19η ομιλια του αγιου Ιωαννου του Χρυσοστομου στο κατα Ιωαννη αγιο Ευαγγελιο (εκδοση Migne)

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1.    Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ· «Εὑρήκαμεν τὸν Μεσσίαν,» ὅ ἐστι μεθερμηνευόμενον Χριστός· καὶ ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. Ὁ Θεὸς παρὰ τὴν ἀρχὴν ποιήσας τὸν ἄνθρωπον, οὐκ ἀφῆκεν εἶναι μόνον, ἀλλ’ ἔδωκεν αὐτῷ βοηθὸν τὴν γυναῖκα, καὶ συνοικεῖν ἐποίησεν, εἰδὼς ἀπὸ τῆς συσκηνίας ταύτης πολὺ τὸ κέρδος ἐσόμενον. Τί γὰρ εἰ μὴ πρὸς τὸ δέον ἐχρήσατο τῇ εὐεργεσίᾳ ταύτῃ ἡ γυνή; Ἀλλ’ ὅμως εἰ τοῦ πράγματος αὐτοῦ τὴν φύσιν τις καταμάθοι, πολλὴν ἀπὸ τῆς συνοικήσεως ταύτης ὄψεται τὴν ὠφέλειαν ἐπὶ τῶν νοῦν ἐχόντων γινομένην. Οὐκ ἐπὶ γυναικὸς δὲ μόνον καὶ ἀνδρὸς, ἀλλὰ κἂν ἀδελφοὶ τοῦτο ποιῶσι, καὶ αὐτοὶ τῆς εὐεργεσίας ἀπολαύσονται.
2.    ∆ιὸ καὶ ὁ Προφήτης ἔλεγε· Τί καλὸν ἢ τί τερπνὸν, ἀλλ’ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό; Καὶ ὁ Παῦλος παρῄνει μὴ ἐγκαταλιπεῖν τὴν ἐπισυναγωγὴν τὴν ἑαυτῶν. Καὶ γὰρ τοῦτό ἐστιν ᾧ τῶν θηρίων διεστήκαμεν. ∆ιὰ τοῦτο καὶ πόλεις ἐδειμάμεθα, καὶ ἀγορὰς καὶ οἰκίας, ἵνα ὁμοῦ καὶ μετ’ ἀλλήλων ὦμεν, οὐ κατὰ τὴν οἴκησιν μόνον, ἀλλὰ καὶ κατὰ τὸν τῆς ἀγάπης σύνδεσμον.
3.    Ἐπειδὴ γὰρ ἐνδεὴς ἡμῖν ἡ φύσις παρὰ τοῦ πεποιηκότος ἐγένετο, καὶ οὐκ αὐτάρκης ἐστὶν ἑαυτῇ, συμφερόντως ᾠκονόμησεν ὁ Θεὸς τὴν ἐντεῦθεν ἔνδειαν λοιπὸν ἐκ τῆς κατὰ τὴν σύνοδον παρ’ ἀλλήλων γινομένης ὠφελείας διορθωθῆναι. ∆ιὰ τοῦτο γάμος οἰκονομεῖται, ὥστε τὸ λεῖπον ἑτέρῳ παρ’ ἑτέρου πληροῦσθαι, καὶ τὴν ἐνδεῆ γενέσθαι οὕτως αὐτάρκη, ὡς αὐτὴν ἔχειν καὶ θνητὴν γενομένην, τῇ διαδοχῇ μέχρι πολλοῦ τὴν ἀθανασίαν διατηρεῖν.
4.    Καὶ ἦν μὲν μακρότερον ἐπεξελθεῖν τούτῳ τῷ λόγῳ, δεικνύντα ὅσα ἀπὸ τῆς πρὸς ἀλλήλους συνόδου τῆς γνησίας καὶ εἰλικρινοῦς τὰ κέρδη τοῖς συνερχομένοις γίνεται· ἀλλ’ ἕτερόν ἐστι τὸ κατεπεῖγον νῦν, οὗ δὴ καὶ ἕνεκεν ἡμῖν ταῦτα εἴρηται. Ὁ γὰρ Ἀνδρέας μείνας παρὰ τῷ Ἰησοῦ, καὶ μαθὼν ἅπερ ἔμαθεν, οὐ κατέσχε παρ’ ἑαυτῷ τὸν θησαυρὸν, ἀλλ’ ἐπείγεται καὶ τρέχει ταχέως παρὰ τὸν ἀδελφὸν, μεταδώσων αὐτῷ τῶν ἀγαθῶν ὧν εἰλήφει.
5.    Τίνος δὲ ἕνεκεν οὐκ εἶπεν ὁ Ἰωάννης, τίνα ἐστὶν ἃ διελέχθη πρὸς αὐτοὺς ὁ Χριστός; πόθεν δὲ καὶ δῆλόν ἐστιν ὅτι διὰ τοῦτο ἔμειναν παρ’ αὐτῷ; Ἀπεδείχθη μὲν ἡμῖν τοῦτο καὶ πρώην· ἔξεστι δὲ καὶ ἐκ τῶν τήμερον ἀναγνωσθέντων μαθεῖν. Ὅρα γὰρ τί φησιν οὗτος πρὸς τὸν ἀδελφόν· Εὑρήκαμεν τὸν Μεσσίαν, ὃς ἑρμηνεύεται Χριστός. Εἶδες πῶς ὅσα ἐν βραχεῖ ἔμαθεν, ἔδειξεν ἐντεῦθεν; Καὶ γὰρ καὶ τὴν τοῦ διδασκάλου ἰσχὺν παρίστησι πείσαντος αὐτοὺς, καὶ τὴν αὐτῶν προθυμίαν ἄνωθεν καὶ ἐξ ἀρχῆς ταῦτα μεριμνώντων.
6.    Τοῦτο γὰρ τὸ ῥῆμα ψυχῆς ἐστιν ὠδινούσης τὴν παρουσίαν αὐτοῦ, καὶ προσδοκώσης τὴν ἄφιξιν ἄνωθεν, καὶ περιχαροῦς γεγενημένης μετὰ τὸ φανῆναι τὸ προσδοκώμενον, καὶ ἐπειγομένης ἑτέροις μεταδοῦναι τῶν εὐαγγελίων. Τοῦτο ἀδελφικῆς εὐνοίας, τοῦτο φιλίας συγγενικῆς, τοῦτο εἰλικρινοῦς διαθέσεως, ἐν τοῖς πνευματικοῖς σπουδάζειν χεῖρα ὀρέγειν ἀλλήλοις.
7.    Ἄκουσον δὲ καὶ τούτου μετὰ τῆς τοῦ ἄρθρου προσθήκης λέγοντος. Οὐ γὰρ εἶπε, Μεσσίαν, ἀλλὰ, τὸν Μεσσίαν· οὕτως ἕνα τινὰ Χριστὸν προσεδόκων, οὐδὲν κοινὸν πρὸς τοὺς ἄλλους ἔχοντα. Θέα δέ μοι καὶ ἐξ αὐτῆς τῆς ἀρχῆς τὴν εὐπειθῆ καὶ εὐήνιον τοῦ Πέτρου διάνοιαν. Εὐθέως γὰρ ἐπέδραμε μηδὲν μελλήσας. Ἤγαγε γὰρ αὐτὸν, φησὶ, πρὸς τὸν Ἰησοῦν.
8.    Ἀλλὰ μηδεὶς εὐκολίαν αὐτοῦ καταγινωσκέτω, εἰ μὴ πολλὰ ζητήσας οὕτω τὸν λόγον ἐδέξατο. Εἰκὸς γὰρ καὶ τὸν ἀδελφὸν ἀκριβέστερον εἰρηκέναι αὐτῷ ταῦτα, καὶ διὰ μακρῶν· ἀλλ’ οἱ εὐαγγελισταὶ πανταχοῦ πολλὰ ἐπιτέμνουσι βραχυλογίας ἐπιμελούμενοι. Ἄλλως δὲ, οὐδὲ εἴρηται ὅτι ἐπίστευσεν ἁπλῶς, ἀλλ’ ὅτι Ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν, ἐκείνῳ λοιπὸν παραδώσων, ὥστε τὸ πᾶν παρ’ ἐκείνου μαθεῖν· καὶ γὰρ καὶ ὁ ἕτερος μαθητὴς συνῆν καὶ συνεβάλετο πρὸς ταῦτα.
9.    Εἰ δὲ ὁ Βαπτιστὴς Ἰωάννης εἰπὼν, ὅτι Ἀμνός ἐστι, καὶ ὅτι ἐν Πνεύματι βαπτίζει, τὴν σαφεστέραν περὶ τούτου διδασκαλίαν ἐπέτρεψε παρ’ ἐκείνου μαθεῖν· πολλῷ μᾶλλον Ἀνδρέας ἂν τοῦτο ἐποίησεν, αὐτὸς μὲν οὐχ ἡγούμενος πρὸς τὴν ἐξήγησιν πᾶσαν ἐξαρκεῖν, εἰς δὲ αὐτὴν τοῦ φωτὸς ἕλκων τὴν πηγὴν μετὰ τοσαύτης σπουδῆς καὶ χαρᾶς, ὡς μηδὲ τὸ τυχὸν ἀναβαλέσθαι καὶ μελλῆσαι ἐκεῖνον.
10.   Καὶ ἐμβλέψας αὐτῷ, φησὶν, ὁ Ἰησοῦς λέγει· Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ· σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. Ἄρχεται λοιπὸν ἐνταῦθα ἀποκαλύπτειν τὰ τῆς θεότητος, καὶ κατὰ μικρὸν αὐτὴν παρανοίγειν ἀπὸ τῶν προῤῥήσεων. Οὕτω καὶ ἐπὶ τοῦ Ναθαναὴλ ἐποίησε, καὶ ἐπὶ τῆς γυναικὸς τῆς Σαμαρείτιδος. Τῶν γὰρ σημείων οὐχ ἧττον αἱ προφητεΐαι προσάγονται, καὶ τὸ ἀκόμπαστον ἔχουσι. Τὰ μὲν γὰρ θαύματα κἂν διαβληθείη παρὰ τοῖς ἀνοήτοις (Ἐν Βεελζεβοὺλ γὰρ, φησὶν, ἐκβάλλει τὰ δαιμόνια), περὶ δὲ τῆς προφητείας οὐδὲν τοιοῦτον ἐλέχθη ποτέ. Ἐπὶ μὲν οὖν τοῦ Σίμωνος καὶ τοῦ Ναθαναὴλ τούτῳ τῆς διδασκαλίας τῷ τρόπῳ κέχρηται. ἐπὶ δὲ Ἀνδρέου καὶ Φιλίππου τοῦτο οὐκ ἐποίησε. Τί δήποτε; Ὅτι ἐκεῖνοι μὲν εἶχον τὴν μαρτυρίαν Ἰωάννου, οὐ μικρὰν παρασκευήν· ὁ δὲ Φίλιππος τοὺς παρόντας ὁρῶν, ἀξιόπιστον τεκμήριον ἐλάμβανε πίστεως.
11.   Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. Ἀπὸ τοῦ παρόντος καὶ τὸ μέλλον πιστοῦται. Ὁ γὰρ τὸν Πατέρα εἰπὼν, δῆλον ὅτι καὶ τὸ μέλλον προῄδει· καὶ μετ’ ἐγκωμίου ἡ πρόῤῥησις. Τοῦτο δὲ οὐ κολακεύοντος ἦν, ἀλλὰ τὸ μέλλον προλέγοντος· καὶ δῆλον ἐκεῖθεν. Σκόπει γοῦν ἐπὶ τῆς Σαμαρείτιδος, πῶς μετὰ σφοδρῶν ἐλέγχων ποιεῖται τὴν πρόῤῥησιν. Πέντε γὰρ, φησὶν, ἄνδρας ἔσχες· καὶ νῦν ὃν ἔχεις, οὐκ ἔστι σου ἀνήρ.
12.   Οὕτω καὶ ὁ Πατὴρ αὐτοῦ πολὺν περὶ προφητείας ποιεῖται λόγον, πρὸς τὴν τῶν εἰδώλων δόξαν ἱστάμενος. Ἀπαγγειλάτωσαν γὰρ ὑμῖν τί μέλλει ἐφ’ ὑμᾶς ἔρχεσθαι· καὶ πάλιν· Ἀπήγγειλα καὶ ἔσωσα, καὶ οὐκ ἦν ἐν ὑμῖν ἀλλότριος· καὶ δι’ ὅλης τοῦτο τῆς προφητείας εἰς μέσον ἄγει. Τοῦτο γὰρ μάλιστα ἔργον Θεοῦ, ὅπερ οὐδὲ μιμήσασθαι δύναιντ’ ἂν οἱ δαίμονες, κἂν σφόδρα φιλονεικῶσιν. Ἐπὶ μὲν γὰρ τῶν θαυμάτων καὶ φαντασία γένοιτο ἄν· τὸ δὲ τὰ μέλλοντα προειπεῖν μετὰ ἀκριβείας, τῆς ἀκηράτου φύσεως ἐκείνης μόνης ἐστίν. Εἰ δέ που καὶ δαίμονες τοῦτο πεποιήκασιν, ἀλλ’ ἀπατῶντες τοὺς ἀνοητοτέρους· ὅθεν καὶ εὐφώρατα αὐτῶν πανταχοῦ τὰ μαντεῖα.
13.   Ὁ δὲ Πέτρος οὐδὲν πρὸς ταῦτα ἀποκρίνεται· οὐδέπω γὰρ οὐδὲν ᾔδει σαφῶς, ἀλλὰ τέως ἐμάνθανεν. Ὅρα δὲ οὐδὲ ὁλόκληρον τὴν πρόῤῥησιν κειμένην. Οὐ γὰρ εἶπεν, Ἐγώ σε μετονομάσω Πέτρον, καὶ οἰκοδομήσω μου τὴν Ἐκκλησίαν ἐπὶ τῇ πέτρᾳ ταύτῃ, ἀλλὰ, Σὺ κληθήσῃ Κηφᾶς. Ἐκεῖνο γὰρ αὐθεντίας ἦν καὶ ἐξουσίας μείζονος. Ὁ δὲ Χριστὸς οὐκ εὐθέως οὐδὲ ἐξ ἀρχῆς τὰ τῆς ἐξουσίας ἐπιδείκνυται πάντα, ἀλλὰ τέως ταπεινότερον φθέγγεται. Ὅτε γοῦν ἔδωκε τῆς αὐτοῦ θεότητος ἀπόδειξιν, λοιπὸν αὐθεντικώτερον αὐτὸ τίθησι, λέγων· Μακάριος εἶ, Σίμων, ὅτι ὁ Πατήρ μου ἀπεκάλυψέ σοι· καὶ πάλιν· Κἀγώ σοι λέγω· σὺ εἶ Πέτρος, καὶ ἐπὶ τῇ πέτρᾳ ταύτῃ οἰκοδομήσω μου τὴν Ἐκκλησίαν.
14.   Τοῦτον μὲν οὖν οὕτως ὠνόμασε· τοὺς δὲ περὶ Ἰάκωβον, υἱοὺς βροντῆς. Τίνος οὖν ἕνεκεν τοῦτο ποιεῖ; ∆εικνὺς ὅτι αὐτός ἐστιν ὁ καὶ τὴν Παλαιὰν δεδωκὼς, καὶ τὰ ὀνόματα μεταῤῥυθμίζων, ὁ τὸν Ἄβραμ, Ἀβραὰμ καλέσας, καὶ τὴν Σάραν Σάῤῥαν· καὶ τὸν Ἰακὼβ Ἰσραήλ. Πολλοῖς μὲν καὶ ἐκ γενετῆς τὰ ὀνόματα ἔθηκεν, ὡς τῷ Ἰσαὰκ, ὡς τῷ Σαμψὼν, ὡς τοῖς ἐν τῷ Ἡσαΐᾳ καὶ Ὠσηέ· τοῖς δὲ μετὰ τὴν παρὰ τῶν γονέων προσηγορίαν, ὡς τοῖς τε εἰρημένοις, καὶ τῷ Ἰησοῦ τοῦ Ναυή.
15.   Ἔθος δὲ καὶ τοῦτο τοῖς παλαιοῖς ἦν, ἀπὸ τῶν πραγμάτων τὰ ὀνόματα τίθεσθαι, ὅπερ δήπου καὶ Ἠλίας πεποίηκε, Τοῦτο δὲ οὐχ ἁπλῶς γίνεται, ἀλλ’ ἵνα τὴν προσηγορίαν ἔχωσιν ὑπόμνημα τῆς εὐεργεσίας τοῦ Θεοῦ, ἵνα μνήμη διηνεκὴς τῆς διὰ τῶν ὀνομάτων προφητείας ἐνηχῆται τοῖς ἀκούουσιν. Οὕτω καὶ τὸν Ἰωάννην ἄνωθεν ἐκάλεσεν. Οἷς μὲν γὰρ ἔμελλεν ἐκ πρώτης ἡλικίας ἡ ἀρετὴ διαλάμπειν, ἐκεῖθεν τὰ ὀνόματα ἐλάμβανον· τοῖς δὲ μετὰ ταῦτα μέλλουσιν ἐπιδιδόναι, μετὰ ταῦτα καὶ ἡ προσηγορία ἐτίθετο.
