ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον καὶ Εὐαγγελιστήν. ΟΜΙΛΙΑ Αʹ. αʹ.

 ΟΜΙΛΙΑ Βʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Εἰ μὲν Ἰωάννης ἡμῖν ἔμελλε διαλέξεσθαι, καὶ τὰ αὐτοῦ πρὸς ἡμᾶς ἐρεῖν, ἀναγκαῖον ἦν καὶ γένος αὐτοῦ καὶ πατρίδα εἰπε

 ΟΜΙΛΙΑ Γʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Προσοχῆς μὲν ἕνεκεν τῆς περὶ τὴν ἀκρόασιν, περιττὸν λοιπὸν ὑμῖν παραινεῖν: οὕτω ταχέως τὴν παραίνεσιν ἐπὶ τῶν ἔργων

 ΟΜΙΛΙΑ Δʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. αʹ. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς ἐπιτιθέασιν οἱ δ

 ΟΜΙΛΙΑ Εʹ. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. αʹ. Μωϋσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς συγγραφῆς τῆς ἐν τῇ Παλαι

 ΟΜΙΛΙΑ Ϛʹ. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάννης. Διαλεχθεὶς περὶ τοῦ Θεοῦ Λόγου τὰ κατεπείγοντα ἐν προοιμίοις ἡμῖν, ὁδῷ καὶ τάξ

 ΟΜΙΛΙΑ Ζʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Διὰ τοῦτο, ὦ πολυπόθητα τέκνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν

 ΟΜΙΛΙΑ Ηʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Οὐδὲ γὰρ κωλύει καὶ τήμερον τῶν αὐτῶν ἅψασθαι ῥημάτων, ἐπειδ

 ΟΜΙΛΙΑ Θʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. αʹ. Ἂν τῶν προτέρων διαμνημονεύητε νοημάτων, μετὰ πλείονος προθυμίας καὶ τὰ ἑξῆς ἐποικοδ

 ΟΜΙΛΙΑ Ιʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρ έλαβον. αʹ. Φιλάνθρωπος ὢν ὁ Θεὸς, ἀγαπητὲ, καὶ εὐεργετικὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστ

 ΟΜΙΛΙΑ ΙΑʹ. Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. αʹ. Μίαν ὑμᾶς ἅπαντας αἰτῆσαι βούλομαι χάριν, πρὶν ἢ τῶν εὐαγγελικῶν ἅψασθαι ῥημάτων: ἀλλ

 ΟΜΙΛΙΑ ΙΒʹ. Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονο γενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀλη θείας. αʹ. Τάχα πέρα τοῦ δέοντος ἐφάνημεν ὑμῖν ἐπ

 ΟΜΙΛΙΑ ΙΓʹ. Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων: «Οὗτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.» αʹ.

 ΟΜΙΛΙΑ ΙΔʹ. Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλά βομεν, καὶ χάριν ἀντὶ χάριτος. αʹ. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων

 ΟΜΙΛΙΑ ΙΕʹ. Θεὸν οὐδεὶς ἑώρακε πώποτε: ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγή σατο. αʹ. Τῶν ὀνομάτων καὶ τῶν ῥημάτων τῶν ἐν τ

 ΟΜΙΛΙΑ ΙϚʹ. Αὕτη γάρ ἐστιν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσο λύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐ τόν: Σὺ

 ΟΜΙΛΙΑ ΙΖʹ. Ταῦτα ἐγένετο ἐν Βηθανίᾳ πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. Τῇ ἐπαύριον βλέ πει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ λέ γει: «Ἴ

 ΟΜΙΛΙΑ ΙΗʹ. Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο. Καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.» Καὶ

 ΟΜΙΛΙΑ ΙΘʹ. Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ: «Εὑρήκαμεν τὸν Μεσσίαν,» ὅ ἐστι μεθερμηνευόμενον Χριστός: καὶ ἤγαγεν αὐ

 ΟΜΙΛΙΑ Κʹ. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλι λαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ: Ἀκολούθει μοι. Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθ σαϊδᾶ, ἐκ

 ΟΜΙΛΙΑ ΚΑʹ. Ἀπεκρίθη Ναθαναὴλ, καὶ λέγει αὐτῷ: «Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσ ραήλ.» Ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ: «Ὅτι εἶ

 ΟΜΙΛΙΑ ΚΒʹ. Τί ἐμοὶ καὶ σοὶ, γύναι Οὔπω ἥκει ἡ ὥρα μου. αʹ. Ἔχει μέν τινα πόνον τὸ λέγειν: καὶ τοῦτο ὁ Παῦλος δηλῶν ἔλεγεν: Οἱ καλῶς προεστῶτες πρεσβ

 ΟΜΙΛΙΑ ΚΓʹ. Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας. αʹ. Πολὺς ὁ διάβολος ἔγκειται καὶ σφοδρὸς, πάντοθεν πολιορκῶν τὴν σωτ

 ΟΜΙΛΙΑ ΚΔʹ. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτόν. αʹ. Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, ο

 ΟΜΙΛΙΑ ΚΕʹ. Ἀπεκρίθη ὁ Ἰησοῦς: Ἀμὴν λέγω σοι: Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. αʹ. Τὰ παιδ

 ΟΜΙΛΙΑ ΚϚʹ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι: καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. αʹ. Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονο

 ΟΜΙΛΙΑ ΚΖʹ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ

 ΟΜΙΛΙΑ ΚΗʹ. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σώσῃ τὸν κόσμον. αʹ. Πολλοὶ τῶν ῥᾳθυμοτέρων εἰς ἁμαρτημάτων μέγεθο

 ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μα θηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζεν. αʹ. Οὐδὲν τῆς ἀληθείας φανερώτερον,

 ΟΜΙΛΙΑ Λʹ. Ὁ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστίν: ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ. αʹ. Δεινὸν ὁ τῆς δόξης ἔρως, δεινὸν καὶ πολ

 ΟΜΙΛΙΑ ΛΑʹ. Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον: ὁ δὲ ἀπιστῶν τῷ Υἱῷ, οὐκ ὄψεται τ

 ΟΜΙΛΙΑ ΛΒʹ. Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ: Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν: ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσε

 ΟΜΙΛΙΑ ΛΓʹ. Λέγει αὐτῇ ὁ Ἰησοῦς: Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. Ὑμεῖς π

 ΟΜΙΛΙΑ ΛΔʹ. Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπ ῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις: «Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐπ

 ΟΜΙΛΙΑ ΛΕʹ. Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς. Καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. Καὶ πολλῷ πλείους ἐπίστευσαν εἰς αὐτὸ

 ΟΜΙΛΙΑ ΛϚʹ. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰη σοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλι λαίαν. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰ

