοιπὸν [Ὁ Χριστὸς] ἐλάμβανεν ἀρχὴν τοῦ φανεροῦσθαι. Πρὸ μὲν γὰρ τούτου διῆγεν οὕτω, ὡς ὢν εἷς τῶν πολλῶν· ὅθεν ἡ Mήτηρ οὐδὲ ἐθάῤῥει εἰπεῖν τοιοῦτόν τι πρὸς Aὐτὸν. Ἐπειδὴ δὲ ἤκουσεν, ὅτι Ἰωάννης ἦλθε δι’ Aὐτὸν, καὶ ὅτι ἐμαρτύρησεν Aὐτῷ ἅπερ ἐμαρτύρησε, καὶ ὅτι [Ὁ Χριστὸς] ἔσχε μαθητὰς, τότε λοιπὸν, ὑστερήσαντος οἴνου, θαῤῥοῦσα, παρακαλεῖ καὶ λέγει: Οἶνον οὐκ ἔχουσιν.
16.   Ἐβούλετο γὰρ, καὶ καταθέσθαι ἐκείνοις χάριν, καὶ, διὰ τοῦ Παιδός, ποιῆσαι Ἑαυτὴν λαμπροτέραν. Καὶ τάχα, ἔπασχε καὶ ἀνθρώπινον τι, καθάπερ καὶ οἱ ἀδελφοὶ Aὐτοῦ, λέγοντες: “φανέρωσον σεαυτὸν τῷ κόσμῳ.” [κατὰ Ἰωάννην 7:4] βουλόμενοι καρπώσασθαι δόξαν τὴν ἀπὸ τῶν θαυμάτων. ∆ιὰ τοῦτο καὶ Aὐτὸς ἀπεκρίνατο σφοδρότερον λέγων:
17.    ““Γύναι, τί ἐμοὶ καὶ σοί; ἡ ὥρα μου oὔπω ἥκει.”” [κατὰ Ἰωάννην 2:4]. Ἐπεὶ ὅτι σφόδρα ᾐδεῖτο τὴν τεκοῦσαν, ἄκουσον τοῦ Λουκᾶ διηγουμένου πῶς ἦν ὑποτεταγμένος τοῖς γονεῦσι [κατὰ Λουκᾶν 2:51], καὶ αὐτοῦ δὲ τούτου τοῦ Eὐαγγελιστοῦ [Ἰωάννου] δεικνύντος, πῶς προενόησεν Aὐτῆς καὶ παρ’ αὐτὸν τὸν καιρόν τοῦ Σταυροῦ [κατὰ ᾿Ιωάννην 19:26-27]. Ἔνθα μὲν γὰρ οἱ γονεῖς μηδὲν ἂν ἐμποδίζωσι, μηδὲ παρεγκόπτωσί τι τῶν πραγμάτων κατὰ Θεὸν, [ἐστὶν] ἀναγκαῖον καὶ ὀφειλόμενον [τὸ] εἴκειν [αὐτοῖς], καὶ [ἐστὶ] μέγας κίνδυνος τὸ μὴ ποιεῖν τοῦτο· ὅταν δὲ ζητῶσι τι ἀκαίρως, καὶ ἐγκόπτωσί τι τῶν πνευματικῶν, οὐκ [ἔστὶν] ἀσφαλὲς [τὸ] πείθεσθαι [αὐτοῖς].
18.   ∆ιὸ καὶ ἀπεκρίνατο οὕτως ἐνταῦθα, καὶ πάλιν ἀλλαχοῦ: “Τίς ἐστιν ἡ μήτηρ μου; Kαὶ τίνες εἰσὶν οἱ ἀδελφοί μου;” [κατὰ Ματθαῖον 12:48]. Οὐδέπω γὰρ εἶχον δόξαν, ἣν ἐχρῆν, περὶ Aὐτοῦ· ἀλλ’ ἐπειδὴ ὤδινεν Aὐτὸν, ἠξίου κατὰ τὴν <λοιπὴν> συνήθειαν τῶν [λοιπῶν] μητέρων, ἐπιτάττειν Aὐτῷ οὕτως, [εἰς] ἅπαντα, δέον σέβειν καὶ προσκυνεῖν ὡς ∆εσπότην.