16.   Ἀλλὰ τότε μὲν διάφορα ἕκαστος ἐλάμβανεν ὀνόματα· νῦν δὲ ἓν πάντες ἔχομεν, τὸ πάντων μεῖζον ἐκεῖνο, τὸ Χριστιανοὶ προσαγορεύεσθαι, καὶ υἱοὶ τοῦ Θεοῦ, καὶ φίλοι καὶ σῶμα. Ἱκανὴ γὰρ αὕτη ἡ προσηγορία πασῶν μᾶλλον ἐκείνων ἡμᾶς διαναστῆσαι, καὶ ποιῆσαι προθυμοτέρους πρὸς τὴν τῆς ἀρετῆς ἐργασίαν. Μὴ τοίνυν ἀνάξια πράττωμεν τῆς κατὰ τὴν προσηγορίαν τιμῆς, ἐννοήσαντες τὴν ὑπερβολὴν τῆς ἀξίας οἳ τοῦ Χριστοῦ καλούμεθα. Οὕτω γὰρ ἡμᾶς Παῦλος ὠνόμασεν. Ἐννοήσωμεν καὶ αἰδεσθῶμεν τῆς προσηγορίας τὸ μέγεθος.
17.   Εἰ γὰρ στρατηγοῦ τινος ἐπισήμου, ἢ καὶ ἄλλως λαμπροῦ τινος εἶναι λεγόμενός τις, μέγα φρονεῖ τοῦ δεῖνος ἀκούων ἢ τοῦ δεῖνος, καὶ ἀξίωμα τὸ ὄνομα νομίζει μέγα, καὶ πάντα ποιεῖ ὥστε μὴ διὰ τῆς οἰκείας ῥᾳθυμίας βλασφημίαν τῷ ᾧ ἐστιν ἐπώνυμος προστρίψασθαι· ἡμεῖς οὐ στρατηγοῦ, οὐδὲ ἄρχοντός τινος τῶν ἐπὶ γῆς, οὐκ ἀγγέλου, οὐδὲ ἀρχαγγέλου, οὐδὲ τῶν Σεραφὶμ, ἀλλ’ αὐτοῦ τοῦ τούτων βασιλέως καλούμενοι ἀπὸ τῆς προσηγορίας, οὐχὶ καὶ τὴν ψυχὴν αὐτὴν προησόμεθα, ὥστε μὴ ὑβρίσαι τὸν τιμήσαντα.
18.   Οὐκ ἴστε τὰ τάγματα τὰ βασιλικὰ τῶν ἀσπιδηφόρων καὶ λογχοφόρων τὰ περὶ τὸν βασιλέα, πόσης ἀπολαύει τιμῆς; Οὕτω καὶ ἡμεῖς ἐγγὺς αὐτοῦ γενέσθαι καταξιωθέντες καὶ πολλῷ πλησιαίτερον, καὶ τοσούτῳ ἐγγύτερον τῶν εἰρημένων, ὅσῳ τὸ σῶμα τῇ κεφαλῇ μᾶλλον τούτων πλησίον ἐστὶ, πάντα πράττωμεν δι’ ὧν τὸν Χριστὸν μιμησόμεθα.
19.   Τί οὖν φησιν ὁ Χριστός; Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. Τοῦτο μὲν οὖν ἂν ἀπαιτήσωμεν παρ’ ὑμῶν, φορτικὸν ἴσως καὶ ἐπαχθὲς εἶναι δόξει τοῖς πολλοῖς· διὸ τὴν μὲν ἀκρίβειαν ταύτην ἀφίημι, διὰ τὴν ὑμετέραν ἀσθένειαν, ἀξιῶ δὲ μὴ προσηλῶσθαι τοῖς χρήμασιν, ἀλλ’ ὥσπερ ἐγὼ τῆς ὑπερβολῆς ἀφίσταμαι τῆς κατὰ τὴν ἀρετὴν διὰ τὴν ἀσθένειαν τὴν τῶν πολλῶν, οὕτω καὶ ὑμᾶς τῆς κατὰ τὴν κακίαν ἀποστῆναι, καὶ πολλῷ πλέον.
20.   Οὐκ ἐγκαλῶ τοῖς οἰκίας ἔχουσι, καὶ ἀγροὺς, καὶ χρήματα, καὶ ἀνδράποδα· ἀλλὰ μετὰ ἀσφαλείας ταῦτα κεκτῆσθαι βούλομαι καὶ μετὰ τοῦ πρέποντος. Τί δέ ἐστι, μετὰ τοῦ πρέποντος; Ἐν τάξει δεσποτῶν, καὶ μὴ δούλων, ὥστε κρατεῖν αὐτῶν, καὶ μὴ κρατεῖσθαι ὑπ’ αὐτῶν, ὥστε κεχρῆσθαι αὐτοῖς, καὶ μὴ παρακεχρῆσθαι. Χρήματα διὰ τοῦτο εἴρηται, ἵνα αὐτοῖς εἰς τὰς ἀναγκαίας χρώμεθα διακονίας, οὐχ ἵνα φυλάττωμεν· τοῦτο γὰρ οἰκέτου, δεσπότου δὲ ἐκεῖνο· δούλου, τὸ τηρεῖν, τὸ δὲ ἀναλίσκειν, κυρίου καὶ πολλὴν ἔχοντος τὴν ἐξουσίαν.
21.   Οὐ διὰ τοῦτο ἔλαβες, ἵνα αὐτὰ καταχώσῃς, ἀλλ’ ἵνα αὐτὰ διανείμῃς. Εἰ δὲ ἐβούλετο αὐτὰ ὁ Θεὸς φυλάττεσθαι, οὐκ ἂν αὐτὰ ἀνθρώποις ἔδωκεν, ἀλλ’ εἴασεν ἂν ἐν τῇ γῇ κείμενα μένειν. Ἐπειδὴ δὲ βούλεται αὐτὰ δαπανᾶσθαι, διὰ τοῦτο αὐτὰ ἡμᾶς εἴασεν ἔχειν, ἵνα ἀλλήλοις μεταδῶμεν. Ἂν δὲ παρ’ ἑαυτοῖς κατέχωμεν, οὐκ ἔτι δεσπόται τούτων ἐσμέν. Εἰ δὲ βούλει αὐτὰ πλείω ποιῆσαι, καὶ διὰ τοῦτο κατέχεις, καὶ ἐνταῦθα αὕτη πασῶν ἀρίστη μέθοδος, τὸ σκορπίσαι καὶ πανταχοῦ διανεῖμαι.
22.   Οὐδὲ γὰρ ἔνι γενέσθαι πρόσοδον δαπάνης χωρὶς, οὐδὲ πλοῦτον ἄνευ ἀναλωμάτων. Τοῦτο καὶ ἐν τοῖς βιωτικοῖς γινόμενον ἴδοι τις ἄν. Οὕτως ὁ ἔμπορος, οὕτως ὁ γεωργὸς, ὁ μὲν τὰ σπέρματα, ὁ δὲ τὰ χρήματα ἐκβάλλοντες· καὶ γὰρ θάλασσαν ὁ μὲν πλεῖ τοῦ σκορπίσαι τὰ ἑαυτοῦ, ὁ δὲ ἐνιαυτὸν ὁλόκληρον μοχθεῖ, τὰ σπέρματα καταβάλλων καὶ θεραπεύων.
23.   Ἐνταῦθα δὲ οὐδενὸς δεῖ τούτων, οὐ κατασκευάσαι πλοῖον, οὐ ζεῦξαι βοῦς καὶ ἀρόσαι γῆν, οὐκ ἀνωμαλίαν ἀέρων μεριμνᾷν, οὐ χαλάζης καταβολὴν φοβη θῆναι· οὐκ ἔνι κύματα ἐνταῦθα, οὐδὲ σκόπελος· οὗτος ὁ πλοῦς καὶ οὗτος ὁ σπόρος ἑνὸς δεῖται μόνου, τοῦ ῥῖψαι τὰ ὄντα· τὰ δὲ λοιπὰ ἅπαντα ὁ γεωργὸς ἐκεῖνος ποιήσει, περὶ οὗ φησιν ὁ Χριστός· Ὁ Πατήρ μου ὁ γεωργός ἐστι.
24.   Πῶς οὖν οὐκ ἄτοπον, ἔνθα μὲν ἔστιν ἀπονητὶ πάντα λαβεῖν, ὕπτιον εἶναι καὶ ῥᾴθυμον· ἔνθα δὲ πολλοὶ μὲν ἱδρῶτες, πολλοὶ δὲ μόχθοι καὶ φροντίδες, καὶ μετὰ ταῦτα τὸ τῶν ἐλπίδων ἄδηλον, πᾶσαν ἐπιδείκνυσθαι προθυμίαν; Μὴ, παρακαλῶ, μὴ μέχρι τοσούτου ἀνοηταίνωμεν πρὸς τὴν οἰκείαν σωτηρίαν, ἀλλὰ τὰ φορτικώτερα ἀφέντες, πρὸς τὰ ῥᾷστα καὶ κερδαλεώτερα τρέχωμεν, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ’ οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

19th 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


1.    “Εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ: Εὑρήκαμεν τὸν Μεσίαν ὅ ἐστι μεθερμηνευόμενον: Χριστός. Καὶ ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν.” [κατὰ Ἰωάννην 1:41-42]. Ὁ Θεὸς, παρὰ τὴν ἀρχὴν, ποιήσας τὸν ἄνθρωπον, οὐκ ἀφῆκεν εἶναι μόνον, ἀλλ’ ἔδωκεν αὐτῷ τὴν γυναῖκα βοηθὸν, καὶ ἐποίησε συνοικεῖν, εἰδὼς πολὺ τὸ κέρδος ἐσόμενον ἀπὸ ταύτης τῆς συσκηνίας. Τί γὰρ εἰ ἡ γυνή μὴ πρὸς τὸ δέον ἐχρήσατο ταύτῃ τῇ εὐεργεσίᾳ; ἀλλ’ ὅμως εἰ τις καταμάθοι τὴν φύσιν αὐτοῦ τοῦ πράγματος, ὄψεται [ὅτι], ἐπὶ τῶν ἐχόντων νοῦν, πολλὴν τὴν ὠφέλειαν γινομένην ἀπὸ ταύτης τῆς συνοικήσεως. Οὐ δὲ ἐπὶ γυναικὸς καὶ ἀνδρὸς μόνον, ἀλλὰ κἂν ἀδελφοὶ ποιῶσι τοῦτο, καὶ αὐτοὶ ἀπολαύσονται τῆς εὐεργεσίας.
2.    ∆ιὸ καὶ ὁ Προφήτης ἔλεγε: “… τί καλὸν ἢ τί τερπνὸν, ἀλλ’ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό;” [Ψαλμὸς 132:1]. Καὶ ὁ Παῦλος παρῄνει μὴ ἐγκαταλίπειν τὴν ἑαυτῶν <τὴν> ἐπισυναγωγὴν [πρὸς Ἑβραίους 10:25]. Καὶ γὰρ τοῦτό ἐστιν ᾧ διεστήκαμεν τῶν θηρίων. ∆ιὰ τοῦτο καὶ ἐδειμάμεθα πόλεις, καὶ ἀγορὰς, καὶ οἰκίας, ἵνα ὦμεν ὁμοῦ καὶ μετ’ ἀλλήλων, οὐ κατὰ τὴν οἴκησιν μόνον, ἀλλὰ καὶ κατὰ τὸν σύνδεσμον τῆς ἀγάπης.
3.    Ἐπειδὴ γὰρ ἡ ἡμῖν φύσις ἐγένετο ἐνδεὴς παρὰ τοῦ πεποιηκότος, καὶ οὐκ ἐστιν ἑαυτῇ αὐτάρκης, ὁ Θεὸς λοιπὸν, συμφερόντως, ᾠκονόμησεν, τὴν ἔνδειαν ἐντεῦθεν, διορθωθῆναι ἐκ τῆς ὠφελείας γινομένης κατὰ τὴν παρ’ ἀλλήλων σύνοδον. ∆ιὰ τοῦτο γάμος οἰκονομεῖται, ὥστε τὸ λεῖπον ἑτέρῳ, πληροῦσθαι παρ’ ἑτέρου, καὶ τὴν ἐνδεῆ [ἀνθρωπίνην φύσιν] γενέσθαι οὕτως αὐτάρκη, ὡς αὐτὴν ἔχειν καὶ γενομένην θνητὴν, [καὶ], τῇ διαδοχῇ, μέχρι πολλοῦ διατηρεῖν τὴν ἀθανασίαν.
4.    Καὶ ἦν μὲν ἐπεξελθεῖν τούτῳ τῷ λόγῳ μακρότερον, δεικνύντα ὅσα τὰ κέρδη γίνεται τοῖς συνερχομένοις, ἀπὸ τῆς γνησίας καὶ <τῆς> εἰλικρινοῦς συνόδου πρὸς ἀλλήλους· ἀλλ’ ἔστιν ἕτερον [τι] τὸ κατεπεῖγον νῦν, οὗ δὴ καὶ ἕνεκεν ἡμῖν εἴρηται ταῦτα. Ὁ γὰρ Ἀνδρέας μείνας παρὰ τῷ Ἰησοῦ, καὶ μαθὼν ἅπερ ἔμαθεν, οὐ κατέσχε τὸν θησαυρὸν παρ’ ἑαυτῷ, ἀλλ’ ἐπείγεται καὶ τρέχει ταχέως παρὰ τὸν ἀδελφὸν, μεταδώσων αὐτῷ τῶν ἀγαθῶν ὧν εἰλήφει.
5.    Τίνος δὲ ἕνεκεν οὐχ ὁ Ἰωάννης εἶπε, τίνα ἐστὶν ἃ ὁ Χριστός διελέχθη πρὸς αὐτοὺς; πόθεν δὲ καὶ ἔστι δῆλον ὅτι διὰ τοῦτο “ἔμειναν παρ’ Aὐτῷ”; Tοῦτο μὲν ἀπεδείχθη ἡμῖν καὶ πρώην· ἔξεστι δὲ μαθεῖν καὶ ἐκ τῶν ἀναγνωσθέντων τήμερον. Ὅρα γὰρ τὶ οὗτος [Ἀνδρέας] φησὶ πρὸς τὸν ἀδελφόν [Σίμωνα Πέτρον]: Εὑρήκαμεν τὸν Μεσσίαν, ὃς ἑρμηνεύεται Χριστός. Εἶδες πῶς ὅσα ἐν βραχεῖ ἔμαθεν, ἔδειξεν ἐντεῦθεν; Καὶ γὰρ καὶ παρίστησι τὴν ἰσχὺν τοῦ διδασκάλου [Ἰωάννου τοῦ Βαπτιστοῦ], πείσαντος αὐτοὺς, καὶ τὴν αὐτῶν προθυμίαν, μεριμνώντων ταῦτα ἄνωθεν καὶ ἐξ ἀρχῆς.
6.    Τοῦτο γὰρ τὸ ῥῆμα [“Εὑρήκαμεν τὸν Μεσσίαν”] ἐστὶ ψυχῆς ὠδινούσης τὴν Aὐτοῦ παρουσίαν, καὶ προσδοκώσης τὴν ἄφιξιν ἄνωθεν, καὶ γεγενημένης περιχαροῦς μετὰ τὸ, τὸ προσδοκώμενον φανῆναι, καὶ ἐπειγομένης μεταδοῦναι ἑτέροις τῶν εὐαγγελίων. Τοῦτο ἀδελφικῆς εὐνοίας, τοῦτο συγγενικῆς φιλίας, τοῦτο εἰλικρινοῦς διαθέσεως, σπουδάζειν ὀρέγειν χεῖρα ἀλλήλοις, ἐν τοῖς πνευματικοῖς.
7.    Ἄκουσον δὲ καὶ τούτου λέγοντος μετὰ τῆς προσθήκης τοῦ ἄρθρου. Οὐ γὰρ εἶπε, “Μεσσίαν”, ἀλλὰ, “τὸν Μεσσίαν”· οὕτω, προσεδόκων ἕνα τινὰ Χριστὸν, οὐδὲν κοινὸν ἔχοντα πρὸς τοὺς ἄλλους. Θέα δέ μοι καὶ τὴν διάνοιαν τοῦ Πέτρου, εὐπειθῆ καὶ εὐήνιον ἐξ αὐτῆς τῆς ἀρχῆς. Εὐθέως γὰρ ἐπέδραμε μηδὲν μελλήσας. [Ὁ] γὰρ [Εὐαγγελιστὴς] φησὶν; “ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν.
8.    Ἀλλὰ μηδεὶς καταγινωσκέτω αὐτοῦ [Πέτρου] εὐκολίαν, εἰ ἐδέξατο τὸν λόγον [τοῦ ἀδελφοῦ αὐτοῦ] οὕτω, μὴ ζητήσας πολλὰ. Εἰκὸς γὰρ καὶ τὸν ἀδελφὸν εἰρηκέναι αὐτῷ ταῦτα, ἀκριβέστερον καὶ διὰ μακρῶν· ἀλλ’ οἱ Eὐαγγελισταὶ, ἐπιμελούμενοι βραχυλογίας, πανταχοῦ ἐπιτέμνουσι πολλὰ. Ἄλλως δὲ, οὐδὲ εἴρηται ὅτι “ἁπλῶς ἐπίστευσεν”, ἀλλ’ ὅτι “ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν”, παραδώσων λοιπὸν Ἐκείνῳ, ὥστε παρ’ Ἐκείνου μαθεῖν τὸ πᾶν· καὶ γὰρ καὶ ὁ ἕτερος μαθητὴς συνῆν καὶ συνεβάλετο πρὸς ταῦτα.