 ΟΜΙΛΙΑ ΛΖʹ. Λέγει αὐτῷ ὁ Ἰησοῦς: «Θέλεις ὑγιὴς γενέσθαι:» Ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν: «Ναὶ, Κύριε: ἄν θρωπον δὲ οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ

 ΟΜΙΛΙΑ ΛΗʹ. Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ: «Ἴδε ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.» αʹ. Δει

 ΟΜΙΛΙΑ ΛΘʹ. Ὁ Πατήρ μου οὐ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. αʹ. Πολλῆς ἡμῖν δε

 ΟΜΙΛΙΑ Μʹ. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ

 ΟΜΙΛΙΑ ΜΑʹ. Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐ ταῖς ζωὴν αἰώνιον ἔχειν: κἀκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ: καὶ οὐ θέλετε ἐλθεῖν πρός μ

 ΟΜΙΛΙΑ ΜΒʹ. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θα λάσσης τῆς Γαλιλαίας εἰς τὰ μέρη Τιβεριάδος: καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων τὰ σημεῖα

 ΟΜΙΛΙΑ ΜΓʹ. Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐ τοῦ εἰς τὴν θάλασσαν. Καὶ ἀναβάντες εἰς τὸ πλοῖον, ἤρχοντο εἰς τὸ πέραν τῆς θαλάσσης εἰς Καπερ

 ΟΜΙΛΙΑ ΜΔʹ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, καὶ εἶπεν: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε ση μεῖα, ἀλλ' ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορ τά

 ΟΜΙΛΙΑ ΜΕʹ. Εἶπον οὖν πρὸς αὐτόν: «Τί ποιῶμεν ἵνα ἐργαζώ μεθα τὰ ἔργα τοῦ Θεοῦ » Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσ

 ΟΜΙΛΙΑ ΜϚʹ. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶ πεν, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ κατα βάς: καὶ ἔλεγον: Οὐχ οὗτός ἐστιν ὁ υἱὸς Ἰωσὴφ, οὗ

 ΟΜΙΛΙΑ ΜΖʹ. Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν α

 ΟΜΙΛΙΑ ΜΗʹ. Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλι λαίᾳ: οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Ἦν δ

 ΟΜΙΛΙΑ ΜΘʹ. Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ: ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐ τὸς ἀνέβη εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ' ὡς ἐν

 ΟΜΙΛΙΑ Νʹ. Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν: «Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι Καὶ ἴδε παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. Μή τι ἀληθῶ

 ΟΜΙΛΙΑ ΝΑʹ. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς, εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραζε λέγων: Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰ

 ΟΜΙΛΙΑ ΝΒʹ. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι: «Διατί οὐκ ἠγάγετε αὐτόν » Ἀπεκρίθησαν οὖν οἱ ὑπη ρέτα

 ΟΜΙΛΙΑ ΝΓʹ. Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γα ζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ: καὶ οὐδεὶς ἐπίασεν αὐτόν: οὔπω γὰρ ἐληλύθει ἡ ὥρα αὐ τοῦ. αʹ. Ὢ

 ΟΜΙΛΙΑ ΝΔʹ. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: «Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴ

 ΟΜΙΛΙΑ ΝΕʹ. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ: «Οὐ καλῶς λέγομεν ἡμεῖς, ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις » Ἀπεκρίθη ὁ Ἰησοῦς: «Ἐγὼ δ

 ΟΜΙΛΙΑ ΝϚʹ. Καὶ παράγων ὁ Ἰησοῦς εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες: «Ῥαββὶ, τίς ἥμαρτεν, οὗτος, ἢ οἱ γον

 ΟΜΙΛΙΑ ΝΖʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισε τὸν πη λὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, καὶ εἶ πεν:

 ΟΜΙΛΙΑ ΝΗʹ. Λέγουσι τῷ τυφλῷ πάλιν: Σὺ τί λέγεις περὶ αὐ τοῦ, ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς Ὁ δὲ εἶπεν, Ὅτι προφήτης ἐστίν. Οὐκ ἐπίστευσαν οὖν οἱ Ἰου

 ΟΜΙΛΙΑ ΝΘʹ. Καὶ ἐξέβαλον αὐτὸν ἔξω: καὶ ἤκουσεν ὁ Ἰησοῦς, ὅτι ἐξέβαλον αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν, εἶ πεν αὐτῷ: «Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ »

 ΟΜΙΛΙΑ Ξʹ. Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Καθὼς γινώ σκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα, καὶ τὴν ψυ

 ΟΜΙΛΙΑ ΞΑʹ. Ἐγένετο δὲ τὰ ἐγκαίνια ἐν Ἱεροσολύμοις, καὶ χειμὼν ἦν. Καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ἐν τῇ στοᾷ Σολομῶντος. Ἐκύκλωσαν οὖν αὐ τὸν οἱ

 ΟΜΙΛΙΑ ΞΒʹ. Ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ. αʹ. Πολλ

 ΟΜΙΛΙΑ ΞΙʹ. Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ' ἦν ἐν τῷ τόπῳ, ὅπου ἀπήντησεν αὐτῷ ἡ Μάρθα. Οἱ δὲ Ἰουδαῖοι οἱ ὄντες μετ' αὐτῆς, καὶ τὰ ἑξῆς.

 ΟΜΙΛΙΑ ΞΔʹ. Ὁ δὲ Ἰησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε: Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις: ἀλλὰ διὰ τὸν ὄχ

 ΟΜΙΛΙΑ ΞΕʹ. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς: Ὑμεῖς οὐκ οἴδατε οὐδὲν, οὐδὲ διαλογίζεσθε ὅτι συμφέρει ὑμῖν,

 ΟΜΙΛΙΑ ΞϚʹ. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι: καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μό νον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγει ρεν ἐκ ν

 ΟΜΙΛΙΑ ΞΖʹ. Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ἐὰν ἐμοί τις διακο

 ΟΜΙΛΙΑ ΞΗʹ. Ἀπεκρίθη αὐτῷ ὁ ὄχλος: Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς λέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀ

 ΟΜΙΛΙΑ ΞΘʹ. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπί στευσαν εἰς αὐτόν: ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ἠγάπησ

 ΟΜΙΛΙΑ Οʹ. Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κό σμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τ

 ΟΜΙΛΙΑ ΟΑʹ. Καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ, καὶ ἀναπεσὼν πά λιν, εἶπεν αὐτοῖς: Γινώσκετε τί πεποίηκα ὑμῖν καὶ τὰ ἑξῆς. αʹ. Χαλεπὸν, ἀγαπητοὶ, χαλεπὸν εἰς