19.   ∆ιὰ τοῦτο οὖν [Ὁ Χριστὸς] ἀπεκρίνατο οὕτως τότε. Ἐννόησον γὰρ οἷον ἦν παντὸς τοῦ λαοῦ καὶ τοῦ δήμου περιεστῶτος Aὐτὸν, καὶ τοῦ πλήθους ἐκκρεμαμένου τῆς ἀκροάσεως, καὶ τῆς διδασκαλίας προτεθείσης, Ἐκείνην παρελθοῦσαν μέσην, ἀπαγαγεῖν μὲν Aὐτὸν τῆς παραινέσεως, διαλέγεσθαι δὲ ἰδίᾳ, μηδὲ ἀνέχεσθαι ἐλθεῖν ἔνδον, ἀλλ’ ἕλκειν Aὐτὸν ἔξω, μόνον πρὸς Ἑαυτήν.
20.   ∆ιὰ τοῦτο ἔλεγε: Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου; οὐχ ὑβρίζων τὴν Γεγεννηκυῖαν· ἄπαγε· ἀλλ’ ὠφελῶν [Αὐτὴν] τὰ μέγιστα, καὶ οὐκ ἀφιεὶς φρονεῖν ταπεινὰ περὶ Aὐτοῦ. Εἰ γὰρ ἐκήδετο [τῆς ψυχῆς] τῶν ἄλλων, καὶ ἔπραττεν πάντα ὥστε ἐνθεῖναι αὐτοῖς τὴν προσήκουσαν δόξαν περὶ Aὐτοῦ, πολλῷ μᾶλλον ἐπὶ Mητρός. Ἐπειδὴ γὰρ ἦν εἰκὸς καὶ ἀκούσασαν παρὰ τοῦ Παιδὸς, μὴ βούλεσθαι μηδὲ οὕτω πεισθῆναι, ἀλλὰ, πανταχοῦ ἀξιοῦν Ἑαυτὴν τῶν πρωτείων, ἅτε Oὖσα Mητέρα [Αὐτοῦ]· διὰ τοῦτο ἀπεκρίνατο  οὕτως [Τίς ἐστιν ἡ μήτηρ μου; Kαὶ τίνες εἰσὶν οἱ ἀδελφοί μου; Καὶ ἐκτείνας τὴν χεῖρα Aὐτοῦ ἐπὶ τοὺς μαθητὰς Aὐτοῦ εἶπεν: Ἰδού, ἡ Mήτηρ μου καὶ οἱ ἀδελφοί μου.” (κατὰ Ματθαῖον 12:48)] πρὸς τοὺς εἰπόντας [“Ἰδού, ἡ Mήτηρ Σου καὶ οἱ ἀδελφοί Σου ἔξω ἑστήκασιν, ζητοῦντές Σοι λαλῆσαι.].
21.   Οὐδὲ γὰρ ἂν ἑτέρως ἀνήγαγεν Aὐτὴν ἀπὸ ταύτης τῆς ταπεινώσεως πρὸς ἐκεῖνο τὸ ὕψος, εἰ [Αὕτη] προσεδόκα ἀεὶ τιμηθήσεσθαι [παρ’ Αὐτοῦ], ὡς παρὰ Παιδὸς, ἀλλὰ μὴ Aὐτόν ἥξειν ὡς ∆εσπότην [καὶ Ταύτης]. Καὶ ἕνεκεν μὲν οὖν ταύτης τῆς προφάσεως ἔλεγεν ἐνταῦθα: ““Τί ἐμοὶ καὶ σοί, γύναι;”” [κατὰ Ἰωάννην 2:4]. Καὶ δι’ ἑτέραν δὲ αἰτίαν οὐχ ἧττον ἀναγκαίαν. Ποίαν δὲ ταύτην; Ὥστε τὰ γινόμενα θαύματα μὴ ὑποπτευθῆναι. Παρακληθῆναι γὰρ ἐχρῆν παρὰ τῶν δεομένων, οὐ παρὰ τῆς Mητρός. Τί δήποτε; Ὅτι τὰ μὲν γινόμενα ἐκ τῆς παρακλήσεως τῶν οἰκείων, κἂν μεγάλα ᾖ, πολλάκις προσίσταται τοῖς ὁρῶσι· ὅταν δὲ δέωνται οὗτοι, οἱ ἔχοντες χρείαν, τὸ θαῦμα γίνεται ἀνύποπτον, καὶ ὁ ἔπαινος καθαρὸς, καὶ ἡ ὠφέλεια πολλὴ.