9.    Εἰ δὲ ὁ Ἰωάννης [ὁ] Βαπτιστὴς εἰπὼν ὅτι, [ὁ Χριστὸς] ἐστὶν “Ἀμνός”, καὶ ὅτι “βαπτίζει ἐν Πνεύματι”, ἐπέτρεψε μαθεῖν τὴν σαφεστέραν διδασκαλίαν περὶ τούτου [ὅτι ὁ Χριστὸς ἐστὶν “Ἀμνός”, καὶ ὅτι “βαπτίζει ἐν Πνεύματι”], παρ’ Ἐκείνου· πολλῷ μᾶλλον Ἀνδρέας ἐποίησεν ἂν τοῦτο, ἡγούμενος μὲν [ὅτι], αὐτὸς οὐκ ἐξαρκεῖν πρὸς πᾶσαν τὴν ἐξήγησιν, ἕλκων δὲ [τὸν ἀδελφὸν αὐτοῦ Σίμωνα] εἰς αὐτὴν τὴν Πηγὴν τοῦ Φωτὸς, μετὰ τοσαύτης σπουδῆς καὶ χαρᾶς, ὡς ἐκεῖνον μηδὲ τὸ τυχὸν ἀναβαλέσθαι καὶ μελλῆσαι.
10.   [Ἰωάννης ὁ Εὐαγγελιστὴς] φησὶ: … ὁ ᾿Ιησοῦς ἐμβλέψας αὐτῷ εἶπε: “σὺ εἶ Σίμων ὁ υἱὸς ᾿Ιωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:42]. [Ὁ Χριστὸς] λοιπὸν, ἄρχεται ἐνταῦθα ἀποκαλύπτειν τὰ τῆς [Αὐτοῦ] Θεότητος, καὶ παρανοίγειν Aὐτὴν, κατὰ μικρὸν, ἀπὸ τῶν προῤῥήσεων. Οὕτως ἐποίησε καὶ ἐπὶ τοῦ Ναθαναὴλ, καὶ ἐπὶ <τῆς> τῆς Σαμαρείτιδος γυναικὸς. Aἱ γὰρ προφητεΐαι προσάγονται [τοὺς ἀνθρώπους] οὐχ ἧττον τῶν σημείων, καὶ ἔχουσι τὸ ἀκόμπαστον. Τὰ μὲν γὰρ θαύματα κἂν διαβληθείη παρὰ τοῖς ἀνοήτοις ([οἱ γὰρ Φαρισαῖοι] φησὶ: “Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ”) [ΚΑΤΑ ΜΑΤΘΑΙΟΝ 12:24], οὐδὲν δὲ τοιοῦτον ἐλέχθη ποτέ περὶ τῆς προφητείας. Ἐπὶ μὲν οὖν τοῦ Σίμωνος καὶ τοῦ Ναθαναὴλ [Κατὰ Ἰωάννην 1:45], κέχρηται τούτῳ τῷ τρόπῳ τῆς διδασκαλίας. Ἐπὶ δὲ Ἀνδρέου καὶ Φιλίππου, οὐκ ἐποίησε τοῦτο. Τί δήποτε; Ὅτι ἐκεῖνοι μὲν εἶχον τὴν μαρτυρίαν Ἰωάννου, οὐ μικρὰν παρασκευήν· ὁ δὲ Φίλιππος ἐλάμβανε ἀξιόπιστον τεκμήριον πίστεως, ὁρῶν τοὺς παρόντας.
11.  ““Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ· σὺ κληθήσῃ Κηφᾶς – ὃ ἑρμηνεύεται Πέτρος.”. Ἀπὸ τοῦ παρόντος καὶ τὸ μέλλον πιστοῦται. Ὁ γὰρ εἰπὼν τὸν πατέρα [τοῦ Σίμωνος], δῆλον ὅτι καὶ προῄδει τὸ μέλλον· καὶ ἡ πρόῤῥησις [ἦν] μετ’ ἐγκωμίου. Τοῦτο δὲ οὐκ ἦν κολακεύοντος, ἀλλὰ προλέγοντος τὸ μέλλον· καὶ δῆλον ἐκεῖθεν. Σκόπει γοῦν ἐπὶ τῆς Σαμαρείτιδος, πῶς ποιεῖται τὴν πρόῤῥησιν μετὰ σφοδρῶν ἐλέγχων. [Ὁ Κύριος] φησὶ: ““ ἔσχες γὰρ, πέντε ἄνδρας· καὶ ὃν νῦν ἔχεις, οὐκ ἔστι σου ἀνήρ· … [κατὰ Ἰωάννην 4:18].
12.   Οὕτω καὶ ὁ Πατὴρ Aὐτοῦ ποιεῖται πολὺν λόγον περὶ προφητείας, ἱστάμενος πρὸς τὴν δόξαν τῶν εἰδώλων. ““ἀναγγειλάτωσάν σοι τί μέλλει ἐπὶ σὲ ἔρχεσθαι.”” [ΗΣΑΙΑΣ 47:13]· καὶ πάλιν· ““ἀνήγγειλα καὶ ἔσωσα, ὠνείδισα καὶ οὐκ ἦν ἐν ὑμῖν ἀλλότριος·”” [ΗΣΑΙΑΣ 43:12]· καὶ ἄγει τοῦτο εἰς μέσον δι’ ὅλης τῆς προφητείας. Τοῦτο γὰρ μάλιστα ἔργον Θεοῦ, ὅπερ οἱ δαίμονες οὐδὲ δύναιντ’ ἂν μιμήσασθαι, κἂν φιλονεικῶσι σφόδρα. Ἐπὶ μὲν γὰρ τῶν θαυμάτων γένοιτο ἄν καὶ φαντασία· τὸ δὲ μετ’ ἀκριβείας προειπεῖν τὰ μέλλοντα, ἐστίν ἐκείνης τῆς ἀκηράτου Φύσεως μόνης. Εἰ δέ καὶ δαίμονές που πεποιήκασι τοῦτο, ἀλλ’ ἀπατῶντες τοὺς ἀνοητοτέρους· ὅθεν καὶ τὰ μαντεῖα αὐτῶν πανταχοῦ εὐφώρατα.
13.   Ὁ δὲ Πέτρος ἀποκρίνεται οὐδὲν πρὸς ταῦτα· οὐδέπω γὰρ οὐδὲν ᾔδει σαφῶς, ἀλλὰ τέως ἐμάνθανεν. Ὅρα δὲ οὐδὲ ὁλόκληρον τὴν πρόῤῥησιν κειμένην. Οὐ γὰρ εἶπεν, “Ἐγώ σε μετονομάσω Πέτρον, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν”, ἀλλὰ, “Σὺ κληθήσῃ Κηφᾶς”. Ἐκεῖνο γὰρ ἦν μείζονος αὐθεντίας καὶ ἐξουσίας. Ὁ δὲ Χριστὸς οὐκ εὐθέως οὐδὲ ἐξ ἀρχῆς ἐπιδείκνυται πάντα τὰ τῆς ἐξουσίας, ἀλλὰ φθέγγεται τέως ταπεινότερον. Ὅτε γοῦν ἔδωκεν ἀπόδειξιν τῆς Aὐτοῦ Θεότητος, λοιπὸν τίθησιν αὐτὸ αὐθεντικώτερον, λέγων: ““Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλʼ ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Κἀγὼ δέ σοι λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν,”” [κατὰ Ματθαῖον 16:17-18].
14.   Τοῦτον μὲν οὖν οὕτως ὠνόμασε· τοὺς δὲ περὶ Ἰάκωβον, “υἱοὺς βροντῆς” [κατὰ Μάρκον 3:17]. Τίνος οὖν ἕνεκεν ποιεῖ τοῦτο; ∆εικνὺς ὅτι Aὐτός ἐστιν ὁ δεδωκὼς καὶ τὴν Παλαιὰν, καὶ τὰ ὀνόματα μεταῤῥυθμίζων, ὁ καλέσας τὸν Ἄβραμ, “Ἀβραὰμ”, καὶ τὴν Σάραν “Σάῤῥαν”· καὶ τὸν Ἰακὼβ “Ἰσραήλ”. Πολλοῖς μὲν ἔθηκε τὰ ὀνόματα καὶ ἐκ γενετῆς, ὡς τῷ Ἰσαὰκ, ὡς τῷ Σαμψὼν, ὡς τοῖς ἐν τῷ Ἡσαΐᾳ [8:3] καὶ Ὠσηέ [1:4, 1:6, 1:9]· τοῖς δὲ μετὰ τὴν προσηγορίαν παρὰ τῶν γονέων, ὡς τοῖς τε εἰρημένοις καὶ τῷ Ἰησοῦ τοῦ Ναυή.
15.   Tοῦτο δὲ ἦν καὶ ἔθος τοῖς παλαιοῖς, τίθεσθαι τὰ ὀνόματα ἀπὸ τῶν πραγμάτων, ὅπερ δήπου καὶ <Ἠλίας> [Λεία] πεποίηκε. Τοῦτο δὲ γίνεται οὐχ ἁπλῶς, ἀλλ’ ἵνα ἔχωσι τὴν προσηγορίαν ὑπόμνημα τῆς εὐεργεσίας τοῦ Θεοῦ, ἵνα διηνεκὴς μνήμη τῆς προφητείας, διὰ τῶν ὀνομάτων, ἐνηχῆται τοῖς ἀκούουσιν. Οὕτω καὶ ἐκάλεσε τὸν Ἰωάννην ἄνωθεν. Οἷς μὲν γὰρ ἡ ἀρετὴ ἔμελλε διαλάμπειν ἐκ πρώτης ἡλικίας, ἐκεῖθεν ἐλάμβανον τὰ ὀνόματα· τοῖς δὲ μέλλουσιν ἐπιδιδόναι μετὰ ταῦτα, καὶ ἡ προσηγορία ἐτίθετο μετὰ ταῦτα.
16.   Ἀλλὰ τότε μὲν ἐλάμβανεν ἕκαστος διάφορα ὀνόματα· νῦν δὲ πάντες ἔχομεν ἓν, ἐκεῖνο τὸ μεῖζον πάντων, τὸ προσαγορεύεσθαι “Χριστιανοὶ”, καὶ “υἱοὶ”, καὶ “φίλοι” καὶ “Σῶμα” τοῦ Θεοῦ [Θεανθρώπου] [1η πρὸς Κορινθιους 12:27]. Ἡ προσηγορία γὰρ αὕτη [Χριστιανοὶ] [ἐστὶν] ἱκανὴ, μᾶλλον πασῶν ἐκείνων, διαναστῆσαι ἡμᾶς, καὶ ποιῆσαι προθυμοτέρους πρὸς τὴν ἐργασίαν τῆς ἀρετῆς. Μὴ τοίνυν πράττωμεν ἀνάξια τῆς τιμῆς κατὰ τὴν προσηγορίαν, ἐννοήσαντες τὴν ὑπερβολὴν τῆς ἀξίας οἳ καλούμεθα, τοῦ Χριστοῦ. [Ὁ] γὰρ [ἅγιος Ἀπόστολος] Παῦλος ὠνόμασεν ἡμᾶς oὕτως. Ἐννοήσωμεν καὶ αἰδεσθῶμεν τὸ μέγεθος τῆς προσηγορίας.
17.   Εἰ γὰρ τις εἶναι λεγόμενος [ἀπόγονός] τινος ἐπισήμου στρατηγοῦ, ἢ καὶ τινος ἄλλως λαμπροῦ, φρονεῖ μέγα [τὸ] ἀκούων [εἶναι ἀπόγονος] τοῦ δεῖνος ἢ τοῦ δεῖνος, καὶ νομίζει τὸ ὄνομα [ἐπώνυμον] μέγα ἀξίωμα, καὶ ποιεῖ πάντα ὥστε μὴ προστρίψασθαι, διὰ τῆς οἰκείας ῥᾳθυμίας, βλασφημίαν τῷ ᾧ ἐστιν ἐπώνυμος· ἡμεῖς καλούμενοι ἀπὸ τῆς προσηγορίας, οὐ στρατηγοῦ, οὐδὲ ἄρχοντός τινος τῶν ἐπὶ γῆς, οὐκ Ἀγγέλου, οὐδὲ Ἀρχαγγέλου, οὐδὲ τῶν Σεραφὶμ, ἀλλ’ αὐτοῦ τοῦ Bασιλέως τούτων, οὐχὶ προησόμεθα καὶ αὐτὴν τὴν ψυχὴν [ζωὴν], ὥστε μὴ ὑβρίσαι τὸν τιμήσαντα;
18.   Οὐκ ἴστε πόσης τιμῆς τὰ βασιλικὰ <τὰ> τάγματα τῶν ἀσπιδηφόρων καὶ λογχοφόρων τὰ περὶ τὸν Bασιλέα, ἀπολαύει; Οὕτω καὶ ἡμεῖς καταξιωθέντες γενέσθαι ἐγγὺς Aὐτοῦ, καὶ πολλῷ πλησιαίτερον, καὶ τοσούτῳ ἐγγύτερον τῶν εἰρημένων [ἀσπιδηφόρων καὶ λογχοφόρων], ὅσῳ τὸ σῶμα ἐστὶ πλησίον τῇ κεφαλῇ μᾶλλον τούτων [ἀσπιδηφόρων καὶ λογχοφόρων, εἶναι πλησίον τοῦ Bασιλέως], πάντα πράττωμεν δι’ ὧν μιμησόμεθα τὸν Χριστὸν.
19.   Τί οὖν ὁ Χριστός φησιν; “Αἱ ἀλώπεκες ἔχουσι φωλεοὺς, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ Yἱὸς τοῦ Ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.”” [κατὰ Λουκὰν 9:58]. Ἂν μὲν οὖν ἀπαιτήσωμεν τοῦτο παρ’ ὑμῶν, ἴσως δόξει τοῖς πολλοῖς, εἶναι φορτικὸν καὶ ἐπαχθὲς· διὸ, διὰ τὴν ὑμετέραν ἀσθένειαν, ἀφίημι μὲν ταύτην τὴν ἀκρίβειαν, ἀξιῶ δὲ μὴ προσηλῶσθαι τοῖς χρήμασιν, ἀλλ’ ὥσπερ ἐγὼ, διὰ τὴν ἀσθένειαν τὴν τῶν πολλῶν, ἀφίσταμαι τῆς [ἀξιώσεως περὶ ὑμετέρας] ὑπερβολῆς <τῆς> κατὰ τὴν ἀρετὴν, οὕτω καὶ ὑμᾶς, καὶ πολλῷ πλέον, ἀποστῆναι τῆς [ὑπερβολῆς] κατὰ τὴν κακίαν.
20.   Οὐκ ἐγκαλῶ τοῖς ἔχουσιν οἰκίας καὶ ἀγροὺς καὶ χρήματα καὶ ἀνδράποδα· ἀλλὰ βούλομαι κεκτῆσθαι ταῦτα μετὰ ἀσφαλείας καὶ μετὰ τοῦ πρέποντος. Τί δέ ἐστι, “μετὰ τοῦ πρέποντος”; [Ἔστι τὸ εἶναι] “ἐν τάξει δεσποτῶν, καὶ μὴ δούλων”, ὥστε κρατεῖν αὐτῶν [οἰκιῶν, ἀγρῶν, χρημάτων, καὶ ἀνδραπόδων], καὶ μὴ κρατεῖσθαι ὑπ’ αὐτῶν, ὥστε κεχρῆσθαι αὐτοῖς, καὶ μὴ παρακεχρῆσθαι. Διὰ τοῦτο εἴρηται “χρήματα”, ἵνα χρώμεθα αὐτοῖς εἰς τὰς ἀναγκαίας διακονίας, οὐχ ἵνα φυλάττωμεν· τοῦτο [τὸ φυλάττεν χρήματα] γὰρ οἰκέτου, ἐκεῖνο δὲ [τὸ χρεῖν αὐτοῖς εἰς τὰς ἀναγκαίας διακονίας] δεσπότου· τὸ τηρεῖν [ἒστι] δούλου, κυρίου δὲ καὶ ἔχοντος πολλὴν τὴν ἐξουσίαν, τὸ ἀναλίσκειν.
21.   Οὐ διὰ τοῦτο ἔλαβες [ταῦτα] ἵνα καταχώσῃς αὐτὰ, ἀλλ’ ἵνα διανείμῃς αὐτὰ. Εἰ δὲ ὁ Θεὸς ἐβούλετο αὐτὰ φυλάττεσθαι, οὐκ ἂν ἔδωκεν αὐτὰ ἀνθρώποις, ἀλλ’ εἴασεν ἂν μένειν κείμενα ἐν τῇ γῇ. Ἐπειδὴ δὲ βούλεται αὐτὰ δαπανᾶσθαι, διὰ τοῦτο εἴασεν ἡμᾶς ἔχειν αὐτὰ, ἵνα μεταδῶμεν ἀλλήλοις. Ἂν δὲ κατέχωμεν παρ’ ἑαυτοῖς, οὐκ ἔτι ἐσμέν δεσπόται τούτων. Εἰ δὲ βούλει ποιῆσαι αὐτὰ πλείω, καὶ διὰ τοῦτο κατέχεις, καὶ ἐνταῦθα, ἀρίστη μέθοδος πασῶν [ἐστὶν] αὕτη, τὸ σκορπίσαι καὶ διανεῖμαι πανταχοῦ.