 ΟΜΙΛΙΑ ΟΒʹ. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἐάν τινα πέμψω, ἐμὲ λαμβάνει, καὶ ὁ ἐμὲ λαμβάνων, λαμβάνει τὸν πέμψαντά με. αʹ. Μεγάλη τῆς περὶ τοὺς δούλ

 ΟΜΙΛΙΑ ΟΓʹ. Λέγει Σίμων Πέτρος: Κύριε, ποῦ ὑπάγεις Ἀπε κρίθη αὐτῷ ὁ Ἰησοῦς: Ὅπου ὑπάγω ἐγὼ, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι: ὕστερον δὲ ἀκολουθήσεις μ

 ΟΜΙΛΙΑ ΟΔʹ. Λέγει αὐτῷ Φίλιππος: Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Λέγει αὐτῷ ὁ Ἰη σοῦς Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς μ

 ΟΜΙΛΙΑ ΟΕʹ. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσα τε: καὶ ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς αἰῶνα,

 ΟΜΙΛΙΑ ΟϚʹ. Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή: ὑμεῖς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. αʹ. Δειλὴν καὶ ἄνανδρον τὴν ψ

 ΟΜΙΛΙΑ ΟΖʹ. Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠ

 ΟΜΙΛΙΑ ΟΗʹ. Ταῦτα δὲ ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν, ὅτι μεθ' ὑμῶν ἤμην. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις Ἀλλ' ὅτ

 ΟΜΙΛΙΑ ΟΘʹ. Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους: Τί ἐ

 ΟΜΙΛΙΑ Πʹ. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλ μοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ

 ΟΜΙΛΙΑ ΠΑʹ. Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, οὓς ἔδω κάς μοι ἐκ κόσμου. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετηρήκασι. αʹ. Μεγά

 ΟΜΙΛΙΑ ΠΒʹ. Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. αʹ. Ὅταν ἐνά

 ΟΜΙΛΙΑ ΠΓʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐ

 ΟΜΙΛΙΑ ΠΔʹ. Ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. Πᾶς ὁ ὢν ἐκ τῆς ἀληθείας, ἀκούει μου τῆς φωνῆς.

 ΟΜΙΛΙΑ ΠΕʹ. Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ὁ Πιλᾶτος, ἵνα σταυρωθῇ. Παρέλαβον δὲ τὸν Ἰησοῦν, καὶ ἤγαγον αὐτόν. Καὶ βαστάζων τὸν σταυρὸν ἑαυτοῦ, ἐξ ῆλ

 ΟΜΙΛΙΑ ΠϚʹ. Ἀπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί: Μαρία δὲ εἱστήκει πρὸς τὸ μνημεῖον κλαίουσα ἔξω. αʹ. Περιπαθές πως τὸ γυναικεῖον γένος, καὶ πρὸ

 ΟΜΙΛΙΑ ΠΖʹ. Θωμᾶς δὲ εἷς τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί: «Ἑωράκαμεν τὸν Κύριο

 ΟΜΙΛΙΑ ΠΗʹ. Ὅτε οὖν ἠρίστησαν, λέγει ὁ Ἰησοῦς τῷ Σίμωνι Πέ τρῳ, «Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων » Λέγει αὐτῷ: «Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.»

Homily LXXXVIII.

John xxi. 15

“So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee.”

[1.] There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. For when their eating was ended, Jesus saith to Simon Peter, “Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee.”

“He saith unto him, Feed My sheep.”2612   “My lambs,” N.T.

And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away,2613   lit. “driven away.” Jesus putteth into his hands the chief authority2614   προστασίαν among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, “If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep.”

When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart,2615    Ver. 16. “He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed my sheep.” N.T. and then was asked even a third time,2616    Ver. 17. “He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me; and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed my sheep. ” N.T. he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying,

Ver. 17. “Thou knowest all things,” meaneth, “things present, and things to come.” Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, “lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last.” But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care2617   προστασίαν of His own sheep, and that this especially is a sign of love towards Him. And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him. Wherefore He saith,

Ver. 18. “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, others shall gird thee,2618   “when thou art old thou shalt stretch forth thy hands, and another shall gird thee,” &c. N.T. and some mss. and carry thee whither thou willest not.”

And yet this he did will, and desired; on which account also He hath revealed it to him. For since Peter had continually said, “I will lay down my life for Thee” ( c. xiii. 37 ), and, “Though I should die with Thee, yet will I not deny Thee” ( Matt. xxvi. 35 ): He hath given him back2619   al. “given him.” his desire. What then is the, “Whither thou willest not”? He speaketh of natural feeling, and the necessity of2620   i.e. weakness inseparable from. the flesh, and that the soul is unwillingly torn away from the body. So that even though the will were firm, yet still even then nature would be found in fault. For no one lays aside the body without feeling, God, as I said before, having suitably ordained this, that violent deaths might not be many. For if, as things are, the devil has been able to effect this, and has led ten thousand to precipices and pits; had not the soul felt such a desire for the body, the many would have rushed to this under any common discouragement. The, “whither thou willest not,” is then the expression of one signifying natural feeling.

But how after having said, “When thou wast young,” doth He again say, “When thou art old”? For this is the expression of one declaring that he was not then young; (nor was he; nor yet old, but a man of middle age.2621   lit. “a perfect man.” ) Wherefore then did He recall to his memory his former life? Signifying, that this is the nature of what belongeth to Him. In things of this life the young man is useful, the old useless; “but in Mine,” He saith, “not so; but when old age hath come on, then is excellence brighter, then is manliness more illustrious, being nothing hindered by the time of life.” This He said not to terrify, but to rouse Him; for He knew his love, and that he long had yearned for this blessing. At the same time He declareth the kind of death. For since Peter ever desired to be in the dangers which were for His sake, “Be of good cheer,” He saith, “I will so satisfy thy desire, that, what thou sufferedst not when young, thou must suffer when thou art old.” Then the Evangelist, to rouse the hearer, has added,

Ver. 19. “This spake He, signifying by what death he should glorify God.”

He said not, “Should die,” but, “Should glorify God,” that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.

“And when He had spoken this, He saith,2622   “saith unto him,” N.T. Follow Me.”

Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, “How then did James receive the chair at Jerusalem?” I would make this reply, that He appointed Peter2623   lit. “this man.” teacher, not of the chair, but of the world.

Ver. 20, 21. “Then Peter turning about, seeth the disciple whom Jesus loved following; who also leaned on His breast at supper; and saith,2624   “at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith.” N.T. Lord, and what shall this man do?”

[2.] Wherefore hath he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only doth not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He showeth also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spake beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, “And what shall this man do?” “Shall he not come the same way with us?” And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then saith Christ?

Ver. 22. “If I will that he tarry till I come, what is that to thee?”2625   “to thee? Follow thou Me.” N.T.