22.   Καὶ γὰρ εἴ τις ἄριστος ἰατρὸς, εἰσελθὼν εἰς οἰκίαν πολλῶν καμνόντων, μηδὲν μὲν ἀκούοι παρὰ τῶν ἀῤῥωστούντων μηδὲ τῶν ἐκείνοις προσηκόντων, παρακαλοῖτο δὲ ὑπὸ μόνης τῆς οἰκείας μητρὸς, ἔσται ὕποπτός τε καὶ ἐπαχθὴς παρὰ τοῖς κάμνουσιν, καὶ οὔτε τις τῶν κειμένων, οὔτε τῶν αὐτοῖς παρεστώτων οἰήσεταί αὐτὸν δύνασθαι ἐπιδείξασθαι τὶ μέγα καὶ γενναῖον. ∆ιὸ καὶ ἐπετίμησε τότε, λέγων: “Τί ἐμοὶ καὶ σοί, γύναι; παιδεύων Aὐτὴν, μηκέτι ποιεῖν τὰ τοιαῦτα εἰς τὸ μέλλον. Aὐτῷ γὰρ ἔμελε καὶ τῆς τιμῆς εἰς τὴν Mητέρα, πολλῷ δὲ πλέον τῆς σωτηρίας τῆς κατὰ ψυχὴν [Αὐτῆς], καὶ τῆς εὐεργεσίας τῶν πολλῶν, δι’ ἣν καὶ ὑπέδυ τὴν σάρκα.
23.   Tαῦτα τοίνυν τὰ ῥήματα oὐκ ἦν [τινὸς] ἀπαυθαδιαζομένου πρὸς τὴν μητέρα, ἀλλὰ πολλῆς οἰκονομίας ῥυθμιζούσης Aὐτήν τε Ἐκείνην, καὶ παρασκευαζούσης τὰ θαύματα γενέσθαι μετὰ τῆς προσηκούσης ἀξίας. Kαὶ χωρὶς τῶν ἄλλων, αὐτὸ τοῦτο τὸ δοκοῦν εἰρῆσθαι ἐπιτιμητικῶς, μάλιστα ἱκανὸν ἐμφῆναι ὅτι ἐπεὶ σφόδρα ἐτίμα Aὐτὴν. Τῷ γὰρ δυσχερᾶναι, ἔδειξεν ὅτι δυσωπεῖται Aὐτὴν σφόδρα. Πῶς δὲ καὶ τίνι τρόπῳ, ἐροῦμεν τοῦτο τῇ ἑξῆς.
24.   Ἐννοῶν οὖν ταῦτα, καὶ ὅταν ἀκούσῃς τινὸς γυναικὸς λεγούσης: ““Μακαρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας·”” εἶτα Aὐτοῦ ἀποκρινομένου· ““Μενοῦνγε, μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ καὶ φυλάσσοντες αὐτόν.”” [κατὰ Λουκᾶν 11:27-28]· νόμιζε κἀκεῖνα τὰ ῥήματα [“Τί ἐμοὶ καὶ σοί, γύναι;] εἰρῆσθαι ἀπὸ τῆς αὐτῆς γνώμης. Ἡ γὰρ ἀπόκρισις oὐκ ἦν [τινὸς] ἀπωθουμένου τὴν μητέρα, ἀλλὰ δεικνύντος ὅτι ὁ τόκος οὐδὲν ὤνησεν ἂν Aὐτὴν, εἰ μὴ σφόδρα ἦν ἀγαθὴ καὶ πιστή.
25.   Εἰ δὲ, χωρὶς τῆς ἀρετῆς κατὰ ψυχὴν, οὐδὲν ὠφελεῖ τὴν Μαρίαν τὸ τὸν Χριστόν γεννηθῆναι παρ’ Aὐτῆς· πολλῷ μᾶλλον, τοῦτο οὐδὲν δυνήσεται ὠφελῆσαι ἡμᾶς, κἂν ἔχωμεν πατέρα, κἂν ἀδελφὸν, κἂν παῖδα, ἐνάρετον καὶ γενναῖον, αὐτοὶ δὲ πόῤῥω ὦμεν <τῆς> τῆς ἐκείνου ἀρετῆς. Ὁ γὰρ ∆αυῒδ φησὶν: ““ἀδελφὸς οὐ λυτροῦται· λυτρώσεται ἄνθρωπος;”” [Ψαλμὸς 48 στίχος 8] [Ἡμᾶς] γὰρ δεῖ ἔχειν τὰς ἐλπίδας τῆς σωτηρίας ἐν οὐδενὶ ἑτέρῳ, ἀλλ’ ἐν μόνοις τοῖς οἰκείοις κατορθώμασι, μετὰ τὴν [δοθεῖσαν ἡμῖν] Xάριν τοῦ Θεοῦ.