22.   Οὐδὲ γὰρ ἔνι γενέσθαι πρόσοδον χωρὶς δαπάνης, οὐδὲ πλοῦτον ἄνευ ἀναλωμάτων. Tὶς ἄν ἴδοι τοῦτο γινόμενον καὶ ἐν τοῖς βιωτικοῖς. Οὕτως ὁ ἔμπορος, οὕτως ὁ γεωργὸς. Ἐκβάλλοντες, ὁ μὲν τὰ σπέρματα, ὁ δὲ τὰ χρήματα· ὁ μὲν γὰρ [ἔμπορος] πλεῖ καὶ θάλασσαν τοῦ σκορπίσαι τὰ ἑαυτοῦ, ὁ δὲ μοχθεῖ ὁλόκληρον ἐνιαυτὸν, καταβάλλων καὶ θεραπεύων τὰ σπέρματα.
23.   Ἐνταῦθα δὲ οὐ δεῖ ἑνὸς τούτων. Oὐ κατασκευάσαι πλοῖον, οὐ ζεῦξαι βοῦς καὶ ἀρόσαι γῆν, οὐ μεριμνᾷν ἀνωμαλίαν ἀέρων, οὐ φοβηθῆναι καταβολὴν χαλάζης· ἐνταῦθα οὐκ ἔνι κύματα, οὐδὲ σκόπελος· οὗτος ὁ πλοῦς καὶ οὗτος ὁ σπόρος δεῖται ἑνὸς μόνου, τοῦ ῥῖψαι τὰ ὄντα· ἅπαντα δὲ τὰ λοιπὰ, ἐκεῖνος ὁ Γεωργὸς ποιήσει, περὶ οὗ ὁ Χριστός φησιν· ““… ὁ Πατήρ μου ὁ γεωργός ἐστι.”” [κατὰ Ἰωάννην 15:1].
24.    Πῶς οὖν οὐκ ἄτοπον, [τὸ] εἶναι μὲν ὕπτιον καὶ ῥᾴθυμον ἔνθα ἔστι λαβεῖν πάντα ἀπονητὶ· ἐπιδείκνυσθαι δὲ πᾶσαν προθυμίαν ἔνθα, πολλοὶ μὲν ἱδρῶτες, πολλοὶ δὲ μόχθοι καὶ φροντίδες, καὶ μετὰ ταῦτα τὸ ἄδηλον τῶν ἐλπίδων; Μὴ, παρακαλῶ, μὴ ἀνοηταίνωμεν μέχρι τοσούτου πρὸς τὴν οἰκείαν σωτηρίαν, ἀλλὰ ἀφέντες τὰ φορτικώτερα, τρέχωμεν πρὸς τὰ ῥᾷστα καὶ κερδαλεώτερα, ἵνα ἐπιτύχωμεν καὶ τῶν μελλόντων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ’ Oὗ ἡ Δόξα [εἴῃ] τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

English translation of 19th 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.
1.    “The first thing Andrew did was to find his brother Simon and tell him: “We have found the Messiah” (that is, the Christ). And he brought him to Jesus.[John 1:41-42]. When God, in the beginning, made man, He did not suffer him to be alone, but gave him woman for a helpmate, and made them to dwell together, knowing that great advantage would result from this companionship [messing together]. What though the woman did not rightly employ this benefit? still if any one make himself fully acquainted with the nature of the matter, he will see that, to the wise, great advantage arises from this dwelling together. Not in the cause of wife and husband only, but if brothers do this, they also shall enjoy the benefit.
2.    Wherefore the Prophet [and King, David] was saying: “… what is beautiful or what is pleasant more than that kindred live together?” [Psalm 132:1 pdf page 72, book page 613]. And Paul exhorted not to neglect the assembling of ourselves together [Hebrews 10:25]. In this it is that we differ from beasts. For this we have built cities, and markets, and houses, that we may be united one with another, not in the place of our dwelling only, but by the bond of love.
3.    For since our nature came imperfect {ἐνδεὴς} from Him Who made it, and is not self-sufficient {αὐτάρκης}, God, for our advantage, ordained that the want hence existing, should be corrected by the assistance [help, aid, succour] arising from mutual intercourse. For this cause also marriage is arranged, in order that what is wanting in one, should be supplied by another {Ben. Morel. and ms. in Bodl. read the passage thus: “For this cause also marriage is arranged, in order that what is wanting,” &c.}, and the defective nature thus be rendered self-sufficient as, for instance, that though made mortal, {καθάπερ οὖν καὶ θνητὴν γενομένην. Ben. and ms. in Bodl. read, ὡς αὐτὴν ἔχειν και θνητὴν γενομένην} it should, by succession, for a long time maintain immortality [comment: it is applied to every living being].
4.    I might have gone into this argument at greater length, to show what advantages arise to those who come together, from genuine and pure {εἰλικρινοῦς} intercourse with each other; but there is another thing which presses now, that on account of which we have made these remarks. Andrew after having stayed with Jesus, and having learned what he learned, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received {al. “shared”}.
5.    But wherefore has not John said, on what matters Christ conversed with them? whence is it clear that it was for this that they “abode with Him”? {Morel. and ms. in Bodl. “conversed with them, when they straightway followed and abode with Him”}. It was proved by us the other day; but we may learn it from what has been read today as well. Observe what Andrew says to his brother [Simon Peter]; “We have found the Messias, which is, being interpreted, the Christ.” You see how, as far as he had learned in a short time, he showed hence? {Ben. Morel. and ms. in Bodl. “he showed hence, for he both establishes the wisdom,” &c.}. For he both establishes the teacher’s [John Baptist’s] strength, who persuaded them, and their own zeal, who cared for these things long ago {ἄνωθεν}, and from the beginning.
6.    For this word “we have found the Messiah” is the expression of a soul which travails {ὠδινούσης} for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, {al. “has appeared”} and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other, in spiritual things.
7.    Hear him besides speak with the addition of the article. For he did not say “Messias,” but “the Messias; thus, they were expecting some one Christ {Anointed one}, having nothing in common with the others. And behold, I beg of you, the mind of Peter, obedient and tractable from the very beginning. He ran to Him without any delay. St. John [Evangelist] said: “he brought him to Jesus”.
8.    Yet let no one blame his easy temper if he received [his brother’s] word without much questioning [comment: Saint Simon Peter was told by holy Spirit that his brother said true]. Because it is probable that his brother had told him these things, more exactly and at length; but Evangelists from their care for concise, constantly cut many things short. Besides, it is not said that “just he believed”, but that “he brought him to Jesus,” to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this.
9.    And if John the Baptist, when he had said that He is “Lamb,” and that He “baptizes in Spirit,” gave them [his disciples] over to learn clearer this doctrine from Him; much more would Andrew have done it, not deeming himself sufficient to declare the whole, but drawing him [his brother Simon] to the very Source of Light [comment: the Source of Light is the God Father, while the Son is the Light Itself] with so much zeal and joy, that the other {ἐκεῖνον} neither deferred nor delayed at all {τὸ τυχόν}.
10.   Evangelist said: “… Jesus looked at him and said: “You are Simon son of Jonah. You will be called Cephas” (which, when translated, is Peter).” [John 1:42]. He [Jesus Christ] begins from this time forth, reveal the things belonging to [His] Divinity, and open It out, little by little, by predictions. He did so also in case of Nathaniel and of Samaritan woman. For prophecies bring men over not less than miracles, and are not boastful. Miracles may possibly be slandered among foolish men, ([Pharisees] said: “It is only by Beelzebul, that this fellow drives out demons.”) [Matthew 12:24], but nothing of this sort has ever been said of prophecy. Now in the case of Nathaniel [John 1:45] and Simon, He used this method of teaching. But with Andrew and Philip, He did not so. Why was this? Because those {i.e. those mentioned above, v. 40 , who were present when St. John Baptist gave his testimony, one of whom was Andrew} (two) had the testimony of John, no small preparation; and Philip received a credible evidence of faith, when he saw those who had been present [comment: Philip was told by holy Spirit that Jesus is the Messiah (Christ)]. 
11.   ““You are Simon son of John. You will be called Cephas” (which, when translated, is Peter).”. By the present, the future is guaranteed. For it is clear that He who named Peter’s father, foreknew the future also [comment: it was possible that Andrew told Jesus his father’s and brother’s name]; and the prediction is attended with praise [Peter = Rocky]. But the object was not to flatter, but to foretell something future; and [name Rocky] was confirmed from there [future]. Hear {al. “consider”} at least in the case of the Samaritan woman, how He utters a prediction [comment: strictly speaking was not prediction. It was about the past of Samaritan woman] with severe reproofs; {al. “reproving with earnestness”} ““The fact is, you have had five husbands, and the man you now have is not your husband. …”” [John 4:18].
12.   So also His Father [through His Son, not yet incarnated] makes great account of prophecy, when He sets Himself against the honor paid to idols: He said: ““let them declare to you what is about to come upon you.”” [Isaiah 47:13 pdf page 39, book page 861]; and again, ““I declared and saved; I reproached, and there was no stranger among you.”” [Isaiah 43:12 pdf page 35, book page 857]; and He brings this forward through all prophecy. Because prophecy is especially the work of God, which devils cannot even imitate, though they strive exceedingly. For in the case of miracles there may be delusion; but exactly to foretell the future, belongs to that pure Nature alone [some distinguished statesmen have foretold the future and proved true, e.g. Charles de Gaulle’s “To all Frenchmen“]. Or if devils ever have done so, it was by deceiving the simpler sort; whence their oracles are always easily detected [e.g. Delphi oracular statements. “One such famous prediction was the answer to an unknown person who was inquiring as to whether it would be safe for him to join a military campaign; the answer was: “Go, return not die in war”, which can have two entirely opposite meanings, depending on where a missing comma is supposed to be – before or after the word “not”.”].
13.   But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe that, even the prediction is not fully set forth; for Jesus did not say, “I will change your name to Peter, and upon this rock I will build My Church,” but, “You shall be called Cephas”. Former speech would have expressed too great authority {αὐθεντίας} and power. For Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone. And so, when He had given the proof of His Divinity, He puts it more authoritatively, saying: {al. “And I say to you, ‘You are Simon, you shall be called Cephas, which is by interpretation a stone.’”} ““Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my Church,”” [“this rock” is Simon Peter’s testimony that, “You are the Messiah, the Son of the living God.” Matthew 16:16-18].
14.   Him therefore, He so named; and James and his brother He called “sons of thunder” [Mark 3:17]. Why then does He this? To show that it was He who gave the Old Covenant, that it was He who altered names, who called Abram “Abraham,” and Sarai “Sarah,” and Jacob “Israel”. To many He assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah [ESAIAS 8:3 pdf page 9, book page 831] and Hosea [HOSEE 1:4, 1:6, 1:9 pdf page 6, book page 782]; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the son of Nun.
15.   It was ancients custom to give names from things, which in fact Leah also has done {ὅπερ δήπου καὶ ̔Ηλίας πεποίηκε, and there are no various readings. Savile has in the margin ὅ περ οὖν καὶ ̔Ηλία. We may venture to read “ἡ Λεία,” as he praises her for this, Hom. lvi. on Genesis. “Observe how she gave names to those she bore, not lightly nor at random.”}. And this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy, conveyed by the names, may sound in the ears of those who receive it. Thus too He named John early {ἄνωθεν}. Because they whose virtue was to shine forth from their early youth, from that time received their names; while to those who were to become great {ἐπιδίδοναι} at a later period, the title also was given later.
16.   But in that time, they received each a different name; we now all have one name, that is greater than any, being called {al. “the being called”} “Christians”, and “sons of God”, and (His) “friends”, and (Christ’s) “Body” [1 Cor. 12:27].  For the very term [Christians] itself is able, more than all those others, to rouse us, and make us more zealous {al. “more ready”} for the practice of virtue. Let then us, act worthy of the honor belonging to the title, considering {al. “consider at least”} the excess of our dignity, we who are called Christ’s. For, [saint Apostle] Paul has called us, so [comment: literally, saint Apostle called “Christians” his contemporary Christians. Essentially, inter-temporal those have orthodox Faith accompanied by deeds (James 2:14-26)]. Let us bear in mind and respect the grandeur of the appellation [1 Cor. 3:23].
17.   For if one who is said to be descended from some famous general, or one otherwise distinguished, is proud to be called this or that man’s descendant, and deems the name a great honor, and strives in every way so that not rub on, by his own easiness of temper, reproach [profane] to him after whom he is called; we who are called after the name, not of a general, nor any of the princes upon earth, nor Angel, nor Archangel, nor Seraph, but of the King of these, Himself, shall not we freely give even our very life, so as not to insult Him who has honored us?
18.   Do you not know what honor the royal bands of shield-bearers and spear-men that are about the King, enjoy? So let us who have been deemed worthy to be near Him, and much closer, and as much nearer than those just named, as the body is closer to the head than they, let us, I say, use every means to imitate Christ.
19.   What then Christ says? ““Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.”” [Luke 9:58]. Now if I demand this of you, perhaps  it will seem to most of you grievous and burdensome [comment: saint John Chrysostom had had enough place to lay his head and his body]; because therefore of your infirmity, I speak not of [ἀφίημι] such perfection, but desire you not to be nailed to riches, and as I, because of the infirmity of the many, retire somewhat from (demanding [from you]) the excess of virtue, I desire that you do so, and much more, on the side of vice.
20.   I blame not those who have houses and lands and wealth and slaves; but wish them to possess {al. “to use”} these things in a safe and becoming way. And what is “a becoming way”? [It is to behave] “as masters, not as slaves”; so that they rule them [houses, lands, wealth, slaves], be not ruled by them, that they use them, not abuse. This is why they are called, “things to be used” {χρήματα}, that we may employ them on necessary services, not keep watch over them; latter is domestic’s office, former, master’s; it is for the slave to keep them, but for the lord and one who has great authority to expend.
21.   You did not receive your wealth to bury, but to distribute. Had God desired riches to be kept guarded, He would not have given them to men, but would have let them remain as they were in the earth. But because He wishes them to be spent, therefore He has permitted us to have them, that we may impart them to each other. And if we keep them to ourselves, we are no longer masters of them. But if you wish to make them greater and therefore keep them shut up, even in this case, the best plan of all is to scatter and distribute them in all directions.
22.   Because there can be no revenue without an outlay, no wealth without expenditure. One may see that it is so even in worldly matters. So it is with the merchant, so with the husbandman. Who put forth, the former his wealth, the latter his seed; the former sails the sea to disperse his wares, the other labors all the year putting in and tending his seed.
23.   But here there is no need of any one of these things. Neither to equip a vessel, nor to yoke oxen and till land, nor to be anxious about uncertain weather, nor to afraid a fall of hail; here are neither waves nor rocks; this voyage and this sowing needs one thing only, that we cast forth our wealth; all the rest, that Husbandman will do, of Whom Christ said: ““… my Father is the gardener.”” [John 15:1].
24.   Is it not then absurd, to be sluggish and slothful where we may gain all without labor; and to display all eagerness where, there are many toils and many {al. “more”} troubles and cares, and after all, an uncertain hope? Let us not, I beseech you, let us not be to such a degree senseless about our own salvation, but let us leave the more troublesome task, and run to the most easy and more profitable, that we may obtain also the good things that are to come; through the grace and loving kindness of our Lord Jesus Christ, with whom and with the Father and the Holy Spirit be Glory, now and ever, and world without end. Amen.

… ἀλλ’ ὥσπερ ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί.

… ἀλλ’ ὥσπερ ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. (πρὸς Ἐφεσίους 5:24)
Ο αγιος Aποστολος Παυλος σαφως συνιστα, οι γυναικες να υποτασσονται στους ανδρες τους σε ολα, οπως η Εκκλησια στο Χριστο!
Η δικη μου θεση ειναι οτι ο αγιος πρωτοκορυφαιος Αποστολος δεν κυριολεκτει.
Oι Χριστιανοι οφειλουμε να υποτασσομαστε στο Χριστο σε ολα ανεξαιρετως. Η γυναικα οφειλει να υποτασσεται στον ανδρα της, με εξαιρεση τα θεματα πιστεως. Εχει δικαιωμα να κραταει τη πιστη της, δογματα και ηθικες αρχες. Για παραδειγμα, εαν ο αντρας ζητησει παρα φυση σαρκικη πραξη, η γυναικα εχει το δικαιωμα να αρνηθη. Δεν εχει ομως το δικαιωμα να βαζει το γεννητικο οργανο του αντρα της στο πρωκτο της, χωρις να τον ρωτηση. Oφειλει και αυτη να σεβεται το δικαιωμα του αντρα να κραταει τη πιστη του, δογματα και ηθικες αρχες.