Since he spake from strong affection, and wishing not to be torn away from him,2626   i.e. St. John. Christ, to show that however much he might love, he could not go beyond His love, saith, “If I will that he tarry—what is that to thee?” By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

Ver. 23. “Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not2627   “said not unto him,” N.T. that he shall not die; but, If I will that he tarry till I come, what is that to thee?”

“Do not thou on any account suppose,” He saith, “that I order your matters after a single rule.” And this He did to withdraw them from2628   al. “on account of.” their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, “Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters.” And observe, I pray thee, here also the absence of pride in the Evangelist; for having mentioned the opinion of the disciples, he corrects it, as though they had not comprehended what Jesus meant. “Jesus said not,” he tells us, “that ‘he shall not die, but, If I will that he tarry.’”

Ver. 24. “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true.”

Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? for it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ2629   al. “God.” having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence,2630   i.e. by his love. he came to this work. “And I know,” he saith, “that the things are true which he saith. And if the many believe not, it is permitted them to believe from this.” “From what?” From that which is said next.

Ver. 25. “There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”

“Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject 2631   al. “conceal.” the reproachful, to set forth the glorious.” Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also saith; “We are witnesses of the things spoken,2632   “His witnesses of these words.” and the Spirit which He hath given2633   “Holy Spirit which God hath given.” N.T. to them that obey Him.” ( Acts v. 32.) And besides, he was present at all, and did not desert Him even when being crucified, and had His mother entrusted to him; all which things are signs of his love for Him, and of his knowing all things exactly. And if he has said that so many miracles had taken place, marvel thou not, but, considering the ineffable power of the Doer, receive with faith what is spoken. For it was as easy for Him to do whatever He would, as it is for us to speak, or rather much easier; for it sufficed that He should will only, and all followed.

[3.] Let us then give exact heed to the words, and let us not cease to unfold and search them through, for it is from continual application that we get some advantage. So shall we be able to cleanse our life, so to cut up the thorns; for such a thing is sin and worldly care, fruitless and painful. And as the thorn whatever way it is held pricks the holder, so the things of this life, on whatever side they be laid hold of, give pain to him who hugs and cherishes them. Not such are spiritual things; they resemble a pearl, whichever way thou turn it, it delights the eyes. As thus. A man hath done a deed of mercy; he not only is fed with hopes of the future, but also is cheered by the good things here, being everywhere full of confidence, and doing all with much boldness. He hath got the better of an evil desire; even before obtaining the Kingdom, he hath already received the fruit here, being praised and approved, 2634   lit. “admired.” before all others,2635   or, “all other things.” by his own conscience. And every good work is of this nature; just as conscience also punishes wicked deeds here, even before the pit. For if, after sinning, thou considerest the future, thou becomest afraid and tremblest, though no man punish thee; if the present, thou hast many enemies, and livest in suspicion, and canst not henceforth even look in the face those who have wronged thee, or rather, those who have not wronged thee.2636   i.e. in wronging thee, have not wronged thee, because thou deservest punishment. For we do not in the case of those evil deeds reap so much pleasure, as we do despondency, when conscience cries out against us, men, without, condemn us, God is angered, the pit travailing to receive us, our thoughts not at rest. A heavy, a heavy and a burdensome thing is sin, harder to bear than any lead. He at least who hath any sense of it will not be able to look up ever so little, though he be very dull. Thus, for instance, Ahab, though very impious, when he felt this, walked bending downwards, crushed and afflicted. On this account he clothed himself in sackcloth, and shed fountains of tears. ( 1 Kings xxi. 27.) If we do this, and grieve as he did, we shall put off our faults as did Zacchæus, and we too shall obtain some pardon. ( Luke xix. 9.) For as in the case of tumors,2637   al. “diseases.” and fistulous ulcers,2638   συρίγγων if one stay not first the discharge which runs over and inflames the wound, how many soever remedies he applies, while the source of the evil is not stopped, he doth all in vain; so too if we stay not our hand from covetousness, and check not that evil afflux of wealth, although we give alms, we do all to no purpose. For that which was healed by it,2639   i.e. by the alms. covetousness coming after is wont to overwhelm2640   al. “undo.” and spoil, and to make harder to heal than before. Let us then cease from rapine, and so do alms. But if we betake ourselves to precipices, how shall we be able to recover ourselves?2641   lit. “recover breath.” for if one party (that is, alms-doing) were to pull at a falling man from above, while another was forcibly dragging him from below, the only result of such a struggle would be, that the man would be torn asunder. That we may not suffer this, nor, while covetousness weighs us down from below, alms-doing depart and leave us, let us lighten ourselves, and spread our wings,2642   lit. “expand ourselves.” that having been perfected by the riddance of evil things, and the practice of good,2643   Sav. and Ben. “everlasting goods.” But mss. omit αἰωνίων we may obtain the goods everlasting, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, dominion, and honor, now and ever and world without end. Amen.