26.   Ἐπεὶ εἰ τοῦτο καθ’ ἑαυτὸ ἔμελλεν ὠφελήσειν τὴν Παρθένον, ὠφέλησεν ἂν καὶ Ἰουδαίους (ὁ γὰρ Χριστὸς ἦν συγγενὴς αὐτῶν κατὰ σάρκα), ὠφέλησεν ἂν καὶ τὴν πόλιν ἐν ᾗ ἐτέχθη, ὠφέλησεν ἂν καὶ τοὺς ἀδελφούς. Νῦν δὲ καὶ οἱ ἀδελφοὶ, ἕως μὲν ἠμέλουν ἑαυτῶν, τὸ ἀξίωμα τῆς συγγενείας ὠφέλει αὐτοὺς οὐδὲν, ἀλλὰ κατεγινώσκοντο μετὰ τοῦ λοιποῦ κόσμου· τότε δὲ ἐθαυμάσθησαν, ὅτε ἔλαμψαν ἀπὸ τῆς οἰκείας ἀρετῆς.
27.   Ἀλλ’ ἡ πόλις καὶ ἔπεσε καὶ ἐνεπρήσθη, μηδὲν κερδάνασα ἀπὸ τούτου· καὶ οἱ κατὰ σάρκα δὲ συγγενεῖς [ὁμοεθνεῖς] κατεσφάγησαν καὶ ἀπώλοντο σφόδρα ἐλεεινῶς, οὐδὲν κερδάναντες εἰς τὸ σωθῆναι, ἀπὸ τῆς συγγενείας πρὸς Aὐτὸν, ἐπειδὴ οὐκ εἶχον τὴν προστασίαν ἀπὸ τῆς ἀρετῆς. Oἱ δὲ Ἀπόστολοι ἀνεφάνησαν μείζους πάντων, ἐπειδὴ μετῆλθον τὸν ἀληθινὸν καὶ ζηλωτὸν τρόπον τῆς οἰκειώσεως πρὸς Aὐτὸν, τὸν διὰ τῆς ὑπακοῆς.
28.   Κἀντεῦθεν οὖν μανθάνομεν ὅτι, ἡμῖν πανταχοῦ χρεία Πίστεως, καὶ βίου λάμποντος καὶ φαιδροῦ. Τοῦτο γὰρ μόνον δυνήσεται διασῶσαι ἡμᾶς. Ἐπειδὴ καὶ μέχρι πολλοῦ οἱ συγγενεῖς [ἡ κατὰ σάρκαν Μητέρα, ὁ ὑπὸ τοῦ κόσμου θεωρούμενος πατὴρ τοῦ Κυρίου, Ἰωσὴφ, ὁ κατὰ σάρκα προπάτωρ τοῦ Κυρίου Ἰωακεὶμ, ἡ κατὰ σάρκα προμήτωρ Ἄννα, ἡ συγγενὴς τῆς Παναγίας, Ἐλισάβετ, καὶ ὁ σύζυγος αὐτῆς, ἱερεὺς Ζαχαρίας, ὁ υἱὸς αὐτῶν, Ἰωάννης ὁ Βαπτιστὴς, οἱ κατὰ σάρκαν ἀδελφοὶ καὶ ἀδελφαὶ τοῦ Κυρίου, καὶ ἄλλοι] Aὐτοῦ ἐθαυμάζοντο πανταχοῦ, οἳ καὶ ∆εσπόσυνοι ἐλέγοντο· ἀλλ’ ὅμως αὐτῶν μὲν οὐδὲ τὰ ὀνόματα ἴσμεν [ἐξαιρεῖται ἡ Παναγία Μητέρα τοῦ Κυρίου, ὁ Ἰωσὴφ ὁ Μνήστωρ, ὁ κατὰ σάρκα προπάτωρ τοῦ Κυρίου Ἰωακεὶμ, ἡ κατὰ σάρκα προμήτωρ Ἄννα, ἡ συγγενὴς τῆς Παναγίας, Ἐλισάβετ, καὶ ὁ σύζυγος αὐτῆς, ἱερεὺς Ζαχαρίας, ὁ υἱὸς αὐτῶν, Ἰωάννης ὁ Βαπτιστὴς, ὁ ἅγιος Ἀπόστολος Ἰάκωβος ὁμομήτριος τοῦ Κυρίου καὶ συγγραφεὺς μίας καθολικῆς ἐπιστολῆς], ὁ δὲ βίος καὶ τὰ ὀνόματα τῶν Ἀποστόλων <καὶ> ᾄδεται πανταχοῦ.