Ερχομαι στη σκληρη πραγματικοτητα. Οι γυναικες δεν υποτασσονται στους αντρες τους απο μονες τους. Επομενως ειναι καθηκον του αντρα να υποτασσει τη γυναικα του, οπως ειναι καθηκον του πατερα να υποτασσει το ανηλικο παιδι του. Παντα βεβαια σεβομενος το δικαιωμα της γυναικας του, αλλα και του παιδιου του, να κραταει τη πιστη της/του.

Mεταφραση και ερμηνεια του: “ο κοσμος ολος εν τω πονηρω κειται” (1η Ιωαννου 5:19)

Ο αγιος Ιωαννης ο Αποστολος και Ευαγγελιστης, στη πρωτη καθολικη επιστολη του, κεφ. 5, στιχος 19, γραφει οτι “ὅλος ὁ κόσμος κεῖται ἐν τῷ πονηρῷ”. Η δικη μου μεταφραση ειναι: “ο κοσμος ειναι ολο πονηρια”. Η ερμηνεια μου ειναι οτι “στο κοσμο κυριαρχουν οι πονηροι”. Διευκρινιζω οτι αυτοι που κυριαρχουν στο κοσμο, οι περισσοτεροι, δεν εχουν υψηλα αξιωματα, ειναι αφανεις.

English translation of 18th 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.
 
1.    The next day John was there again with two of his disciples. When he saw Jesus passing by, he said, “Look, the Lamb of God!” When the two disciples heard him say this, they followed Jesus.” [John 1:35-37]. Man’s nature is somehow a thing slothful and easily declining to perdition, not by reason of the constitution of the nature itself, but by reason of that sloth which is of deliberate choice; wherefore it needs much reminding. And, for this cause, Apostle Paul writing to the Philippians was saying: “it is no trouble for me to write the same things to you again, and it is a safeguard for you.” [Philippians 3:1].
2.    Earth when has once received the seed, straight way gives forth its fruits, and does not need second sowing; but with our souls it is not so, and one must be content, after sown many times and manifested much carefulness, to be able at once receive fruit. First, it’s hard to settle in mind what was said, because the ground is very hard, and entangled with innumerable thorns, and there are many which lay plots, and carry away the seed. Afterwards, when it has been fixed and has taken root, it still needs the same attention, that it may come to maturity, and having come, may remain uninjured, and take no harm from any.
3.    For in the case of seeds, when the ear is fully formed and has gained its proper strength, it easily despises rust and drought and every other thing; but it is not so with doctrines [beliefs]; in their case after all the work has been fully done, a storm and a flood often comes on, and either by the attack of unpleasant circumstances, or by the plots of men skilled to deceive, or by various other temptations brought against them, brings them to ruin.
4.    I have not said this without cause, but that when you hear John [the Baptist] repeating the same words, you may not condemn him for vain talking {al. “want of taste”}; nor deem him impertinent or wearisome. He desired to have been heard speaking at once [comment: saint John Chrysostom understood what saint John Baptist desired to have, for he himself was a great orator and reasonably had same desire]; but because not many gave heed, from the first, to what was spoken, by reason of [mental] deep sleep, he again rouses them by this second call.

  1. Now observe; he had said: “…“…‘He who comes after me has surpassed me…’”” [John 1:15] and that, he [John the Baptist] is not worthy to untie the straps of His sandals [John 1:27]; and that ““He [Jesus] will baptize you with the holy Spirit.”” [Matthew 3:11]; and that: ““he saw the Spirit come down <from heaven> as a dove and remain on Him”” [John 1:32]; and he bare record that: ““This is the Son of God.”” [John 1:34]; no one gave heed, nor asked, nor said: “Why do you say all that? in whose behalf? for what reason?” Again he had said: ““Look, the Lamb of God, who takes away the sin of the world!…”” [John 1:29]; yet not even so did he touch their insensibility.
    6. Therefore, after this, he is compelled to repeat the same words again, as if softening by tillage {νεώσει} some hard and stubborn soil, and by his word, as by a {al. “a kind of”} plow, disturbing the mind which had hardened into clods, {πεπιλημένην} so as to put in the seed deep. For this reason he does not make his discourse long; because he desired one thing only, to bring them over and join them to Christ. He knew that as soon as they had received this saying, and had been persuaded, they would not afterwards need one to bear witness unto Him; as also it came to pass.
    7.    For, if the Samaritans could say to the woman after hearing Him: ““We no longer believe just because of what you said; now we have heard for ourselves, and we know that this Man really is the Savior of the world, the Christ.”” [John 4:42]; the disciples would be, much more quickly, subdued [mastered], {Morel and ms. in Bodleian, “much more would the disciples have been thus affected, and when they had come would have been subdued by His words”} as was the case [see John 1:36-37]. For when they had come and heard Him but one evening, they returned no more to John, but were so nailed to Him, that they took upon them the ministry of John, and themselves proclaimed Him.
    8.    For, Evangelist said: “The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah, that is, the Christ”” [John 4:41]. And observe, I pray you, this, how, when he said: ““He who comes after me has surpassed me”” [John 1:15 in Byzantine Majority text, also at John 1:27]; and that: ““the straps of whose sandals I am not worthy to untie.”” [John 1:27], he caught no one; but when he spoke of the Dispensation [when John Baptist’s two disciples heard him saying :“Look, the Lamb of God!” (John 1:36) remembered that few days ago he added: “Who takes away the sin of the world!” (John 1:29)], and so, lowered his discourse to a humbler tone, then the disciples followed Him.
    9.    And we may remark this, not only in the instance of the disciples, but that the many are not so much attracted when some great and sublime thing is said concerning God, as when some act of graciousness and loving kindness, something pertaining to the salvation of the hearers, is spoken of. They heard that: “He takes away the sin of the world!” [John 1:29] and straightway they ran to Him. For, they [supposedly] said: “if it is possible to wash away {al. “to release ourselves from”} the charges that lie against us [our sins], why do we delay? here is One who will deliver us without labor of ours [comment: our labor is a must for the Lord deliver us from our sins]; is it not extreme folly to put off accepting the Gift?” Let hear who are catechumens [being instructed in the elements of religion], and are putting off their salvation {i.e. their baptism} to their latest breath. 
    10.   John Evangelist said: “John was there again with two of his disciples. When he saw Jesus passing by, he said: “Look, the Lamb of God!”” [John 1:35-36]. Christ utters no word, His messenger says all. So it is with a bridegroom. He says nothing, for a while, to the bride, but is there in silence, while some show him to bride [and bride to him], and others give her into his hands; she merely appears, and he does not depart having taken her himself, but when he has received her from another, who gives her to him. And when he has received her thus given, he so disposes her, that he does not any more remember those betrothed [assured]  her.
    11.   So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came; it was His friend, John, who put into His [left hand] bride’s right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they do not depart to whom [John Baptist] had committed them to Him. And here we may remark not only this, but something besides.
    12.   As at a marriage, maiden does not go to bridegroom, but he hastens to her, though he be a King’s son, and though he be about to espouse some poor and abject person, or even a servant; so it was here. Men’s nature did not go up, {al. “depart”} but He came to this contemptible and cheap; and when the marriage had taken place, He did not suffer it stay here any more, but having taken it to Himself, transported it to the house of His Father.
    13.    [One may say:] “Why then does not John take his disciples apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them [comment: Gospel does not say that John was addressed his disciples, not even that other people were around. Only if no others were around, he addressed his disciples], in common with all the people: ‘Behold the Lamb of God’”? That it may not seem to be a matter of arrangement [comment: John Chrysostom was pasteur, so was well aware of pasteurs’s arrangements (συσκευὰς)]. For had they gone away from him to Christ, after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.
    14.   The Prophets and Apostles then, all preached Him absent; Prophets before His coming according to the flesh, Apostles after He was taken up [Ascension]; John, alone, proclaimed Him present. Wherefore he calls himself “friend of the Bridegroom” [John 3:29], since he alone was present at the marriage. He [John Baptist] did and accomplished all; he made a beginning of the work.
    15.   “When he saw Jesus passing by, he said: “Look, the Lamb of God!”” [John 1:36]. He said that, bringing to light that, not by voice alone, but with his eyes also, bore witness to; for, he respected  Christ, rejoicing and glorying. Nor does he for a while address any {al. “even any”} word of exhortation to his followers, but only shows wonder and astonishment at Him Who was present; and declares to all the Gift which He came to give, and the manner of purification. For the “Lamb” declares both these things. And he said not: “Who shall take”, or “Who has taken”; but, “Who takes away the sins of the world”, because He always does that. He took them [sins of the world] not then only, when He suffered, but from that time even to the present, He takes them away, not being repeatedly {ἀεὶ} crucified, (for He offered One Sacrifice for sins), but by that One continually purging them.
    16.   As then the “Reason” shows us His pre-eminence, {τὸ ἐξαίρετον} [lift off the earth heavenly] “the Son” [comment: “Reason” and “Son” are names of the same Person, the second Substance (Hypostasis) of the only One God] shows His superiority [change utterly great difference] in comparison with others [difference is that, Son is the only Begotten Son of God]; so “The Lamb, “The Christ”, “that Prophet”, “the true Light”, “the good Shepherd,” and whatever other names are applied to Him with the addition of the article [the], mark a great difference. For there were many “lambs”, “prophets”, “christs” [comment: Christ is One, antichrists are many], and “sons”; but from all these John separates Him by a wide interval. And he secured it, not only by the article, but by the addition of “Only-Begotten”. For He had nothing in common with the creation. If it seems to any, unseasonable, that these things were spoken at “the tenth hour” (time of the day was that, for he says: “It was about the tenth hour” [John 1:39]), such an one, seems to me, to be much mistaken.
    17.   Indeed in the case of the many, which serve the flesh, the time after eating, is not very suitable for any necessary, because their hearts {or, “stomachs”} are burdened with food; but here was a man [John the Baptist] who did not even eat common food, and who at evening was as sober as we are at morning, or rather much more so (for often the remains of our evening food that are left within us, fill our souls with imaginations, but he loaded his vessel [body and soul] with none of these things); he with good reason spake late in the evening of these matters [comment: tenth hour in Christian and jewish scale of time, was the tenth twelfth from sunrise to sunset. However some time was passed for Lord and His first two disciples go from John’s place to Lord’s].
    18.   Besides, he was passing all his time by Jordan, where all came to his baptism with great fear, and caring little, at that time, for the things of this life; as also they continued with Christ three days, and had nothing to eat [Mat. 15:32]. For this is the part of a zealous herald and a careful farmer, not to desist before he see that the planted <seed> [word] has got a firm hold. {al. “is retained”}
    19.   [One may ask:] “why then did he not go about all the parts of Judea preaching Christ, rather than stand by the river, waiting for Him to come, that he might point Him out when He came?” Because he [John Baptist] wished that this should be effected by His works; his own object being in the mean time, only to make Him known, and to persuade some to hear of eternal life. But to Him he leaves the greater testimony, that of works, as also He said: ““Not that I accept human testimony; … the very works that I am doing testify that the Father has sent Me.”” [John 5:34-36].
    20.   Observe how this was much more effectual. For when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say: “All things which John spake were true.” [John 10:41] Besides, if he had gone round saying these things, what was being done would have seemed to be done from some human motive, and the preaching to be full of [or with] suspicion. {Morel. reads: καὶ ὑποψίας ἦν μετὰ τὸ κήρυγμα λοιπόν}
    21.    “When the two disciples heard him say this, they followed Jesus.” [John 1:37]. Yet John had other disciples, but they not only did not follow Jesus, but were even jealously disposed towards Him; they said John:  “Rabbi, that Man who was with you on the other side of the Jordan, the One you testified about, look, He is baptizing, and everyone is going to Him.” [John 3:26]. And again {al. “these same”} they appear bringing a charge against Him; ““How is it that we and the Pharisees fast often, but your disciples do not fast?”” [Matthew 9:14].
    22.   But those who were better than the rest, had no such feeling, but heard and at once followed. Followed, not as despising their teacher [John the Baptist], but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judge of <his> their reasoning. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that He will baptize with the Holy Spirit [John 1:33] they followed Him. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John.
    23.   And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor they were busy to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately. For they knew that, the words of their teacher proceeded not from humility but from truth.
    24.   “Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus.” [John 1:40]. Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself [saint John Evangelist] that followed; others, not so, but that he was not one of the distinguished disciples. It behooved not therefore to say more than was necessary. For what would it have advantaged us to learn his name, when the writer does not mention the names even of the seventy-two? [comment: obviously saint John Chrysostom is referred to Septuagint translation of ancient hebrew Bible. But the Evangelist does not make any mention at all of this translation. To my opinion, it is Aristeas‘s tale that this translation was made by 72 translators. See at Institute for Biblical & Scientific Studies] St. Paul also did the same: {Morel. and ms. in Bodl. “this also may be seen with Paul”} “And we are sending along with him the brother who is praised by all the Churches for his service to the Gospel.” [2 Cor. 8:18].
    25.   Moreover, he mentions Andrew for another reason. What is this? It is that, when you are informed that Simon having in company with him, heard: ““come, follow me,” Jesus said, “and I will send you out to fish for people.”” [Matthew 4:19], was not perplexed at so strange a promise, you may learn that his brother had already laid down within him the beginnings of the Faith.
    26.   “Turning around, Jesus saw them following and asked “what do you want?”” [John 1:38]. Hence we are taught that, God does not prevent our wills by His gifts; but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. “What do you want?” how is this? He Who knows the hearts of men, Who dwells {ἐμβατεύων}  in our thoughts, does He ask? He does; but not that He may be informed (how could that be?), but that by the question He may make them more familiar, and impart to them greater <boldness> [outspokenness], and show <them> that they are worthy to hear Him. For it was probable that they would blush and be afraid, as being unknown to Him, and as having heard such accounts of Him, from the testimony of their teacher.
    27.   Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence; yet the event would have been the same, had He not questioned them. They would have remained by following Him, and walking in His steps would have reached His dwelling [comment: saint John Chrysostom says: οἰκίᾳ = house, but Gospel says: ποῦ μένει = where He dwells. It is not sure that He dwelt in house, may be He dwelt in tent]. Why then did He ask? To effect that, which I said, to calm their minds {λογισμὸν}, yet disturbed with shame and anxiety, and to give them confidence. Nor was it by their following only, that they showed their earnest desire, but by their question also. For when they had not as yet learned or even heard anything from Him, they call Him Teacher, thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable.
    28.   Observe their wisdom also. They did not say: “teach us of your doctrines, or some other thing that we need to know”; but what? “where do You dwell”? Because, as I before said, they wished, in quiet, to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say: “we will come, by all means, tomorrow, and hear You speak in public”; but showed the great eagerness they had to hear Him, by not being turned back even by the time. For the sun was already near its setting. [John Evangelist says:] “it was, about the tenth hour.” [John 1:39].
    29.   And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing <them> that He had accepted them. For this, He did not say anything like that: “it is an unseasonable time now for you enter into my house, tomorrow you shall hear if you have any wish, return home now” {al. “for the present”}; but converses with them as with friends, and those who had long been with Him. How then He said in another place: ““… but the Son of Man has no place to lay His head.”” [Luke 9:58], while here He says: “come and you will see” [John 1:39] <where I abide>? Because the expression, “has no place to lay His head.” signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison {i.e. with the foxes and birds} [Luke 9:58].
    30.   The Evangelist has mentioned that: “they spent that day with Him.” [John 1:39]; but has not added wherefore, because the reason was plain. For, from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture {al. “the door”} of others [e.g. one of the two, Andrew, captured his brother Simon Peter (John 1:41-42)].
    31.    Let us then also learn hence to consider all things secondary {πάρεργα} to hear the Word of God, and to deem no season unseasonable, and, though a man may even have to go into another person’s house, and being unknown, be known to great men, though it be late in the day, or at any time whatever, never to neglect this commerce. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul said: “be prepared in season and out of season; correct, rebuke and encourage” [2 Tim. 4:2]; and the Prophet too said: {Morel. and ms. in Bodl. “and David also glances at this, saying”} [comment: Psalms are not David’s but a collection made after his command. Only 151st (last one) is his] “In His Law he will meditate day and night” [Psalm 1:2 pdf page 7, book page 548]; and Moses commanded Jews to do this always.
    32.   For things of this life, I mean baths and dinners, although necessary, in case of abuse, render the body feeble [ἐξίτηλον]; but the teaching of the soul the more it is prolonged, the stronger it renders the soul which receives it. But now we portion out all our time for trifles and unprofitable silly talking, and we sit together idly during the morning and afternoon, {δείλην} midday and evening besides, and we have appointed places for this; but hearing the divine doctrines [beliefs] once or twice a week, we get sea sickness {ναυτιῶμεν}, and thoroughly satiated [διακορεῖς = filled full of]
    33.   What is the reason? We are in a bad state of soul; we have relaxed [made an end of] altogether its faculty of desiring and reaching after these things. And therefore it is not strong enough to have an appetite for spiritual food. And this, not to hunger nor thirst but to be disinclined to both, is, among others, a great proof of weakness. Now if this, when it takes place in our bodies, is a sure sign of grievous disease, and productive of weakness, much more it is so in the soul.
    34.   One may say: “How then shall we be able to strengthen afresh it, thus fallen and be made an end of? what doing? what saying?” [Orator answer:] By applying [fasten] ourselves to the divine words of the prophets, of the Apostles, of the Gospels, and all the others. Then we shall know that, it is far better to feed on these than on impure food, for so we must call our unseasonable idle talking, and assemblies. For which is best, tell me, to converse on things relating to <market> public speaking, things in the law courts, in the <camp> army, or on things in heaven, and on what shall be after our departure hence?