ΟΜΙΛΙΑ ΠΗʹ. Ὅτε οὖν ἠρίστησαν, λέγει ὁ Ἰησοῦς τῷ Σίμωνι Πέ τρῳ, «Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων;» Λέγει αὐτῷ: «Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.» αʹ. Πολλὰ μὲν ἔστι καὶ ἕτερα τὰ δυνάμενα δοῦναι παῤῥησίαν ἡμῖν πρὸς τὸν Θεὸν, καὶ δεῖξαι λαμπροὺς καὶ εὐδοκίμους: τὸ δὲ μάλιστα πάντων παρέχον ἡμῖν τὴν ἄνωθεν εὔνοιαν ἡ περὶ τοὺς πλησίον ἐστὶ κηδεμονία: ὅπερ οὖν καὶ ὁ Χριστὸς ἀπαιτεῖ τὸν Πέτρον. Ἐπειδὴ γὰρ τέλος εἶχεν αὐτοῖς τὰ τῆς ἐδωδῆς, Λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς: Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων; Λέγει αὐτῷ: Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε. Λέγει αὐτῷ: Βόσκε τὰ πρόβατά μου. Καὶ τί δήποτε, τοὺς ἄλλους παραδραμὼν, τούτῳ περὶ τούτων διαλέγεται; Ἔκκριτος ἦν τῶν ἀποστόλων, καὶ στόμα τῶν μαθητῶν, καὶ κορυφὴ τοῦ χοροῦ: διὰ τοῦτο καὶ Παῦλος ἀνέβη τότε αὐτὸν ἱστορῆσαι παρὰ τοὺς ἄλλους. Ἅμα δὲ καὶ δεικνὺς αὐτῷ, ὅτι χρὴ θαῤῥεῖν λοιπὸν, ὡς τῆς ἀρνήσεως ἐξεληλαμένης, ἐγχειρίζεται τὴν προστασίαν τῶν ἀδελφῶν. Καὶ τὴν μὲν ἄρνησιν οὐ προφέρει, οὐδὲ ὀνειδίζει τὸ γεγονός: λέγει δὲ, ὅτι Εἰ φιλεῖς με, προΐστασο τῶν ἀδελφῶν, καὶ τὴν θερμὴν ἀγάπην, ἣν διὰ πάντων ἐπεδείκνυσο, καὶ ἐφ' ᾗ ἠγαλλιάσω, νῦν δεῖξον, καὶ τὴν ψυχὴν, ἣν ἔλεγες θήσειν ὑπὲρ ἐμοῦ, ταύτην ὑπὲρ τῶν προβάτων ἐπίδος τῶν ἐμῶν. Ἐπεὶ οὖν ἅπαξ ἐρωτηθεὶς καὶ δεύτερον, αὐτὸν τὸν τὰ ἀπόῤῥητα τῆς καρδίας εἰδότα μάρτυρα ἐκάλεσε, εἶτα ἠρωτήθη καὶ τρίτον, καὶ συνεταράχθη, πάλιν δεδοικὼς τὰ πρότερα (καὶ γὰρ τότε διισχυριζόμενος ἠλέγχετο μετὰ ταῦτα): διὰ τοῦτο πάλιν ἐπ' αὐτὸν καταφεύγει. Τὸ γὰρ εἰπεῖν, Σὺ οἶδας πάντα, τουτέστι, τὰ παρόντα καὶ τὰ μέλλοντα. Ὁρᾷς πῶς ἐγένετο βελτίων καὶ σωφρονέστερος, οὐκ αὐθαδιαζόμενος λοιπὸν καὶ ἀντιλέγων; Διὰ γὰρ τοῦτο ἐταράχθη, Μήποτε ἐγὼ μὲν νομίζω φιλεῖν, οὐ φιλῶ δέ: ὥσπερ καὶ πρότερον πολλὰ νομίζων καὶ διισχυριζόμενος, ἠλεγχόμην ὕστερον. Τρίτον δὲ ἐρωτᾷ, καὶ τρίτον ἐπιτάττει τὰ αὐτὰ, δεικνὺς ὅσου τιμᾶται τὴν προστασίαν τῶν οἰκείων προβάτων, καὶ ὅτι τοῦτο μάλιστα τῆς εἰς αὐτὸν ἀγάπης σημεῖον. Εἰπὼν δὲ αὐτῷ περὶ τῆς εἰς αὐτὸν ἀγάπης, προαγορεύει αὐτῷ καὶ τὸ μαρτύριον ὅπερ ἔμελλεν ὑπομένειν, ἐμφαίνων, ὅτι οὐκ ἀπιστῶν αὐτῷ ἔλεγεν ἅπερ ἔλεγεν, ἀλλὰ καὶ σφόδρα πιστεύων τῆς δὲ εἰς αὐτὸν ἀγάπης τὸ δεῖγμα δεῖξαι βουλόμενος, καὶ παιδεῦσαι ἡμᾶς, ποίῳ δεῖ τρόπῳ μάλιστα αὐτὸν ἀγαπᾷν: διό φησιν: Ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν, καὶ περιεπάτεις ὅπου ἤθελες: ὅταν δὲ γηράσῃς, ἄλλοι σε ζώσουσι καὶ οἴσουσιν, ὅπου οὐ θέλεις. Καὶ μὴν τοῦτο ἤθελε καὶ ἐπεθύμει: δι' ὃ καὶ δῆλον αὐτῷ τοῦτο πεποίηκεν. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἔλεγε, Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω: καὶ, Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι, ἀπέδωκεν αὐτῷ τὴν ἐπιθυμίαν. Τί οὖν ἐστι τὸ, Ὅπου οὐ θέλεις; Τῆς φύσεως λέγει τὸ συμπαθὲς, καὶ τῆς σαρκὸς τὴν ἀνάγκην, καὶ ὅτι ἄκουσα ἀποῤῥήγνυται τοῦ σώματος ἡ ψυχή. Ὥστε, εἰ καὶ τὰ τῆς προαιρέσεως ἔῤῥωτο, ἀλλ' ὅμως καὶ οὕτως ἡ φύσις ἠλέγχετο. Οὐδεὶς γὰρ ἀπαθῶς τὸ σῶμα ἀποτίθεται, τοῦτο τοῦ Θεοῦ, ὅπερ καὶ ἔμπροσθεν ἔφην, συμφερόντως οἰκονομήσαντος, ὥστε μὴ πολλοὺς γίνεσθαι τοὺς βιαίους θανάτους. Εἰ γὰρ τούτων ὄντων ἴσχυσεν