29.   Μὴ τοίνυν μέγα φρονῶμεν ἐπὶ εὐγενείᾳ τῇ κατὰ σάρκα, ἀλλὰ κἂν ἔχωμεν μυρίους θαυμαστοὺς προγόνους, [ἡμεῖς] αὐτοὶ σπουδάσωμεν ὑπερβαλέσθαι τὰς ἐκείνων ἀρετὰς, εἰδότες ὅτι οὐδὲν κερδανοῦμεν, εἰς τὴν μέλλουσαν κρίσιν, ἀπὸ τῆς σπουδῆς ἑτέρων, ἀλλὰ καὶ τοῦτο ἔσται σφοδρότερον κρῖμα. Ὄντες γὰρ ἀγαθῶν πατέρων, καὶ ἔχοντες τὸ ὑπόδειγμα οἴκοθεν, οὐδὲ οὕτω μιμούμεθα τοὺς διδασκάλους.
30.   Ταῦτα δὲ λέγω νῦν, ἐπειδὴ ὁρῶ πολλοὺς Ἕλληνας [κατὰ τὴν θρησκείαν], ὅταν ἄγωμεν αὐτοὺς ἐπὶ τὴν πίστιν, καὶ παρακαλῶμεν γενέσθαι Χριστιανοὺς, καταφεύγοντας ἐπὶ τοὺς συγγενεῖς καὶ τοὺς προγόνους καὶ τὴν οἰκίαν, <καὶ λέγοντας> [λέγουσι]: “Πάντες οἱ προσήκοντές μοι καὶ ἐπιτήδειοι καὶ συνοικοῦντες, τυγχάνουσι πιστοὶ Χριστιανοὶ”. “Τί οὖν τοῦτο πρὸς σὲ, ἄθλιε καὶ ταλαίπωρε; Τοῦτο γάρ μάλιστα ἀπολεῖ σε, ὅτι δὲ, [μὴ] αἰδεσθεὶς τὸ πλῆθος τῶν συνοικούντων, οὐκ ἔδραμες πρὸς τὴν ἀλήθειαν”.
31.   Ἄλλοι πάλι τινὲς, ὄντες μὲν πιστοὶ, τυγχάνοντες δὲ ἠμελημένως βίου, παρακαλούμενοι πρὸς ἀρετὴν, προβάλλονται τὸ αὐτὸ δὴ τοῦτο λέγοντες: “Ὁ <ὁ> ἐμὸς πατὴρ, καὶ ὁ πάππος, καὶ ὁ ἐπίπαππος ἐτύγχανον ὄντες σφόδρα εὐσεβεῖς καὶ σπουδαῖοι”. “Ἀλλὰ τοῦτο δή μάλιστα κατακρινεῖ σε, ὅτι ὢν ἔγγονος τοιούτων, ἔπραξας ἀνάξια τῆς οἰκείας ῥίζης. Ἄκουσον γὰρ τί ὁ Προφήτης φησί πρὸς τοὺς Ἰoυδαίους: «Ἐδούλευσεν Ἰσραὴλ ἐν γυναικὶ, καὶ ἐν γυναικὶ ἐφυλάξατο» [ΩΣΗΕ 12:13]· καὶ πάλιν ὁ Χριστὸς: «ὁ πατὴρ ὑμῶν Ἀβραὰμ ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἐμήν <τὴν> ἡμέραν· καὶ εἶδε, καὶ ἐχάρη» [κατὰ Ἰωάννην 8:56]. Καὶ πανταχοῦ τὰ κατορθώματα τῶν προγόνων οὐ μόνον [οὐ] προσφέρουσι αὐτοῖς ἀντ’ ἐγκωμίων, ἀλλὰ καὶ [προσφέρουσι] ἀντὶ μείζονος  τῆς κατηγορίας”.
32.   Eἰδότες οὖν ταῦτα, καὶ ἡμεῖς πράττωμεν ἅπαντα, ὥστε δυνηθῆναι σωθῆναι διὰ τῶν οἰκείων ἔργων, ἵνα μὴ ἀπατήσαντες ἑαυτοὺς ταῖς μάτην ἐλπίσιν εἰς ἑτέρους, τότε μάτην μάθωμεν ὅτι ἠπατήθημεν, ὅτε τῆς γνώσεως ταύτης ὄφελος ἡμῖν οὐδέν. [Ὁ γὰρ Ψαλμωδὸς] φησὶν: “ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;” [Ψαλμὸς 6 στιχος 6]. Οὐκοῦν μετανοήσωμεν ἐνταῦθα, ὥστε τυχεῖν τῶν αἰωνίων ἀγαθῶν, ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ Oὗ καὶ μεθ’ Oὗ ἡ Δόξα  καὶ τὸ Kράτος [εἴη] τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.