    35.   Which is best, to talk about our neighbor and our neighbor’s affairs, to busy ourselves in what belongs to other people, or to inquire into the things of angels, and into matters which concern ourselves? For neighbor’s affairs are not yours at all; but heavenly things are yours. Someone may say: “but, may be that, by speaking once [about heavenly matters], finish these altogether”. Why do you not think this [by speaking once, finish these altogether] in matters on which you converse uselessly and idly, why though you waste your lives on this [matter on which you converse uselessly and idly], have you never exhausted the subject?
    36.   And I have not yet named what is far more vile [tiresome] than these. About these things, the better sort [able, capable] converse one with the other; but the more indifferent and careless carry about in their talk, players and dancers and charioteers, defiling men’s ears, corrupting their souls, and driving their nature into mad excesses by these narratives, and by means of this discourse introducing every kind of wickedness into their own thought.
    37.   For as soon as tongue [of the more indifferent and careless] has uttered the dancer’s name, immediately soul has figured to itself his looks, his hair, his delicate clothing, and himself more effeminate than all. Another again <fans> rekindles soul’s flame in another way, by introducing some harlot into the conversation, with her words, and attitudes, and glances, her languishing looks and twisted locks, the smoothness of her cheeks, and her painted eyelids {ὑπογραφὰς}.
    38.   Were you not somewhat affected when I gave this description? Yet be not ashamed, nor blush; for the very necessity of nature requires this, and so disposes the soul according, as the tendency of what is said may be. But if, when I just speak, and you stand in a church, and at a distance from the things I described, were somewhat affected at the hearing, consider how it is likely that they are disposed, who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awful assembly, who both see and hear those things, with much shamelessness.
    39.   Perhaps one of those who heed not, may say: “and why then, if the necessity of nature so disposes the soul, do you let go it, and blame us?” Because, to be softened {μαλάττεσθαι} when one hears these things, is nature’s work; but to hear them is not a fault of nature, but of deliberate choice. For so he who meddles with fire must needs be injured, the weakness of our nature wills so; yet nature does not therefore draw us to the fire and to the injury thence arising; this can be only from deliberate perversity.
    40.   I beg with you, therefore, to remove and correct this fault, that you may not of your own accord throw yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of yourselves to the blaze; lest we place ourselves in jeopardy of the fire prepared for the devil.
    41.   May it come to pass, that we all being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and loving kindness of our Lord Jesus Christ, <by Whom and> with Whom be Glory to the Father and to the Holy Ghost, for ever and ever. Amen.

18th 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

  1. “Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο· καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει, “Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ!”. Καὶ οἱ δύο μαθηταὶ ἤκουσαν αὐτοῦ λαλοῦντος, καὶ ἠκολούθησαν τῷ Ἰησοῦ.” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:35-37]. Ἡ ἀνθρωπίνη φύσις [ἔστι] πως ῥᾴθυμον καὶ ὀξύῤῥοπον πρὸς ἀπώλειαν, οὐ παρὰ τὴν κατασκευὴν τῆς φύσεως, ἀλλὰ παρὰ τὴν ῥᾳθυμίαν ἐκ προαιρέσεως· διὸ δεῖται πολλῆς τῆς ὑπομνήσεως. Καὶ διὰ τοῦτο δὲ, ὁ Παῦλος γράφων τοῖς Φιλιππησίοις ἔλεγε: “ἐμοὶ μὲν οὐκ ὀκνηρόν, τὰ αὐτὰ γράφειν ὑμῖν, ἀσφαλές δὲ ὑμῖν.” [προσ φιλιππησιουσ 3:1].
    2. Ἡ μὲν γὰρ γῆ ἅπαξ παραλαβοῦσα τὰ σπέρματα, εὐθέως ἀποδίδωσι τοὺς καρποὺς, καὶ οὐ δεῖται δευτέρας καταβολῆς· ἐπὶ δὲ τῆς ἡμετέρας <τῆς> ψυχῆς οὐχ οὕτως, ἀλλὰ, [τινὰ εἶναι] ἀγαπητὸν, σπείραντα πολλάκις, καὶ ἐπιδειξάμενον πολλὴν ἐπιμέλειαν, δυνηθῆναι γοῦν ἅπαξ ἀπολαβεῖν τὸν καρπὸν. Πρῶτον μὲν γὰρ, δυσκόλως ἐνιζάνει τῇ διανοίᾳ τὰ λεγόμενα, διὰ τὸ ὑποκεῖσθαι μὲν πολλὴν τὴν σκληρότητα, συνέχεσθαι δὲ μυρίαις ταῖς ἀκάνθαις, καὶ εἶναι πολλοὺς τοὺς ἐπιβουλεύοντας, καὶ διαρπάζοντας τὰ σπέρματα. Ἔπειτα, ὅταν παγῇ καὶ ῥιζωθῇ, δεῖται πάλιν τῆς αὐτῆς σπουδῆς, ὥστε αὐτὰ ἐλθεῖν πρὸς ἀκμὴν, καὶ ἐλθόντα, μεῖναι ἀσινῆ, καὶ μηδὲν παραβλαβῆναι παρὰ μηδενός.
    3.   Ἐπὶ μὲν γὰρ τῶν σπερμάτων, ὅταν ὁ στάχυς ἀπαρτισθῇ καὶ ἀπολάβῃ τὴν οἰκείαν ἰσχὺν, εὐκόλως καταφρονεῖ καὶ ἐρυσίβης καὶ αὐχμοῦ καὶ ἁπάντων τῶν ἄλλων· οὐχ οὕτως δὲ ἐπὶ τῶν δογμάτων· ἀλλὰ καὶ μετὰ τὸ, τὸ πᾶν ἐργασθῆναι τελείως, πολλάκις εἷς χειμὼν καὶ [ἓν] κλυδώνιον ἐπελθὼν, δυσκολίας προσβαλούσης, καὶ ἐπιβουλευσάντων ἀνθρώπων εἰδότων ἀπατᾷν, καὶ ποικίλων ἑτέρων πειρασμῶν ἐπενεχθέντων, ἐλυμήνατο.
    4.    Ταῦτα δὲ οὐχ εἴρηται ἡμῖν ἁπλῶς, ἀλλ’ ἵνα ὅταν ἀκούσῃς τοῦ Ἰωάννου [τοῦ Βαπτιστοῦ] φθεγγομένου τὰ αὐτὰ, μὴ καταγνῷς [αὐτῷ] φλυαρίας· μηδὲ νομίσῃς [αὐτὸν] εἶναι τινὰ περιττὸν καὶ φορτικὸν. Ἐβούλετο μὲν γὰρ ἀκουσθῆναι, εἰπὼν ἅπαξ· ἐπειδὴ δὲ οὐ πολλοὶ προσεῖχον, ἐξ ἀρχῆς, τοῖς λεγομένοις, διὰ τὸν πολὺν ὕπνον [τοῦ νοὸς], καὶ πάλιν ἀφυπνίζει αὐτοὺς δευτέρᾳ φωνῇ.
    5.    Σκόπει δέ· εἶπεν ὅτι: “…“…‘Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονε…’””  [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:15]· καὶ ὅτι, oὐκ ἔστι ἱκανός λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος Aὐτοῦ [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:27]· καὶ ὅτι: ““…  Aὐτὸς βαπτίσει ὑμᾶς ἐν ἁγίῳ Πνεύματι. …”” [ΚΑΤΑ ΜΑΤΘΑΙΟΝ 3:11]· καὶ ὅτι: ““τεθέαται τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν καὶ μένον ἐπ’ Aὐτόν”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:32]· καὶ μεμαρτύρηκεν ὅτι: ““Oὗτός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:34]· οὐδεὶς προσέσχεν, οὐδὲ ἠρώτησεν, οὐδὲ εἶπε: “Τί ταῦτα λέγεις; καὶ ὑπὲρ τίνος; καὶ διατί;” Εἶπε πάλιν: ““Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου…”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:29]. Οὐδὲ οὕτω καθήψατο τῆς αὐτῶν ἀναισθησίας.
    6.    ∆ιὰ τοῦτο λοιπὸν, ἀναγκάζεται λέγειν τὰ αὐτὰ πάλιν, καθάπερ μαλάττων τῇ νεώσει, τινὰ σκληρὰν καὶ ἀνένδοτον γῆν, καὶ τῷ λόγῳ, οἷόν τινι ἀρότρῳ, ἀνεγείρων τὴν διάνοιαν [τὴν] πεπιλημένην, ὥστε καταβαλεῖν τὰ σπέρματα εἰς τὸ βάθος. ∆ιὰ δὴ τοῦτο οὐδὲ ποιεῖ τὸν λόγον μακρὸν, ὅτι ἐσπούδαζεν ἓν μόνον, προσαγαγεῖν καὶ κολλῆσαι αὐτοὺς τῷ Χριστῷ. Ἤδει γὰρ ὅτι καταδεξάμενοι τοῦτο, καὶ πεισθέντες, οὐ λοιπόν δεήσονται τοῦ μαρτυρήσοντος Aὐτῷ· ὅπερ οὖν καὶ γέγονεν.
    7.    Εἰ γὰρ οἱ Σαμαρεῖται λέγουσι τῇ γυναικὶ, μετὰ τὴν ἀκρόασιν Aὐτοῦ: ““Oὐκέτι πιστεύομεν διὰ τὴν σὴν λαλιὰν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι Οὗτός ἐστιν ἀληθῶς ὁ Σωτὴρ τοῦ κόσμου, ὁ Χριστός.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 4:42]· οἱ μαθηταὶ, πολλῷ μᾶλλον τάχιον, ἐχειρώθησαν ἂν, ὃ δὴ καὶ γέγονεν [βλέπε ΚΑΤΑ ΙΩΑΝΝΗΝ 1:36-37]. Ἐλθόντες γὰρ καὶ ἀκούσαντες μίαν ἑσπέραν, οὐκέτι ὑπέστρεψαν πρὸς Ἰωάννην, ἀλλ’ οὕτω προσηλώθησαν Aὐτῷ, ὥστε ἀναδέξασθαι τὴν διακονίαν Ἰωάννου, καὶ αὐτοὶ κηρύττειν Aὐτόν.
    8.    [Ὁ Εὐαγγελιστὴς] γὰρ [Ἰωάννης] φησὶν: Εὑρίσκει οὗτος [Ἀνδρέας] πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ, “Εὑρήκαμεν τὸν Μεσίαν ὅ ἐστιν μεθερμηνευόμενον, Χριστός”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:41].  Θέα δέ μοι κἀκεῖνο, πῶς, ὅτε μὲν ἔλεγεν: ““Ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονε”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:15 καὶ 27], καὶ ὅτι: ““τὸν ἱμάντα τοῦ ὑποδήματος Aὐτοῦ, oὐκ εἰμὶ ἱκανὸς λῦσαι.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:27], οὐδένα εἷλεν· ὅτε δὲ διελέχθη περὶ τῆς Oἰκονομίας, καὶ [οὕτω] ἤγαγε τὸν λόγον ἐπὶ τὸ ταπεινότερον, τότε οἱ μαθηταί ἠκολούθησαν [τῷ Χριστῷ].
    9.     Οὐ δὲ ἔστι κατιδεῖν μόνον τοῦτο, ἀλλ’ ὅτι καὶ οἱ πολλοὶ οὐχ οὕτως προσάγονται, ὅταν τι μέγα καὶ ὑψηλὸν λέγηται περὶ Θεοῦ, ὡς ὅταν [τι] χρηστὸν καὶ φιλάνθρωπον καὶ ἧκον εἰς τὴν σωτηρίαν τῶν ἀκουόντων ἀνθρώπων [λέγηται]. Ἤκουσαν γοῦν ὅτι: “αἴρει τὴν ἁμαρτίαν τοῦ κόσμου” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:29], καὶ εὐθέως ἐπέδραμον. [Κατ’ ὑπόθεσιν, οἱ δύο μαθηταὶ] φησὶν: “εἰ γὰρ ἔστιν, ἀπολούσασθαι τὰ [ἡμέτερα] ἐγκλήματα, τίνος ἕνεκεν, ἀναβαλλόμεθα; πάρεστιν ὁ ἐλευθερώσων ἡμᾶς χωρὶς [ἡμετέρων] πόνων· πῶς οὖν οὐκ ἐσχάτης ἀνοίας ὑπερτίθεσθαι τὴν Δωρεάν;” Ἀκουέτωσαν οἱ κατηχούμενοι, καὶ ἀναβαλλόμενοι τὴν οἰκείαν σωτηρίαν, πρὸς ἐσχάτας ἀναπνοὰς.
    10.   [Ὁ Εὐαγγελιστὴς Ἰωάννης] φησὶ: Ἰωάννης εἱστήκει πάλιν, καὶ δύο ἐκ τῶν μαθητῶν αὐτοῦ· καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: “Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:35-36]. Ὁ Χριστὸς oὐδὲν διαλέγεται, ἀλλὰ ἐκεῖνος [Ἰωάννης ὁ Βαπτιστὴς] πάντα. Οὕτω γίνεται καὶ ἐπὶ τοῦ νυμφίου. Aὐτός oὐ λέγει τι, τέως, πρὸς τὴν νύμφην, ἀλλὰ πάρεστι μὲν σιγῇ, ἕτεροι δὲ δηλοῦσι αὐτὸν καὶ τὴν νύμφην, ἕτεροι δὲ ἐγχειρίζουσι· αὕτη δὲ μόνον φαίνεται, καὶ [αὐτός] οὐκ ἄπεισι λαβὼν ταύτην ἀφ’ ἑαυτοῦ, ἀλλ’ ἑτέρου παραδόντος αὐτήν. Ὅταν δὲ λάβῃ παραδοθεῖσαν, οὕτω διατίθησιν αὐτὴν, ὡς μηκέτι μεμνῆσθαι τῶν κατεγγυησάντων.
    11.   Τοῦτο γέγονε καὶ ἐπὶ τοῦ Χριστοῦ. Ἦλθεν ἁρμοσόμενος τὴν Ἐκκλησίαν· Aὐτὸς εἶπεν οὐδὲν, ἀλλὰ μόνον παρεγένετο· ὁ δὲ Aὐτοῦ φίλος, ὁ Ἰωάννης, ἐνέθηκε τὴν δεξιὰν τῆς νύμφης, διὰ τῶν λόγων ἐγχειρίσας Aὐτῷ τὰς ψυχὰς τῶν ἀνθρώπων. Aὐτὸς λαβὼν, οὕτω λοιπὸν διέθηκεν αὐτοὺς, ὡς μηκέτι ἀπελθεῖν πρὸς τὸν ἐγχειρίσαντα.   Ἐνταῦθα δὲ ἔστι παρατηρῆσαι oὐ μόνον τοῦτο, ἀλλὰ καὶ ἕτερον.
    12.   Καθάπερ γὰρ ἐπὶ τῶν γάμων, ἡ κόρη οὐκ ἄπεισι πρὸς τὸν νυμφίον, ἀλλ’ οὗτος ἐπείγεται πρὸς αὐτὴν, κἂν ᾖ Bασιλέως υἱὸς, κἂν μέλλῃ κατεγγυήσασθαι εὐτελῆ τινα καὶ ἀπεῤῥιμμένην, κἂν θεραπαινίδα· οὕτω συνέβη καὶ ἐνταῦθα. Ἡ φύσις τῶν ἀνθρώπων oὐκ ἀνῆλθεν εἰς τὸν οὐρανὸν, ἀλλ’ Aὐτὸς παραγέγονε πρὸς ταύτην τὴν εὐκαταφρόνητον καὶ εὐτελῆ· καὶ τῶν γάμων γενομένων, οὐκ εἴασεν αὐτὴν μένειν ἐνταῦθα λοιπὸν, ἀλλὰ παραλαβὼν, ἀνήγαγε πρὸς τὸν οἶκον τὸν πατρικόν.
    13.   [Τὶς φησι]: “Τί δήποτε δὲ ὁ Ἰωάννης οὐ λαμβάνει <τοὺς> τοὺς ἑαυτοῦ μαθητὰς κατ’ ἰδίαν, καὶ διαλέγεται αὐτοῖς περὶ τούτων, καὶ οὕτω δίδωσιν αὐτοὺς τῷ Χριστῷ, ἀλλὰ φησὶ δημοσίᾳ αὐτοῖς, μετὰ πάντων [τῶν παρισταμένων ἀνθρώπων]: ‘Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ’”; Ἵνα μὴ δόξῃ τὸ ἔργον εἶναι [ἔργον] συσκευῆς. Εἰ μὲν γὰρ ἀπῄεσαν, κατ’ ἰδίαν παρακληθέντες παρ’ αὐτοῦ, καὶ ὡς παρέχοντες αὐτῷ χάριν, ἂν ἴσως καὶ ταχέως ἀπεπήδησαν· νῦν δὲ καταδεξάμενοι τὴν ἀκολούθησιν, ἐκ τῆς γενομένης κοινῆς διδασκαλίας, λοιπὸν ἔμενον βέβαιοι μαθηταὶ [τοῦ Κυρίου], ὡς οὐκ ἀκολουθήσαντες διὰ τὴν χάριν εἰς τὸν διδάσκαλον [Ἰωάννην τὸν Βαπτιστὴν], ἀλλ’ ὁρῶντες εἰλικρινῶς <καὶ> πρὸς <τὸ> τὸ ἑαυτῶν κέρδος.