ὁ διάβολος τοῦτο ἐργάσασθαι, καὶ μυρίους ἐπὶ κρημνοὺς ἤγαγε καὶ βόθρους: εἰ μὴ τοσαύτη ἦν ἡ ἐπιθυμία τῇ ψυχῇ τοῦ σώματος: κἂν ἀπὸ τῆς τυχούσης ἀθυμίας ταχέως ἂν οἱ πολλοὶ πρὸς τοῦτο ὥρμησαν. Τὸ οὖν, Ὅπου οὐ θέλεις, τὴν φυσικὴν δηλοῦντός ἐστι συμπάθειαν. Πῶς δὲ εἰπὼν, Ὅτε ἦς νεώτερος, πάλιν λέγει: Ὅταν δὲ γηράσῃς; Τοῦτο γὰρ δεικνύντος ἐστὶν οὐκ ὄντα τότε νέον: οὐδὲ γὰρ ἦν: ἀλλ' οὐδὲ γεγηρακὼς, ἀλλ' ἀνὴρ τέλειος. Τίνος οὖν ἕνεκεν ἀνέμνησεν αὐτὸν τοῦ προτέρου βίου; Δηλῶν, ὅτι τοιαῦτα τὰ αὐτοῦ. Ἐν μὲν γὰρ τοῖς βιωτικοῖς ὁ μὲν νέος χρήσιμος, ὁ δὲ γεγηρακὼς ἄχρηστος: ἐν δὲ τοῖς ἐμοῖς, φησὶν, οὐχ οὕτως, ἀλλ' ὅταν ἐπέλθῃ τὸ γῆρας, τότε ἡ ἀριστεία λαμπροτέρα, τότε ἡ ἀνδραγαθία περιφανεστέρα, οὐδὲν ἀπὸ τῆς ἡλικίας κωλυομένη. Ταῦτα δὲ ἔλεγεν, οὐ καταπληττόμενος αὐτὸν, ἀλλὰ διεγείρων: ᾔδει γὰρ αὐτοῦ τὸν πόθον, καὶ ὅτι τοῦτο πάλαι ὤδινε τὸ καλόν: ὁμοῦ δὲ καὶ τὸν τρόπον δηλοῖ τοῦ θανάτου. Ἐπειδὴ γὰρ ὁ Πέτρος διὰ παντὸς ἐβούλετο εἶναι ἐν τοῖς ὑπὲρ αὐτοῦ κινδύνοις, Θάῤῥει, φησίν: οὕτω γὰρ ἐμπλήσω σου τὴν ἐπιθυμίαν, ὥστε ἅπερ οὐκ ἔπαθες νέος ὢν, ταῦτά σε δεῖ παθεῖν γεγηρακότα. Εἶτα ἐγείρων τὸν ἀκροατὴν ὁ εὐαγγελιστὴς, ἐπήγαγε: Ταῦτα δὲ ἔλεγε, σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν. Οὐκ εἶπεν, Ἀποθανεῖται: ἀλλὰ, Δοξάσει τὸν Θεὸν, ἵνα μάθῃς, ὅτι τὸ παθεῖν ὑπὲρ τοῦ Χριστοῦ, δόξα τοῦ πάσχοντος καὶ τιμή. Καὶ ταῦτα εἰπὼν, φησὶ, λέγει: Ἀκολούθει μοι. Ἐντεῦθεν πάλιν τὸ κηδεμονικὸν αἰνίττεται, καὶ τὸ σφόδρα Πρὸς αὐτὸν οἰκείως διακεῖσθαι. Εἰ δὲ λέγοι τις, πῶς οὖν ὁ Ἰάκωβος τὸν θρόνον ἔλαβε τῶν Ἱεροσολύμων; ἐκεῖνο ἂν εἴποιμι, ὅτι τοῦτον οὐ τοῦ θρόνου, ἀλλὰ τῆς οἰκουμένης ἐχειροτόνησε διδάσκαλον. Στραφεὶς οὖν ὁ Πέτρος βλέπει τὸν μαθητὴν, ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ: καὶ λέγει: Κύριε, οὗτος δὲ τί; βʹ. Τίνος ἕνεκεν ἀνέμνησεν ἡμᾶς τῆς ἀνακλίσεως ἐκείνης; Οὐχ ἁπλῶς, οὐδὲ ὡς ἔτυχεν, ἀλλὰ δεικνὺς ὅσην ὁ Πέτρος τὴν παῤῥησίαν ἔσχε μετὰ τὴν ἄρνησιν. Ὁ γὰρ τότε μὴ τολμῶν ἐρωτῆσαι, ἀλλ' ἑτέρῳ ταῦτα ἐπιτρέπων, οὗτος καὶ τὴν προστασίαν ἐνεπιστεύθη τῶν ἀδελφῶν. Καὶ οὐ μόνον ἑτέρῳ τὰ καθ' ἑαυτὸν οὐκ ἐπιτρέπει, ἀλλὰ καὶ αὐτὸς ὑπὲρ ἑτέρου προσάγει τῷ διδασκάλῳ πεῦσιν λοιπόν: καὶ Ἰωάννης μὲν σιγᾷ, ἐκεῖνος δὲ διαλέγεται. Δείκνυσι δὲ καὶ ἐνταῦθα τὴν ἀγάπην, ἣν πρὸς αὐτὸν εἶχε: καὶ γὰρ σφόδρα ἐφίλει τὸν Ἰωάννην ὁ Πέτρος: καὶ τοῦτο καὶ ἐκ τῶν μετὰ ταῦτα δῆλον: καὶ διὰ τοῦ Εὐαγγελίου δὲ παντὸς δείκνυται τούτων ὁ σύνδεσμος, καὶ ἐν ταῖς Πράξεσιν. Ἐπεὶ οὖν μεγάλα αὐτῷ προεῖπε, καὶ τὴν οἰκουμένην ἐνεχείρισε, καὶ τὸ μαρτύριον προανεφώνησε, καὶ ἀγάπην ἐμαρτύρησε πλείονα τῶν ἄλλων, βουλόμενος καὶ τοῦτον λαβεῖν κοινωνὸν, φησίν: Οὗτος δὲ τί; οὐ τὴν αὐτὴν ἡμῖν ὁδὸν ἥξει, Καὶ καθάπερ τότε αὐτὸς μὴ δυνάμενος ἐρωτῆσαι, τοῦτον προβάλλεται: οὕτω καὶ νῦν ἀποδιδοὺς αὐτῷ τὴν ἀμοιβὴν, καὶ νομίσας αὐτὸν βούλεσθαι ἐρωτᾷν τὰ κατ' αὐτὸν, εἶτα μὴ θαῤῥεῖν, αὐτὸς ἀνεδέξατο τὴν ἐρώτησιν. Τί οὖν ὁ Χριστός; Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; Ἐπειδὴ σφόδρα κηδόμενος ἔλεγε, καὶ μὴ βουλόμενος αὐτοῦ διασπασθῆναι, δεικνὺς ὁ Χριστὸς, ὅτι ὅσον ἂν ἀγαπήσῃ, τὴν ἀγάπην τὴν αὐτοῦ οὐ φθάνει, φησίν: Ἐὰν αὐτὸν θέλω μένειν, τί πρὸς σέ; διὰ τούτων παιδεύων ἡμᾶς μὴ ἀσχάλλειν, μηδὲ πολυπραγμονεῖν