    14.   Οἱ μὲν οὖν Προφῆται καὶ οἱ Ἀπόστολοι, πάντες ἐκήρυττον Aὐτὸν ἀπόντα· οἱ μὲν πρὸ τῆς παρουσίας κατὰ σάρκα, οἱ δὲ μετὰ τὴν Ἀνάληψιν· οὗτος [Ἰωάννης ὁ Βαπτιστὴς] δὲ, μόνος, [ἐκήρυττεν Aὐτὸν] παρόντα. ∆ιὸ καὶ φησὶν [ἑαυτὸν] αὐτὸν, φίλον τοῦ Νυμφίου [ΚΑΤΑ ΙΩΑΝΝΗΝ 3:29], ἐπειδὴ καὶ αὐτὸς μόνος παρεγένετο ἐν τοῖς γάμοις. Καὶ γὰρ αὐτὸς  [Ἰωάννης ὁ Βαπτιστὴς] ἐποίησε καὶ ἀπετέλεσε πάντα· αὐτὸς παρέσχε τὴν ἀρχὴν τῷ πράγματι.
    15.   “Καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: “Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:36]. Εἶπε τοῦτο, δεικνὺς ὅτι, oὐ τῇ φωνῇ μόνον, ἀλλὰ καὶ τοῖς ὀφθαλμοῖς, ἐμαρτύρει· καὶ γὰρ θαύμαζε τὸν Χριστὸν χαίρων καὶ ἀγαλλόμενος. Καὶ οὐ τέως ποιεῖ τὸν λόγον παρακλητικὸν, ἀλλὰ μόνον θαυμάζει καὶ ἐκπλήττεται τὸν Παρόντα· καὶ δηλοῖ δὲ πᾶσιν αὐτοῖς τὴν Δωρεὰν ἐφ’ ἣν [ὁ Χριστὸς] παρεγένετο, καὶ τὸν τρόπον τοῦ καθαρμοῦ. Ὁ γὰρ “Ἀμνὸς” ἐμφαίνει ἀμφότερα ταῦτα. Καὶ οὐκ εἶπεν: “Ὁ ληψόμενος”, ἢ “Ὁ ἄρας”· ἀλλ’, “Ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου”, ὡς Aὐτοῦ ἀεὶ ποιοῦντος τοῦτο. Οὐ γὰρ ἔλαβεν [τὰς ἁμαρτίας τοῦ κόσμου] τότε μόνον, ὅτε ἔπαθεν, ἀλλ’ ἐξ ἐκείνου μέχρι τοῦ παρόντος αἴρει τὰς ἁμαρτίας, οὐκ ἀεὶ σταυρούμενος (μίαν γὰρ προσήνεγκε Θυσίαν ὑπὲρ ἁμαρτιῶν), ἀλλὰ διὰ τῆς μιᾶς ἐκείνης, ἀεὶ καθαίρων.
    16.   Ὥσπερ οὖν ὁ “Λόγος” δείκνυσιν ἡμῖν τὸ ἐξαίρετον, καὶ ὁ Υἱὸς ἐμφαίνει τὸ ἐξηλλαγμένον πρὸς τοὺς ἄλλους· οὕτω καὶ “ὁ Ἀμνὸς”, καὶ “ὁ Χριστὸς”, καὶ “ὁ Προφήτης”, καὶ “<τὸ> τὸ ἀληθινὸν Φῶς”, καὶ “<ὁ> ὁ καλὸς Ποιμὴν”, καὶ ὅσα ἂν λέγηται ἐπ’ Aὐτοῦ, μετὰ τῆς προσθήκης τοῦ ἄρθρου [ὁ], δείκνυσι πολὺ τὸ διωρισμένον. Καὶ γὰρ ἦσαν πολλοὶ “ἀμνοὶ”, καὶ “προφῆται”, καὶ “χριστοὶ”, καὶ “υἱοί”· ἀλλὰ πάντων ἐκείνων, ἀφίστησιν Aὐτὸν, πολλῷ τῷ μέσῳ. Καὶ ἠσφαλίσατο δὲ, οὐ μόνον τούτῳ τῷ ἄρθρῳ, ἀλλὰ καὶ τῇ προσθήκῃ τοῦ [ὀνόματος:] “Μονογενοῦς”. Aὐτῷ γάρ [ἐστιν] oὐδὲν [τὸ] κοινὸν πρὸς τὴν κτίσιν. Εἰ δέ δοκεῖ τινι, εἶναι [τι] παρὰ καιρὸν, τὸ ταῦτα λέγεσθαι δεκάτῃ ὥρᾳ, (τότε ὁ καιρὸς τῆς ἡμέρας ἦν οὗτος, καὶ γὰρ φησὶν: “Ὥρα γὰρ ἦν ὡς δεκάτη” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:39]), ὁ τοιοῦτός, δοκεῖ μοι, σφόδρα ἐσφάλθαι.
    17.   Ἐπὶ μὲν γὰρ τῶν πολλῶν καὶ δουλευόντων τῇ σαρκὶ, εἰκότως, ὁ καιρὸς μετὰ τὴν ἑστίασιν, οὐκ ἔστι σφόδρα ἐπιτήδειος πρός τι τῶν ἀναγκαίων, διὰ τὸ τὴν καρδίαν βαρύνεσθαι τοῖς σιτίοις· ἔνθα δὲ ἦν ἀνὴρ [Ἰωάννης ὁ Βαπτιστὴς] οὐδὲ μετέχων τῆς κοινῆς τροφῆς, ἀλλὰ καὶ τὴν ἑσπέραν διάγων μετὰ τοσαύτης νήψεως, μεθ’ ὅσης ἡμεῖς ὑπὸ τὴν ἕω, μᾶλλον δὲ καὶ μετὰ πολλῷ πλείονος (πολλάκις μὲν γὰρ ἐφ’ ἡμῶν, λείψανα τῆς ἑσπερινῆς τροφῆς ἐναπολειφθέντα, φαντάζει τὴν ψυχὴν, ἐκεῖνος δὲ οὐδενὶ τούτων ἐβάρυνε τὸ πλοῖον)· εἰκότως ἐφθέγγετο καὶ δείλης ὀψίας περὶ τοιούτων.
    18.   Ἔπειτα καὶ ἐν ἐρήμῳ διέτριβε παρὰ τὸν Ἰορδάνην, ἔνθα πάντες ἀπήντων πρὸς τὸ βάπτισμα μετὰ πολλοῦ τοῦ τρόμου, φροντίζοντες βραχὺ, τότε, τῶν βιωτικῶν· ἐπεὶ καὶ προσεκαρτέρησαν τῷ Χριστῷ τρεῖς ἡμέρας, καὶ ἦσαν ἄσιτοι [ΚΑΤΑ ΜΑΤΘΑΙΟΝ 15:32]. Τοῦτο γὰρ σφοδροῦ κήρυκος καὶ ἐπιμελοῦς γεωργοῦ, μὴ ἀποστῆναι πρότερον, ἕως ἂν ἴδῃ τὸν φυτευθέντα λόγον κατασχεθέντα.
    19.    [Τὶς φησὶ:] “τί δήποτε δὲ οὐ περιῆλθε πανταχοῦ τῆς Ἰουδαίας κηρύσσων Aὐτὸν, ἀλλ’ εἱστήκει παρὰ τὸν ποταμὸν, περιμένων Aὐτὸν ἐλθεῖν καὶ δεῖξαι παραγενόμενον;” Ὅτι [ὁ Ἰωάννης ὁ Βαπτιστὴς] ἐβούλετο ἐκεῖνο γενέσθαι διὰ τῶν ἔργων [τοῦ Κυρίου]· τὸ δὲ σπουδαζόμενον τέως, [ἦτο] μόνον [τὸ] ποιῆσαι [τὸν Κύριον] γνώριμον, καὶ πεῖσαί τινας ἀκοῦσαι τῆς αἰωνίου ζωῆς. Aὐτῷ δὲ [τῷ Κυρίῳ] καταλιμπάνει τὴν μείζονα μαρτυρίαν, τὴν διὰ τῶν ἔργων, καθάπερ καὶ Aὐτός φησιν: ““Ἐγὼ δὲ οὐ λαμβάνω τὴν μαρτυρίαν παρὰ ἀνθρώπου, … τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ Πατὴρ, ταῦτά ἐστι τὰ μαρτυροῦντα περὶ Ἐμοῦ.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 5:34-36].
    20.   Ὅρα γοῦν πῶς τοῦτο ἦν ἐνεργέστερον. Ἐπειδὴ γὰρ ἐνέβαλε μικρὸν σπινθῆρα, ἀθρόως ἡ πυρὰ ᾔρετο πρὸς τὸ ὕψος. Οἱ γὰρ πρὸ τούτου μηδὲ προσέχοντες τοῖς λεγομένοις, ὕστερον λέγουσι: “Πάντα ὅσα εἶπεν Ἰωάννης, ἐστὶν ἀληθῆ” [ΚΑΤΑ ΙΩΑΝΝΗΝ 10:41]. Ἄλλως δὲ καὶ εἰ περινοστῶν ταῦτα ἔλεγεν, τὰ γινόμενα ἔδοξεν ἂν γίνεσθαι ἐκ σπουδῆς τινος ἀνθρωπίνης, καὶ τὸ κήρυγμα ἦν μεστὸν [ἢ ἦν μετὰ] ὑποψίας. [Morel reads: καὶ ὑποψίας ἦν μετὰ τὸ κήρυγμα λοιπόν].
  2. “Καὶ οἱ δύο μαθηταὶ ἤκουσαν αὐτοῦ λαλοῦντος, καὶ ἠκολούθησαν τῷ Ἰησοῦ.” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:37].  Καίτοι γε αὐτῷ [τῷ Ἰωάννῃ] ἦσαν καὶ ἕτεροι μαθηταὶ, ἀλλ’ ἐκεῖνοι οὐ μόνον οὐκ ἠκολούθησαν [τῷ Ἰησοῦ], ἀλλὰ καὶ ζηλοτύπως διετέθησαν πρὸς Aὐτὸν· [οἱ ἕτεροι] γὰρ [μαθηταὶ] φησὶ [τῷ Ἰωάννῃ]: ““Ῥαββί, Ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾯ σὺ μεμαρτύρηκας, ἴδε, Oὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς Aὐτόν.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 3:26]. Καὶ πάλιν οὗτοι φαίνονται ἐγκαλοῦντες: ““Διὰ τὶ ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσι;”” [ΚΑΤΑ ΜΑΤΘΑΙΟΝ 9:14].
    22.     Ἀλλ’ οἱ βελτίους τῶν ἄλλων, οὐδὲν τοιοῦτον ἔπαθον, ἀλλ’ ὁμοῦ τε ἤκουσαν καὶ ἠκολούθησαν. Ἠκολούθησαν δὲ, οὐχ ὡς καταφρονήσαντες τοῦ διδασκάλου [Ἰωάννου τοῦ Βαπτιστοῦ], ἀλλ’ ὡς μάλιστα πεισθέντες αὐτῷ [Ἰωάννῃ τῷ Βαπτιστῇ], καὶ ἐξενεγκόντες μέγιστον δεῖγμα, τοῦ ποιεῖν τοῦτο ὀρθῇ κρίσει λογισμῶν. Οὐδὲ γὰρ ἐποίησαν αὐτὸ παρακληθέντες, ὅπερ ἦν ὕποπτον, ἀλλὰ μόνον ἐπειδὴ προεῖπε τὸ μέλλον, [ὁ Ἰησοῦς] βαπτίσει ἐν Πνεύματι ἁγίῳ, [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:33] ἠκολούθησαν Aὐτῷ. Οὐ τοίνυν ἀπέστησαν τοῦ διδασκάλου, ἀλλ’ ἐβουλήθησαν μαθεῖν, τί πλέον φέρει τοῦ Ἰωάννου.
    23.   Καὶ ὅρα τὴν σπουδὴν γινομένην μετὰ αἰδοῦς. Οὐδὲ γὰρ εὐθέως προσελθόντες ἐπηρώτησαν τὸν Ἰησοῦν ὑπὲρ ἀναγκαίων καὶ μεγίστων πραγμάτων, οὐδὲ ἐσπούδαζον διαλεχθῆναι Aὐτῷ δημοσίᾳ, ἁπάντων παρόντων, ἁπλῶς καὶ ὡς ἔτυχεν, ἀλλ’ ἰδίᾳ. Ἤδεισαν γὰρ, τὰ ῥήματα τοῦ διδασκάλου ὄντα οὐ ταπεινοφροσύνης ἀλλ’ ἀληθείας.
    24.   [Ὁ Εὐαγγελιστὴς Ἰωάννης] φησὶν: “Ἦν Ἀνδρέας, ὁ ἀδελφὸς Σίμωνος Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκουσάντων Ἰωάννου, καὶ ἀκολουθησάντων Aὐτῷ.” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:40]. Τίνος οὖν ἕνεκεν οὐκ ἐγνώρισεν καὶ τὸ ὄνομα τοῦ ἑτέρου; Τινές φασι διὰ τὸ εἶναι αὐτὸν τὸν γράφοντα [ἅγιον Ἰωάννην τὸν Εὐαγγελιστὴν] τὸν ἠκολουθηκότα· τινὲς δὲ οὐχ οὕτως, ἀλλ’ ὅτι ἐκεῖνος οὐχὶ ἦν τῶν ἐπισήμων. Οὐδὲν οὖν ἐχρῆν λέγειν πλέον τῶν ἀναγκαίων. Τί γὰρ ὄφελος ἐκ τοῦ μαθεῖν τὴν προσηγορίαν ἐκείνου, ἐπεὶ οὐδὲ λέγει τὰ ὀνόματα τῶν ἑβδομήκοντα δύο; Kαὶ παρὰ Παύλῳ ἔστιν ἰδεῖν τοῦτο. [Ὁ ἅγιος Ἀπόστολος Παύλος] φησὶ: “Συνεπέμψαμεν δὲ μετʼ αὐτοῦ τὸν ἀδελφόν, οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν·” [2α ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ 8:18].
    25.   Τοῦ δὲ Ἀνδρέου μέμνηται καὶ δι’ ἑτέραν αἰτίαν. Ποίαν δὴ ταύτην; Ἵνα, ὅταν ἀκούσῃς ὅτι Σίμων ἀκούσας μετ’ αὐτοῦ, ““∆εῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων”” [ΚΑΤΑ ΜΑΤΘΑΙΟΝ 4:19], οὐ διηπόρησε πρὸς ταύτην τὴν παράδοξον ὑπόσχεσιν, μάθῃς ὅτι ὁ ἀδελφὸς ἤδη προκατεβάλλετο τὰς ἀρχὰς τῆς Πίστεως.
    26.   “Στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς: “τί ζητεῖτε;”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:38]. Ἐντεῦθεν παιδευόμεθα ὅτι, ὁ Θεὸς οὐ φθάνει τὰς βουλήσεις ἡμῶν ταῖς δωρεαῖς· ἀλλ’ ὅταν ἡμεῖς ἀρξώμεθα, ὅταν παράσχωμεν τὸ θέλειν, τότε καὶ Aὐτὸς δίδωσιν ἡμῖν πολλὰς τὰς ἀφορμάς τῆς σωτηρίας. “Tί ζητεῖτε;” τί τοῦτο; ὁ εἰδὼς τὰς καρδίας τῶν ἀνθρώπων, ὁ ἐμβατεύων τοῖς ἡμῶν λογισμοῖς, Oὗτος ἐρωτᾷ; Ἀλλ’ οὐχ ἵνα μάθῃ (πῶς γάρ;), ἀλλ’ ἵνα διὰ τῆς ἐρωτήσεως μᾶλλον οἰκειώσηται αὐτοὺς, καὶ μεταδῷ πλείονος τῆς παῤῥησίας, καὶ δείξῃ ὄντας ἀξίους τῆς ἀκροάσεως. Εἰκὸς γὰρ ἦν ἐρυθριᾷν καὶ δεδοικέναι, ἅτε ὄντας ἀγνῶτας, καὶ ἀκηκοότας τοιαῦτα περὶ Aὐτοῦ, μαρτυροῦντος τοῦ διδασκάλου [αὐτῶν, Ἰωάννου τοῦ Βαπτιστοῦ].
    27.   Λύων οὖν ἅπαντα ταῦτα, τὴν αἰδὼ, τὸν φόβον, ἐρωτᾷ, καὶ οὐκ εἴασε ἐλθεῖν μέχρι τῆς οἰκίας, σιγῇ· καίτοι ἐγένετο ἂν τὸ αὐτὸ, καὶ εἰ μὴ ἠρώτησε. Παρέμειναν γὰρ ἂν ἀκολουθοῦντες Aὐτῷ, καὶ βαδίζοντες κατὰ πόδας [Αὐτοῦ], ἐπέστησαν τῇ οἰκίᾳ. Τίνος οὖν ἕνεκεν ἐρωτᾷ; Kατασκευάζων τοῦτο, ὅπερ εἶπον, καταπραΰνων τε αὐτοῖς τὸν λογισμὸν, ἐρυθριῶντα ἔτι καὶ ἀγωνιῶντα, καὶ παρέχων θαῤῥεῖν. Οὐ διὰ τῆς ἀκολουθήσεως δὲ μόνον, ἐφανέρωσαν τὸν πόθον, ἀλλὰ καὶ διὰ τῆς ἐρωτήσεως. Οὐδὲ γὰρ οὐδέπω μαθόντες, οὐδὲ ἀκούσαντες παρ’ Aὐτοῦ, καλοῦσιν Aὐτὸν Διδάσκαλον, εἰσωθοῦντες ἑαυτοὺς εἰς τοὺς μαθητὰς [τοῦ Χριστοῦ], καὶ δεικνύντες τὴν αἰτίαν δι’ ἣν ἠκολούθουν, ὥς ἀκουσόμενοι τι τῶν χρησίμων.
    28.   Θέα δέ μοι καὶ τὴν σύνεσιν. Οὐκ εἶπον: “δίδαξον ἡμᾶς περὶ δογμάτων ἤ τινος ἑτέρου τῶν ἀναγκαίων”· ἀλλὰ τί; “ποῦ μένεις”; Ὅπερ γὰρ ἔφην ἔμπροσθεν, ἤθελον, μετὰ ἡσυχίας, καὶ εἰπεῖν τι πρὸς Aὐτὸν, καὶ ἀκοῦσαί τι παρ’ Aὐτοῦ, καὶ μαθεῖν. ∆ιόπερ οὐδὲ ἀνεβάλοντο, οὐδὲ εἶπον: “ἥξομεν πάντως αὔριον, καὶ ἀκουσόμεθα διαλεγομένου Σου δημοσίᾳ”· ἀλλ’ ἐπιδείκνυνται τὴν πολλὴν σπουδὴν ἢν εἶχον περὶ τὴν ἀκρόασιν, τῷ μηδὲ ἀποτραπῆναι ὑπὸ τῆς ὥρας. Καὶ γὰρ λοιπὸν ὁ ἥλιος ἔτυχεν ὤν πρὸς δυσμὰς. [Ἰωάννης ὁ Εὐαγγελιστὴς] φησί: “ὥρα ἦν ὡς δεκάτη.” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:39].
    29.   ∆ιὰ τοῦτο καὶ ὁ Χριστὸς οὐ λέγει τὰ σημεῖα τῆς οἰκίας, οὐδὲ τὸν τόπον, ἀλλ’ ἐπισπᾶται πλέον αὐτοὺς πρὸς τὴν ἀκολούθησιν, δεικνὺς ὅτι ἀπεδέξατο αὐτοὺς. Καὶ διὰ τοῦτο, οὐδὲ Aὐτὸς εἶπε τοιοῦτόν τι: “ἄκαιρόν ἐστιν νῦν ὑμᾶς εἰσελθεῖν εἰς οἰκίαν, αὔριον ἀκούσεσθε εἴ τι βούλεσθε, ἀναχωρήσατε οἴκαδε νῦν”· ἀλλὰ διαλέγεται οὕτω, ὡς πρὸς φίλους, καὶ πολὺν χρόνον συγγεγονότας Aὐτῷ. Πῶς οὖν [ὁ Κύριός] φησιν ἀλλαχοῦ: ““… Ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.”” [ΚΑΤΑ ΛΟΥΚΑΝ 9:58]· ἐνταῦθα δὲ λέγει: ““Ἔρχεσθε καὶ ἴδετε.”” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:39] <ποῦ μένω>; Ὅτι τὸ, “Οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ”, ἐστι δηλωτικόν τοῦ μηδὲ κεκτῆσθαι καταγώγιον ἴδιον, οὐχ ὅτι οὐ κατέμενεν ἐν οἰκίᾳ· καὶ γὰρ καὶ ἡ παραβολὴ [ΚΑΤΑ ΛΟΥΚΑΝ 9:58] βούλεται τοῦτο.
    30.    Ὁ Εὐαγγελιστής εἶπε μὲν οὖν ὅτι: “ἔμειναν τὴν ἡμέραν ἐκείνην παρʼ Aὐτῷ·” [ΚΑΤΑ ΙΩΑΝΝΗΝ 1:39]· οὐδὲ ἔτι προσέθηκε τίνος ἕνεκεν, ὡς τῆς αἰτίας οὔσης δήλου. Οὐδὲ γὰρ ἑτέρου τινὸς ἕνεκεν, οὔτε ἠκολούθησαν Aὐτῷ, οὔτε ὁ Χριστὸς ἐπεσπάσατο αὐτοὺς, ἀλλ’ ἢ διὰ τὴν διδασκαλίαν· ἧς καὶ ἀπέλαυσαν οὕτω δαψιλῶς καὶ προθύμως ἐν μιᾷ νυκτὶ, ὡς θατέρους ἐλθεῖν εὐθέως ἐπὶ θήραν καὶ ἑτέρων.
    31.   Οὐκοῦν καὶ ἡμεῖς διδαχθῶμεν ἐντεῦθεν τίθεσθαι πάντα πάρεργα τῆς Θείας Ἀκροάσεως, καὶ μηδένα καιρὸν νομίζειν εἶναι ἄκαιρον, ἀλλὰ κἂν δέῃ ἀπελθεῖν εἰς ἀλλοτρίαν οἰκίαν, κἂν ὄντα ἀγνῶτα, γενέσθαι γνώριμον μεγάλοις ἀνδράσι, κἂν ἀωρὶ τῆς ἡμέρας, κἂν οἱῳδήποτε καιρῷ, μηδέποτε ἀμελεῖν ταύτης τῆς ἐμπορίας. Τροφὴ μὲν οὖν καὶ λουτρὰ καὶ δεῖπνα, καὶ τὰ ἄλλα τὰ βιωτικὰ, ἐχέτω τὸν ὡρισμένον καιρὸν· διδασκαλία δὲ περὶ τῆς ἄνω φιλοσοφίας, μηδὲ ἐχέτω μίαν ἀφωρισμένην ὥραν, ἀλλ’ ἅπας ὁ καιρός ἔστω αὐτῆς [τῆς ἐμπορίας]. [Ὁ ἅγιος Ἀπόστολος Παῦλος] γὰρ, φησὶν: “ἐπίστηθι εὐκαίρως, ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον,” [πρὸς Τιμόθεον 2α, 4:2]. Καὶ ὁ Προφήτης [Δαυῒδ] δέ φησιν: “ἐν τῷ νόμῳ Aὐτοῦ μελετήσει ἡμέρας καὶ νυκτός.” [Ψαλμὸς 1:2]· καὶ ὁ Μωϋσῆς δὲ ἐκέλευε τοῖς Ἰουδαίοις ποιεῖν τοῦτο διαπαντὸς.
    32.   Τὰ μὲν γὰρ βιωτικὰ, βαλανεῖα λέγω καὶ δεῖπνα, εἰ καὶ ἀναγκαῖα, ὅμως γινόμενα συνεχῶς ἐργάζεται τὸ σῶμα ἐξίτηλον· ἡ δὲ διδασκαλία τῆς ψυχῆς, ὅσῳπερ ἂν ἐπιτείνηται, τοσούτῳ ποιεῖ ἰσχυροτέραν τὴν δεχομένην ψυχήν. Νῦν δὲ ἀφορίζομεν πάντα καιρὸν λήροις μὲν καὶ ἀνονήτοις φλυαρίαις, καὶ συνεδρεύομεν εἰκῆ τὸν [καιρὸν] ὑπὸ τὴν ἕω, καὶ τὸν περὶ δείλης, καὶ μεσημβρίαν, καὶ αὐτὴν δὲ [τὴν] ἑσπέραν, καὶ ἀπετάξαμεν τόπους εἰς τοῦτο· ἀκούοντες δὲ τῶν θείων δογμάτων ἅπαξ ἢ δὶς τῆς ἑβδομάδος, ναυτιῶμεν, γινόμεθα διακορεῖς.
    33.   Τί οὖν τὸ αἴτιον; Κακῶς διακείμεθα τὴν ψυχήν. Ἐξελύσαμεν ἅπαν τὸ ἐπιθυμηικὸν αὐτῆς, καὶ τὸ ὀρεκτικὸν περὶ ταῦτα. ∆ιὰ τοῦτο [ἡ ψυχὴ] οὐκ ἔῤῥωται πρὸς τὴν ὄρεξιν τῆς πνευματικῆς τροφῆς. Kαὶ τοῦτο δὲ, τὸ μὴ πεινῇν μηδὲ διψῇν ἀλλ’ ἔχειν δυσαρέστως πρὸς ἀμφότερα, [ἐστὶ], μετὰ τῶν ἄλλων, μέγα τεκμήριον ἀῤῥωστίας. Εἰ δὲ τοῦτο συμβαῖνον ἐπὶ σωμάτων, [ἐστὶ] χαλεποῖ τεκμήριον νοσήματος, καὶ ποιητικόν ἀῤῥωστίας· πολλῷ μᾶλλον ἐπὶ τῆς ψυχῆς.
    34.   [Τὶς] φησὶ: “Πῶς οὖν δυνησόμεθα ἀναῤῥῶσαι αὐτὴν, ἀναπεπτωκυῖαν καὶ ἐκλελυμένην; τί ποιοῦντες; καὶ τί λέγοντες;” [Ἀπάντησις του Ὁμιλητοῦ:] Ἁπτόμενοι τῶν λόγων τῶν θείων, προφητικῶν, ἀποστολικῶν, εὐαγγελικῶν, καὶ ἁπάντων τῶν ἄλλων. Τότε γὰρ εἰσόμεθα ὅτι, πολλῷ βέλτιον σιτεῖσθαι ταῦτα, ἢ τὰς ἀκαθάρτους τροφάς· οὕτω γὰρ χρὴ καλεῖν τὰς ἀκαίρους φλυαρίας καὶ συνόδους [ἀκαθάρτους τροφάς]. Τί γὰρ ἄμεινον, εἰπέ μοι, διαλέγεσθαι περὶ τῶν κατὰ τὴν ἀγορὰν, περὶ τῶν ἐν τοῖς δικαστηρίοις, περὶ τῶν ἐν τῷ στρατοπέδῳ, ἢ περὶ τῶν ἐν οὐρανοῖς καὶ περὶ τῶν μετὰ τὴν ἀποδημίαν ἐντεῦθεν;
    35.   Τί βέλτιον, λαλεῖν περὶ τοῦ γείτονος καὶ τῶν πραγμάτων τοῦ γείτονος, καὶ πολυπραγμονεῖν τὰ ἀλλότρια, ἢ τὰ τῶν ἀγγέλων καὶ τὰ διαφέροντα ἡμῖν αὐτοῖς; Τὰ μὲν γὰρ τοῦ γείτονος, οὐ πάντως σά· τὰ δὲ τῶν οὐρανῶν, σά. [Τὶς] φησὶν: “ἀλλ’ ἔνεστι, εἰπόντα ταῦτα [τὰ τῶν ἀγγέλων] ἅπαξ, πληρῶσαι τὸ πᾶν”. Τί δὲ οὐκ ἐννοεῖτε τοῦτο [εἰπόντα ταῦτα ἅπαξ, πληρῶσαι τὸ πᾶν] περὶ ὧν διαλέγεσθε μάτην καὶ εἰκῆ, ἀλλὰ καταναλίσκοντες πάντα τὸν βίον εἰς τοῦτο [περὶ οὗ διαλέγεσθε μάτην καὶ εἰκῆ], τὴν ὑπόθεσιν τὴν περὶ τούτων [περὶ ὧν διαλέγεσθε μάτην καὶ εἰκῆ] οὐδέποτε κατεδαπανήσατε;
    36.   Καὶ οὔπω λέγω τὰ πολλῷ φορτικώτερα τούτων. Tαῦτα γὰρ, oἱ μὲν ἐπιεικέστεροι διαλέγονται πρὸς ἀλλήλους· οἱ δὲ περιφέρουσι ἐν τοῖς αὐτῶν λόγοις, μίμους καὶ ὀρχηστὰς καὶ ἡνιόχους, μολύνοντες τὴν ἀκοὴν, διαφθείροντες τὴν ψυχὴν, ἐκβακχεύοντες τὴν φύσιν τούτοις τοῖς διηγήμασιν, διὰ ταύτης τῆς διαλέξεως εἰσάγοντες ἅπαν εἶδος κακίας εἰς τὴν ἑαυτῶν διάνοιαν.
    37.   Ἅμα γὰρ ἡ γλῶττα [τῶν ῥᾳθυμοτέρων καὶ μᾶλλον ἠμελημένων] ἐφθέγξατο τὸ ὄνομα τοῦ ὀρχουμένου, καὶ ἡ ψυχὴ εὐθέως ἀνετύπωσεν τὴν ὄψιν, τὴν κόμην, τὴν ἁπαλὴν τὴν ἐσθῆτα, αὐτὸν ἐκεῖνον [τὸν ὀρχούμενον] ὄντα μαλακώτερον τούτων [τῆς κόμης καὶ τῆς ἁπαλῆς ἐσθῆτος]. Ἕτερος πάλιν ἀνεῤῥίπισε τὴν φλόγα [τῆς ψυχῆς] ἑτέρωθεν, εἰσαγαγὼν γυναῖκα πόρνην εἰς τὴν διάλεξιν, κἀκείνης τὰ ῥήματα, τὰ σχήματα, τὰς διαστροφὰς τῶν ὀμμάτων, τὸ ὑγρὸν τῆς ὄψεως, τὰς στρεβλώσεις τῶν τριχῶν, τὰ ἐπιτρίμματα τῶν παρειῶν, τὰς ὑπογραφάς.
    38.   Ἆρα οὐκ ἐπάθετέ τι καὶ ἐμοῦ διηγουμένου ταῦτα; Ἀλλὰ μὴ αἰσχυνθῆτε, μηδὲ ἐρυθριάσητε· ἡ γὰρ ἀνάγκη τῆς φύσεως ἀπαιτεῖ τοῦτο, καὶ οὕτω διατίθησι τὴν ψυχὴν, ὡς ἂν ἡ δύναμις τῶν ἀπαγγελλομένων ἔχῃ. Εἰ δὲ ἐμοῦ φθεγγομένου, εἰ δὲ ἑστῶτες ἐν ἐκκλησίᾳ, εἰ δὲ ἀπέχοντες ἐκείνων [ἃ ἐδιηγήθην], ἐπάθετέ τι πρὸς τὴν ἀκρόασιν· ἐννόησον πῶς εἰκὸς διακεῖσθαι τοὺς καθημένους ἐν αὐτῷ τῷ θεάτρῳ, τοὺς ἔχοντας πολλὴν ἄδειαν, τοὺς ἐκτὸς τούτου τοῦ σεμνοῦ καὶ φρικτοῦ συνεδρίου, τοὺς καὶ ὁρῶντας καὶ ἀκούοντας ἐκεῖνα, μετὰ πολλῆς ἀναισχυντίας·
    39.   Ἴσως ἂν τις τῶν οὐ προσεχόντων φήσειεν: “καὶ τί δήποτε, εἰ ἡ ἀνάγκη τῆς φύσεως οὕτω διατίθησι τὴν ψυχὴν, ἀφεὶς ἐκείνην, ἐγκαλεῖς ἡμῖν;” Ὅτι τὸ μὲν μαλάττεσθαι [τινὰ] ἀκούοντα τοιαῦτα, ἔργον [ἐστὶ] τῆς φύσεως· τὸ δὲ τοιαῦτα ἀκούειν, οὐκ ἔτι ἁμάρτημα τῆς φύσεως, ἀλλὰ τῆς προαιρέσεως. Ἐπεὶ καὶ τὸν ὁμιλοῦντα πυρὶ, δεῖ διαφθείρεσθαι, καὶ ἡ ἀσθένεια τῆς φύσεως βούλεται τοῦτο· ἀλλ’ ἡ φύσις οὐκ ἔτι ἄγει ἡμᾶς <καὶ> πρὸς τὸ πῦρ καὶ τὴν ἐκεῖθεν διαφθορὰν· τοῦτο γὰρ ἂν εἴη μόνης τῆς κατὰ προαίρεσιν διαστροφῆς.
    40.   Ἀξιῶ οὖν, ἀνελεῖν καὶ διορθῶσαι τοῦτο [τὴν κατὰ προαίρεσιν διαστροφὴν], ὥστε μὴ ἑκόντας κατακρημνίζειν ἑαυτοὺς, μηδὲ ὠθεῖν πρὸς τὰ βάραθρα τῆς κακίας, μηδὲ αὐτομάτως τρέχειν ἐπὶ τὴν πυράν· ἵνα μὴ καταστήσωμεν ἑαυτούς ὑπευθύνους καὶ τῇ φλογὶ [τῇ] κατεσκευασμένῃ τῷ διαβόλῳ.
    41.   Γένοιτο δὲ πάντας ἡμᾶς, ἀπαλλαγέντας καὶ ταύτης [τῆς φλογὸς] κἀκείνης [τῆς πυρᾶς], χωρῆσαι πρὸς αὐτοὺς τοὺς κόλπους τοῦ Ἀβραὰμ, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ’ Oὗ ἡ Δόξα τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.