μηδὲν πέρα τῶν δοκούντων αὐτῷ. Ἐπειδὴ γὰρ ἀεὶ ὁ Πέτρος εἰς τὰς τοιαύτας ἐρωτήσεις θερμὸς ἦν καὶ προεπήδα, ἐκκόπτων αὐτοῦ πάλιν τὴν θερμότητα, καὶ παιδεύων περαιτέρω μὴ περιεργάζεσθαι, τοῦτό φησιν: Ἐξῆλθεν οὖν ὁ λόγος οὗτος εἰς τοὺς ἀδελφοὺς, ἤγουν τοὺς μαθητὰς, ὅτι ἐκεῖνος οὐκ ἀποθνήσκει. Οὐκ εἶπε δὲ ὁ Ἰησοῦς, ὅτι Οὐκ ἀποθνήσκει, ἀλλ', Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; Μὴ γὰρ δὴ νομίσῃς, φησὶν, ἑνὶ τρόπῳ με τὰ καθ' ὑμᾶς διοικεῖν. Τοῦτο δὲ ἐποίει τῆς ἀκαίρου συμπαθείας τῆς πρὸς ἀλλήλους ἕνεκεν. Ἐπειδὴ γὰρ ἔμελλον τῆς οἰκουμένης τὴν ἐπιτροπὴν ἀναδέξασθαι, οὐκ ἔδει συμπεπλέχθαι λοιπὸν ἀλλήλοις: ἦ γὰρ ἂν μεγάλη τοῦτο τῇ οἰκουμένῃ γέγονε ζημία. Διόπερ αὐτῷ φησιν: Ἔργον ἐνεχειρίσθης, αὐτὸ σκόπει, καὶ ἄνυε, καὶ ἄθλει, καὶ ἀγωνίζου. Τί γὰρ εἰ καὶ βούλομαι αὐτὸν μένειν ἐνταῦθα; σὺ τὰ σεαυτοῦ σκόπει καὶ μερίμνα. Σὺ δέ μοι κἀνταῦθα τὸ ἄτυφον ἐννόησον τοῦ εὐαγγελιστοῦ. Εἰπὼν γὰρ τὴν δόξαν τῶν μαθητῶν, διορθοῦται αὐτὴν, ὡς οὐ συνεωρακότων αὐτῶν ὅπερ εἶπεν. Οὐ γὰρ εἶπε, φησὶν, ὁ Ἰησοῦς, ὅτι οὐκ ἀποθανεῖται, ἀλλ' ὅτι Ἐὰν αὐτὸν θέλω μένειν. Οὗτός ἐστιν ὁ μαθητὴς, ὁ μαρτυρῶν περὶ τούτων καὶ γράψας ταῦτα: καὶ οἴδαμεν, ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ. Τί δήποτε, τῶν ἄλλων οὐδενὸς τοῦτο ποιοῦντος, οὗτος μόνος ταῦτά φησι, καὶ δεύτερον τοῦτο ποιεῖ μαρτυρῶν ἑαυτῷ: δοκεῖ δὲ προσίστασθαι τοῖς ἀκροωμένοις; τί οὖν ἐστι τὸ αἴτιον; Λέγεται ὕστερος πρὸς τὸ γράφειν ἐλθεῖν, τοῦ Θεοῦ κινήσαντος αὐτὸν ἐπὶ τοῦτο καὶ διεγείραντος: διὰ τοῦτο δείκνυσιν αὐτοῦ τὴν ἀγάπην συνεχῶς, αἰνιττόμενος τὴν αἰτίαν, ἀφ' ἧς ἐπὶ τὸ γράφειν ὥρμησε. Διὰ τοῦτο καὶ συνεχῶς μέμνηται, ἀξιόπιστον ποιῶν τὸν λόγον, καὶ δηλῶν ὅτι κινηθεὶς ἐκεῖθεν, ἦλθεν ἐπὶ τοῦτο. Καὶ οἶδα, φησὶν, ὅτι ἀληθῆ ἐστιν ἃ λέγει: εἰ δὲ μὴ πιστεύουσιν οἱ πολλοὶ, ἔξεστιν αὐτοῖς ἀπὸ τούτου πιστεῦσαι. Ποίου; Τοῦ ἑξῆς εἰρημένου: Ἔστι γὰρ, φησὶ, καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ' ἓν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία. Ὅθεν δῆλον, ὅτι οὐκ ἂν ἐχαρισάμην. Ὁ γὰρ, τοσούτων ὄντων, οὐδὲ τοσαῦτα εἰπὼν, ὅσα οἱ λοιποὶ, ἀλλὰ τούτων μὲν τὰ πλείονα παραλιπὼν, τὰς δὲ ἐπιβουλὰς τὰς Ἰουδαϊκὰς, τὰς καταλεύσεις, τὸ μῖσος, τὰς ὕβρεις, τὰς λοιδορίας εἰς μέσον προθεὶς, καὶ δηλώσας, πῶς καὶ δαιμονῶντα καὶ πλάνον ἐκάλουν, εὔδηλον ὅτι οὐκ ἂν ἐχαρισάμην. Τὸν γὰρ χαριζόμενον τοὐναντίον ἔδει ποιεῖν, τὰ μὲν ἐπονείδιστα ἀποκρύπτεσθαι, τὰ λαμπρὰ προτιθέναι. Ἐπεὶ οὖν ἀπὸ πολλῆς πληροφορίας ἔγραψεν ἅπερ ἔγραψεν, οὐ παραιτεῖται τὴν ἑαυτοῦ μαρτυρίαν εἰς μέσον φέρειν, προκαλούμενος καθ' ἕκαστον ἐξετάζειν καὶ βασανίζειν τὰ γεγενημένα. Ἔθος γὰρ ἡμῖν, ὅταν σφόδρα ἀληθεύειν δοκῶμεν, μήποτε τὴν ἑαυτῶν μαρτυρίαν ἀρνεῖσθαι. Εἰ δὲ ἡμεῖς τοῦτο ποιοῦμεν, πολλῷ μᾶλλον ἐκεῖνος ὁ Πνεύματι γράφων: ὅπερ οὖν καὶ οἱ λοιποὶ ἀπόστολοι κηρύττοντες ἔλεγον: Ἡμεῖς ἐσμεν μάρτυρες, φησὶν, ὧν λέγομεν, καὶ τὸ Πνεῦμα ὃ ἔδωκε τοῖς πειθαρχοῦσιν αὐτῷ. Καὶ πᾶσι δὲ παρῆν, καὶ οὐδὲ σταυρουμένου ἀπελιμπάνετο, καὶ τὴν μητέρα ἐνεχειρίσθη: ἅπερ πάντα σημεῖα τῆς πρὸς αὐτὸν ἀγάπης, καὶ τοῦ μετὰ ἀκριβείας εἰδέναι πάντα. Εἰ δὲ τοσαῦτα ἔφησε γεγενῆσθαι τὰ σημεῖα, μὴ θαυμάσῃς: ἀλλ' ἐννοήσας τὴν ἄφατον τοῦ ποιοῦντος δύναμιν, δέξαι μετὰ πίστεως τὸ εἰρημένον. Ὥσπερ γὰρ ἡμῖν εὔκολον φθέγγεσθαι: οὕτως ἐκείνῳ, μᾶλλον δὲ πολλῷ ῥᾷον, ποιεῖ ἅπερ ἤθελεν. Ἤρκει γὰρ θελῆσαι μόνον, καὶ πάντα εἵπετο. γʹ. Προσέχωμεν τοίνυν ἀκριβῶς τοῖς εἰρημένοις, καὶ μὴ διαλίπωμεν ἀναπτύσσοντες αὐτὰ καὶ διερευνώμενοι: ἀπὸ γὰρ τῆς συνεχοῦς ἐντεύξεως ἔστι τι πλέον ἡμῖν. Οὕτω τὸν βίον τὸν ἑαυτῶν ἐκκαθᾶραι δυνησόμεθα, οὕτω τὰς ἀκάνθας ἐκτεμεῖν. Τοιοῦτον γὰρ ἡ ἁμαρτία καὶ ἡ βιωτικὴ φροντὶς, ἄκαρπον καὶ ὀδυνηρόν. Καὶ καθάπερ ἡ ἄκανθα, ὅθεν ἂν κατέχηται, κεντεῖ τὸν κατέχοντα: οὕτω καὶ τὰ βιωτικὰ, ὅθεν ἂν κατάσχῃς, λυπεῖ τὸν περισφίγγοντα αὐτὰ καὶ θάλποντα. Ἀλλ' οὐ τὰ πνευματικὰ τοιαῦτα, ἀλλὰ μαργαρίτῃ τινὶ προσέοικεν: ὅθεν ἂν περιστρέψῃς, τέρπει τοὺς ὀφθαλμούς. Οἷόν τι λέγω: Ἐποίησέ τις ἐλεημοσύνην: οὐ μόνον τῇ ἐλπίδι τοῦ μέλλοντος τρέφεται, ἀλλὰ καὶ τοῖς ἐνταῦθα ἀγαθοῖς γάννυται, θαῤῥῶν πανταχοῦ καὶ μετὰ πολλῆς πάντα ποιῶν τῆς παῤῥησίας. Περιεγένετο πονηρᾶς ἐπιθυμίας: καὶ πρὸ βασιλείας ἐντεῦθεν ἤδη τὸν καρπὸν ἔλαβεν, ἐπαινούμενος, θαυμαζόμενος πρὸ τῶν ἄλλων πάντων ὑπὸ τοῦ οἰκείου συνειδότος. Καὶ ἕκαστον δὲ τῶν ἀγαθῶν ἔργων τοιοῦτόν ἐστιν, ὥσπερ οὖν τὰ πονηρὰ καὶ πρὸ τῆς γεέννης ἐνταῦθα κολάζει τὸ συνειδός. Κἂν τὰ μέλλοντα ἐννοήσῃς ἁμαρτὼν, περιδεὴς καὶ ἔντρομος καὶ μηδενὸς κολάζοντος γέγονας: κἂν τὰ παρόντα, πολλοὺς ἔχεις ἐχθροὺς καὶ μεθ' ὑποψίας ζῇς, καὶ οὐδὲ ἀντιβλέψαι δυνήσῃ τοῖς ἠδικηκόσι λοιπόν: μᾶλλον δὲ καὶ τοῖς μὴ ἠδικηκόσιν. Οὐ γὰρ τοσαύτην ἐπ' αὐτῶν καρπούμεθα τὴν ἡδονὴν, ὅσην τὴν ἀθυμίαν, τοῦ συνειδότος καταβοῶντος, τῶν ἔξωθεν ἀνθρώπων καταγινωσκόντων, τοῦ Θεοῦ παροξυνομένου, τῆς γεέννης ὠδινούσης ἡμᾶς λαβεῖν, τῶν λογισμῶν οὐχ ἡσυχαζόντων. Βαρὺ γὰρ, βαρὺ καὶ φορτικὸν ἡ ἁμαρτία, καὶ μολίβδου παντὸς χαλεπώτερον. Ὁ γοῦν αἰσθόμενος αὐτῆς, οὐδὲ μικρὸν ἀναβλέψαι δυνήσεται, κἂν σφόδρα ἀναίσθητος ᾖ. Οὕτω γοῦν καὶ ὁ Ἀχαὰβ, καίτοι σφόδρα ἀσεβὴς ὢν, ἐπειδὴ ταύτης ᾔσθετο, κάτω κύπτων ἐβάδιζε, συντετριμμένος καὶ τεταλαιπωρημένος. Διὰ τοῦτο καὶ σάκκον περιεβάλετο, καὶ πηγὰς ἠφίει δακρύων. Ἂν τοῦτο ποιῶμεν ἡμεῖς, καὶ πενθῶμεν ὡς ἐκεῖνος, ἀποδυσόμεθα τὰ ἐγκλήματα ὡς Ζακχαῖος, καὶ ἡμεῖς τευξόμεθά τινος συγγνώμης. Καθάπερ γὰρ ἐπὶ τῶν οἰδημάτων καὶ τῶν συρίγγων, ἂν μὴ πρότερον στήσῃ τις τὸν χυμὸν τὸν ἐπιῤῥέοντα, καὶ τὸ τραῦμα ἐπιτρίβοντα, ὅσα ἂν ἐπιθήσῃ φάρμακα, τῆς πηγῆς τοῦ κακοῦ μὴ κατασχεθείσης, εἰκῆ πάντα ποιεῖ: οὕτω καὶ ἡμεῖς, ἂν μὴ τὴν χεῖρα στήσωμεν τῆς πλεονεξίας καὶ τὴν πονηρὰν ταύτην ἐπιῤῥοὴν ἀναστείλωμεν, κἂν ἐλεημοσύνην δῶμεν, εἰκῆ πάντα ποιοῦμεν. Τὸ γὰρ θεραπευθὲν δι' αὐτῆς, ἐπελθοῦσα ἡ πλεονεξία κατέκλυσε καὶ ἐλυμήνατο, καὶ χαλεπώτερον τοῦ προτέρου εἰργάσατο. Παυσώμεθα τοίνυν ἁρπάζοντες, καὶ οὕτως ἐλεήσωμεν. Εἰ δὲ εἰς κρημνοὺς ἑαυτοὺς φέρωμεν, πῶς δυνησόμεθα ἀναπνεῦσαι; Καὶ γὰρ εἴ τις τὸν μέλλοντα καταπίπτειν ἄνωθεν ἕλκοι (ὅπερ ἐστὶν ἡ ἐλεημοσύνη), ἕτερος δὲ κάτωθεν βιάζοιτο, οὐδὲν ἔσται τι πλέον ἀπὸ τῆς τοιαύτης πάλης, ἢ τὸ διασπασθῆναι τὸν ἄνθρωπον. Ἵν' οὖν μὴ τοῦτο πάθωμεν, μηδὲ βαρούσης τῆς πλεονεξίας κάτωθεν, ἡ ἐλεημοσύνη καταλιποῦσα ἡμᾶς ἀπέλθῃ, κουφίσωμεν ἑαυτοὺς καὶ ἀναπετάσωμεν, ἵνα διὰ τῆς ἀπαλλαγῆς τῶν κακῶν, καὶ διὰ τῆς τῶν αἰωνίων ἀγαθῶν ἐργασίας τελειωθέντες, ἐπιτύχωμεν τῶν αἰωνίων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.